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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/35185-0.txt b/35185-0.txt new file mode 100644 index 0000000..7cfd781 --- /dev/null +++ b/35185-0.txt @@ -0,0 +1,3273 @@ +*** START OF THE PROJECT GUTENBERG EBOOK 35185 *** + +THE BUDDHA'S PATH OF VIRTUE + +A TRANSLATION OF THE DHAMMAPADA + +BY + +F.L. WOODWARD, M.A. + + +WITH A FOREWORD BY + +SIR PONNAMBALAM ARUNACHALAM, M.A. (Cantab.) + + +THEOSOPHICAL PUBLISHING HOUSE + +MADRAS--LONDON + +1921 + + + + +TO H.S.O. + + + + +CONTENTS + + Foreword + + Translator's Preface + + I. The Pairs + II. Heedfulness + III. The Mind + IV. Flowers + V. Fools + VI. The Wise + VII. The Arahat--The Worthy + VIII. The Thousands + IX. Evil + X. Punishment + XI. Old Age + XII. The Self + XIII. The World + XIV. The Awakened One + XV. Happiness + XVI. Affections + XVII. Anger + XVIII. Impurity + XIX. The Just + XX. The Path + XXI. Divers Verses + XXII. The Evil Way + XXIII. The Elephant + XXIV. Craving + XXV. The Mendicant + XXVI. The Brahmana + + + +FOREWORD + + +The Dhammapada, of which a metrical translation by Mr. Woodward is here +presented, is a precious Buddhist Scripture which deserves to be widely +known. The Theosophical Society is to be congratulated on securing so +competent and sympathetic a translator and on publishing it in a popular +form. + +The _Dhammapada_ is a part of the _Khuddaka Nikāya_ of the Buddhistic +Canon and consists of about 420 stanzas in the _sloka_ metre. Every +fully ordained _bhikkhu_[1] is expected to know the book by heart, and +its verses are often on the lips of pious laymen. The beginner of +Buddhist studies can have no better introduction to Buddhism and must go +back to it again and again to enter into the spirit of Buddha and his +apostles. + +The Scriptures of the Buddhist Canon are known collectively as the +_Ti-piṭaka_ (Sansk. _Tri-piṭaka_), "the Three Baskets or +Treasuries". These divisions correspond to the two Testaments of the +Christian Bible and contain (excluding repetitions) more than twice as +much matter. They are known separately as the _Vinaya piṭaka_, _Sutta +piṭaka_ and _Abhidhamma piṭaka_, the Basket of Discipline, the +Basket of Discourses and the Basket of Metaphysics. These scriptures are +regarded with the utmost veneration by Buddhists as containing the word +of Buddha (_Buddha-vacanam_), and are reputed to have been recited at +the first Council held, according to tradition, at Rājagaha immediately +after Buddha's death _circa_ 540 B.C. + +It seems more probable that they grew up gradually and did not receive +their final shape till about three centuries later, at the Council held +under the auspices of the Emperor Asoka at Pāṭaliputra _circa_ 247 +B.C. The account given of the First Council in the closing chapter of +the _Culla vagga_ seems to indicate that the Basket of Metaphysics was +then unknown or unrecognised, and that the scriptures were then a +_Dvi-piṭaka_ (Two Baskets) rather than a _Ti-piṭaka_ (Three +Baskets). + +If the _Culla vagga_ account is accepted, it would appear that at this +Council, expressly held by the Emperor for the consecrative settlement +of the holy texts, the five Nikāyas or divisions which constitute the +second Basket formed the subject of discussion between the President +Kassappa and Buddha's favourite pupil Ānanda. The _Dhammapada_ is a book +of the fifth Nikāya. The _Mahāvansa_ (Ch. v, 68) carries it back a few +years earlier than the Council, to the time of the Emperor's conversion +to the Buddhist faith, for on that occasion his teacher, Nigrodha, is +said to have explained to him the _Appamāda-vagga_, which is the second +chapter of the work. It was therefore known in the middle or early part +of the third century B.C. + +It seems to be an Anthology, prepared for the use of the faithful, of +verses believed to be the real words of Buddha, short improvisations in +which he expressed striking thoughts and embellished his preaching. +They were current among the early Buddhists, and have been culled from +the other scriptures as of high ethical and spiritual value. The +importance of the _Dhammapada_ for a critical study of Buddhism is thus +considerable. + +For a thorough understanding of the work and of the orthodox Buddhist +view of it, it should be studied with the valuable commentary of +Buddhaghosa. Buddhism owes a profound debt to this great man, and has +recognised it in the name by which he is known in the Buddhist world. +Says the _Mahāvansa_ (Ch. xxxvii, 174): "Because he was as profound in +his eloquence (_ghosa_) as Buddha himself, they conferred on him the +appellation of _Buddha-ghosa_ (the Voice of Buddha), and throughout the +world he became as renowned as Buddha." He was an Indian Brahmana and a +great Vedic scholar and apostle. On his conversion to Buddhism he became +a not less ardent champion of the new Faith. He came to Ceylon from the +cradle of Buddhism, "the terrace of the great Bo-tree" in Buddha Gāya, +in the beginning of the fifth century, _i.e._, nearly a thousand years +after Buddha's death. He came in search of the old commentaries on the +Tripiṭakas. The commentaries had been brought to Ceylon by the +Emperor Asoka's son, the apostle Mahinda, and by him translated into +Sinhalese. They continued to be orally transmitted until reduced to +writing, in the reign of the Ceylon king, Vaṭṭāgamini (88-76 +B.C.), at a convocation of learned _bhikkhus_ at the cave-temple of Alu +Vihāre in the Matale district. + +The original Pali version having perished in India, Buddhaghosa, during +his residence in the Mahā-vihāre at Anuradhapura, re-translated it from +Sinhalese to Pali. His version supplanted the Sinhalese (since lost) and +is now the only record remaining of the ancient tradition. He also wrote +elaborate commentaries (_Aṭṭha kathā_)[2] on almost every part of +the Tri-piṭaka and composed the _Visuddhi magga_, an extensive and +systematic treatise on Buddhist doctrine, a veritable cyclopædia of +Buddhist theology. His writings are regarded as absolute authorities in +the interpretation of the Buddhist scriptures, and he is regarded as the +second founder of Buddhism in Ceylon. He is held in high reverence also +in Burma as the founder of Buddhism in that country (450 of the +Christian era), having taken the Buddhist scriptures there from Ceylon. + +Buddhaghosa's commentary on the _Dhammapada_ mentions the occasions on +which, and the audiences to whom, most of the verses were addressed by +Buddha when, as an itinerant preacher, he went with his followers +through the land--mid-Ganges valley and sub-Himalayan tract in the +modern provinces of Agra, Oude and Behar; his watchwords--not wealth, +fame or dominion, but peace, happiness, deliverance from the burden of +sorrow and death, and his message: "Open ye your ears, the deliverance +from death is found."[3] + +When he first attained enlightenment under the Bodhi-tree (at Buddha +Gāya), a descendant of which still flourishes in Anuradhapura, the +oldest historical tree in the world, Buddha is said to have broken out +into a song of triumph which is included in the anthology of the +_Dhammapada_ (153-4) and has been spiritedly rendered by Mr. Woodward: + + Through many a round of birth and death I ran, + Nor found the builder that I sought. Life's stream + Is birth and death and birth with sorrow filled. + Now house-holder, thou'rt seen! no more shalt build! + Broken are all thy rafters, split thy beam! + All that made up this mortal self is gone; + Mind hath slain craving. I have crossed the stream! + +The way that he claimed to have discovered is known as the Middle Way +(_Majjhimā Paṭipadā_), equally removed from an ignoble life of +pleasure and a gloomy life of mortification, and consists in a +realisation of the Four Great Truths (_cattāri ariya saccāni_) of +suffering, its origin, its end and the path thereto. All existence, he +declares, is suffering, its origin is desire, its end is the extinction +of desire, to be attained by the Eightfold Path (_aṭṭhangiko +maggo_) of right belief, right resolve, right speech, right act, right +occupation, right effort, right mindfulness, right concentration and +tranquillity.[4] The exposition and illustration of the Truths and the +Way fill numerous tomes of the Buddhist scriptures. + +It is these ideals of self-control, self-culture and heroic endeavour, +the graces of wisdom, purity and love, the eternal law of _Karma_, or +causality and moral retribution--under which every deed, good or bad, +comes back most to the doer and yields fruit, helping or marring his +progress--that are enshrined in the _Dhammapada_ in luminous, pithy +verse which lingers in the memory as a fountain of noble inspiration. +They are almost too ethereal for human nature's daily food, and it is +granted to few to realise in actual life these counsels of perfection +unaided. + +Buddha failed to make allowance for the weakness of humanity. His stoic +agnosticism and self-reliant courage ignored God, denied the soul, +repudiated worship and prayer and made man the master of his fate. This +line of thought was not new to India, however stamped with his own +personality. But human needs and aspirations have asserted themselves, +and Buddhism has been compelled to absorb elements of doctrine and +practice which he condemned. This has happened, especially, in the +countries where the doctrine of the Mahāyāna (the Great Vehicle) +prevails. + +In China, Amitābha (Boundless Light), of whom Gautama Buddha is held to +be an incarnation, and Kwanyin the Goddess of mercy, have laid great +hold on the affections of the Buddhist population. Kwanyin (Sansk. +_Kanyā_, the Virgin) is the gracious _Sakti_ (Cosmic Power) of the +Hindus, + + Mother of millions of world-clusters, + Yet Virgin by the Vedas called. + +In Japan, Amitābha is the Eternal one who is the Light, the Way, and the +Life, and took human form to open the door of salvation to all. Kwanyin +shares with him the sovereignty of Heaven. In Tibet are worshipped these +and other emanations of heavenly beings--Manju Sri, the personification +of wisdom, Avalokitesvara, "the Lord who looketh down" on the world +with mercy to help and protect, Vajrapāna, and others, with a host of +minor deities. + +In Ceylon, which claims to belong to the purer faith, Buddhism is +interwoven with the worship of, the popular gods of the Hindus and with +animism and demonology. Under Mahāyānist influence Buddha has become a +God, greater than others, but worshipped less fervently, for (as Robert +Knox[5] found during his twenty years' residence in the island in the +seventeenth century) the popular mind looks to Buddha for the soul, to +the gods for the things of this world. His own doctrine remains a dream +of philosophers. + +Fifty years ago Buddhism was at one of the lowest ebbs in its history in +the Island. The arrival of Madame Blavatsky and Colonel Olcott, the +founders of the Theosophical Society, and their zealous propaganda, +materially helped the efforts of the saintly Sri Sumangala to stem the +tide, and there arose a renaissance which has had far-reaching effects. +Colonel Olcott by his speech and writings did much to remove the +prevailing ignorance and indifference, and recalled Buddhists to a sense +of the value of their Faith.[6] He laid the foundation of that +educational activity which has filled many parts of the Island with +Buddhist schools and colleges. + +Mr. Woodward is one of the noble band of Theosophists who have carried +on Colonel Olcott's mission in Ceylon, and is perhaps the greatest of +them all. Not being a Theosophist or Buddhist, I can speak of him more +freely. Self-sacrificing zeal and devotion are commonplace words to use +of him. They are often said of men, good and zealous in their way, who +have had the compensations of good incomes and creature comforts, +congenial friends and efficient fellow-workers. Mr. Woodward (or, to +call him by his Sanskrit name, _Vanapāla_) was little favoured in these +respects. His was a life of ascetic simplicity and self-denial and +strenuous well-doing. An English gentleman of the best type, he combined +in a rare degree the culture of the West and Bast, combined also the +active spirit of the West with the mysticism of the East. He belongs to +the roll of the great apostles of Mahayānist Buddhism who carried its +message and its culture over the mountains and deserts of Asia to the +Pacific Ocean. The Mahinda College, Galle, of which he was the mainstay +for nearly twenty years, is a shining memorial of him. But who can +estimate the gracious influence of his personality? The memory of it +will be a cherished possession to his friends, young and old, and an +inspiration to them all, and their gratitude and good wishes follow him +unstintingly to his Tasmanian home. + + P. ARUNACHALAM + +_Ponklar, Colombo_ + October, 1921. + + +[1] Usually but erroneously translated "priest," ignoring a fundamental +difference between Buddhism and other religions. Buddhism recognises no +priesthood. By "priest" one understands a mediator between God and man, +a vehicle of divine grace, a person with delegated authority from God to +administer the sacraments of religion, to admit into the faith or eject +from it, to absolve from sin, etc. Such an institution can have no place +in Buddhism. _Bhikkhu_, (literally, a "beggar" and etymologically the +same word) is one of a brotherhood of men trying to live as Buddha +lived, to purify and discipline themselves, earnest pilgrims on the road +reaching unto deliverance (_Nirvāna_). The layman demands from the +_bhikkhu_ no assistance in heavenly, no interference in worldly, +affairs, but only that he should live as becomes a follower of the great +Teacher. The nearest English equivalent of _bhikkhu is_ "mendicant +friar". + +[2] Sansk. _Artha Kathā_. + +[3] _Mahā-vagga_, i, 6-10 _seq._ The message continues: "I teach you, I +preach the Norm. If ye walk according to my teaching, ye shall be +partakers, in a short time, of that for which noble youths leave their +homes and go into homelessness, the highest end of religious effort: ye +shall even in the present life apprehend the Truth itself and see it +face to face." + +[4] (1) Sammā diṭṭhi, (2) Sammā sankappo, (3) Sammā vāca, (4) Sammā +kammanto, (5) Sammā ājīvo, (6) Sammā vāyāmo, (7) Sammā sati, (8) Sammā +samādhi. + +[5] Shipwrecked off Trincomalee in 1660, he remained an unwilling but +favoured guest of King Raja Sinha II for twenty years. Escaping to +Europe, he wrote his excellent _Historical Relation of the Island of +Ceylon_, published 1681. + +[6] It was uphill work for Colonel Olcott, but his magnificent courage +and enthusiasm prevailed over every obstacle. I was then a Magistrate in +the Kalutara district of the Western Province, and remember that +well-known Buddhists, appearing as witnesses, would not acknowledge +their Faith and swore on the Bible rather than affirm. The Portuguese +and Dutch Governments had persecuted them, and the English Government, +though it did not persecute, continued for years many disabilities. + + + + +TRANSLATOR'S PREFACE + + +I made this translation of the _Dhammapada_, intending it to be a simple +memorial text-book for my pupils, at intervals some seven or eight years +ago, when reading the Pāli as a lesson in religion with my senior class +in Ceylon. Its publication has been held up for several years owing to +various causes, and, having left Ceylon in 1919, I was unable owing to +distance to correct the proofs. My thanks are due to Mr. Fritz Kunz, +B.A., of Adyar, Madras, for seeing the book through the press. The +rather long list of alterations[1] is due to the fact that I saw no +proofs till the whole was printed off, and had meanwhile desired to +recast certain verses. The use of metre of course often prohibits the +exact translation of certain philosophical and technical terms, but I +have kept as close to the original as was possible. I have followed the +Pāli text of Fausböll (1900), and have been much helped by Dr. Dines +Andersen's _Glossary of the Words of the Dhammapada_. The Pāli Text +Society's edition of the text (by Sūriyogoḍa Sumaṅgala Thero) +appeared just after I had finished, and I have made several alterations +in accordance with the readings of that edition. + + F.L. WOODWARD + +_Chartley, West Tamar,_ + _Tasmania_ + 1921. + +[1] transcribers' note--all alterations of the list mentioned have been +duely incorporated in the text following, and the list itself has been +omitted in this e-book. + + + + +Glory to Him, the Blessed Saint, the All-Enlightened one. + + +The Buddha's Path of Virtue. + + + + +CHAPTER ONE. + +THE PAIRS. + + +1. +All states arising have mind for their causing, +Mind for their master, of mind are the offspring. +He who with foul mind speaks or does action-- +Him pain pursues as the wheel dogs the ox-hoof. + +2. +All states arising have mind for their causing, +Mind for their master, of mind are the offspring. +He who with pure mind speaks or does action-- +Him bliss pursues, to him clings like his shadow. + +3. +"This man abused me: he beat me and conquered, +Conquered and plundered." Cherishing in such thoughts, +Never appeased is the hatred of such men. + +4. +"This man abused me, he beat me and conquered, +Conquered and plundered." Not having such thoughts, +Quickly appeased is the hatred of such men. + +5. +Never by hatred is hatred appeaséd +Nay! but by kindness; that's the old-time Norm.[1] + +6. +Others don't grasp this--"We men are mortals".[2] +Men who can grasp this soon end their quarrels. + +7. +Looking for fair sights, unchecked in his senses, +In food uncontrolled, slack, inert, without vigour, +Death overwhelms him, as winds uproot weak trees. + +8. +He who lives sense-restrained, heedless of fair sights, +Who in food keeps the mean, is trusty and sturdy, +Death cannot shake him: winds cannot move mountains. + +9-10. +Without doffing his faults who would don the monk's yellow,[3] +Void of truth and of training, deserves not the monk's robe. +If he doff all his faults and be versed in the virtues, +In the training and truth firm, he merits the monk's robe. + +11-12. +In the false seeing truth, and in truth seeing falsehood, +Men touch not the truth, but are fed on illusion. +But in truth seeing truth and falsehood in falsehood, +Men touch the truth ever, feeding on right thoughts. + +13-14. +As the rain through the roof of a house that is ill-thatched, +Lust leaks through the mind not composed by the training: +As rain never leaks through the roof that is well-thatched, +So through the mind well-trained lust leaketh never. + +15. +Here he grieves and grieves hereafter: doubly grieves the evil-doer, +Grieves and suffers anguish when he sees the foulness of his deeds. + +16. +Happy here, he's happy after: doing good he's doubly glad: +Glad, exceeding happy, when he sees the pureness of his deeds. + +17. +Here he suffers, suffers after: doubly suffer evil-doers: +Thoughts of ill-deeds torture, much more torture when they enter hell.[4] + +18. +He rejoices here and after: doing good he's doubly glad: +Thoughts of good deeds comfort, much more comfort when they enter heaven. + +19. +Though reciting many verses,[5] if they do not what they preach, +Sluggards, counting others' cattle, cannot share the Brotherhood. + +20. +Practising the Norm he preaches, though he utter verses few, +Quit of anger, lust and folly, truly wise, with thoughts set free, +Caring nought for this or that world, he hath part in brotherhood. +^$/ + + +[1] _Dhammo sanantano_ (Skt. _sanātāna dharma_). _comm._ _porānako +dhammo_, the doctrine of the early tradition. + +[2] See "Psalms of the Brethren," p. 177, trans. Mrs. C.A. Rhys Davids. + +"People can really never understand That we are here but for a little +spell." + +'Others' means all except the wise. + +[3] A play on words, _anikkasāvo_ (one who has not removed the +_āsava's_, taints of lust, anger, delusion) and _kāsāvam_, the yellow +robe. See note to v.21 re the use of the word 'monk' + +[4] 'hell': '_duggatiṁ_, 'the evil path or destiny', a purgatorial state +of rebirth. + +[5] Texts of the sacred books, learned by heart by the Brahmins. + + + + +CHAPTER TWO. + +HEEDFULNESS. + + + 21. + Heedfulness leads to the Deathless;[1] heedlessness leads unto Death! + Heedful men live on for ever; they who heed not are as dead. + + 22. + Knowing this full surely, wise men take delight in heedfulness; + Heedfully they range with joy the pastures[2] of the Worthy Ones. + + 23. + Meditative, persevering, ever with strong might endowed, + Wise men reach the Blissful Haven, reach Security Supreme.[3] + + 24. + Heedful men's good name increaseth, if they strive with mind subdued + Pure in deed, with thoughts well-guarded, well-controlled of lawful lives. + + 25. + Let the wise man, striving, heedful, well-controlled and temperate, + Make himself an island which the flood shall never sweep away. + + 26. + Heedlessness the foolish follow, men of small intelligence; + As the best of treasures wise men guard the prize of Heedfulness. + + 27. + Cleave not thou to Heedlessness, cleave not thou to Passion's snares; + Strenuous and meditative, wisdom winneth widespread bliss. + + 28. + Lo! the sage that drives away the cloud of sloth by Heedfulness, + Climbing up the heights of wisdom, sorrowless looks down upon + All the miserable beings, as a hillman on the plains.[4] + + 29. + Strenuous amid the heedless, 'mid the sleepers wide awake, + As a racer beats the weak jade, so the wise outstrips the fools. + + 30. + Maghavā by Heedfulness attained the kingship of the gods;[5] + Heedfulness is praised for ever; Heedlessness is ever blamed. + + 31. + Monks[6] whom Heedfulness delighteth, seeing fear in Heedlessness, + As the fire blazeth onwards, burn their fetters great and small. + + 32. + Monks whom Heedfulness delighteth, seeing fear in Heedlessness, + Cannot fall into destruction; they are near Nibbāna's shore. + + +[1] '_amata-padaṁ_, 'the immortal lot', or simply 'the Ambrosial +(nibbaṇa): the word 'immortality' in Buddhism does not imply 'a +deathless Ego'. + +[2] 'the sphere or range, _gocara_'. + +[3] _Nibbāna_. + +[4] 'literally,' as one standing on a mountain looks down on those +standing on the level'. + +[5] _Maghavā_, a name of Indra, the "sky-god," Jupiter. Human beings by +great _tapas_, will power exercised, can attain this office. + +[6] _"Monks"_ does not convey the real meaning of _bhikkhu_, a mendicant +ascetic wearer of the yellow robe. + + + + +CHAPTER THREE. + +THE MIND. + + + 33. + The fugitive, flickering mind, + Hard to guard and hard to bind, + The wise men train as they choose, + As a fletcher fashions a shaft to his use. + + 34. + Like a fish flung out on the bank; + Drawn from its watery home in a tank,[1] + Flutters this fugitive mind + To leave the realm of Māra behind.[2] + + 35. + Impalpable, hard to seize, + Eagerly rushing wherever it please, + Good is the taming of mind; + A mind well-tamed is a treasure to find. + + 36. + Invisible, subtle indeed, + Eagerly rushing its passions to feed, + Let the wise man guard this mind; + A guarded mind is a treasure to find. + + 37. + Wandering, dwelling apart, + Bodiless there in the cave of the heart,[3] + They who subdue this mind + Leave all the fetters of Māra behind. + + 38. + If he know not the Doctrine Pure, + If he waver in faith and be not sure, + If his mind be not strong-willed, + The cup of his wisdom is never fulfilled. + + 39. + If his mind be free from desire, + If his thought be free from anger's fire, + If evil and good he forsake, + There is no fear in the man that's awake. + + 40. + "Body's a vessel of clay; + Mind must be made like a fort," if he say, + Let him give battle to Mara, arrayed + In the weapons of wisdom, unafraid + Let him conquer and guard him and passionless stay. + + 41. + Soon, ah! soon on the earth + Will this body lie, a thing of no worth, + Neglected, void of the six + Workings of sense, a mere bundle of sticks. + + 42. + Whatever the ill that a foe + Doth a foe, whatever the grudge he may owe. + Greater by far will he find + The ill that is done by an ill-trained mind. + + 43. + Nay, not a father or mother + Could do so much; not a kinsman or other; + Greater by far will he find + The good that is done by a well-trained mind. + + +[1] _The tank_ is earthly existence. The watery home is the world of +desires. + +[2] _Māra_--death, the personification of evil, rules the six highest +desire-heaven-worlds: other great Gods are _Mahābrahma_ and _Sakka_ +(Indra). _Yama_ also, death, is the lord of the under-world. We may +compare the Greek Gods, Zeus, Poseidon, and Pluto, who divide the rule +of the manifested universe. + +[3] Cp. v. 374, _suññāgāra_. + + + + +CHAPTER FOUR. + +FLOWERS. + + + 44. + Who shall discern this earth aright + And the Realm of Death and the World of Light? + Who shall choose out the Way + Of righteousness well displayed, + As a skilled hand chooseth a flower gay? + + 45. + The disciple[1] discerneth this earth aright + And the Realm of Death and the World of Light; + The disciple chooseth the Way + Of Righteousness well displayed, + As a skilled hand chooseth a flower gay. + + 46. + Seeing this body as like unto foam, + Illusive, by insight of wisdom alone, + Scattering Death's flower-tipp'd shafts, + He shall pass to a realm where Death is unknown. + + 47. + Culling life's blossoms here and there, + With his mind entangled by pleasures' delay, + Death comes and carries him off, + As a flood sweeps a slumbering village away. + + 48. + Culling life's blossoms here and there, + With his mind entangled by pleasures' delay, + Insatiate in desire, + Death makes him his bondsman and takes him away. + + 49. + As a bee on the wing flits from flower to flower, + Not harming the scent or the blossom's hue, + And is gone taking only the taste, + Let the sage his way through the village pursue. + + 50. + Not with other men's faults and other men's failings, + Nor the things they have done, nor the things left undone, + Should the wise man be concerned; + Let him look to his own things done and undone. + + 51. + Fair is the flow'r with its hue and its colour; + But if it lack odour its beauty is hollow. + So fair are the words well-spoken, + But how empty the words which deeds do not follow. + + 52. + Fair is the flow'r with its hue and its colour; + But if it have odour its beauty's not hollow; + So fair are the words well-spoken; + Well-spoken indeed are the words which deeds follow. + + 53. + As one from a heap of gathered flowers + Makes many a garland, many a crown; + So by a mortal being + Many a seed of good may be sown. + + 54. + The odour of flowers cannot prevail + 'Gainst the wind, nor of sandal and _tagara_[2] fair; + 'Gainst the wind goes the odour of saints; + The odour of saints goeth everywhere. + + 55. + Sweet is the sandal and sweet is the _tagara_, + And sweet of the lily the odour faint; + But of all sweet-savoured things + Sweetest by far is the scent of the saint. + + 56. + How small a thing is the odour of wood + Of the sandal or jasmine! How poor is their scent! + Yet the odour of saints prevails + E'en 'mongst the gods, most excellent. + + 57. + Men who live righteously, men who live heedfully, + Perfect in wisdom, rebirth have transcended: + Though he search for the prints of their feet, + Death cannot find them:[3] their journey is ended. + + 58-9. + On a heap of dung by the high road hurled, + As a lily may bloom and grow, + Delighting the mind with its fragrance pure: + So, lit by the wisdom of those who know, + 'mid those who on the dung-hill grow[4] + A disciple shines out in the darkened world. + + +[1] "Disciple," _sekho_, one who has entered the Path, but has not +become Arahat, who is _asekho_, Master. + +[2] _Tagara_, an aromatic shrub. + +[3] An Arahat at death leaves no _skandhas_ or basis for another birth. +Death, _Māra_, is pictured as hunting for a man's "rebirth +consciousness". Cf. _The Book of the Kindred Sayings_ p. 152 (Pali Text +Translation Series). + +[4] cf. Shakespeare, Henry V, I,1, 60. + +'The strawberry grows underneath the nettle, And wholesome berries +thrive and ripen best, Neighbour'd by fruit of baser quality'. + + + + + +CHAPTER FIVE. + +FOOLS. + + + 60. + Long is the night to him that is waking, + Long is a league to the traveller worn, + Long is the coil of births + For fools that know not the truth of the Norm. + + 61. + If one find not a comrade to join him in travel. + Either like unto self or better than self, + It is safer to push on alone; + What fellowship can there be with a fool? + + 62. + "I am father of sons! I am owner of wealth!" + Thinks the fool in his folly and thereat is troubled. + He himself is not owner of self; + Much less is he owner of sons and of wealth. + + 63. + Wise indeed is he that knoweth his folly; + Fool indeed is the fool that thinks himself wise. + + 64. + Tho' a fool in his folly sit all his life long + By the side of a wise man, he never gets wiser, + For he knows not the Norm and its worth, + As the spoon never knoweth the taste of the broth. + + 65. + But a wise man that sits by the wise but a minute, + Quickly learns of the Norm and its worth, + As the tongue quickly savours the taste of the broth. + + 66. + Fools fare up and down with themselves for their foe, + And work evil deeds whose fruit will be bitter; + + 67. + Ill-done is the deed that brings sorrow in doing, + Whose fruit they will meet with tears and annoy; + + 68. + Well done is the deed that brings pleasure in doing, + Whose fruit they will welcome with gladness and joy. + + 69. + "O! how sweet!" thinks the fool, ere his wicked deed ripens. + When his wicked deed ripens he knows what is sorrow. + + 70. + Tho' month after month with the blade of a sword-grass[1] + The fool eats his rice grain by grain, + Not one fourth of a quarter of good doth he gain + Such as those who are stablished in Dhamma obtain. + + 71. + Now an ill deed, like milk, doth not change into curds, + But it burneth the fool--a live coal 'neath the ashes. + + 72. + Since his knowledge is born to a fool all in vain, + His good luck is lost to him wholly; + On his own head it falls; he is crushed by his folly. + + 73-4. + If a fool long for credit that is not his due, + Chief seats in the monks' hall,[2] respect from the Order, + And worship from laymen desiring; + "Let the monks and the laymen my deeds hold in honour + And in all things obey me, whate'er I may will--" + If such be the thoughts of the fool, + His pride and his longing increase in him still. + + 75. + "Success here is one thing, Nibbāna another:" + When a monk, the Buddha's disciple, is sure + Of this truth, he delights not in honour, eschews + The ways of the world and lives a recluse. + + +[1] An ascetic way of eating, supposed to be meritorious. + +[2] Cf. N.T. "chief seats in the synagogue." + + + + +CHAPTER SIX. + +THE WISE. + + + 76. + If thou see a man of wisdom, + Like a guide to treasure-trove, + Pointing out thy faults and failings, + Follow him; such company + Brings prosperity, not woe. + + 77. + He who gives advice and teaching, + And restrains thy feet from wrong, + By the righteous is beloved, + But the wicked love him not. + + 78. + Have no fellowship with evil; + Make no friends among the vile; + Make the virtuous thy companions; + Follow thou the Perfect Men. + + 79. + They who drink the Good Norm's nectar + Live in bliss with tranquil mind; + In the Norm by saints expounded + Wise men ever take delight. + + 80. + Irrigators guide the waters, + Fletchers straighten out the shaft, + Carpenters unwarp the timber, + But the wise subdue themselves. + + 81. + As the solid rock for ever + Rests unshaken by the wind, + Wise men rest unwavering, + Troubled not by praise or blame. + + 82. + As a deep clear pool of water + Lies unruffled by the wind, + To the Good Norm listening + Wise men reach tranquillity. + + 83. + When the good men go about, + Sensual babble is not theirs; + They, when touched by pain or pleasure, + Show a calm untroubled face. + + 84. + Not for self and not for others + Do they long for sons or wealth, + Not for rule, nor by injustice + Self-advancement to attain; + Righteous, wise and just are they. + + 85. + Few are they among us mortals + Who have reached the further shore + Over yonder. But we others + On this side fare up and down. + + 86. + They who hold fast to the teaching + Of the Norm expounded well + They shall reach the shore and pass + The realm of Death so hard to cross. + + 87-8. + Giving up the state of darkness, + Let the wise embrace the pure; + Giving up home for the homeless + Loneliness, where joys are rare, + Let him long for bliss unbounded + Casting all desire aside, + Owning naught, and, firm in wisdom, + Cleanse his heart from passion's stain. + + 89. + They whose mind is rightly tempered + In the Wisdom's seven ways,[1] + Who have left desire behind them, + Void of clinging, they rejoicing + Passionless and all-resplendent, + Even in this world are freed.[2] + + +[1] The seven limbs of the Bodhi are:--_Sati_, concentration; +_Dhammavicaya_, examination of mental processes or of nature; _Viriya_, +energy; _Pīti_, zest; _Passaddhi_, calmness; _Samādhi_, mental balance; +_Uṗekhā_, equanimity. + +[2] _Parinibbutā_, let free from rebirth by having attained the state of +_Nibbāna_, "gone out." + + + + +CHAPTER SEVEN. + +THE ARAHAT--THE WORTHY. + + + 90. + He for whom life's journey's over, free from sorrow, free from pain + Who has all the knots unfastened, suffering knows not again. + + 91. + Household life for them no joys hath; striving and intent in mind + As the swan deserts the marshes, every home they leave behind. + + 92. + They who gather up no treasure, feeding on the food that's known,[1] + They who range in mind the Void, the unconditioned formless Space, + As the bird's path in the ether, so their ways are hard to trace. + + 93. + They whose taints are all evanished, independent of support, + They who range in mind the Void, the unconditioned, formless Space, + As the bird's path in the ether, so their tracks are hard to trace. + + 94. + He whose senses now are tranquil, like a horse by trainer tamed + (Pride struck off, the taints[2] evanished), to the very gods is famed.[3] + + 95. + Like the solid ground unshaken, like the threshold of a door, + Like a pool by mud unsullied, such a saint is born no more. + + 96. + Calm the mind of such a being, calm his thoughts and words and deeds, + Set free by the perfect knowledge, liberated from life's needs. + + 97. + Self-dependent, self-sufficing, knower of the Uncreate[4] + Who hath loosed the bonds of action, from the chain of births set free, + All desires are fallen from him, noblest of all beings he. + + 98. + In the village or the forest, on the water or the ground, + Where the worthy ones are dwelling, there the earth's delights are found. + + 99. + Ah! delightful are the forests! where the worldling finds no joy, + There the passionless find pleasure, whom the senses do not cloy. + + +[1] literally, 'whose food is thoroughly understood' (as to its +properties, qualities and purpose). + +[2] The taints, _āsava's_, are three:--_kama_, desire; _bhava_, love of +life; _avijjā_, ignorance. A fourth, _ditthi_, the holding of heretical +views, is sometimes added. The gods are supposed to be still bound by +these, and to envy the emancipated man. + +[3] 'famed', literally 'by the gods is envied'. + +[4] _Akataññu_, knowing the Unborn, the Eternal, the state of +'_Nibbāṇa_', as in v.3 83:, but possibly here the context requires +'ungrateful', _i.e._, not bound by ties of gratitude to anybody. + + + + +CHAPTER EIGHT. + +THE THOUSANDS. + + + 100. + Tho' one's speech be a thousand words, + Vain words all strung together, + Better a single phrase + Which calms the one that hears. + + 101. + Tho' a song have a thousand words, + Vain words all strung together, + Better a single verse + Which calms the one that hears. + + 102. + Tho' one utter a hundred songs, + Vain words all strung together, + Better one verse of the Norm + Which brings peace to the hearer. + + 103. + Tho' one conquer a thousand times + A thousand men in battle, + Who conquers self alone + Is the best of conquerors. + + 104. + Tis better to conquer self + Than all this multitude; + If one be self-subdued + And ever self-controlled, + + 105. + Not the gods or demi-gods[1] + Nor the Lord of the world below[2] + Nor the God Supreme[3] have power + To undo his victory. + + 106. + Tho' one for a hundred years + Month after month should pray + With a thousand offerings, + Yet if for a moment's space + He worship the feet of one + Whose self is self-subdued, + His worship is better far + Than his age-long offerings. + + 107. + Tho' a hundred years in the woods + One tend the sacred fire,[4] + Yet if for a moment's space + He worship the feet of one + Whose self is self-subdued; + Such worship is better far + Than his age-long offerings + + 108. + Not all the sacrifice + That is offered in all the world + For a year, with a view to gain, + Is worth a single quarter + Of the worship that is paid + To the upright holy man. + + 109. + Whoso hath reverence + For those advanced in years, + Four blessings thrive for him, + Life, beauty, bliss and strength. + + 110. + Tho' one live a hundred years, + Immoral, uncontrolled, + 'Tis better to live for a day, + Moral and well controlled. + + 111. + Tho' one live a hundred years + Foolish and uncontrolled, + 'Tis better to live for a day + Wisely and well controlled. + + 112. + Tho' one live a hundred years + Listless and lacking zeal, + 'Tis better to live for a day + While striving manfully. + + 113. + Tho' one live a hundred years + Blind to the rise and fall,[5] + 'Tis better to live for a day + Seeing the rise and fall. + + 114. + Tho' one live a hundred years + And see not the Deathless State,[6] + 'Tis better to live for a day + And see the Deathless State. + + 115. + Tho' one live a hundred years + And see not the Norm Supreme, + 'Tis better to live for a day + And see the Norm Supreme. + + +[1] _Gandhabbo_, Skt. _gandharva_, those who preside over music and +attend on the Four Great Kings. + +[2] _Māra_, the Pluto of the Greeks, or Death-Lord. + +[3] _Brahmā_, the Supreme Personal God or Zeus of Buddhism. + +[4] _Aggihutam_, Skt. _agnihotra_. + +[5] _Udaya-vyayaṁ_, the law of _anicca_, impermanence. + +[6] _Amatapadaṁ_, "the eternal lot," _Nibbāṇa_: see n. to v. 21. + + + + +CHAPTER NINE. + +EVIL. + + + 116. + Haste to do good; thy thoughts from ill restrain; + Sloth in good deeds makes one for evil fain. + + 117. + If thou do ill, cease, and thy sin forgo; + Take not delight therein; ill deeds bring woe. + + 118. + If thou do good, thy life in good employ; + Take thou delight therein; good deeds bring joy. + + 119. + Sinners see bliss while their ill deeds are green; + When the sin ripens, sorrow then is seen. + + 120. + Good men see ill while their good deeds are green; + When the good ripens, happiness is seen. + + 121. + Think not of ill: "It cannot be my fate"; + As drop by drop the water fills the pot, + So slowly good men good accumulate. + + 122. + Think not of good: "It cannot be my fate"; + As drop by drop the water fills the pot, + So slowly bad men woes accumulate. + + 123. + Just as the lord of some rich caravan, + Whose guard is scanty, fears the highwayman; + As one who loves his life must poison shun, + Be wise and guard 'gainst evil deeds begun. + + 124. + Thou mayest poison handle if thy palm + Contain no wound; whole skin no poison fears; + There is no ill for him that doth no harm. + + 125. + Who on a harmless creature worketh pain, + In whom no fault, in whom no ill is found, + Upon that fool his evil deeds rebound + As fine dust cast i' the wind falls back again. + + 126. + Some men by birth a life on earth attain; + The wicked go to hell, the good to heaven; + But holy saints are never born again. + + 127. + Not in the air nor middle of the sea, + Nor entering a mountain cave to hide, + Nor anywhere on earth can'st thou abide + Where from thy ill deeds thou can'st set thee free. + + 128. + Not in the air nor middle of the sea, + Nor entering a mountain cave to hide, + Nor anywhere on earth can'st thou abide + Where death shall not pursue and conquer thee. + + + + +CHAPTER TEN. + +PUNISHMENT. + + + 129. + All beings fear the rod, all fear to die; + Regard them as thyself; strike not nor slay. + + 130. + All beings fear the rod; all love their life; + Regard them as thyself; strike not nor slay. + + 131. + Whoso treats pleasure-loving creatures ill, + When he seeks bliss for self he shall not find it. + + 132. + Whoso treats pleasure-loving creatures well, + When he seeks happiness for self shall find it. + + 133. + Use not harsh speech; when harshly spoken to + Men may retort; painful are quarrellings, + And punishment may follow thy harsh words. + + 134. + If thou can'st keep thy tongue from wagging oft, + Silent as some cracked gong, thou hast thereby + Nibbāna won; no brawling is in thee. + + 135. + As with a stick the herdsman drives his kine, + So death and age compel the lives of men. + + 136. + The fool in doing ill knows not his folly; + His own deeds, like a fire, the fool consume. + + 137. + He who offends the harmless innocent + Soon reaches one of these ten states of woe; + + 138. + Sharp pain, disease, or bodily decay, + Grievous disaster, or a mind distraught; + + 139. + Oppression by the king, or calumny, + Loss of relations, loss of all his wealth, + + 140. + His house burned by a thunderbolt or fire; + At death, poor fool, he finds rebirth in hell. + + 141. + Not nakedness, nor matted hair nor filth, + Not fasting long, nor lying on the ground, + Not dust and dirt, nor squatting on the heels. + Can cleanse the mortal that is full of doubt. + + 142. + But one that lives a calm and tranquil life, + Though gaily decked, if tamed, restrained, he live + Walking the holy path in righteousness, + Laying aside all harm to living things, + True mendicant, ascetic, Brāhmin he! + + 143. + Who in this world is so restrained by shame + That, like a thoroughbred flicked by the whip. + He can think lightly of the lash of blame? + + 144. + By faith and virtue, energy, and mind + In perfect balance, searching of the Norm, + Perfect in knowledge and good practices, + Perfect in concentration of your thoughts, + Ye shall strike off this multitude of woes. + + 145. + As cultivators guide the water-course, + As fletchers straighten out the arrow-shaft, + As carpenters warp timber to their needs, + So righteous men subdue and train themselves. + + + + +CHAPTER ELEVEN. + +OLD AGE. + + + 146. + Laugh ye, rejoice ye, when this world is burning? + O wrapped in darkness, will ye not seek light? + + 147. + Behold this body decked, a mass of sores, + Sickly and swayed by multitudinous thoughts. + Impermanent, unstable, uncomposed! + + 148. + Poor worn-out carcase, home of sicknesses, + Fragile, corrupting mass, mere life in death! + + 149. + What joy to look upon these bleached bones, + Like useless gourds in autumn thrown aside!-- + + 150. + A township built of bones and plastered o'er + With flesh and blood, the home and dwelling-place + Of age and death, pride and hypocrisy! + + 151. + Just as a royal chariot gaily decked + Falls to decay, so grows this body old; + But Truth and Norm old age cannot assail, + The holy ones indeed know no decay. + + 152. + Just like an ox, the witless man grows old; + His flesh grows, but his wits do not increase. + + 153-4. + Thro' many a round of birth and death I ran, + Nor found the builder that I sought. Life's stream + Is birth and death and birth, with sorrow filled. + Now, housebuilder, thou'rt seen! No more shalt build! + Broken are all thy rafters, split thy beam! + All that made up this mortal self is gone; + Mind hath slain craving; I have crossed the stream![1] + + 155. + They who in youth have never trod the way + Of righteousness, nor garnered wisdom's store. + Like herons in a fishless pool decay. + + 156. + They who in youth have never trod the way + Of righteousness, nor garnered wisdom's store. + Like broken bows, lie weeping their lost day. + + +[1] The triumphant words of the Buddha, when at last He attained +enlightenment, Nibbāna, beneath the Bo-tree. + + + + +CHAPTER TWELVE. + +The Self. + + + 157. + Hast thou regard for self? Then keep thyself well guarded. + Be wise and keep good watch for one of the three watches.[1] + + 158. + First ground thyself in fitness; next, another teach. + Thus shalt thou wisdom gain and suffer no reproach. + + 159. + First carry out thyself whate'er thou teachest others. + Self-tamed, thou'lt tame another; but self is hard to tame. + + 160. + Self is the lord of self; who else could be the lord? + By taming self one gains a lord most hard to gain. + + 161. + The evil done by self, self-born and self-begotten, + Crushes the senseless fool, as a bolt the jar of stone.[2] + + 162. + He who is choked by sins, as a creeper chokes a tree, + Doth to himself what e'en his foes would have him do. + + 163. + Easy is ill to do and harmful to oneself; + But what is good and wholesome, that is hard to do. + + 164. + Whose rejects the words of noble righteous saints + On his own head brings ruin by his perversity, + As bamboo trees put forth their fruit and die away. + + 165. + By self is evil done; by self is one defiled; + Ill deeds not done by self to self bring purity; + Each for himself is pure; each for himself impure; + Thou can'st not cleanse another man's impurity. + + 166. + Mind thy affairs, not others', however great they be;[3] + Right knowledge of one's own brings more prosperity. + + +[1] The night is divided into three watches of three hours each. Some +regard this passage as referring to childhood, youth and age. + +[2] This may be translated, "as a diamond crushes the stony gem". + +[3] Cf. _Bhagavad Gītā_: "Better one's own _dharma_, however +ill-performed, than others' _dharma_, well-performed tho' it be." + + + + +CHAPTER THIRTEEN. + +THE WORLD. + + + 167. + Follow not the way unworthy; + Live not thou in slothfulness; + Let not doctrines false allure thee; + Turn thy thoughts from worldliness. + + 168-9. + Stand! Arise! Throw sloth away; + Follow the path of righteousness; + Happy he who walks aright, + Here and in the world to come. + + 170. + As a bubble on the water, + As a phantom of the sands, + Him who thus the world despiseth, + Death the king[1] cannot behold. + + 171. + Lo! this world in all its splendour, + Like a royal car adorned, + Wherein many a fool is seated,[2] + Hath no power to bind the wise. + + 172. + He who formerly was slothful, + But is slothful now no more, + Lighteth up the world with splendour, + As the moon from clouds released. + + 173. + He who, having once done evil, + Covers up his ill with good, + Lighteth up the world with splendour, + As the moon from clouds released. + + 174. + All this world is wrapped in darkness; + Few be they that are not blind; + Like the birds that 'scape the fowler, + Few be they that go to heaven. + + 175. + Lo! the swans fly on the sun's path,[3] + Fly by magic through the air; + Wise men from the world departing + Conquer Death and all his hosts. + + 176. + He who by false words transgressing + Breaks one tittle of the Norm;[4] + He who future life renounceth + Every wicked deed will do. + + 177. + Those who covet reach not heaven; + Fools care not for charity; + He who charity approveth + Reacheth heavenly joy thereby. + + 178. + Rule on earth and joy in heaven, + Sovreignty of all the worlds-- + These are all by him transcended + Who hath entered on the stream.[5] + + +[1] _Maccurāja._ + +[2] Reading _nisīdanti_ for _visīdanti_ ("are immersed"). + +[3] _Hamsā adicca-pathe yanti._ In Hinduism the _paramahamsa_, "the +swan," is the mystic name for the liberated being (Cf. _Bhagavad Gītā_) +who goes to the sun (_āditya_ Skt.), and is reborn no more; also in +_Chāndogya Upanishad_, VIII, 7-5, we read: "When mind ceases to act, he +attains the sun. That is the way to the region above. It is open to the +learned, but closed to the ignorant." Those who are reborn are said to +go on the path of the moon. In Buddhism, the _Arahants_, Saints, have +the power (_iddhi_) of flying through the air even physically, by +self-levitation. Cf. V. 91. + +[4] Cf. N.T.: "For whosoever shall keep the whole Norm, and yet offend +in one point, he is guilty of all." + +[5] One who has "entered on the stream" is an Initiate, _Solāpanno_, and +is saved, _i.e._, after seven more births, he reaches the state of +_Arahat_ and _Nibbāna_ and is free from birth. + + + + +CHAPTER FOURTEEN. + +THE AWAKENED ONE. + + + 179. + The Awakened One, unconquered Conqueror, + Whose conquest naught in this world can undo. + Who ranges o'er His boundless sphere untraced. + By what tracks can ye lead Him to rebirth?[1] + + 180. + Free from the snares of passion's outspread net, + The Awakened One, whom longing cannot draw, + Who ranges o'er His boundless sphere untraced. + By what tracks can ye lead Him to rebirth? + + 181. + Those sages who, to meditation given, + Delight in freedom's bliss, with mind controlled, + Gods envy Them, Those All-Awakened Ones.[2] + + 182. + To gain a birth as man is hard indeed; + 'Tis hard to get one's living in the world; + Hard is the hearing of the doctrine true;[3] + Hardest to be an All-Awakened One. + + 183. + "Refrain thyself from every evil deed; + Stablish thyself in good; cleanse thine own thoughts"-- + This is the message of the Awakened Ones. + + 184. + Long-sufferance is the best austerity; + Nibbāna, say the Awakened Ones, is best. + + 185. + "Revile not, harm not, live by rule restrained; + Of food take little; sleep and sit alone; + In meditation keep thy thoughts controlled"-- + This is the message of the Awakened Ones. + + 186. + "Lust is not sated, tho' it rain gold coins; + Brief is the pleasure, great the pains of lust"-- + Whoso saith this and knows it, he is wise. + + 187. + He finds no pleasure e'en in heaven's delights; + He finds his joy in slaying all desire, + That follower of the All-Awakened Ones. + + 188. + To many a refuge frightened mortals flee, + Mountains and forests, groves and sacred trees; + + 189. + These are no refuge safe, no sure retreat, + By these we are not from all woe released. + + 190. + He who takes refuge in the Awakened One, + The Doctrine and the Brotherhood, beholds + By right insight the Fourfold Noble Truths, + + 191. + Sorrow and sorrow's cause and sorrow's ceasing, + The Noble Eightfold Path that leads thereto-- + + 192. + This is the refuge safe, the sure retreat; + This only from our woes can us release. + + 193. + Hard is that one of noble birth to find; + Not born in every land is He; the race + Wherein that Sage is born is prosperous.[4] + + 194. + Blest is the rising of the Awakened Ones; + Blest is Their teaching of the Doctrine True; + Blest is the union of the Brotherhood; + And blest to dwell together in unity. + + 195. + The Awakened Ones and they that follow Them, + Worthy to be adored, have conquered all + The hosts of evil, crossed the flood of sorrow. + + 196. + Whoso shall worship Them, the worthy Ones, + In whom desires are quenched and fear allayed, + None can declare the merits of that man. + + +[1] _Padam_, "track, footstep," may here refer to the _khandhās_, basis, +or occasions of rebirth, destroyed by Arahants, cf. vv. 92-3. + +[2] These verses may refer to any man who is "awakened," who has found +"_Nibbāna_." + +[3] This might mean, "it is hard to get a hearing of it". + +[4] All _Buddha's_ must be born in India, the sacred land. + + + + +CHAPTER FIFTEEN. + +Happiness[1]. + + + 197. + O happily we live + Angerless amid the angry! + O happily we spend our days + Amid the angry angerless! + + 198. + O happily we live + In health amid the sickly ones! + O happily we spend our days + Amid the sickly ones in health! + + 199. + O happily we live + Free from greed amid the greedy! + O happily we spend our days + Amid the greedy free from greed! + + 200. + O happily we live + Who have not anything at all! + Like ever-radiant gods above, + Our food immortal joys shall be. + + 201. + Hate follows victory; + Conquered ones sit sorrowing. + But the calm live blissfully, + Renouncing conquest and defeat. + + 202. + There is no fire like lust; + No sin brings such ill-luck[3] as hate; + No pains so great as body's pains; + No bliss is like the perfect Calm.[4] + + 203. + Hunger's the greatest plague, + Embodied life the greatest woe; + Whoso knows this in truth, can say: + "Nibbāna is the Bliss Supreme." + + 204. + Health is the greatest gain; + Contentment is the greatest wealth; + Best kinsman is the trusty friend; + Nibbāna is the Bliss Supreme. + + 205. + Who tastes the savour sweet + Of solitude, who drinks of calm, + Is free from terror, free from sin, + Draining the nectar of the Norm. + + 206. + 'Tis good to see the saints; + To dwell with them is blessedness; + If he should never fools behold, + A man could dwell in happiness. + + 207. + The company of fools + Ne'er fails to bring distress. + To live with fools brings suffering, + As living with an enemy, + But wise men's company brings bliss, + As being with dear relatives. + + 208. + If one be good and wise, + Well-versed in lore profound, + Long-suffering, dutiful, a saint, + Righteous and wise; if such there be, + Follow his footsteps, as the moon + Follows the path of the stars. + + +[1] This chapter applies especially to those who have retired from the +world. + +[3] Ill-luck, _kali_, the unlucky throw in playing dice. + +[4] _Nibbāna._ + + + + +CHAPTER SIXTEEN. + +AFFECTIONS. + + + 209. + He who applies his mind unworthily, + Neglecting discipline, + Forsakes the goal and clings to things beloved, + Then envies those to meditation given. + + 210. + Join not thyself to things beloved or loathed. + To lack dear company, + To be with those we loathe, brings misery. + + 211. + Seek not for love; things loved when lost bring woe; + Both are impermanent. + They have no bonds who dwell indifferent. + + 212. + Sorrow and fear are born of things beloved. + From things beloved set free, + How canst thou sorrow? fearful how canst be? + + 213. + From things held dear, sorrow and fear are born. + Set free from things held dear, + How canst thou sorrow have? how canst have fear? + + 214. + Sorrow and fear are children born of pleasure. + No longer pleasure's slave, + How canst thou sorrow, fear how canst thou have? + + 215. + Sorrow and fear are children of desire. + From all desire set free, + How canst thou sorrow? fearful how canst be? + + 216. + Sorrow and fear are things of longing born. + From longing if thou part, + Thou hast no fear nor sorrow in thine heart. + + 217. + Upright and Norm-abiding, speaking truth, + Who minds his own affair,[1] + That is the man whom every one holds dear. + + 218. + In whom is longing for the Nameless[2] born, + Whose mind It hath enthralled, + Whose thoughts no longer are by passion torn, + That man "a Climber of the Stream" is called.[3] + + 219. + As when a dweller in some far-off land + Safe home returns at last, + Kin, friends and lovers waiting to greet him stand; + + 220. + So, when a man on earth good deeds hath done, + When he hath passed beyond, + All his good deeds like kin, await that one. + + +[1] _Attano kamma kubbānam_, as in v. 166. Attends to his own spiritual +progress without dictating to others how they should forward their +evolution. + +[2] "The unborn, uncreate, undeclared" state of _Nibbāna_. + +[3] _Uddhamsoto._ (Skt. _Urdhamsrotas_) a name for the _anāgāmin_ +"non-returner." + + + + +CHAPTER SEVENTEEN. + +ANGER. + + + 221. + Conquer anger, banish pride; + Every fetter cast aside;[1] + Clinging not to Name and Form,[2] + Him who calleth nought his own + Sorrow never shall betide. + + 222. + He who rising wrath restrains, + As one checks a whirling team, + Him a driver true I deem; + Others only hold the reins. + + 223. + Wrath with kindliness allay, + To the stingy freely give; + Conquer lying words with truth; + Evil deeds with good repay. + + 224. + Speak the truth nor vexed be; + Give, however scantily. + Following these maxims three, + Thou the blessed gods shalt see. + + 225. + Sages harm no living thing; + Self-restraint accomplishing + Such men reach the Deathless Lot,[3] + Where all sorrow is forgot. + + 226. + Ever watchful, night and day + Learning wisdom never cease; + In the one who strives for Peace[4] + All the cravings die away.[5] + + 227. + There is a saying, Atula, + Of old, not of to-day: + "They blame the man who silent sits, + Or whose tongue wags alway; + And blame the man who keeps the mean; + None in the world is blameless seen." + + 228. + There never was, nor will be, sure, + Nor lives now among men, + A being blamed exclusively, + Nor one entirely praised. + + 229-30. + But one whom men of wisdom praise, + Watching him day by day, + Of faultless life, of holy ways, + Thoughtful and wise, like Jambu gold,[6] + Who to blame such a saint is bold? + Neither the gods, nor e'en Brahmā, + From him their praise withhold. + + 231. + 'Gainst angry deeds be on thy guard; + In body be composed; + All bodily misdeeds discard; + With body tread the Way. + + 232. 'Gainst angry words be on thy guard; + In speech be thou composed; + All wrongful ways of speech discard; + In speech follow the Way. + + 233. 'Gainst angry thoughts be on thy guard; + In thought be thou composed; + All wrongful ways of thought discard; + In thoughts follow the Way. + + 234. + In body sages are controlled; + In thoughts as well as speech; + And they are Sages truly called + Who are controlled in each. + + +[1] The Fetters, _saññojanāni_, are ten. These are cast off at different +stages of the Path, until perfection is reached. + +[2] _Nāma-rūpa_, "abstract and concrete," the five constituents of +personality, _viz._, mind and its factors with the four, body, feeling, +perception, and mental functions. + +[3] _Nibbāna_, 'the changeless, _accutaṁ_'. + +[4] idem. + +[5] idem. + +[6] A precious gold from the Jambu river; others say, like rose apple in +colour. + + + + +CHAPTER EIGHTEEN. + +IMPURITY. + + + 235. + Lo! Thou art now a pale and withered leaf; + Death's messengers are close at hand; + Thou in the very gate of Death dost stand, + And yet hast no provision for the way. + + 236. + Then make thyself an island of defence; + Strive quick; be wise; when all the taints + Of dirt and dust are blown away, the saints + Shall greet thee entering the Happy Land. + + 237. + Thy life has run its course; thou art come nigh + The King of Death;[1] for thine abode + Thou hast no resting-place upon the road, + And yet hast no provision for the way. + + 238. + Then make thyself an island of defence; + Strive quick; be wise; blow off the dust + And stains of travel; wipe away the rust; + So shalt thou see no more birth and decay. + + 239. + The wise and thoughtful man attacks his faults + One after other, momently, + In order due, and rubs them all away, + E'en as a smith blows off the silver's dross, + + 240. + Just as the iron rust accumulates + Self born; and eats itself away; + So with the man who sinneth; day by day + His own deeds to destruction lead him on, + + 241. + Texts not repeated oft are soon forgot; + The house neglected soon decays; + Sloth is the bane of beauty; heedless ways + Bring ruin unto him that keepeth watch. + + 242. + The taint of woman is impurity, + And gifts by stinginess are spoiled, + And mortal man by oft transgression soiled + Finds ruin here, loss in the life to come. + + 243. + Yet there's a taint far worse than any other. + What is that taint? 'tis ignorance.[2] + Make yourselves free from this, O mendicants! + Wipe off this stain and be ye undefiled. + + 244. + Life seems an easy thing to him that lives + Wanton and shameless as a crow, + A fault-finder, who through this life doth go + Immodest, insolent, and full of sins. + + 245. + But life's no easy thing for one restrained + By shame, who seeks to walk aright, + All unattached, withdrawn from vulgar sight; + Who liveth purely and hath eyes to see. + + 246-7. + He who takes life; whose mouth is full of lies; + Who steals, and fouls another's wife; + A slave to drink, he even in this life + The root of his own fortunes undermines.[3] + + 248. + O man I know this: "Not easy of control + Are evil ways." Let not thy greed + And wickedness (of misery the seed) + Become thy masters, lest thou suffer long. + + 249. + According to their trust and faith men give. + Whoso regards with discontent + And jealousy the food for others meant + Cannot get peace of mind by night or day.[4] + + 250. + But whoso disregards what others get, + Whose heart of jealousy is void, + In whom the root of envy is destroyed, + He gaineth peace of mind by night and day. + + 251. + There is no fire that burneth like desire; + No beast like hatred can devour; + No snare like folly to entrap hath power; + No river-flood can carry off like greed. + + 252. + 'Tis easy to perceive another's faults; + Hard are one's own faults to descry; + A man will winnow others' faults like chaff; + But as the cheating gambler hides the die, + His own faults he conceals right carefully. + + 253. + Whoso is watchful for another's faults, + Testy and quick to take offence, + In him his passions will increase, and thence + Further is he from cleansing of his sins. + + 254. + The sky-path shows no tracks; no outward signs + The treader of the Path betray;[5] + The multitude in outward shows delay; + They who have won the Goal are free from all.[6] + + 255. + The sky-path shows no tracks; no outward signs + The treader of the Path betray; + Nought lasts; all things embodied pass away;[7] + But nought can shake the All-Awakened Ones. + + +[1] _Yama_, Pluto. + +[2] _Avijjā_, the first of the twelve links of the chain of causation +and the last of the Fetters to be broken. + +[3] Those are the five Precepts of Buddhism. + +[4] _Bhikkhus_, mendicants, have to beg their daily meal. + +[5] _Samano n'atthi bāhiro._ This verse is generally translated, "There +is no true disciple outside the pale of Buddhism," and the commentary +(P.T.S. text, vol. 3. p. 378) so translates these words, which the +Buddha spoke to Subhadda just before His passing away. The context here +seems to require the meaning "outward." Cf. v. 92 and vv. 179-80. The +perfect leave no traces. "Sky-path," _ākāsa_, space. + +[6] _Tathāgatā._ The epithet of the Buddha by which He usually describes +Himself (cf. N.T. "He who was for to come"). See Sir (now Lord) Robert +Chalmer's valuable pamphlet for the meaning of this much discussed +epithet (J.R.A.S., Jan. 1898). _Nippapañcā Tathāgatā_, lit, "is free +from the delays of human failings". + +[7] _Saṁkārā_, all compounding factors of entities, persons. + + + + +CHAPTER NINETEEN. + +THE JUST. + + + 256. + He is not just who arbitrates by will. + He who by weighing right and wrong decides. + He is a just man called. + + 257. + Not by his will, but with impartial mind + Keeping the Norm, thoughtful, who others guides, + He is a just man called. + + 258. + One is not wise because his speech is long. + Long-suffering and harmless, free from fear, + He is a wise man called. + + 259. + Not by much talk doth one uphold the Norm. + Who sees the Norm in action,[1] tho' he be + Of little learning, strenuous in the Norm, + 'Tis he upholds the Norm. + + 260. + Grey hairs do not a man an elder[2] make. + Tho' ripe in years, if all his age be vain, + He may be dotard called. + + 261. + True, virtuous, harmless, moderate, restrained, + Wise and washed clean of all impurities, + He is an elder called. + + 262. + Not by mere talk nor beauty of his form, + If he be grudging, greedy, fraudulent, + Is any reverend called. + + 263. + In whom these faults are cut down, rooted out, + Who hath cast off his sins, who meditates, + That man is reverend called. + + 264. + A shaven crown makes not the Samana.[3] + If such a one, lying and unrestrained, + Be full of lust and craving, how can he + A Samana be called? + + 265. + But if he calm his faults, both great and small, + Since he all evil ways hath quieted, + He is a Samana. + + 266. + He is no mendicant who begs his food.[4] + Not he who begs but he who keeps the Norm, + He is a mendicant. + + 267. + He who hath good and evil laid aside, + Who wisely in this world walks righteously, + He is a mendicant. + + 268. + He is no Muni who refrains from speech,[5] + If he be foolish and have wandering wits. + But he who holds the balance, grasps the real, + Who's wise to choose the good and leave the bad, + Who in this world sees both sides, is thereby + A Muni truly called. + + 270. He is no Worthy One who creatures harms.[6] + By harmlessness to every living thing + A man is Worthy called. + + 271-2 + Not by mere goodness nor by ceremonies, + Not by vast knowledge nor by ecstasy, + Nor by a life retired, + Nor sleeping lonely, do I touch the Bliss + Of freedom which no worldly one can know. + By killing all desire, the mendicant[7] + Attaineth confidence. + + +[1] _Kāyena_, bodily action, may mean all the faculties combined. + +[2] _Thero_, a "mendicant" of ten years standing in ordination is so +called in the Buddhist "church". + +[3] _Samana_, "ascetic," a title originally contemptuously applied to +the Buddha and His disciples by the Brāhmaṇas. The word is +etymologically derived from V. _sam_--to tame or quiet. Hence the +reference in v. 265. + +[4] _Bhikkhu_, "beggar," the name given by the Buddha to His ordained +disciples. + +[5] _Muni_, "sage, silent one." The Buddha was called Sakyamuni--"the +sage of the Sakya clan." + +[6] _Ariya_, "the noble, the worthy." + +[7] Reading _vissāsam āpādi_. This verse is important as showing the +Buddhist ideal in a nutshell. _Nibbāna_ is the dying out of craving, the +root of all evil. + + + + +CHAPTER TWENTY. + +THE PATH. + + + 273. + Best is the Eightfold Path: of truths, the four;[1] + Dispassion in the best of states sublime. + Blest is he of human beings, who hath eyes to see. + + 274. + This is the way; no other way can lead ye + To purify the mind and see the truth. + Walk this Way and free yourselves from Māra's host of ills. + + 275. + Tread ye this Path, and make an end of sorrow. + Tread ye this Path for I myself have shown it. + Shown it after learning how to pluck away the thorns.[2] + + 276. + Strive ye yourselves; Buddha's but preach the way + To them that strive. To meditation given + They who walk this Way are free from Māra's every bond. + + 277. + _"All things compounded are impermanent"_; + Whoso sees this with opened inner eye + Wearies soon of sorrow. 'Tis the Path of Purity. + + 278. + _"All things compounded are of sorrow made"_; + Whoso sees this with opened inner eye, + Wearies soon of sorrow. 'Tis the Path of Purity. + + 279. + _"All states compounded are without a self"_;[3] + Whoso sees this with opened inner eye, + Wearies soon of sorrow. 'Tis the Path of Purity. + + 280. + Whoso strives not when it is time to strive, + Tho' young and strong, to sloth and folly prone, + Weak in will and thought, to knowledge never finds the way. + + 281. + Who guardeth speech and mind, who doth no wrong + With body, making pure the triple way,[4] + He shall tread the Path of Wisdom by the sages shown. + + 282. + Wisdom is born of meditation deep, + But lost by mind's distraction; knowing these + Two paths of loss and gain, so let him live, + Let him so direct his life that wisdom may increase. + + 283. + Cut down trees and undergrowth, and from desire be free![5] + For from this jungle fear of danger's born; + Cut it down, O mendicants, and from desire be free! + + 284. + If but a trace there be, however small, + Of lust of man for woman, as a calf + Clingeth to its dam, the mind in bondage will be held. + + 285. + Pluck out the love of self with thine own hand, + Just as the hand an autumn lily plucks; + Tread the Way of Peace declared by Him who hath it trod. + + 286. + "Here in the rainy season will I dwell; + And here in heat and cold." So thinks the fool, + Little recking of the dangers that may him befall. + + 287. + Care-stricken, with his thoughts of sons and flocks, + Attached to life, Death comes and seizes him, + As a sleeping village by a flood is swept away.[6] + + 288. + Not all his sons have power to guard that man; + No sire, no kinsman can protect him now; + How can kinsmen aught avail him in the grasp of Death? + + 289. + The wise man, when he sees the truth of this, + Restrained by righteous living in the Norm, + Soon will clear the path that leadeth unto Perfect Bliss. + + +[1] _The Eightfold Path_ is;--Right Views, Right Thought, Right Speech, +Right Action, Right Living, Right Effort, Right Concentration, Right +Mental Balance. + +The _Four Noble Truths_ are:--Ill, the cause of Ill, the ceasing of Ill, +the Path. + +[2] The _thorns_ are the stings and torments of desire. + +[3] These three _dicta_ are the essence of the Buddha's teaching. + +[4] The second, third and fourth steps of the Path. + +[5] 'desire', _viz._: '_nibbanā hotha_, 'be ye free from the jungle (or +forest) of desire (_nir-vanā_, a pun on the word _nirvāṇa_), cf. v.344, +_vanamutto_'. + +[6] Cf. V. 47. + + + + +CHAPTER TWENTY ONE. + +DIVERS VERSES. + + + 290. + If in giving up slight pleasure + Thou a greater bliss discern, + Leave the lesser gain and wisely + To the greater profit turn. + + 291. + He who causeth pain to others, + Seeking his own selfish bliss, + By the bonds of hate encumbered + Hatred never can dismiss. + + 292. Those who disregard their duty,[1] + Doing what should not be done, + Insolent and negligent in evil-doing + More and more corrupt become. + + 293. + They who mounting guard on body, + Ceaseless watch and ward preserve; + They who others' things neglecting, + From their duty never swerve; + They who, self-controlled, aspire, + Concentrate in every nerve, + Reach destruction of desire. + + 294. + Slaying father, slaying mother, + With two kings of warrior fame, + And a realm with all its subjects,[2] + Brāhmana's go free from blame. + + 295. + Slaying father, slaying mother, + With two kings of saintly name, + And a fifth pre-eminent,[3] + Brāhmana's go free from blame. + + * * * * * + + 296. + They who, watchful night and day, + On the Buddha meditate, + Are followers of Gotama. + + 297. + They who watchful night and day, + On the Dhamma meditate, + Are followers of Gotama. + + 298. + They who, watchful night and day, + On the Sangha meditate, + Are followers of Gotama. + + 299. + They who, watchful night and day, + On the body meditate, + Are followers of Gotama. + + 300. + They who, watchful night and day, + Take delight in harmlessness, + Are followers of Gotama. + + 301. + They who, watchful night and day, + Take delight in ecstasy, + Are followers of Gotama. + + * * * * * + + 302. + O 'tis hard to give the world up, + Yet the lonely life is hard; + Painful 'tis to dwell in houses + With the uncongenial; + Painful travelling to and fro; + Cease to be a traveller.[4] + Cease to be beset with pain! + + + 303. + Faithful and of good repute, + Full of honour and renown, + He is reverenced and honoured, + Whereso'er he choose to dwell. + + 304. + Holy saints are far-resplendent + Like the peaks Himalayan; + Like the shaft that flies in darkness, + Wicked men are never seen. + + 305. + Lonely sitting, lying lonely, + Act alone and strenuous; + Taming self alone, rejoice thee + In the ending of desire. + + +[1] _Kiccam_ "minding one's own business." + +[2] The Brahmins used to claim that a "twice-born" saint was blameless, +whatever his bodiless actions might be. The Buddha here speaks +mystically. _Father_ is ignorance, _Mother_ is craving; the _two kings_ +are the great heresies of non-causation and nihilism. _The Kingdom and +its subjects_ are the six organs of sense (mind being the sixth); and +the six objects of sense (form, sound, sight, smell, taste, thoughts), +conquest of all these brings liberation from embodied existence. + +[3] _veyyaggha-pañcamaṁ_, lit. 'a tiger-like man, as a fifth'. The +Commentator explains this to mean the fifth of the Five Hindrances +(lust, malice, sloth, pride, doubt) which beset the Path. + +[4] _A traveller_ is one who runs up and down the paths of rebirth. + + + + +CHAPTER TWENTY TWO. + +THE EVIL WAY.[1] + + + 306. + The liar reaches hell, and he who says + He did not what he did; + Both are the same hereafter, men of crooked ways. + + 307. + And many a one the yellow gown who wears, + Wicked and uncontrolled, + By reason of his evil deeds in hell appears. + + 308. + Better for him who lives unworthily + A red-hot ball to swallow, + Than eat the food the country gives in charity. + + 309. + Four states of ill to reckless men I tell + Who seek the wives of others-- + Ill-luck, a restless bed, an evil name and hell. + + 310. + Ill-luck, the Evil Way, short-lived delight + Of fearful man with timid woman spent, + And from the king a grievous punishment-- + Let these four evils all adulterers affright. + + 311. + Just as a blade of grass not handled well + Will cut the hand that grasps, + So doth the ascetic's life ill-handled lead to hell. + + 312. + Deeds done with sluggishness, the broken vow, + The saintly life befouled-- + Such evil deeds as these small recompense bestow. + + 313. + Act thou with energy, if act thou must: + The careless mendicant + Doth but stir up a denser cloud of passion's dust. + + 314. + Leave evil deeds which afterwards bring pain; + Better to do the good; + For when 'tis done that deed no sorrow brings again. + + 315. + Just as a frontier town that's guarded well, + Which ramparts well defend on every side, + So guard thyself, let not a moment slide; + Time-wasters suffer sorrow when consigned to hell. + + 316. + They who feel shame, where shame there should be none, + Shameless, where shame should be, + Embracing doctrines false, down the Ill Path have gone. + + 317. + They who feel fear, where fear there should be none, + Fearless, when they should fear, + Embracing doctrines false, down the Ill Path have gone. + + 318. + They who see sin, where sin there can be none, + Who see no harm in sin, + Embracing doctrines false, down the Ill Path have gone. + + 319. They who know sin as sin, and right as right, + Embracing doctrines true, + Those beings enter on the Path of True Delight. + + +[1] _Niraya_, the Evil Path, the downward course to destruction, +_duggati_, as opposed to _su-gati_ the happy way or state of heaven. + + + + +CHAPTER TWENTY THREE. + +THE ELEPHANT. + + + 320. + As an elephant in battle bears the arrows at him hurled, + I must bear men's bitter tongues, for very evil is the world. + + 321. + Tamed, they lead him into battle; tamed, the king his back ascends; + Tamed is he the best of beings, whom no bitter speech offends. + + 322. + Good are well-tamed mules, and good are Scindian steeds of lineage famed; + Good indeed the mighty tusker; best of all the man self-tamed. + + 323. + Yet such mounts can nought avail us, cannot be Nibbāna's guide; + We can only reach The Pathless[1] on the self-tamed self astride. + + 324. + With the must from temples streaming, mighty Dhanapālako[2] + Captive, tastes no food, but longeth to the Nāga-grove to go. + + 325. + Sluggish, gluttonous and sleepy, wallowing idly to and fro, + Like a huge and grain-fed hog, a fool again to birth must go. + + 326. + Once this mind roamed as it listed, as it pleaded a-wandering went. + As the holder of the _ankus_ checks the furious elephant, + Now with wisdom I'll restrain it, guide it wholly to my bent. + + 327. + Take delight in earnestness; watch thy thoughts and never tire; + Lift thee from the Path of Evil, like the tusker sunk in mire. + + 328. + Hast thou found a fellow-traveller, upright, firm, intelligent?[3] + Leaving all thy cares behind thee, gladly walk with him intent. + + 329. + Hast thou found no fellow-traveller, upright, firm, intelligent? + As a king deserts his borders, by the enemy pursued, + Like the tusker in the forest, go thy way in solitude. + + 330. + Better is the lonely life, for fools companions cannot be; + Live alone and do no evil, live alone with scanty needs, + Lonely, as the mighty tusker in the forest lonely feeds. + + 331. + Sweet are friends when need ariseth, sweet is joy whate'er it be; + Sweet the blessing of life's ending, sweet to be from sorrow free. + + 332. + Sweet it is to be a mother, sweet the lot of fatherhood, + Sweet the life of holy hermits, sweet the life of Brāhmans good. + + 333. + Sweet is growing old in goodness, sweet is faith established, + Sweet to gain the prize of wisdom when desire for sin is dead. + + +[1] _Nibbāna._ + +[2] A favourite beast of the king of Benares. The elephant, to the East, +typifies wisdom, strength and endurance. + +The Buddha is called _Mahā-nāga_, "mighty elephant"; The _nāga-grove_ is +_Nibbāna_. Those who wander in the jungle are those still bound by the +fetters of rebirth. + +[3] Cf. verse 61. + + + + +CHAPTER TWENTY FOUR. + +CRAVING. + + + 334. + Even as a creeper groweth, + Creatures that are indolent + Find their craving ever grow; + Like a monkey in the forest + Seeking fruit from bough to bough, + So they wander to and fro.[1] + + 335. + He who yields to sordid craving + That thro' all the world doth go, + Like the gadding vine that spreadeth, + That man's sorrows ever grow. + + 336. + He who quiets sordid craving, + Hard in this world to allay, + Like the dewdrop from the lotus, + All his sorrows fall away. + + 337. + Lo! to all of ye assembled + This the good advice I tell: + "Dig ye up the root of craving, + As men dig the scented grass. + Let not Death so oft assail ye, + Even as the rushing torrent + O'er the river reeds doth pass." + + 338. + If the root be still uninjured, + Trees cut down will spring again; + If the root of craving liveth, + Still there is rebirth of pain. + + 339. + When the six and thirty currents[2] + Bring one under pleasure's sway, + Thoughts, like waves, with passion surging. + Sweep him all confused away. + + 340. + Everywhere those streams are flowing; + Now the creeper of desire + Plants its roots and standeth fast; + Cut it ere it riseth higher, + Cut it with the axe of wisdom, + Root the creeper up at last. + + 341. + Restless, wanton is men's craving; + They who wander to and fro + In the restless search for pleasure + Birth and death must undergo. + + 342. + They who in the trap of craving, + Like a hare run to and fro, + By the fetters' bonds entangled, + Long must sorrow undergo. + + 343. + Beings, in the trap of craving + Like a hare run to and fro: + Mendicants who hope for freedom + Must their passions all forego. + + 344. + Whoso, free from human passions, + Junglewards to run is fain;[3] + Who, from lust emancipated, + To his lust runs back again; + Lo! the man infatuated + Plunges into bonds of pain. + + 345. + Not by ties of wood or iron + Nor of rope (the wise men say) + Are men held in bondage strong; + But for jewels, wives and children, + They who passionately crave, + They are held in bondage long. + + 346. + But the downward-dragging chain, + Yielding, hard to loose again-- + This is bondage real (they say): + Who this chain of craving breaks, + Free from lust, the world forsakes. + + 347. + They who yield to their desires + Down the stream of craving swim; + As we see the spider run + In the net himself hath spun. + Wise men cut the net and go + Free from craving, free from woe. + + 348. + Loose all behind, between, before;[4] + Cross thou unto the other shore;[5] + With thy mind on all sides free + Birth and death no more shalt see. + + 349. + He whose mind is tossed with doubt, + Seeing bliss in passion's surge, + Makes his craving grow the longer, + Rivets all his bonds the stronger. + + 350. + He who joys in calming doubt, + And the loathsome contemplates,[6] + Soon will Māra's bondage leave, + Every fetter soon will cleave. + + 351. + He who hath attained the goal, + Fearless, free from lust and sin, + Who hath plucked out every thorn,[7] + Nevermore will be reborn. + + 352. + Free from lust, to nothing clinging, + Who is skilful to interpret + All the wealth of sacred lore; + All the mass of letters knowing + (Whether after or before),[8] + This indeed is his last body, + He's a Master of The Wisdom, + Mighty Being, + He indeed is born no more. + + 353. + Conqueror of all am I! + Knowing all, from all conditions + Of existence I am free; + By the slaying of desire + I have ended craving's fire. + Who could then my teacher be? + I have now forsaken all, + I myself, by mine own knowledge. + Whom should I my teacher call?[9] + + 354. + To give The Norm all gifts transcends; + To taste The Norm is sweetest far; + No joy can with its joy compare; + Who raving slays all sorrow ends. + + 355. + Wealth harms the fool; not him who runs + To win the goal intent; + By lust of wealth the fool harms self + With harm for others meant. + + 356. + Weeds are the ruin of the fields; + This world by lust is spoiled; + Then great the fruit of gifts to those + By lust who are not soiled. + + 357. + Weeds are the ruin of the fields; + This world is spoiled by hate; + To those by hatred undefiled + The fruit of gifts is great. + + 358. + Weeds are the ruin of the fields; + Deluded are mankind; + Then great the fruit of gifts to those + Whom folly doth not blind. + + 359. + Weeds are the ruin of the fields; + Craving pollutes the world; + Then great the fruit of gifts to those + By craving not enthralled.[10] + + +[1] In the round of rebirth. + +[2] The six sense-organs and the six objects of sense (twelve) are +affected by three desires of each, generally taken as _Kāmatanhā_, +_Rūpatanhā_, _Arūpatanhā_, desire for existence in the world of desire, +in the worlds of form, in the worlds of the formless (abstract), thus +making thirty-six varieties. + +[3] The jungle of passion. + +[4] Past, present and future ties. + +[5] Cross the stream to _Nibbāna_. + +[6] One of the meditation exercises, to inspire loathing for the body +and its corrupt nature. + +[7] Cf. above v. 275. + +[8] _Nirutti-pada-kovido_: skilled in the true meaning of the language +(Pali) in which the Buddha taught. + +[9] This was the reply of the Buddha to an ascetic who, struck by the +Master's radiance after attaining _Nibbāna_, inquired who was His +teacher and what was the cause of His joy. + +[10] _Bhoga_, _rāga_, _dosa_, _moha_, _iccha_, riches, lust, hate, +delusion, craving, are five of the hindrances to the saintly life. + + + + +CHAPTER TWENTY-FIVE. + +THE MENDICANT. + + + 360-1 + Good is restraint of eye and ear, of nose and tongue, + Of body, speech and mind; restraint is good + In every way; the mendicant restrained + All sorrow casts away. + + 362. + In hand and foot and speech whoso is self restrained; + Whoso to ponder inwardly delights, + Who liveth lonely and is well-content, + Him men call mendicant. + + 363. + Whoso controls his lips, and words of wisdom speaks, + Is not puffed up, who can elucidate + The meaning and the essence of The Norm-- + Pleasant is he to hear. + + 364. + Who dwelleth in the Norm and in the Norm delights, + Who searcheth out and well remembers it-- + From the True Norm that steadfast mendicant + Will never fall away. + + 365. + Let him not think of little worth the alms he gains. + Nor jealous be of alms to others given; + For whoso envies other mendicants + Wins not tranquillity. + + 366. + Though small the part of charity that falls to him, + Whoso despiseth not the alms he gains, + If he live clean, not given to slothfulness, + E'en by the gods is praised.[1] + + 367. + Whoso hath neither part nor lot in Name and Form[2] + (Who saith not "this is I" or "this is mine") + And grieveth not for what existeth not, + A mendicant is called. + + 368. + Whoso in friendly wise with all mankind abides, + Firm in the teaching of the Awakened One; + Reaches the bliss where all conditions cease, + Reaches the State of Peace. + + 369. + O mendicants! bail out the water from this boat![3] + Swift will it go when from this burden freed. + Of passion and of hatred cut the root; + Then shalt thou reach The Peace. + + 370. + Cut off the five; desert the five; the five subdue! + That mendicant, who from the fetters five[4] + Hath freed himself at last, by men is called + "A crosser of the Stream". + + 371. + O mendicant! be meditative; let not sloth,[5] + Let not thy passions toss thee to and fro;[6] + Lest, swallowing the ball, thou burning cry, + "Ah! this is suffering!" + + 372. + Who hath no wisdom cannot ecstasy attain;[7] + Who knows not ecstasy, no wisdom gains; + Whoso both ecstasy and wisdom hath, + Unto The Peace is nigh. + + 373. + The mendicant, whose mind hath gained tranquillity, + When he hath entered on his empty cell,[8] + Hath joy beyond man's power to tell, for he + The Truth discerneth well. + + 374. + Soon as he grasps the rise and fall of elements,[9] + Such pleasure and delight thereby he wins + As falls to them that rightly know the state + Of immortality.[10] + + 375. + Let the wise mendicant in this world thus begin; + Guard thou thy senses; next, with mind content, + By discipline restrained, seek noble friends + Who zealous live and pure; + + 376. + And by the laws of friendship act, live perfectly, + And upright walk according to the Norm; + Then in the fullness of thy joy thou shalt + An end of suffering make. + + 377. + O mendicants! just as the snow-white _vassikâ_, + The jasmine, putting forth fresh blooms to-day, + Sheds down the withered blooms of yesterday, + So shed ye lust and hate. + + 378. + Tranquil in body, speech and mind, O mendicants, + Whoso in every way is well-restrained, + Who all this world's desires hath thrown aside + He is "the tranquil" called. + + 379. + Rouse thou the self by self, by self examine self; + Thus guarded by the self, and with thy mind + Intent and watchful, thus, O mendicant, + Thou shall live happily. + + 380. + Yea! Self is guard of self and refuge takes in self; + Just as a dealer trains a thoroughbred, + A noble steed, and breaks him to the rein, + So do thou self restrain. + + 381. + That mendicant, with utter joy and gladness filled, + Firm in the teaching of the Awakened One, + Reaches the bliss where all conditions cease, + Reaches the State of Peace. + + 382. + Lo ye! a mendicant, though young he be, that strives + To grasp the teaching of the Awakened One, + Lights up the world, as from a cloud released + The moon lights up the night. + + +[1] Cf. vv. 229-30. + +[2] _Nāma rūpa_, a traditional Vedic term for "mind and Matter," the +immortal and the perishable, borrowed by the Buddha to stand for the +mental and bodily compound in the individual, cf. _Buddhist Psychology_, +Mrs. C.A. Rhys-Davids, pp. 23-5. + +[3] The body with its needs and passions (water in the boat) hampers the +progress across the stream. + +[4] + +I. The first five fetters of _delusion of self_, _doubt_, _ceremonial +observance_, _lust_ and _ill-will_. + +II. The second five fetters of _desire for form_, _desire for the +formless_, _pride_, _vanity_ and _ignorance_. + +III. If the verb of the third clause, _vuttaribhāvaye_, be translated +"pay attention to," as is possible, the meaning will be, "develop the +five good qualities of _faith_, _zeal_, _concentration_, _meditation_, +_wisdom_." + +IV. This may refer to the second five fetters, by throwing off which one +becomes an Arahat. + + +[5] "Toss thee," reading _kāmagunā bhamiṁsu_ (for _kāmagune bhamassu_) +as Prof. Dines Andersen suggests (p. 192, _Glossary to Dhammapada._ Pt. +2). + +[6] Cf. v. 107. One of the tortures in the hells. + +[7] "ecstasy," _jhāna_. There are four stages of mystic meditation +leading to rebirth in the higher worlds. + +[8] "Empty cell," _suññāgāram_, may refer to the meditation in the "cave +of the heart," when all thought vibrations are stilled, cf. v. 37. + +[9] "The rise and fall," reading _udayavyayam_. cf. v. 113. + +[10] 'immortality': _viz._: 'the Ambrosial'. + + + + +CHAPTER TWENTY-SIX. + +THE BRAHMANA. + + + 383. + Cut off the stream,[1] O Brāhmana, right manfully; + Repel desires; when thou hast known the end + Of things conditioned, thou shalt be + A knower of the Uncreate.[2] + + 384. + When by the twofold law (restraint and ecstasy), + By virtue of the knowledge he hath gained, + The Brāhmana hath crossed the stream; + Then every fetter falls away. + + 385. + Whoso the stream hath crossed and from this shore hath passed,[3] + Free from all cares, unfettered; one to whom + This shore and that alike are naught; + Him I deem a Brāhmaṇa. + + 386. + Whoso dwells meditiative, passionless, + And free from all Taints, his course hath run, + Whoso hath won the highest Goal-- + Him I deem a Brāmaṇa. + + 387. + "One who is rid of evil" is a Brāmaṇa; + _Samaṇa_ is one who tranquil hath become; + "Gone forth from all impurity"; + The hermit is _pabbajjā_ called.[4] + + 388. + Let not a Brāhmaṇa assail a Brāhmaṇa; + Nor let him with the assailant angry be, + Woe to the striker; greater woe + To him that, stricken, strikes again. + + 390. + No little profit cometh to the Brāhmaṇa + Who hath his mind from pleasant things restrained; + Soon as the lust to harm is gone + All sorrowing is laid to rest. + + 391. + Whoso offendeth not in thought and word and deed, + In whom no evil from these three is seen; + Whoso is in these three controlled; + Him I deem a Brāhmaṇa. + + 392. + If there be one from whom thou canst obtain the Norm + Which He, the All-Awakened One, declared, + Revere him, as a Brāhmaṇa + The sacrificial fire reveres. + + 393. + Not matted hair, nor caste, nor noble birth can make + The Brāhmaṇa; but he that knows the truth + And knows the Norm, is blest indeed; + And him I deem a Brāhmaṇa. + + 394. + Of what avail to thee, O fool, is matted hair? + And what avails thy garment made of skins? + The outer part thou makest clean, + But all is ravening within.[5] + + 395. + Whoso wears rags from dustheaps picked, whoso is lean, + With veins o'erspread, who in the jungle dwells + And meditates in loneliness;[6] + Him I deem a Brāhmaṇa. + + 396. + One is not Brāhmaṇa because of race or birth; + "Hail-fellow" is such called, and riches hath.[7] + Possessing naught, free from desire + Is one I call a Brāhmaṇa. + + 397. + Whoso hath cut all fetters off and hath no fear + Of what may him befall; whoso from bonds + And all attachments is released; + Is one I call a Brāhmaṇa. + + 398. + Whoso hath cut the strap, the leathern thong, the ropes[8] + And all thereto pertaining, and the bar + Hath lifted; him, the Awakened one; + Him I deem a Brāhmaṇa. + + 399. + He who endures, tho' innocent of all offence, + Abuse and blows and e'en imprisonment + With patience strong, a host in strength; + Him I deem a Brāhmaṇa. + + 400. + Who hath no anger, who to all his vows is true, + Upright in life, from passion free, subdued, + No more on earth to be reborn; + Him I deem a Brāhmaṇa. + + 401. + Who like a dew-drop on a lotus-lily leaf, + Or seed of mustard on a needle's point, + Clings not to any worldly bliss; + Him I deem a Brāhmaṇa. + + 402. + Who knoweth even in this world his sorrow's end, + Who bath laid down the burden of desire, + Emancipated from his bonds; + Him I deem a Brāhmaṇa. + + 403. + Whoso is deep in wisdom and intelligence, + Who can with skill discern the right and wrong, + Who hath attained the highest goal; + Him I deem a Brāhmaṇa. + + 404. + Whoso with householders and wanderers alike + Small dealings hath, who lives the homeless life, + A mendicant of scanty needs; + Him I deem a Brāhmaṇa. + + 405. + Whoso withholds the rod of painful punishment + From living creatures, be they weak or strong, + Who neither strikes nor makes to strike, + Him I deem a Brāhmaṇa. + + 406. + Whoso forbearance hath to those that hinder him, + And to the angry showeth gentleness, + Among the greedy without greed; + Him I deem a Brāhmaṇa. + + 407. + From whom all anger, hate, hypocrisy and pride + Have fall'n away, as from a needle's point + A grain of mustard-seed falls off; + Him I deem a Brāhmaṇa. + + 408. + Gentle in ways and apt to teach his fellow-men, + Whoso will utter truth and naught but truth, + Whoso in speech offendeth not; + Him I deem a Brāhmaṇa. + + 409. + He that takes nothing in this world that is not given, + Whatever it may be, or great or small, + Or long or short or good or bad; + Him I deem a Brāhmaṇa. + + 410. + In whom is seen no more the longing of desire + For this world or beyond, who hath no lust, + Who hath no fetters any more; + Him I deem a Brāhmaṇa. + + 411. + In whom is seen no craving, who, because he knows, + Asks not in doubt the How or Why, for he + Hath reached Nibbāna's peace profound; + Him I deem a Brāhmaṇa. + + 412. + Whoso on earth hath passed beyond the opposites + Of good and evil, and is free from grief, + From passion and impurity; + Him I deem a Brāhmaṇa. + + 413. + Who, like the moon on high, is stainless, pure and calm, + Translucent and serene, who hath restrained + The rise of all delightful states; + Him I deem a Brāhmaṇa. + + 414. + Whoso hath trod the hard and muddy road of births, + Hath crossed delusion, reached the other shore, + Nor lusts, nor doubts, grasps not, is calm, + Him I deem a Brāhmaṇa. + + 415. + Who homeless wanders through this world, a mendicant, + Abandoning desires, who hath restrained + The rise of sensual delight; + Him I deem a Brāhmaṇa. + + 416. + Who homeless wanders through this world a mendicant, + Abandoning his lust; who hath restrained + The rise of craving and desire; + Him I deem a Brāhmaṇa. + + 417. + Whoso hath left behind all ties that bind on earth, + And e'en the heavenly world transcended hath; + Whoso from every tie is free; + Him I deem a Brāhmaṇa. + + 415. + Who joy and pain hath left, who from the heat of life + Is cooled, and hath no basis of rebirth, + Heroic conqueror of the worlds; + Him I deem a Brāhmaṇa. + + 419. + Who knows the rise and fall of things in birth and death, + Who is not of the world, who hath the path + Well trod, who hath become awake; + Him I deem a Brāhmaṇa. + + 420. + Whose passage[9] hence the gods themselves cannot discern, + Nor demi-gods nor men; a worthy one + In whom the passions are subdued; + Him I deem a Brāhmaṇa. + + 421. + To whom pertaineth naught of past or future things + Or of the present; one who owneth naught, + Who hath no wish for anything; + Him I deem a Brāhmaṇa. + + 422. + Dauntless,[10] pre-eminent, heroic mighty seer, + The conqueror, desireless one, made clean,[11] + Whose eyes have opened to the light,[12] + Him I deem a Brāhmaṇa. + + 423. + Who knows his former births, who sees both heaven and hell,[13] + Who now at last hath reached the end of births; + Perfect in knowledge he who hath done all things well, + That sage I call a Brāhmaṇa. + + +[1] Cf. v. 178. + +[2] _Akataññu_, "unconditioned," Nibbāṇa. + +[3] 'lit. one for whom there exists neither this shore (the stream being +not yet entered) nor that shore (Arahantship being yet unattained) nor +both shores (as he has now attained)'. + +[4] _Sāhita_, "removed," the supposed etymology of _Brāhmana_; as +_samitatta_, "quieted" is here supposed to be that of _samana_, ascetic +monk. _Pabbajjā_ is one who "goes forth," takes the robes, becomes +ordained a Buddhist mendicant monk. + +[5] Cf. the words of the Christ to the Pharisees: "Now do ye Pharisees +make clean the outside of the cup and the platter, but your inward part +is full of ravening and wickedness." The word used, _gahanam_, +'grasping,' may also mean 'jungle'. + +[6] These were the marks of the early and stricter ascetics; even to-day +the _bhikkhus_ of Ceylon have their robes made of pieces of cloth sewn +together, but these are not picked from the dust-heap. + +[7] "Hail-fellow," _bhovādi_, one who uses the disrespectful term of +_bho_, "I say! man". These Brahmins who did not accept the Buddha as +Master would address Him in this way, and of course they were often +wealthy men. + +[8] _The strap_ is said to be hate; _the thong_, desire; _the ropes_, +orthodoxy with its attendant narrowness; _the bar_, ignorance that shuts +the door of knowledge. + +[9] _Cuti_; _gati_; the "fall" from other worlds into this one, and the +'going' or passage or state of the next birth. + +[10] Like a bull. + +[11] _Nahātakam_, an allusion to the ceremonial bathing of the Brāhmaṇa +after finishing his course of studies. + +[12] The meaning of buddha. + +[13] One who knows earth, heaven and hell, and can range them at will, +is called _ñānatilōka_, "knower of the three worlds". Such a one is born +no more, as he has learned the lessons of these worlds. + +*** END OF THE PROJECT GUTENBERG EBOOK 35185 *** diff --git a/35185-h/35185-h.htm b/35185-h/35185-h.htm new file mode 100644 index 0000000..7c70be0 --- /dev/null +++ b/35185-h/35185-h.htm @@ -0,0 +1,3439 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<!-- $Id: header.txt 236 2009-12-07 18:57:00Z vlsimpson $ --> + +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> + <head> + <meta http-equiv="Content-Type" content="text/html;charset=utf-8" /> + <meta http-equiv="Content-Style-Type" content="text/css" /> + <title> + The Project Gutenberg eBook of The Buddha's Path Of Virtue, by F.L. Woodward, M.A.. + </title> + <style type="text/css"> + +body { + margin-left: 10%; + margin-right: 10%; +} + + h1,h2,h3,h4,h5,h6 { + text-align: center; /* all headings centered */ + clear: both; +} + +p { + margin-top: .75em; + text-align: justify; + margin-bottom: .75em; +} + +hr { + width: 33%; + margin-top: 2em; + margin-bottom: 2em; + margin-left: auto; + margin-right: auto; + clear: both; +} + +.blockquot { + margin-left: 5%; + margin-right: 10%; +} + + +.bb {border-bottom: solid 2px;} + +.bl {border-left: solid 2px;} + +.bt {border-top: solid 2px;} + +.br {border-right: solid 2px;} + +.bbox {border: solid 2px;} + +.center {text-align: center;} + +.smcap {font-variant: small-caps;} + +.u {text-decoration: underline;} + +.caption {font-weight: bold;} + + +/* Footnotes */ +.footnotes {border: dashed 1px;} + +.footnote {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} + +.footnote .label {position: absolute; right: 84%; text-align: right;} + +.fnanchor { + vertical-align: super; + font-size: .8em; + text-decoration: + none; +} + + + </style> + </head> +<body> +<div>*** START OF THE PROJECT GUTENBERG EBOOK 35185 ***</div> + + +<h1>THE BUDDHA'S PATH OF VIRTUE</h1> + +<h2>A TRANSLATION OF THE DHAMMAPADA</h2> + +<h3>BY</h3> + +<h2>F.L. WOODWARD, M.A.</h2> + + +<h4>WITH A FOREWORD BY</h4> + +<h4>SIR PONNAMBALAM ARUNACHALAM, M.A. (Cantab.)</h4> + + +<h5>THEOSOPHICAL PUBLISHING HOUSE</h5> + +<h5>MADRAS—LONDON</h5> + +<h5>1921</h5> + + + +<hr style="width: 65%;" /> +<h4><a name="TO_HSO" id="TO_HSO"></a>TO H.S.O.</h4> + + + +<hr style="width: 95%;" /> +<p class="caption"><a name="CONTENTS" id="CONTENTS"></a>CONTENTS</p> + + +<p> +<span style="margin-left: 1em;"><a href="#FOREWORD">Foreword</a></span><br /> +<br /> +<span style="margin-left: 1em;"><a href="#TRANSLATORS_PREFACE">Translator's Preface</a></span><br /> +<br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_ONE">I.</a> The Pairs</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_TWO">II.</a> Heedfulness</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_THREE">III.</a> The Mind</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_FOUR">IV.</a> Flowers</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_FIVE">V.</a> Fools</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_SIX">VI.</a> The Wise</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_SIX">VII.</a> The Arahat—The Worthy</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_EIGHT">VIII.</a> The Thousands</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_NINE">IX.</a> Evil</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_TEN">X.</a> Punishment</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_ELEVEN">XI.</a> Old Age</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_TWELVE">XII.</a> The Self</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_THIRTEEN">XIII.</a> The World</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_FOURTEEN">XIV.</a> The Awakened One</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_FIFTEEN">XV.</a> Happiness</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_SIXTEEN">XVI.</a> Affections</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_SEVENTEEN">XVII.</a> Anger</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_EIGHTEEN">XVIII.</a> Impurity</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_NINETEEN">XIX.</a> The Just</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_TWENTY">XX.</a> The Path</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_TWENTY_ONE">XXI.</a> Divers Verses</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_TWENTY_TWO">XXII.</a> The Evil Way</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_TWENTY_THREE">XXIII.</a> The Elephant</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_TWENTY_FOUR">XXIV.</a> Craving</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_TWENTY-FIVE">XXV.</a> The Mendicant</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_TWENTY-SIX">XXVI.</a> The Brahmana</span><br /> +</p> +<hr style="width: 65%;" /> + + +<h3><a name="FOREWORD" id="FOREWORD"></a>FOREWORD</h3> + + +<p>The Dhammapada, of which a metrical translation by Mr. Woodward is here +presented, is a precious Buddhist Scripture which deserves to be widely +known. The Theosophical Society is to be congratulated on securing so +competent and sympathetic a translator and on publishing it in a popular +form.</p> + +<p>The <i>Dhammapada</i> is a part of the <i>Khuddaka Nikāya</i> of the Buddhistic +Canon and consists of about 420 stanzas in the <i>sloka</i> metre. Every +fully ordained <i>bhikkhu</i><a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> is expected to know the book by heart, and +its verses are often on the lips of pious laymen. The beginner of +Buddhist studies can have no better introduction to Buddhism and must go +back to it again and again to enter into the spirit of Buddha and his +apostles.</p> + +<p>The Scriptures of the Buddhist Canon are known collectively as the +<i>Ti-piṭaka</i> (Sansk. <i>Tri-piṭaka</i>), "the Three Baskets or +Treasuries". These divisions correspond to the two Testaments of the +Christian Bible and contain (excluding repetitions) more than twice as +much matter. They are known separately as the <i>Vinaya piṭaka</i>, <i>Sutta +piṭaka</i> and <i>Abhidhamma piṭaka</i>, the Basket of Discipline, the +Basket of Discourses and the Basket of Metaphysics. These scriptures are +regarded with the utmost veneration by Buddhists as containing the word +of Buddha (<i>Buddha-vacanam</i>), and are reputed to have been recited at +the first Council held, according to tradition, at Rājagaha immediately +after Buddha's death <i>circa</i> 540 B.C.</p> + +<p>It seems more probable that they grew up gradually and did not receive +their final shape till about three centuries later, at the Council held +under the auspices of the Emperor Asoka at Pāṭaliputra <i>circa</i> 247 +B.C. The account given of the First Council in the closing chapter of +the <i>Culla vagga</i> seems to indicate that the Basket of Metaphysics was +then unknown or unrecognised, and that the scriptures were then a +<i>Dvi-piṭaka</i> (Two Baskets) rather than a <i>Ti-piṭaka</i> (Three +Baskets).</p> + +<p>If the <i>Culla vagga</i> account is accepted, it would appear that at this +Council, expressly held by the Emperor for the consecrative settlement +of the holy texts, the five Nikāyas or divisions which constitute the +second Basket formed the subject of discussion between the President +Kassappa and Buddha's favourite pupil Ānanda. The <i>Dhammapada</i> is a book +of the fifth Nikāya. The <i>Mahāvansa</i> (Ch. v, 68) carries it back a few +years earlier than the Council, to the time of the Emperor's conversion +to the Buddhist faith, for on that occasion his teacher, Nigrodha, is +said to have explained to him the <i>Appamāda-vagga</i>, which is the second +chapter of the work. It was therefore known in the middle or early part +of the third century B.C.</p> + +<p>It seems to be an Anthology, prepared for the use of the faithful, of +verses believed to be the real words of Buddha, short improvisations in +which he expressed striking thoughts and embellished his preaching. +They were current among the early Buddhists, and have been culled from +the other scriptures as of high ethical and spiritual value. The +importance of the <i>Dhammapada</i> for a critical study of Buddhism is thus +considerable.</p> + +<p>For a thorough understanding of the work and of the orthodox Buddhist +view of it, it should be studied with the valuable commentary of +Buddhaghosa. Buddhism owes a profound debt to this great man, and has +recognised it in the name by which he is known in the Buddhist world. +Says the <i>Mahāvansa</i> (Ch. xxxvii, 174): "Because he was as profound in +his eloquence (<i>ghosa</i>) as Buddha himself, they conferred on him the +appellation of <i>Buddha-ghosa</i> (the Voice of Buddha), and throughout the +world he became as renowned as Buddha." He was an Indian Brahmana and a +great Vedic scholar and apostle. On his conversion to Buddhism he became +a not less ardent champion of the new Faith. He came to Ceylon from the +cradle of Buddhism, "the terrace of the great Bo-tree" in Buddha Gāya, +in the beginning of the fifth century, <i>i.e.</i>, nearly a thousand years +after Buddha's death. He came in search of the old commentaries on the +Tripiṭakas. The commentaries had been brought to Ceylon by the +Emperor Asoka's son, the apostle Mahinda, and by him translated into +Sinhalese. They continued to be orally transmitted until reduced to +writing, in the reign of the Ceylon king, Vaṭṭāgamini (88-76 +B.C.), at a convocation of learned <i>bhikkhus</i> at the cave-temple of Alu +Vihāre in the Matale district.</p> + +<p>The original Pali version having perished in India, Buddhaghosa, during +his residence in the Mahā-vihāre at Anuradhapura, re-translated it from +Sinhalese to Pali. His version supplanted the Sinhalese (since lost) and +is now the only record remaining of the ancient tradition. He also wrote +elaborate commentaries (<i>Aṭṭha kathā</i>)<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> on almost every part of +the Tri-piṭaka and composed the <i>Visuddhi magga</i>, an extensive and +systematic treatise on Buddhist doctrine, a veritable cyclopædia of +Buddhist theology. His writings are regarded as absolute authorities in +the interpretation of the Buddhist scriptures, and he is regarded as the +second founder of Buddhism in Ceylon. He is held in high reverence also +in Burma as the founder of Buddhism in that country (450 of the +Christian era), having taken the Buddhist scriptures there from Ceylon.</p> + +<p>Buddhaghosa's commentary on the <i>Dhammapada</i> mentions the occasions on +which, and the audiences to whom, most of the verses were addressed by +Buddha when, as an itinerant preacher, he went with his followers +through the land—mid-Ganges valley and sub-Himalayan tract in the +modern provinces of Agra, Oude and Behar; his watchwords—not wealth, +fame or dominion, but peace, happiness, deliverance from the burden of +sorrow and death, and his message: "Open ye your ears, the deliverance +from death is found."<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a></p> + +<p>When he first attained enlightenment under the Bodhi-tree (at Buddha +Gāya), a descendant of which still flourishes in Anuradhapura, the +oldest historical tree in the world, Buddha is said to have broken out +into a song of triumph which is included in the anthology of the +<i>Dhammapada</i> (153-4) and has been spiritedly rendered by Mr. Woodward:</p> + +<p> +<span style="margin-left: 2.5em;">Through many a round of birth and death I ran,</span><br /> +<span style="margin-left: 2.5em;">Nor found the builder that I sought. Life's stream</span><br /> +<span style="margin-left: 2.5em;">Is birth and death and birth with sorrow filled.</span><br /> +<span style="margin-left: 2.5em;">Now house-holder, thou'rt seen! no more shalt build!</span><br /> +<span style="margin-left: 2.5em;">Broken are all thy rafters, split thy beam!</span><br /> +<span style="margin-left: 2.5em;">All that made up this mortal self is gone;</span><br /> +<span style="margin-left: 2.5em;">Mind hath slain craving. I have crossed the stream!</span><br /> +</p> + +<p>The way that he claimed to have discovered is known as the Middle Way +(<i>Majjhimā Paṭipadā</i>), equally removed from an ignoble life of +pleasure and a gloomy life of mortification, and consists in a +realisation of the Four Great Truths (<i>cattāri ariya saccāni</i>) of +suffering, its origin, its end and the path thereto. All existence, he +declares, is suffering, its origin is desire, its end is the extinction +of desire, to be attained by the Eightfold Path (<i>aṭṭhangiko +maggo</i>) of right belief, right resolve, right speech, right act, right +occupation, right effort, right mindfulness, right concentration and +tranquillity.<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> The exposition and illustration of the Truths and the +Way fill numerous tomes of the Buddhist scriptures.</p> + +<p>It is these ideals of self-control, self-culture and heroic endeavour, +the graces of wisdom, purity and love, the eternal law of <i>Karma</i>, or +causality and moral retribution—under which every deed, good or bad, +comes back most to the doer and yields fruit, helping or marring his +progress—that are enshrined in the <i>Dhammapada</i> in luminous, pithy +verse which lingers in the memory as a fountain of noble inspiration. +They are almost too ethereal for human nature's daily food, and it is +granted to few to realise in actual life these counsels of perfection +unaided.</p> + +<p>Buddha failed to make allowance for the weakness of humanity. His stoic +agnosticism and self-reliant courage ignored God, denied the soul, +repudiated worship and prayer and made man the master of his fate. This +line of thought was not new to India, however stamped with his own +personality. But human needs and aspirations have asserted themselves, +and Buddhism has been compelled to absorb elements of doctrine and +practice which he condemned. This has happened, especially, in the +countries where the doctrine of the Mahāyāna (the Great Vehicle) +prevails.</p> + +<p>In China, Amitābha (Boundless Light), of whom Gautama Buddha is held to +be an incarnation, and Kwanyin the Goddess of mercy, have laid great +hold on the affections of the Buddhist population. Kwanyin (Sansk. +<i>Kanyā</i>, the Virgin) is the gracious <i>Sakti</i> (Cosmic Power) of the +Hindus,</p> + +<p> +<span style="margin-left: 2.5em;">Mother of millions of world-clusters,</span><br /> +<span style="margin-left: 2.5em;">Yet Virgin by the Vedas called.</span><br /> +</p> + +<p>In Japan, Amitābha is the Eternal one who is the Light, the Way, and the +Life, and took human form to open the door of salvation to all. Kwanyin +shares with him the sovereignty of Heaven. In Tibet are worshipped these +and other emanations of heavenly beings—Manju Sri, the personification +of wisdom, Avalokitesvara, "the Lord who looketh down" on the world +with mercy to help and protect, Vajrapāna, and others, with a host of +minor deities.</p> + +<p>In Ceylon, which claims to belong to the purer faith, Buddhism is +interwoven with the worship of, the popular gods of the Hindus and with +animism and demonology. Under Mahāyānist influence Buddha has become a +God, greater than others, but worshipped less fervently, for (as Robert +Knox<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> found during his twenty years' residence in the island in the +seventeenth century) the popular mind looks to Buddha for the soul, to +the gods for the things of this world. His own doctrine remains a dream +of philosophers.</p> + +<p>Fifty years ago Buddhism was at one of the lowest ebbs in its history in +the Island. The arrival of Madame Blavatsky and Colonel Olcott, the +founders of the Theosophical Society, and their zealous propaganda, +materially helped the efforts of the saintly Sri Sumangala to stem the +tide, and there arose a renaissance which has had far-reaching effects. +Colonel Olcott by his speech and writings did much to remove the +prevailing ignorance and indifference, and recalled Buddhists to a sense +of the value of their Faith.<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a> He laid the foundation of that +educational activity which has filled many parts of the Island with +Buddhist schools and colleges.</p> + +<p>Mr. Woodward is one of the noble band of Theosophists who have carried +on Colonel Olcott's mission in Ceylon, and is perhaps the greatest of +them all. Not being a Theosophist or Buddhist, I can speak of him more +freely. Self-sacrificing zeal and devotion are commonplace words to use +of him. They are often said of men, good and zealous in their way, who +have had the compensations of good incomes and creature comforts, +congenial friends and efficient fellow-workers. Mr. Woodward (or, to +call him by his Sanskrit name, <i>Vanapāla</i>) was little favoured in these +respects. His was a life of ascetic simplicity and self-denial and +strenuous well-doing. An English gentleman of the best type, he combined +in a rare degree the culture of the West and Bast, combined also the +active spirit of the West with the mysticism of the East. He belongs to +the roll of the great apostles of Mahayānist Buddhism who carried its +message and its culture over the mountains and deserts of Asia to the +Pacific Ocean. The Mahinda College, Galle, of which he was the mainstay +for nearly twenty years, is a shining memorial of him. But who can +estimate the gracious influence of his personality? The memory of it +will be a cherished possession to his friends, young and old, and an +inspiration to them all, and their gratitude and good wishes follow him +unstintingly to his Tasmanian home.</p> + +<p> +<span style="margin-left: 25em;">P. ARUNACHALAM</span><br /> +<br /> +<i>Ponklar, Colombo</i><br /> +<span style="margin-left: 1em;">October, 1921.</span><br /> +</p> +<hr style="width: 35%;" /> + +<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> Usually but erroneously translated "priest," ignoring a +fundamental difference between Buddhism and other religions. Buddhism +recognises no priesthood. By "priest" one understands a mediator between +God and man, a vehicle of divine grace, a person with delegated +authority from God to administer the sacraments of religion, to admit +into the faith or eject from it, to absolve from sin, etc. Such an +institution can have no place in Buddhism. <i>Bhikkhu</i>, (literally, a +"beggar" and etymologically the same word) is one of a brotherhood of +men trying to live as Buddha lived, to purify and discipline themselves, +earnest pilgrims on the road reaching unto deliverance (<i>Nirvāna</i>). The +layman demands from the <i>bhikkhu</i> no assistance in heavenly, no +interference in worldly, affairs, but only that he should live as +becomes a follower of the great Teacher. The nearest English equivalent +of <i>bhikkhu is</i> "mendicant friar".</p></div> + +<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> Sansk. <i>Artha Kathā</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> <i>Mahā-vagga</i>, i, 6-10 <i>seq.</i> The message continues: "I +teach you, I preach the Norm. If ye walk according to my teaching, ye +shall be partakers, in a short time, of that for which noble youths +leave their homes and go into homelessness, the highest end of religious +effort: ye shall even in the present life apprehend the Truth itself and +see it face to face."</p></div> + +<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> (1) Sammā diṭṭhi, (2) Sammā sankappo, (3) Sammā vāca, +(4) Sammā kammanto, (5) Sammā ājīvo, (6) Sammā vāyāmo, (7) Sammā sati, +(8) Sammā samādhi.</p></div> + +<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> Shipwrecked off Trincomalee in 1660, he remained an +unwilling but favoured guest of King Raja Sinha II for twenty years. +Escaping to Europe, he wrote his excellent <i>Historical Relation of the +Island of Ceylon</i>, published 1681.</p></div> + +<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> It was uphill work for Colonel Olcott, but his magnificent +courage and enthusiasm prevailed over every obstacle. I was then a +Magistrate in the Kalutara district of the Western Province, and +remember that well-known Buddhists, appearing as witnesses, would not +acknowledge their Faith and swore on the Bible rather than affirm. The +Portuguese and Dutch Governments had persecuted them, and the English +Government, though it did not persecute, continued for years many +disabilities.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="TRANSLATORS_PREFACE" id="TRANSLATORS_PREFACE"></a>TRANSLATOR'S PREFACE</h3> + + +<p>I made this translation of the <i>Dhammapada</i>, intending it to be a simple +memorial text-book for my pupils, at intervals some seven or eight years +ago, when reading the Pāli as a lesson in religion with my senior class +in Ceylon. Its publication has been held up for several years owing to +various causes, and, having left Ceylon in 1919, I was unable owing to +distance to correct the proofs. My thanks are due to Mr. Fritz Kunz, +B.A., of Adyar, Madras, for seeing the book through the press. The +rather long list of alterations<a name="FNanchor_1_7" id="FNanchor_1_7"></a><a href="#Footnote_1_7" class="fnanchor">[1]</a> is due to the fact that I saw no +proofs till the whole was printed off, and had meanwhile desired to +recast certain verses. The use of metre of course often prohibits the +exact translation of certain philosophical and technical terms, but I +have kept as close to the original as was possible. I have followed the +Pāli text of Fausböll (1900), and have been much helped by Dr. Dines +Andersen's <i>Glossary of the Words of the Dhammapada</i>. The Pāli Text +Society's edition of the text (by Sūriyogoḍa Sumaṅgala Thero) +appeared just after I had finished, and I have made several alterations +in accordance with the readings of that edition.</p> + +<p> +<span style="margin-left: 26em;">F.L. WOODWARD</span><br /> +<br /> +<i>Chartley, West Tamar,</i><br /> +<span style="margin-left: 3.5em;"><i>Tasmania</i></span><br /> +<span style="margin-left: 6em;">1921.</span><br /> +</p> +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_7" id="Footnote_1_7"></a><a href="#FNanchor_1_7"><span class="label">[1]</span></a> transcribers' note—all alterations of the list mentioned +have been duely incorporated in the text following, and the list itself +has been omitted in this e-book.</p></div> + + + +<hr style="width: 65%;" /> +<h2><a name="Glory_to_Him_the_Blessed_Saint_the_All-Enlightened_one" id="Glory_to_Him_the_Blessed_Saint_the_All-Enlightened_one"></a>Glory to Him, the Blessed Saint, the All-Enlightened one.</h2> + + +<h3>The Buddha's Path of Virtue.</h3> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_ONE" id="CHAPTER_ONE"></a>CHAPTER ONE.</h3> + +<h3>THE PAIRS.</h3> + + +<p> +<span style="margin-left: 10em;">1.</span><br /> +<span style="margin-left: 10em;">All states arising have mind for their causing,</span><br /> +<span style="margin-left: 10em;">Mind for their master, of mind are the offspring.</span><br /> +<span style="margin-left: 10em;">He who with foul mind speaks or does action—</span><br /> +<span style="margin-left: 10em;">Him pain pursues as the wheel dogs the ox-hoof.</span><br /> +<br /> +<span style="margin-left: 10em;">2.</span><br /> +<span style="margin-left: 10em;">All states arising have mind for their causing,</span><br /> +<span style="margin-left: 10em;">Mind for their master, of mind are the offspring.</span><br /> +<span style="margin-left: 10em;">He who with pure mind speaks or does action—</span><br /> +<span style="margin-left: 10em;">Him bliss pursues, to him clings like his shadow.</span><br /> +<br /> +<span style="margin-left: 10em;">3.</span><br /> +<span style="margin-left: 10em;">"This man abused me: he beat me and conquered,</span><br /> +<span style="margin-left: 10em;">Conquered and plundered." Cherishing in such thoughts,</span><br /> +<span style="margin-left: 10em;">Never appeased is the hatred of such men.</span><br /> +<br /> +<span style="margin-left: 10em;">4.</span><br /> +<span style="margin-left: 10em;">"This man abused me, he beat me and conquered,</span><br /> +<span style="margin-left: 10em;">Conquered and plundered." Not having such thoughts,</span><br /> +<span style="margin-left: 10em;">Quickly appeased is the hatred of such men.</span><br /> +<br /> +<span style="margin-left: 10em;">5.</span><br /> +<span style="margin-left: 10em;">Never by hatred is hatred appeaséd</span><br /> +<span style="margin-left: 10em;">Nay! but by kindness; that's the old-time Norm.<a name="FNanchor_1_8" id="FNanchor_1_8"></a><a href="#Footnote_1_8" class="fnanchor">[1]</a></span><br /> +<br /> +<span style="margin-left: 10em;">6.</span><br /> +<span style="margin-left: 10em;">Others don't grasp this—"We men are mortals".<a name="FNanchor_2_9" id="FNanchor_2_9"></a><a href="#Footnote_2_9" class="fnanchor">[2]</a></span><br /> +<span style="margin-left: 10em;">Men who can grasp this soon end their quarrels.</span><br /> +<br /> +<span style="margin-left: 10em;">7.</span><br /> +<span style="margin-left: 10em;">Looking for fair sights, unchecked in his senses,</span><br /> +<span style="margin-left: 10em;">In food uncontrolled, slack, inert, without vigour,</span><br /> +<span style="margin-left: 10em;">Death overwhelms him, as winds uproot weak trees.</span><br /> +<br /> +<span style="margin-left: 10em;">8.</span><br /> +<span style="margin-left: 10em;">He who lives sense-restrained, heedless of fair sights,</span><br /> +<span style="margin-left: 10em;">Who in food keeps the mean, is trusty and sturdy,</span><br /> +<span style="margin-left: 10em;">Death cannot shake him: winds cannot move mountains.</span><br /> +<br /> +<span style="margin-left: 10em;">9-10.</span><br /> +<span style="margin-left: 10em;">Without doffing his faults who would don the monk's yellow,<a name="FNanchor_3_10" id="FNanchor_3_10"></a><a href="#Footnote_3_10" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 10em;">Void of truth and of training, deserves not the monk's robe.</span><br /> +<span style="margin-left: 10em;">If he doff all his faults and be versed in the virtues,</span><br /> +<span style="margin-left: 10em;">In the training and truth firm, he merits the monk's robe.</span><br /> +<br /> +<span style="margin-left: 10em;">11-12.</span><br /> +<span style="margin-left: 10em;">In the false seeing truth, and in truth seeing falsehood,</span><br /> +<span style="margin-left: 10em;">Men touch not the truth, but are fed on illusion.</span><br /> +<span style="margin-left: 10em;">But in truth seeing truth and falsehood in falsehood,</span><br /> +<span style="margin-left: 10em;">Men touch the truth ever, feeding on right thoughts.</span><br /> +<br /> +<span style="margin-left: 10em;">13-14.</span><br /> +<span style="margin-left: 10em;">As the rain through the roof of a house that is ill-thatched,</span><br /> +<span style="margin-left: 10em;">Lust leaks through the mind not composed by the training:</span><br /> +<span style="margin-left: 10em;">As rain never leaks through the roof that is well-thatched,</span><br /> +<span style="margin-left: 10em;">So through the mind well-trained lust leaketh never.</span><br /> +<br /> +<span style="margin-left: 10em;">15.</span><br /> +<span style="margin-left: 10em;">Here he grieves and grieves hereafter: doubly grieves the evil-doer,</span><br /> +<span style="margin-left: 10em;">Grieves and suffers anguish when he sees the foulness of his deeds.</span><br /> +<br /> +<span style="margin-left: 10em;">16.</span><br /> +<span style="margin-left: 10em;">Happy here, he's happy after: doing good he's doubly glad:</span><br /> +<span style="margin-left: 10em;">Glad, exceeding happy, when he sees the pureness of his deeds.</span><br /> +<br /> +<span style="margin-left: 10em;">17.</span><br /> +<span style="margin-left: 10em;">Here he suffers, suffers after: doubly suffer evil-doers:</span><br /> +<span style="margin-left: 10em;">Thoughts of ill-deeds torture, much more torture when they enter hell.<a name="FNanchor_4_11" id="FNanchor_4_11"></a><a href="#Footnote_4_11" class="fnanchor">[4]</a></span><br /> +<br /> +<span style="margin-left: 10em;">18.</span><br /> +<span style="margin-left: 10em;">He rejoices here and after: doing good he's doubly glad:</span><br /> +<span style="margin-left: 10em;">Thoughts of good deeds comfort, much more comfort when they enter heaven.</span><br /> +<br /> +<span style="margin-left: 10em;">19.</span><br /> +<span style="margin-left: 10em;">Though reciting many verses,<a name="FNanchor_5_12" id="FNanchor_5_12"></a><a href="#Footnote_5_12" class="fnanchor">[5]</a> if they do not what they preach,</span><br /> +<span style="margin-left: 10em;">Sluggards, counting others' cattle, cannot share the Brotherhood.</span><br /> +<br /> +<span style="margin-left: 10em;">20.</span><br /> +<span style="margin-left: 10em;">Practising the Norm he preaches, though he utter verses few,</span><br /> +<span style="margin-left: 10em;">Quit of anger, lust and folly, truly wise, with thoughts set free,</span><br /> +<span style="margin-left: 10em;">Caring nought for this or that world, he hath part in brotherhood.</span><br /></p> +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_8" id="Footnote_1_8"></a><a href="#FNanchor_1_8"><span class="label">[1]</span></a> <i>Dhammo sanantano</i> (Skt. <i>sanātāna dharma</i>). <i>comm.</i><br /> +<i>porānako dhammo</i>, the doctrine of the early tradition.</p></div> +<div class="footnote"><p><a name="Footnote_2_9" id="Footnote_2_9"></a><a href="#FNanchor_2_9"><span class="label">[2]</span></a> See "Psalms of the Brethren," p. 177, trans. Mrs. C.A. Rhys<br /> +Davids.<br /> +<br /> +<span style="margin-left: 2em;">"People can really never understand</span><br /> +<span style="margin-left: 2.5em;">That we are here but for a little spell."</span><br /> +<br /> +'Others' means all except the wise.</p></div> + +<div class="footnote"><p><a name="Footnote_3_10" id="Footnote_3_10"></a><a href="#FNanchor_3_10"><span class="label">[3]</span></a> A play on words, <i>anikkasāvo</i> (one who has not removed the +<i>āsava's</i>, taints of lust, anger, delusion) and <i>kāsāvam</i>, the yellow +robe. See note to v.21 re the use of the word 'monk'</p></div> + +<div class="footnote"><p><a name="Footnote_4_11" id="Footnote_4_11"></a><a href="#FNanchor_4_11"><span class="label">[4]</span></a> 'hell': '<i>duggatiṁ</i>, 'the evil path or destiny', a +purgatorial state of rebirth.</p></div> + +<div class="footnote"><p><a name="Footnote_5_12" id="Footnote_5_12"></a><a href="#FNanchor_5_12"><span class="label">[5]</span></a> Texts of the sacred books, learned by heart by the +Brahmins.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_TWO" id="CHAPTER_TWO"></a>CHAPTER TWO.</h3> + +<h3>HEEDFULNESS.</h3> + + +<p> +<span style="margin-left: 10em;">21.</span><br /> +<span style="margin-left: 10em;">Heedfulness leads to the Deathless;<a name="FNanchor_1_13" id="FNanchor_1_13"></a><a href="#Footnote_1_13" class="fnanchor">[1]</a> heedlessness leads unto Death!</span><br /> +<span style="margin-left: 10em;">Heedful men live on for ever; they who heed not are as dead.</span><br /> +<br /> +<span style="margin-left: 10em;">22.</span><br /> +<span style="margin-left: 10em;">Knowing this full surely, wise men take delight in heedfulness;</span><br /> +<span style="margin-left: 10em;">Heedfully they range with joy the pastures<a name="FNanchor_2_14" id="FNanchor_2_14"></a><a href="#Footnote_2_14" class="fnanchor">[2]</a> of the Worthy Ones.</span><br /> +<br /> +<span style="margin-left: 10em;">23.</span><br /> +<span style="margin-left: 10em;">Meditative, persevering, ever with strong might endowed,</span><br /> +<span style="margin-left: 10em;">Wise men reach the Blissful Haven, reach Security Supreme.<a name="FNanchor_3_15" id="FNanchor_3_15"></a><a href="#Footnote_3_15" class="fnanchor">[3]</a></span><br /> +<br /> +<span style="margin-left: 10em;">24.</span><br /> +<span style="margin-left: 10em;">Heedful men's good name increaseth, if they strive with mind subdued</span><br /> +<span style="margin-left: 10em;">Pure in deed, with thoughts well-guarded, well-controlled of lawful lives.</span><br /> +<br /> +<span style="margin-left: 10em;">25.</span><br /> +<span style="margin-left: 10em;">Let the wise man, striving, heedful, well-controlled and temperate,</span><br /> +<span style="margin-left: 10em;">Make himself an island which the flood shall never sweep away.</span><br /> +<br /> +<span style="margin-left: 10em;">26.</span><br /> +<span style="margin-left: 10em;">Heedlessness the foolish follow, men of small intelligence;</span><br /> +<span style="margin-left: 10em;">As the best of treasures wise men guard the prize of Heedfulness.</span><br /> +<br /> +<span style="margin-left: 10em;">27.</span><br /> +<span style="margin-left: 10em;">Cleave not thou to Heedlessness, cleave not thou to Passion's snares;</span><br /> +<span style="margin-left: 10em;">Strenuous and meditative, wisdom winneth widespread bliss.</span><br /> +<br /> +<span style="margin-left: 10em;">28.</span><br /> +<span style="margin-left: 10em;">Lo! the sage that drives away the cloud of sloth by Heedfulness,</span><br /> +<span style="margin-left: 10em;">Climbing up the heights of wisdom, sorrowless looks down upon</span><br /> +<span style="margin-left: 10em;">All the miserable beings, as a hillman on the plains.<a name="FNanchor_4_16" id="FNanchor_4_16"></a><a href="#Footnote_4_16" class="fnanchor">[4]</a></span><br /> +<br /> +<span style="margin-left: 10em;">29.</span><br /> +<span style="margin-left: 10em;">Strenuous amid the heedless, 'mid the sleepers wide awake,</span><br /> +<span style="margin-left: 10em;">As a racer beats the weak jade, so the wise outstrips the fools.</span><br /> +<br /> +<span style="margin-left: 10em;">30.</span><br /> +<span style="margin-left: 10em;">Maghavā by Heedfulness attained the kingship of the gods;<a name="FNanchor_5_17" id="FNanchor_5_17"></a><a href="#Footnote_5_17" class="fnanchor">[5]</a></span><br /> +<span style="margin-left: 10em;">Heedfulness is praised for ever; Heedlessness is ever blamed.</span><br /> +<br /> +<span style="margin-left: 10em;">31.</span><br /> +<span style="margin-left: 10em;">Monks<a name="FNanchor_6_18" id="FNanchor_6_18"></a><a href="#Footnote_6_18" class="fnanchor">[6]</a> whom Heedfulness delighteth, seeing fear in Heedlessness,</span><br /> +<span style="margin-left: 10em;">As the fire blazeth onwards, burn their fetters great and small.</span><br /> +<br /> +<span style="margin-left: 10em;">32.</span><br /> +<span style="margin-left: 10em;">Monks whom Heedfulness delighteth, seeing fear in Heedlessness,</span><br /> +<span style="margin-left: 10em;">Cannot fall into destruction; they are near Nibbāna's shore.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_13" id="Footnote_1_13"></a><a href="#FNanchor_1_13"><span class="label">[1]</span></a> '<i>amata-padaṁ</i>, 'the immortal lot', or simply 'the +Ambrosial (nibbaṇa): the word 'immortality' in Buddhism does not +imply 'a deathless Ego'.</p></div> + +<div class="footnote"><p><a name="Footnote_2_14" id="Footnote_2_14"></a><a href="#FNanchor_2_14"><span class="label">[2]</span></a> 'the sphere or range, <i>gocara</i>'.</p></div> + +<div class="footnote"><p><a name="Footnote_3_15" id="Footnote_3_15"></a><a href="#FNanchor_3_15"><span class="label">[3]</span></a> <i>Nibbāna</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_4_16" id="Footnote_4_16"></a><a href="#FNanchor_4_16"><span class="label">[4]</span></a> 'literally,' as one standing on a mountain looks down on +those standing on the level'.</p></div> + +<div class="footnote"><p><a name="Footnote_5_17" id="Footnote_5_17"></a><a href="#FNanchor_5_17"><span class="label">[5]</span></a> <i>Maghavā</i>, a name of Indra, the "sky-god," Jupiter. Human +beings by great <i>tapas</i>, will power exercised, can attain this office.</p></div> + +<div class="footnote"><p><a name="Footnote_6_18" id="Footnote_6_18"></a><a href="#FNanchor_6_18"><span class="label">[6]</span></a> <i>"Monks"</i> does not convey the real meaning of <i>bhikkhu</i>, a +mendicant ascetic wearer of the yellow robe.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_THREE" id="CHAPTER_THREE"></a>CHAPTER THREE.</h3> + +<h3>THE MIND.</h3> + + +<p> +<span style="margin-left: 10em;">33.</span><br /> +<span style="margin-left: 10em;">The fugitive, flickering mind,</span><br /> +<span style="margin-left: 10em;">Hard to guard and hard to bind,</span><br /> +<span style="margin-left: 10em;">The wise men train as they choose,</span><br /> +<span style="margin-left: 10em;">As a fletcher fashions a shaft to his use.</span><br /> +<br /> +<span style="margin-left: 10em;">34.</span><br /> +<span style="margin-left: 10em;">Like a fish flung out on the bank;</span><br /> +<span style="margin-left: 10em;">Drawn from its watery home in a tank,<a name="FNanchor_1_19" id="FNanchor_1_19"></a><a href="#Footnote_1_19" class="fnanchor">[1]</a></span><br /> +<span style="margin-left: 10em;">Flutters this fugitive mind</span><br /> +<span style="margin-left: 10em;">To leave the realm of Māra behind.<a name="FNanchor_2_20" id="FNanchor_2_20"></a><a href="#Footnote_2_20" class="fnanchor">[2]</a></span><br /> +<br /> +<span style="margin-left: 10em;">35.</span><br /> +<span style="margin-left: 10em;">Impalpable, hard to seize,</span><br /> +<span style="margin-left: 10em;">Eagerly rushing wherever it please,</span><br /> +<span style="margin-left: 10em;">Good is the taming of mind;</span><br /> +<span style="margin-left: 10em;">A mind well-tamed is a treasure to find.</span><br /> +<br /> +<span style="margin-left: 10em;">36.</span><br /> +<span style="margin-left: 10em;">Invisible, subtle indeed,</span><br /> +<span style="margin-left: 10em;">Eagerly rushing its passions to feed,</span><br /> +<span style="margin-left: 10em;">Let the wise man guard this mind;</span><br /> +<span style="margin-left: 10em;">A guarded mind is a treasure to find.</span><br /> +<br /> +<span style="margin-left: 10em;">37.</span><br /> +<span style="margin-left: 10em;">Wandering, dwelling apart,</span><br /> +<span style="margin-left: 10em;">Bodiless there in the cave of the heart,<a name="FNanchor_3_21" id="FNanchor_3_21"></a><a href="#Footnote_3_21" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 10em;">They who subdue this mind</span><br /> +<span style="margin-left: 10em;">Leave all the fetters of Māra behind.</span><br /> +<br /> +<span style="margin-left: 10em;">38.</span><br /> +<span style="margin-left: 10em;">If he know not the Doctrine Pure,</span><br /> +<span style="margin-left: 10em;">If he waver in faith and be not sure,</span><br /> +<span style="margin-left: 10em;">If his mind be not strong-willed,</span><br /> +<span style="margin-left: 10em;">The cup of his wisdom is never fulfilled.</span><br /> +<br /> +<span style="margin-left: 10em;">39.</span><br /> +<span style="margin-left: 10em;">If his mind be free from desire,</span><br /> +<span style="margin-left: 10em;">If his thought be free from anger's fire,</span><br /> +<span style="margin-left: 10em;">If evil and good he forsake,</span><br /> +<span style="margin-left: 10em;">There is no fear in the man that's awake.</span><br /> +<br /> +<span style="margin-left: 10em;">40.</span><br /> +<span style="margin-left: 10em;">"Body's a vessel of clay;</span><br /> +<span style="margin-left: 10em;">Mind must be made like a fort," if he say,</span><br /> +<span style="margin-left: 10em;">Let him give battle to Mara, arrayed</span><br /> +<span style="margin-left: 10em;">In the weapons of wisdom, unafraid</span><br /> +<span style="margin-left: 10em;">Let him conquer and guard him and passionless stay.</span><br /> +<br /> +<span style="margin-left: 10em;">41.</span><br /> +<span style="margin-left: 10em;">Soon, ah! soon on the earth</span><br /> +<span style="margin-left: 10em;">Will this body lie, a thing of no worth,</span><br /> +<span style="margin-left: 10em;">Neglected, void of the six</span><br /> +<span style="margin-left: 10em;">Workings of sense, a mere bundle of sticks.</span><br /> +<br /> +<span style="margin-left: 10em;">42.</span><br /> +<span style="margin-left: 10em;">Whatever the ill that a foe</span><br /> +<span style="margin-left: 10em;">Doth a foe, whatever the grudge he may owe.</span><br /> +<span style="margin-left: 10em;">Greater by far will he find</span><br /> +<span style="margin-left: 10em;">The ill that is done by an ill-trained mind.</span><br /> +<br /> +<span style="margin-left: 10em;">43.</span><br /> +<span style="margin-left: 10em;">Nay, not a father or mother</span><br /> +<span style="margin-left: 10em;">Could do so much; not a kinsman or other;</span><br /> +<span style="margin-left: 10em;">Greater by far will he find</span><br /> +<span style="margin-left: 10em;">The good that is done by a well-trained mind.</span><br /> +</p> +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_19" id="Footnote_1_19"></a><a href="#FNanchor_1_19"><span class="label">[1]</span></a> <i>The tank</i> is earthly existence. The watery home is the +world of desires.</p></div> + +<div class="footnote"><p><a name="Footnote_2_20" id="Footnote_2_20"></a><a href="#FNanchor_2_20"><span class="label">[2]</span></a> <i>Māra</i>—death, the personification of evil, rules the six +highest desire-heaven-worlds: other great Gods are <i>Mahābrahma</i> and +<i>Sakka</i> (Indra). <i>Yama</i> also, death, is the lord of the under-world. We +may compare the Greek Gods, Zeus, Poseidon, and Pluto, who divide the +rule of the manifested universe.</p></div> + +<div class="footnote"><p><a name="Footnote_3_21" id="Footnote_3_21"></a><a href="#FNanchor_3_21"><span class="label">[3]</span></a> Cp. v. 374, <i>suññāgāra</i>.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_FOUR" id="CHAPTER_FOUR"></a>CHAPTER FOUR.</h3> + +<h3>FLOWERS.</h3> + + +<p> +<span style="margin-left: 10em;">44.</span><br /> +<span style="margin-left: 10em;">Who shall discern this earth aright</span><br /> +<span style="margin-left: 10em;">And the Realm of Death and the World of Light?</span><br /> +<span style="margin-left: 10em;">Who shall choose out the Way</span><br /> +<span style="margin-left: 10em;">Of righteousness well displayed,</span><br /> +<span style="margin-left: 10em;">As a skilled hand chooseth a flower gay?</span><br /> +<br /> +<span style="margin-left: 10em;">45.</span><br /> +<span style="margin-left: 10em;">The disciple<a name="FNanchor_1_22" id="FNanchor_1_22"></a><a href="#Footnote_1_22" class="fnanchor">[1]</a> discerneth this earth aright</span><br /> +<span style="margin-left: 10em;">And the Realm of Death and the World of Light;</span><br /> +<span style="margin-left: 10em;">The disciple chooseth the Way</span><br /> +<span style="margin-left: 10em;">Of Righteousness well displayed,</span><br /> +<span style="margin-left: 10em;">As a skilled hand chooseth a flower gay.</span><br /> +<br /> +<span style="margin-left: 10em;">46.</span><br /> +<span style="margin-left: 10em;">Seeing this body as like unto foam,</span><br /> +<span style="margin-left: 10em;">Illusive, by insight of wisdom alone,</span><br /> +<span style="margin-left: 10em;">Scattering Death's flower-tipp'd shafts,</span><br /> +<span style="margin-left: 10em;">He shall pass to a realm where Death is unknown.</span><br /> +<br /> +<span style="margin-left: 10em;">47.</span><br /> +<span style="margin-left: 10em;">Culling life's blossoms here and there,</span><br /> +<span style="margin-left: 10em;">With his mind entangled by pleasures' delay,</span><br /> +<span style="margin-left: 10em;">Death comes and carries him off,</span><br /> +<span style="margin-left: 10em;">As a flood sweeps a slumbering village away.</span><br /> +<br /> +<span style="margin-left: 10em;">48.</span><br /> +<span style="margin-left: 10em;">Culling life's blossoms here and there,</span><br /> +<span style="margin-left: 10em;">With his mind entangled by pleasures' delay,</span><br /> +<span style="margin-left: 10em;">Insatiate in desire,</span><br /> +<span style="margin-left: 10em;">Death makes him his bondsman and takes him away.</span><br /> +<br /> +<span style="margin-left: 10em;">49.</span><br /> +<span style="margin-left: 10em;">As a bee on the wing flits from flower to flower,</span><br /> +<span style="margin-left: 10em;">Not harming the scent or the blossom's hue,</span><br /> +<span style="margin-left: 10em;">And is gone taking only the taste,</span><br /> +<span style="margin-left: 10em;">Let the sage his way through the village pursue.</span><br /> +<br /> +<span style="margin-left: 10em;">50.</span><br /> +<span style="margin-left: 10em;">Not with other men's faults and other men's failings,</span><br /> +<span style="margin-left: 10em;">Nor the things they have done, nor the things left undone,</span><br /> +<span style="margin-left: 10em;">Should the wise man be concerned;</span><br /> +<span style="margin-left: 10em;">Let him look to his own things done and undone.</span><br /> +<br /> +<span style="margin-left: 10em;">51.</span><br /> +<span style="margin-left: 10em;">Fair is the flow'r with its hue and its colour;</span><br /> +<span style="margin-left: 10em;">But if it lack odour its beauty is hollow.</span><br /> +<span style="margin-left: 10em;">So fair are the words well-spoken,</span><br /> +<span style="margin-left: 10em;">But how empty the words which deeds do not follow.</span><br /> +<br /> +<span style="margin-left: 10em;">52.</span><br /> +<span style="margin-left: 10em;">Fair is the flow'r with its hue and its colour;</span><br /> +<span style="margin-left: 10em;">But if it have odour its beauty's not hollow;</span><br /> +<span style="margin-left: 10em;">So fair are the words well-spoken;</span><br /> +<span style="margin-left: 10em;">Well-spoken indeed are the words which deeds follow.</span><br /> +<br /> +<span style="margin-left: 10em;">53.</span><br /> +<span style="margin-left: 10em;">As one from a heap of gathered flowers</span><br /> +<span style="margin-left: 10em;">Makes many a garland, many a crown;</span><br /> +<span style="margin-left: 10em;">So by a mortal being</span><br /> +<span style="margin-left: 10em;">Many a seed of good may be sown.</span><br /> +<br /> +<span style="margin-left: 10em;">54.</span><br /> +<span style="margin-left: 10em;">The odour of flowers cannot prevail</span><br /> +<span style="margin-left: 10em;">'Gainst the wind, nor of sandal and <i>tagara</i><a name="FNanchor_2_23" id="FNanchor_2_23"></a><a href="#Footnote_2_23" class="fnanchor">[2]</a> fair;</span><br /> +<span style="margin-left: 10em;">'Gainst the wind goes the odour of saints;</span><br /> +<span style="margin-left: 10em;">The odour of saints goeth everywhere.</span><br /> +<br /> +<span style="margin-left: 10em;">55.</span><br /> +<span style="margin-left: 10em;">Sweet is the sandal and sweet is the <i>tagara</i>,</span><br /> +<span style="margin-left: 10em;">And sweet of the lily the odour faint;</span><br /> +<span style="margin-left: 10em;">But of all sweet-savoured things</span><br /> +<span style="margin-left: 10em;">Sweetest by far is the scent of the saint.</span><br /> +<br /> +<span style="margin-left: 10em;">56.</span><br /> +<span style="margin-left: 10em;">How small a thing is the odour of wood</span><br /> +<span style="margin-left: 10em;">Of the sandal or jasmine! How poor is their scent!</span><br /> +<span style="margin-left: 10em;">Yet the odour of saints prevails</span><br /> +<span style="margin-left: 10em;">E'en 'mongst the gods, most excellent.</span><br /> +<br /> +<span style="margin-left: 10em;">57.</span><br /> +<span style="margin-left: 10em;">Men who live righteously, men who live heedfully,</span><br /> +<span style="margin-left: 10em;">Perfect in wisdom, rebirth have transcended:</span><br /> +<span style="margin-left: 10em;">Though he search for the prints of their feet,</span><br /> +<span style="margin-left: 10em;">Death cannot find them:<a name="FNanchor_3_24" id="FNanchor_3_24"></a><a href="#Footnote_3_24" class="fnanchor">[3]</a> their journey is ended.</span><br /> +<br /> +<span style="margin-left: 10em;">58-9.</span><br /> +<span style="margin-left: 10em;">On a heap of dung by the high road hurled,</span><br /> +<span style="margin-left: 10em;">As a lily may bloom and grow,</span><br /> +<span style="margin-left: 10em;">Delighting the mind with its fragrance pure:</span><br /> +<span style="margin-left: 10em;">So, lit by the wisdom of those who know,</span><br /> +<span style="margin-left: 10em;">'mid those who on the dung-hill grow<a name="FNanchor_4_25" id="FNanchor_4_25"></a><a href="#Footnote_4_25" class="fnanchor">[4]</a></span><br /> +<span style="margin-left: 10em;">A disciple shines out in the darkened world.</span><br /> +</p> +<hr style="width: 35%;" /> + +<div class="footnote"><p><a name="Footnote_1_22" id="Footnote_1_22"></a><a href="#FNanchor_1_22"><span class="label">[1]</span></a> "Disciple," <i>sekho</i>, one who has entered the Path, but has +not become Arahat, who is <i>asekho</i>, Master.</p></div> + +<div class="footnote"><p><a name="Footnote_2_23" id="Footnote_2_23"></a><a href="#FNanchor_2_23"><span class="label">[2]</span></a> <i>Tagara</i>, an aromatic shrub.</p></div> + +<div class="footnote"><p><a name="Footnote_3_24" id="Footnote_3_24"></a><a href="#FNanchor_3_24"><span class="label">[3]</span></a> An Arahat at death leaves no <i>skandhas</i> or basis for +another birth. Death, <i>Māra</i>, is pictured as hunting for a man's +"rebirth consciousness". Cf. <i>The Book of the Kindred Sayings</i> p. 152 +(Pali Text Translation Series).</p></div> + +<div class="footnote"><p><a name="Footnote_4_25" id="Footnote_4_25"></a><a href="#FNanchor_4_25"><span class="label">[4]</span></a> cf. Shakespeare, Henry V, I,1, 60. +<br /> +<span style="margin-left: 2em;">'The strawberry grows underneath the nettle,</span><br /> +<span style="margin-left: 2em;">And wholesome berries thrive and ripen best,</span><br /> +<span style="margin-left: 2em;">Neighbour'd by fruit of baser quality'.</span><br /> +</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_FIVE" id="CHAPTER_FIVE"></a>CHAPTER FIVE.</h3> + +<h3>FOOLS.</h3> + + +<p> +<span style="margin-left: 10em;">60.</span><br /> +<span style="margin-left: 10em;">Long is the night to him that is waking,</span><br /> +<span style="margin-left: 10em;">Long is a league to the traveller worn,</span><br /> +<span style="margin-left: 10em;">Long is the coil of births</span><br /> +<span style="margin-left: 10em;">For fools that know not the truth of the Norm.</span><br /> +<br /> +<span style="margin-left: 10em;">61.</span><br /> +<span style="margin-left: 10em;">If one find not a comrade to join him in travel.</span><br /> +<span style="margin-left: 10em;">Either like unto self or better than self,</span><br /> +<span style="margin-left: 10em;">It is safer to push on alone;</span><br /> +<span style="margin-left: 10em;">What fellowship can there be with a fool?</span><br /> +<br /> +<span style="margin-left: 10em;">62.</span><br /> +<span style="margin-left: 10em;">"I am father of sons! I am owner of wealth!"</span><br /> +<span style="margin-left: 10em;">Thinks the fool in his folly and thereat is troubled.</span><br /> +<span style="margin-left: 10em;">He himself is not owner of self;</span><br /> +<span style="margin-left: 10em;">Much less is he owner of sons and of wealth.</span><br /> +<br /> +<span style="margin-left: 10em;">63.</span><br /> +<span style="margin-left: 10em;">Wise indeed is he that knoweth his folly;</span><br /> +<span style="margin-left: 10em;">Fool indeed is the fool that thinks himself wise.</span><br /> +<br /> +<span style="margin-left: 10em;">64.</span><br /> +<span style="margin-left: 10em;">Tho' a fool in his folly sit all his life long</span><br /> +<span style="margin-left: 10em;">By the side of a wise man, he never gets wiser,</span><br /> +<span style="margin-left: 10em;">For he knows not the Norm and its worth,</span><br /> +<span style="margin-left: 10em;">As the spoon never knoweth the taste of the broth.</span><br /> +<br /> +<span style="margin-left: 10em;">65.</span><br /> +<span style="margin-left: 10em;">But a wise man that sits by the wise but a minute,</span><br /> +<span style="margin-left: 10em;">Quickly learns of the Norm and its worth,</span><br /> +<span style="margin-left: 10em;">As the tongue quickly savours the taste of the broth.</span><br /> +<br /> +<span style="margin-left: 10em;">66.</span><br /> +<span style="margin-left: 10em;">Fools fare up and down with themselves for their foe,</span><br /> +<span style="margin-left: 10em;">And work evil deeds whose fruit will be bitter;</span><br /> +<br /> +<span style="margin-left: 10em;">67.</span><br /> +<span style="margin-left: 10em;">Ill-done is the deed that brings sorrow in doing,</span><br /> +<span style="margin-left: 10em;">Whose fruit they will meet with tears and annoy;</span><br /> +<br /> +<span style="margin-left: 10em;">68.</span><br /> +<span style="margin-left: 10em;">Well done is the deed that brings pleasure in doing,</span><br /> +<span style="margin-left: 10em;">Whose fruit they will welcome with gladness and joy.</span><br /> +<br /> +<span style="margin-left: 10em;">69.</span><br /> +<span style="margin-left: 10em;">"O! how sweet!" thinks the fool, ere his wicked deed ripens.</span><br /> +<span style="margin-left: 10em;">When his wicked deed ripens he knows what is sorrow.</span><br /> +<br /> +<span style="margin-left: 10em;">70.</span><br /> +<span style="margin-left: 10em;">Tho' month after month with the blade of a sword-grass<a name="FNanchor_1_26" id="FNanchor_1_26"></a><a href="#Footnote_1_26" class="fnanchor">[1]</a></span><br /> +<span style="margin-left: 10em;">The fool eats his rice grain by grain,</span><br /> +<span style="margin-left: 10em;">Not one fourth of a quarter of good doth he gain</span><br /> +<span style="margin-left: 10em;">Such as those who are stablished in Dhamma obtain.</span><br /> +<br /> +<span style="margin-left: 10em;">71.</span><br /> +<span style="margin-left: 10em;">Now an ill deed, like milk, doth not change into curds,</span><br /> +<span style="margin-left: 10em;">But it burneth the fool—a live coal 'neath the ashes.</span><br /> +<br /> +<span style="margin-left: 10em;">72.</span><br /> +<span style="margin-left: 10em;">Since his knowledge is born to a fool all in vain,</span><br /> +<span style="margin-left: 10em;">His good luck is lost to him wholly;</span><br /> +<span style="margin-left: 10em;">On his own head it falls; he is crushed by his folly.</span><br /> +<br /> +<span style="margin-left: 10em;">73-4.</span><br /> +<span style="margin-left: 10em;">If a fool long for credit that is not his due,</span><br /> +<span style="margin-left: 10em;">Chief seats in the monks' hall,<a name="FNanchor_2_27" id="FNanchor_2_27"></a><a href="#Footnote_2_27" class="fnanchor">[2]</a> respect from the Order,</span><br /> +<span style="margin-left: 10em;">And worship from laymen desiring;</span><br /> +<span style="margin-left: 10em;">"Let the monks and the laymen my deeds hold in honour</span><br /> +<span style="margin-left: 10em;">And in all things obey me, whate'er I may will—"</span><br /> +<span style="margin-left: 10em;">If such be the thoughts of the fool,</span><br /> +<span style="margin-left: 10em;">His pride and his longing increase in him still.</span><br /> +<br /> +<span style="margin-left: 10em;">75.</span><br /> +<span style="margin-left: 10em;">"Success here is one thing, Nibbāna another:"</span><br /> +<span style="margin-left: 10em;">When a monk, the Buddha's disciple, is sure</span><br /> +<span style="margin-left: 10em;">Of this truth, he delights not in honour, eschews</span><br /> +<span style="margin-left: 10em;">The ways of the world and lives a recluse.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_26" id="Footnote_1_26"></a><a href="#FNanchor_1_26"><span class="label">[1]</span></a> An ascetic way of eating, supposed to be meritorious.</p></div> + +<div class="footnote"><p><a name="Footnote_2_27" id="Footnote_2_27"></a><a href="#FNanchor_2_27"><span class="label">[2]</span></a> Cf. N.T. "chief seats in the synagogue."</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_SIX" id="CHAPTER_SIX"></a>CHAPTER SIX.</h3> + +<h3>THE WISE.</h3> + + +<p> +<span style="margin-left: 10em;">76.</span><br /> +<span style="margin-left: 10em;">If thou see a man of wisdom,</span><br /> +<span style="margin-left: 11em;">Like a guide to treasure-trove,</span><br /> +<span style="margin-left: 10em;">Pointing out thy faults and failings,</span><br /> +<span style="margin-left: 11em;">Follow him; such company</span><br /> +<span style="margin-left: 10em;">Brings prosperity, not woe.</span><br /> +<br /> +<span style="margin-left: 10em;">77.</span><br /> +<span style="margin-left: 10em;">He who gives advice and teaching,</span><br /> +<span style="margin-left: 11em;">And restrains thy feet from wrong,</span><br /> +<span style="margin-left: 10em;">By the righteous is beloved,</span><br /> +<span style="margin-left: 11em;">But the wicked love him not.</span><br /> +<br /> +<span style="margin-left: 10em;">78.</span><br /> +<span style="margin-left: 10em;">Have no fellowship with evil;</span><br /> +<span style="margin-left: 11em;">Make no friends among the vile;</span><br /> +<span style="margin-left: 10em;">Make the virtuous thy companions;</span><br /> +<span style="margin-left: 11em;">Follow thou the Perfect Men.</span><br /> +<br /> +<span style="margin-left: 10em;">79.</span><br /> +<span style="margin-left: 10em;">They who drink the Good Norm's nectar</span><br /> +<span style="margin-left: 11em;">Live in bliss with tranquil mind;</span><br /> +<span style="margin-left: 10em;">In the Norm by saints expounded</span><br /> +<span style="margin-left: 11em;">Wise men ever take delight.</span><br /> +<br /> +<span style="margin-left: 10em;">80.</span><br /> +<span style="margin-left: 10em;">Irrigators guide the waters,</span><br /> +<span style="margin-left: 11em;">Fletchers straighten out the shaft,</span><br /> +<span style="margin-left: 10em;">Carpenters unwarp the timber,</span><br /> +<span style="margin-left: 11em;">But the wise subdue themselves.</span><br /> +<br /> +<span style="margin-left: 10em;">81.</span><br /> +<span style="margin-left: 10em;">As the solid rock for ever</span><br /> +<span style="margin-left: 11em;">Rests unshaken by the wind,</span><br /> +<span style="margin-left: 10em;">Wise men rest unwavering,</span><br /> +<span style="margin-left: 11em;">Troubled not by praise or blame.</span><br /> +<br /> +<span style="margin-left: 10em;">82.</span><br /> +<span style="margin-left: 10em;">As a deep clear pool of water</span><br /> +<span style="margin-left: 11em;">Lies unruffled by the wind,</span><br /> +<span style="margin-left: 10em;">To the Good Norm listening</span><br /> +<span style="margin-left: 11em;">Wise men reach tranquillity.</span><br /> +<br /> +<span style="margin-left: 10em;">83.</span><br /> +<span style="margin-left: 10em;">When the good men go about,</span><br /> +<span style="margin-left: 11em;">Sensual babble is not theirs;</span><br /> +<span style="margin-left: 10em;">They, when touched by pain or pleasure,</span><br /> +<span style="margin-left: 11em;">Show a calm untroubled face.</span><br /> +<br /> +<span style="margin-left: 10em;">84.</span><br /> +<span style="margin-left: 10em;">Not for self and not for others</span><br /> +<span style="margin-left: 11em;">Do they long for sons or wealth,</span><br /> +<span style="margin-left: 10em;">Not for rule, nor by injustice</span><br /> +<span style="margin-left: 11em;">Self-advancement to attain;</span><br /> +<span style="margin-left: 11em;">Righteous, wise and just are they.</span><br /> +<br /> +<span style="margin-left: 10em;">85.</span><br /> +<span style="margin-left: 10em;">Few are they among us mortals</span><br /> +<span style="margin-left: 11em;">Who have reached the further shore</span><br /> +<span style="margin-left: 10em;">Over yonder. But we others</span><br /> +<span style="margin-left: 11em;">On this side fare up and down.</span><br /> +<br /> +<span style="margin-left: 10em;">86.</span><br /> +<span style="margin-left: 10em;">They who hold fast to the teaching</span><br /> +<span style="margin-left: 11em;">Of the Norm expounded well</span><br /> +<span style="margin-left: 10em;">They shall reach the shore and pass</span><br /> +<span style="margin-left: 11em;">The realm of Death so hard to cross.</span><br /> +<br /> +<span style="margin-left: 10em;">87-8.</span><br /> +<span style="margin-left: 10em;">Giving up the state of darkness,</span><br /> +<span style="margin-left: 11em;">Let the wise embrace the pure;</span><br /> +<span style="margin-left: 10em;">Giving up home for the homeless</span><br /> +<span style="margin-left: 11em;">Loneliness, where joys are rare,</span><br /> +<span style="margin-left: 10em;">Let him long for bliss unbounded</span><br /> +<span style="margin-left: 11em;">Casting all desire aside,</span><br /> +<span style="margin-left: 10em;">Owning naught, and, firm in wisdom,</span><br /> +<span style="margin-left: 11em;">Cleanse his heart from passion's stain.</span><br /> +<br /> +<span style="margin-left: 10em;">89.</span><br /> +<span style="margin-left: 10em;">They whose mind is rightly tempered</span><br /> +<span style="margin-left: 11em;">In the Wisdom's seven ways,<a name="FNanchor_1_28" id="FNanchor_1_28"></a><a href="#Footnote_1_28" class="fnanchor">[1]</a></span><br /> +<span style="margin-left: 10em;">Who have left desire behind them,</span><br /> +<span style="margin-left: 11em;">Void of clinging, they rejoicing</span><br /> +<span style="margin-left: 10em;">Passionless and all-resplendent,</span><br /> +<span style="margin-left: 11em;">Even in this world are freed.<a name="FNanchor_2_29" id="FNanchor_2_29"></a><a href="#Footnote_2_29" class="fnanchor">[2]</a></span><br /> +</p> +<hr style="width: 35%;" /> + +<div class="footnote"><p><a name="Footnote_1_28" id="Footnote_1_28"></a><a href="#FNanchor_1_28"><span class="label">[1]</span></a> The seven limbs of the Bodhi are:—<i>Sati</i>, concentration; +<i>Dhammavicaya</i>, examination of mental processes or of nature; <i>Viriya</i>, +energy; <i>Pīti</i>, zest; <i>Passaddhi</i>, calmness; <i>Samādhi</i>, mental balance; +<i>Uṗekhā</i>, equanimity.</p></div> + +<div class="footnote"><p><a name="Footnote_2_29" id="Footnote_2_29"></a><a href="#FNanchor_2_29"><span class="label">[2]</span></a> <i>Parinibbutā</i>, let free from rebirth by having attained the +state of <i>Nibbāna</i>, "gone out."</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_SEVEN" id="CHAPTER_SEVEN"></a>CHAPTER SEVEN.</h3> + +<h3>THE ARAHAT—THE WORTHY.</h3> + + +<p> +<span style="margin-left: 10em;">90.</span><br /> +<span style="margin-left: 10em;">He for whom life's journey's over, free from sorrow, free from pain</span><br /> +<span style="margin-left: 10em;">Who has all the knots unfastened, suffering knows not again.</span><br /> +<br /> +<span style="margin-left: 10em;">91.</span><br /> +<span style="margin-left: 10em;">Household life for them no joys hath; striving and intent in mind</span><br /> +<span style="margin-left: 10em;">As the swan deserts the marshes, every home they leave behind.</span><br /> +<br /> +<span style="margin-left: 10em;">92.</span><br /> +<span style="margin-left: 10em;">They who gather up no treasure, feeding on the food that's known,<a name="FNanchor_1_30" id="FNanchor_1_30"></a><a href="#Footnote_1_30" class="fnanchor">[1]</a></span><br /> +<span style="margin-left: 10em;">They who range in mind the Void, the unconditioned formless Space,</span><br /> +<span style="margin-left: 10em;">As the bird's path in the ether, so their ways are hard to trace.</span><br /> +<br /> +<span style="margin-left: 10em;">93.</span><br /> +<span style="margin-left: 10em;">They whose taints are all evanished, independent of support,</span><br /> +<span style="margin-left: 10em;">They who range in mind the Void, the unconditioned, formless Space,</span><br /> +<span style="margin-left: 10em;">As the bird's path in the ether, so their tracks are hard to trace.</span><br /> +<br /> +<span style="margin-left: 10em;">94.</span><br /> +<span style="margin-left: 10em;">He whose senses now are tranquil, like a horse by trainer tamed</span><br /> +<span style="margin-left: 10em;">(Pride struck off, the taints<a name="FNanchor_2_31" id="FNanchor_2_31"></a><a href="#Footnote_2_31" class="fnanchor">[2]</a> evanished), to the very gods is famed.<a name="FNanchor_3_32" id="FNanchor_3_32"></a><a href="#Footnote_3_32" class="fnanchor">[3]</a></span><br /> +<br /> +<span style="margin-left: 10em;">95.</span><br /> +<span style="margin-left: 10em;">Like the solid ground unshaken, like the threshold of a door,</span><br /> +<span style="margin-left: 10em;">Like a pool by mud unsullied, such a saint is born no more.</span><br /> +<br /> +<span style="margin-left: 10em;">96.</span><br /> +<span style="margin-left: 10em;">Calm the mind of such a being, calm his thoughts and words and deeds,</span><br /> +<span style="margin-left: 10em;">Set free by the perfect knowledge, liberated from life's needs.</span><br /> +<br /> +<span style="margin-left: 10em;">97.</span><br /> +<span style="margin-left: 10em;">Self-dependent, self-sufficing, knower of the Uncreate<a name="FNanchor_4_33" id="FNanchor_4_33"></a><a href="#Footnote_4_33" class="fnanchor">[4]</a></span><br /> +<span style="margin-left: 10em;">Who hath loosed the bonds of action, from the chain of births set free,</span><br /> +<span style="margin-left: 10em;">All desires are fallen from him, noblest of all beings he.</span><br /> +<br /> +<span style="margin-left: 10em;">98.</span><br /> +<span style="margin-left: 10em;">In the village or the forest, on the water or the ground,</span><br /> +<span style="margin-left: 10em;">Where the worthy ones are dwelling, there the earth's delights are found.</span><br /> +<br /> +<span style="margin-left: 10em;">99.</span><br /> +<span style="margin-left: 10em;">Ah! delightful are the forests! where the worldling finds no joy,</span><br /> +<span style="margin-left: 10em;">There the passionless find pleasure, whom the senses do not cloy.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_30" id="Footnote_1_30"></a><a href="#FNanchor_1_30"><span class="label">[1]</span></a> literally, 'whose food is thoroughly understood' (as to its +properties, qualities and purpose).</p></div> + +<div class="footnote"><p><a name="Footnote_2_31" id="Footnote_2_31"></a><a href="#FNanchor_2_31"><span class="label">[2]</span></a> The taints, <i>āsava's</i>, are three:—<i>kama</i>, desire; <i>bhava</i>, +love of life; <i>avijjā</i>, ignorance. A fourth, <i>ditthi</i>, the holding of +heretical views, is sometimes added. The gods are supposed to be still +bound by these, and to envy the emancipated man.</p></div> + +<div class="footnote"><p><a name="Footnote_3_32" id="Footnote_3_32"></a><a href="#FNanchor_3_32"><span class="label">[3]</span></a> 'famed', literally 'by the gods is envied'.</p></div> + +<div class="footnote"><p><a name="Footnote_4_33" id="Footnote_4_33"></a><a href="#FNanchor_4_33"><span class="label">[4]</span></a> <i>Akataññu</i>, knowing the Unborn, the Eternal, the state of +'<i>Nibbāṇa</i>', as in v.3 83:, but possibly here the context requires +'ungrateful', <i>i.e.</i>, not bound by ties of gratitude to anybody.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_EIGHT" id="CHAPTER_EIGHT"></a>CHAPTER EIGHT.</h3> + +<h3>THE THOUSANDS.</h3> + + +<p> +<span style="margin-left: 10em;">100.</span><br /> +<span style="margin-left: 10em;">Tho' one's speech be a thousand words,</span><br /> +<span style="margin-left: 11em;">Vain words all strung together,</span><br /> +<span style="margin-left: 10em;">Better a single phrase</span><br /> +<span style="margin-left: 11em;">Which calms the one that hears.</span><br /> +<br /> +<span style="margin-left: 10em;">101.</span><br /> +<span style="margin-left: 10em;">Tho' a song have a thousand words,</span><br /> +<span style="margin-left: 11em;">Vain words all strung together,</span><br /> +<span style="margin-left: 10em;">Better a single verse</span><br /> +<span style="margin-left: 11em;">Which calms the one that hears.</span><br /> +<br /> +<span style="margin-left: 10em;">102.</span><br /> +<span style="margin-left: 10em;">Tho' one utter a hundred songs,</span><br /> +<span style="margin-left: 11em;">Vain words all strung together,</span><br /> +<span style="margin-left: 10em;">Better one verse of the Norm</span><br /> +<span style="margin-left: 11em;">Which brings peace to the hearer.</span><br /> +<br /> +<span style="margin-left: 10em;">103.</span><br /> +<span style="margin-left: 10em;">Tho' one conquer a thousand times</span><br /> +<span style="margin-left: 11em;">A thousand men in battle,</span><br /> +<span style="margin-left: 10em;">Who conquers self alone</span><br /> +<span style="margin-left: 11em;">Is the best of conquerors.</span><br /> +<br /> +<span style="margin-left: 10em;">104.</span><br /> +<span style="margin-left: 10em;">Tis better to conquer self</span><br /> +<span style="margin-left: 11em;">Than all this multitude;</span><br /> +<span style="margin-left: 10em;">If one be self-subdued</span><br /> +<span style="margin-left: 11em;">And ever self-controlled,</span><br /> +<br /> +<span style="margin-left: 10em;">105.</span><br /> +<span style="margin-left: 10em;">Not the gods or demi-gods<a name="FNanchor_1_34" id="FNanchor_1_34"></a><a href="#Footnote_1_34" class="fnanchor">[1]</a></span><br /> +<span style="margin-left: 11em;">Nor the Lord of the world below<a name="FNanchor_2_35" id="FNanchor_2_35"></a><a href="#Footnote_2_35" class="fnanchor">[2]</a></span><br /> +<span style="margin-left: 10em;">Nor the God Supreme<a name="FNanchor_3_36" id="FNanchor_3_36"></a><a href="#Footnote_3_36" class="fnanchor">[3]</a> have power</span><br /> +<span style="margin-left: 11em;">To undo his victory.</span><br /> +<br /> +<span style="margin-left: 10em;">106.</span><br /> +<span style="margin-left: 10em;">Tho' one for a hundred years</span><br /> +<span style="margin-left: 11em;">Month after month should pray</span><br /> +<span style="margin-left: 10em;">With a thousand offerings,</span><br /> +<span style="margin-left: 11em;">Yet if for a moment's space</span><br /> +<span style="margin-left: 10em;">He worship the feet of one</span><br /> +<span style="margin-left: 11em;">Whose self is self-subdued,</span><br /> +<span style="margin-left: 10em;">His worship is better far</span><br /> +<span style="margin-left: 11em;">Than his age-long offerings.</span><br /> +<br /> +<span style="margin-left: 10em;">107.</span><br /> +<span style="margin-left: 10em;">Tho' a hundred years in the woods</span><br /> +<span style="margin-left: 11em;">One tend the sacred fire,<a name="FNanchor_4_37" id="FNanchor_4_37"></a><a href="#Footnote_4_37" class="fnanchor">[4]</a></span><br /> +<span style="margin-left: 10em;">Yet if for a moment's space</span><br /> +<span style="margin-left: 11em;">He worship the feet of one</span><br /> +<span style="margin-left: 10em;">Whose self is self-subdued;</span><br /> +<span style="margin-left: 11em;">Such worship is better far</span><br /> +<span style="margin-left: 11em;">Than his age-long offerings</span><br /> +<br /> +<span style="margin-left: 10em;">108.</span><br /> +<span style="margin-left: 10em;">Not all the sacrifice</span><br /> +<span style="margin-left: 11em;">That is offered in all the world</span><br /> +<span style="margin-left: 10em;">For a year, with a view to gain,</span><br /> +<span style="margin-left: 11em;">Is worth a single quarter</span><br /> +<span style="margin-left: 10em;">Of the worship that is paid</span><br /> +<span style="margin-left: 11em;">To the upright holy man.</span><br /> +<br /> +<span style="margin-left: 10em;">109.</span><br /> +<span style="margin-left: 10em;">Whoso hath reverence</span><br /> +<span style="margin-left: 11em;">For those advanced in years,</span><br /> +<span style="margin-left: 10em;">Four blessings thrive for him,</span><br /> +<span style="margin-left: 11em;">Life, beauty, bliss and strength.</span><br /> +<br /> +<span style="margin-left: 10em;">110.</span><br /> +<span style="margin-left: 10em;">Tho' one live a hundred years,</span><br /> +<span style="margin-left: 11em;">Immoral, uncontrolled,</span><br /> +<span style="margin-left: 10em;">'Tis better to live for a day,</span><br /> +<span style="margin-left: 11em;">Moral and well controlled.</span><br /> +<br /> +<span style="margin-left: 10em;">111.</span><br /> +<span style="margin-left: 10em;">Tho' one live a hundred years</span><br /> +<span style="margin-left: 11em;">Foolish and uncontrolled,</span><br /> +<span style="margin-left: 10em;">'Tis better to live for a day</span><br /> +<span style="margin-left: 11em;">Wisely and well controlled.</span><br /> +<br /> +<span style="margin-left: 10em;">112.</span><br /> +<span style="margin-left: 10em;">Tho' one live a hundred years</span><br /> +<span style="margin-left: 11em;">Listless and lacking zeal,</span><br /> +<span style="margin-left: 10em;">'Tis better to live for a day</span><br /> +<span style="margin-left: 11em;">While striving manfully.</span><br /> +<br /> +<span style="margin-left: 10em;">113.</span><br /> +<span style="margin-left: 10em;">Tho' one live a hundred years</span><br /> +<span style="margin-left: 11em;">Blind to the rise and fall,<a name="FNanchor_5_38" id="FNanchor_5_38"></a><a href="#Footnote_5_38" class="fnanchor">[5]</a></span><br /> +<span style="margin-left: 10em;">'Tis better to live for a day</span><br /> +<span style="margin-left: 11em;">Seeing the rise and fall.</span><br /> +<br /> +<span style="margin-left: 10em;">114.</span><br /> +<span style="margin-left: 10em;">Tho' one live a hundred years</span><br /> +<span style="margin-left: 11em;">And see not the Deathless State,<a name="FNanchor_6_39" id="FNanchor_6_39"></a><a href="#Footnote_6_39" class="fnanchor">[6]</a></span><br /> +<span style="margin-left: 10em;">'Tis better to live for a day</span><br /> +<span style="margin-left: 11em;">And see the Deathless State.</span><br /> +<br /> +<span style="margin-left: 10em;">115.</span><br /> +<span style="margin-left: 10em;">Tho' one live a hundred years</span><br /> +<span style="margin-left: 11em;">And see not the Norm Supreme,</span><br /> +<span style="margin-left: 10em;">'Tis better to live for a day</span><br /> +<span style="margin-left: 11em;">And see the Norm Supreme.</span><br /> +</p> +<hr style="width: 35%;" /> + +<div class="footnote"><p><a name="Footnote_1_34" id="Footnote_1_34"></a><a href="#FNanchor_1_34"><span class="label">[1]</span></a> <i>Gandhabbo</i>, Skt. <i>gandharva</i>, those who preside over music +and attend on the Four Great Kings.</p></div> + +<div class="footnote"><p><a name="Footnote_2_35" id="Footnote_2_35"></a><a href="#FNanchor_2_35"><span class="label">[2]</span></a> <i>Māra</i>, the Pluto of the Greeks, or Death-Lord.</p></div> + +<div class="footnote"><p><a name="Footnote_3_36" id="Footnote_3_36"></a><a href="#FNanchor_3_36"><span class="label">[3]</span></a> <i>Brahmā</i>, the Supreme Personal God or Zeus of Buddhism.</p></div> + +<div class="footnote"><p><a name="Footnote_4_37" id="Footnote_4_37"></a><a href="#FNanchor_4_37"><span class="label">[4]</span></a> <i>Aggihutam</i>, Skt. <i>agnihotra</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_5_38" id="Footnote_5_38"></a><a href="#FNanchor_5_38"><span class="label">[5]</span></a> <i>Udaya-vyayaṁ</i>, the law of <i>anicca</i>, impermanence.</p></div> + +<div class="footnote"><p><a name="Footnote_6_39" id="Footnote_6_39"></a><a href="#FNanchor_6_39"><span class="label">[6]</span></a> <i>Amatapadaṁ</i>, "the eternal lot," <i>Nibbāṇa</i>: see n. to +v. 21.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_NINE" id="CHAPTER_NINE"></a>CHAPTER NINE.</h3> + +<h3>EVIL.</h3> + + +<p> +<span style="margin-left: 10em;">116.</span><br /> +<span style="margin-left: 10em;">Haste to do good; thy thoughts from ill restrain;</span><br /> +<span style="margin-left: 10em;">Sloth in good deeds makes one for evil fain.</span><br /> +<br /> +<span style="margin-left: 10em;">117.</span><br /> +<span style="margin-left: 10em;">If thou do ill, cease, and thy sin forgo;</span><br /> +<span style="margin-left: 10em;">Take not delight therein; ill deeds bring woe.</span><br /> +<br /> +<span style="margin-left: 10em;">118.</span><br /> +<span style="margin-left: 10em;">If thou do good, thy life in good employ;</span><br /> +<span style="margin-left: 10em;">Take thou delight therein; good deeds bring joy.</span><br /> +<br /> +<span style="margin-left: 10em;">119.</span><br /> +<span style="margin-left: 10em;">Sinners see bliss while their ill deeds are green;</span><br /> +<span style="margin-left: 10em;">When the sin ripens, sorrow then is seen.</span><br /> +<br /> +<span style="margin-left: 10em;">120.</span><br /> +<span style="margin-left: 10em;">Good men see ill while their good deeds are green;</span><br /> +<span style="margin-left: 10em;">When the good ripens, happiness is seen.</span><br /> +<br /> +<span style="margin-left: 10em;">121.</span><br /> +<span style="margin-left: 10em;">Think not of ill: "It cannot be my fate";</span><br /> +<span style="margin-left: 10em;">As drop by drop the water fills the pot,</span><br /> +<span style="margin-left: 10em;">So slowly good men good accumulate.</span><br /> +<br /> +<span style="margin-left: 10em;">122.</span><br /> +<span style="margin-left: 10em;">Think not of good: "It cannot be my fate";</span><br /> +<span style="margin-left: 10em;">As drop by drop the water fills the pot,</span><br /> +<span style="margin-left: 10em;">So slowly bad men woes accumulate.</span><br /> +<br /> +<span style="margin-left: 10em;">123.</span><br /> +<span style="margin-left: 10em;">Just as the lord of some rich caravan,</span><br /> +<span style="margin-left: 10em;">Whose guard is scanty, fears the highwayman;</span><br /> +<span style="margin-left: 10em;">As one who loves his life must poison shun,</span><br /> +<span style="margin-left: 10em;">Be wise and guard 'gainst evil deeds begun.</span><br /> +<br /> +<span style="margin-left: 10em;">124.</span><br /> +<span style="margin-left: 10em;">Thou mayest poison handle if thy palm</span><br /> +<span style="margin-left: 10em;">Contain no wound; whole skin no poison fears;</span><br /> +<span style="margin-left: 10em;">There is no ill for him that doth no harm.</span><br /> +<br /> +<span style="margin-left: 10em;">125.</span><br /> +<span style="margin-left: 10em;">Who on a harmless creature worketh pain,</span><br /> +<span style="margin-left: 10em;">In whom no fault, in whom no ill is found,</span><br /> +<span style="margin-left: 10em;">Upon that fool his evil deeds rebound</span><br /> +<span style="margin-left: 10em;">As fine dust cast i' the wind falls back again.</span><br /> +<br /> +<span style="margin-left: 10em;">126.</span><br /> +<span style="margin-left: 10em;">Some men by birth a life on earth attain;</span><br /> +<span style="margin-left: 10em;">The wicked go to hell, the good to heaven;</span><br /> +<span style="margin-left: 10em;">But holy saints are never born again.</span><br /> +<br /> +<span style="margin-left: 10em;">127.</span><br /> +<span style="margin-left: 10em;">Not in the air nor middle of the sea,</span><br /> +<span style="margin-left: 10em;">Nor entering a mountain cave to hide,</span><br /> +<span style="margin-left: 10em;">Nor anywhere on earth can'st thou abide</span><br /> +<span style="margin-left: 10em;">Where from thy ill deeds thou can'st set thee free.</span><br /> +<br /> +<span style="margin-left: 10em;">128.</span><br /> +<span style="margin-left: 10em;">Not in the air nor middle of the sea,</span><br /> +<span style="margin-left: 10em;">Nor entering a mountain cave to hide,</span><br /> +<span style="margin-left: 10em;">Nor anywhere on earth can'st thou abide</span><br /> +<span style="margin-left: 10em;">Where death shall not pursue and conquer thee.</span><br /> +</p> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_TEN" id="CHAPTER_TEN"></a>CHAPTER TEN.</h3> + +<h3>PUNISHMENT.</h3> + + +<p> +<span style="margin-left: 10em;">129.</span><br /> +<span style="margin-left: 10em;">All beings fear the rod, all fear to die;</span><br /> +<span style="margin-left: 10em;">Regard them as thyself; strike not nor slay.</span><br /> +<br /> +<span style="margin-left: 10em;">130.</span><br /> +<span style="margin-left: 10em;">All beings fear the rod; all love their life;</span><br /> +<span style="margin-left: 10em;">Regard them as thyself; strike not nor slay.</span><br /> +<br /> +<span style="margin-left: 10em;">131.</span><br /> +<span style="margin-left: 10em;">Whoso treats pleasure-loving creatures ill,</span><br /> +<span style="margin-left: 10em;">When he seeks bliss for self he shall not find it.</span><br /> +<br /> +<span style="margin-left: 10em;">132.</span><br /> +<span style="margin-left: 10em;">Whoso treats pleasure-loving creatures well,</span><br /> +<span style="margin-left: 10em;">When he seeks happiness for self shall find it.</span><br /> +<br /> +<span style="margin-left: 10em;">133.</span><br /> +<span style="margin-left: 10em;">Use not harsh speech; when harshly spoken to</span><br /> +<span style="margin-left: 10em;">Men may retort; painful are quarrellings,</span><br /> +<span style="margin-left: 10em;">And punishment may follow thy harsh words.</span><br /> +<br /> +<span style="margin-left: 10em;">134.</span><br /> +<span style="margin-left: 10em;">If thou can'st keep thy tongue from wagging oft,</span><br /> +<span style="margin-left: 10em;">Silent as some cracked gong, thou hast thereby</span><br /> +<span style="margin-left: 10em;">Nibbāna won; no brawling is in thee.</span><br /> +<br /> +<span style="margin-left: 10em;">135.</span><br /> +<span style="margin-left: 10em;">As with a stick the herdsman drives his kine,</span><br /> +<span style="margin-left: 10em;">So death and age compel the lives of men.</span><br /> +<br /> +<span style="margin-left: 10em;">136.</span><br /> +<span style="margin-left: 10em;">The fool in doing ill knows not his folly;</span><br /> +<span style="margin-left: 10em;">His own deeds, like a fire, the fool consume.</span><br /> +<br /> +<span style="margin-left: 10em;">137.</span><br /> +<span style="margin-left: 10em;">He who offends the harmless innocent</span><br /> +<span style="margin-left: 10em;">Soon reaches one of these ten states of woe;</span><br /> +<br /> +<span style="margin-left: 10em;">138.</span><br /> +<span style="margin-left: 10em;">Sharp pain, disease, or bodily decay,</span><br /> +<span style="margin-left: 10em;">Grievous disaster, or a mind distraught;</span><br /> +<br /> +<span style="margin-left: 10em;">139.</span><br /> +<span style="margin-left: 10em;">Oppression by the king, or calumny,</span><br /> +<span style="margin-left: 10em;">Loss of relations, loss of all his wealth,</span><br /> +<br /> +<span style="margin-left: 10em;">140.</span><br /> +<span style="margin-left: 10em;">His house burned by a thunderbolt or fire;</span><br /> +<span style="margin-left: 10em;">At death, poor fool, he finds rebirth in hell.</span><br /> +<br /> +<span style="margin-left: 10em;">141.</span><br /> +<span style="margin-left: 10em;">Not nakedness, nor matted hair nor filth,</span><br /> +<span style="margin-left: 10em;">Not fasting long, nor lying on the ground,</span><br /> +<span style="margin-left: 10em;">Not dust and dirt, nor squatting on the heels.</span><br /> +<span style="margin-left: 10em;">Can cleanse the mortal that is full of doubt.</span><br /> +<br /> +<span style="margin-left: 10em;">142.</span><br /> +<span style="margin-left: 10em;">But one that lives a calm and tranquil life,</span><br /> +<span style="margin-left: 10em;">Though gaily decked, if tamed, restrained, he live</span><br /> +<span style="margin-left: 10em;">Walking the holy path in righteousness,</span><br /> +<span style="margin-left: 10em;">Laying aside all harm to living things,</span><br /> +<span style="margin-left: 10em;">True mendicant, ascetic, Brāhmin he!</span><br /> +<br /> +<span style="margin-left: 10em;">143.</span><br /> +<span style="margin-left: 10em;">Who in this world is so restrained by shame</span><br /> +<span style="margin-left: 10em;">That, like a thoroughbred flicked by the whip.</span><br /> +<span style="margin-left: 10em;">He can think lightly of the lash of blame?</span><br /> +<br /> +<span style="margin-left: 10em;">144.</span><br /> +<span style="margin-left: 10em;">By faith and virtue, energy, and mind</span><br /> +<span style="margin-left: 10em;">In perfect balance, searching of the Norm,</span><br /> +<span style="margin-left: 10em;">Perfect in knowledge and good practices,</span><br /> +<span style="margin-left: 10em;">Perfect in concentration of your thoughts,</span><br /> +<span style="margin-left: 10em;">Ye shall strike off this multitude of woes.</span><br /> +<br /> +<span style="margin-left: 10em;">145.</span><br /> +<span style="margin-left: 10em;">As cultivators guide the water-course,</span><br /> +<span style="margin-left: 10em;">As fletchers straighten out the arrow-shaft,</span><br /> +<span style="margin-left: 10em;">As carpenters warp timber to their needs,</span><br /> +<span style="margin-left: 10em;">So righteous men subdue and train themselves.</span><br /> +</p> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_ELEVEN" id="CHAPTER_ELEVEN"></a>CHAPTER ELEVEN.</h3> + +<h3>OLD AGE.</h3> + + +<p> +<span style="margin-left: 10em;">146.</span><br /> +<span style="margin-left: 10em;">Laugh ye, rejoice ye, when this world is burning?</span><br /> +<span style="margin-left: 10em;">O wrapped in darkness, will ye not seek light?</span><br /> +<br /> +<span style="margin-left: 10em;">147.</span><br /> +<span style="margin-left: 10em;">Behold this body decked, a mass of sores,</span><br /> +<span style="margin-left: 10em;">Sickly and swayed by multitudinous thoughts.</span><br /> +<span style="margin-left: 10em;">Impermanent, unstable, uncomposed!</span><br /> +<br /> +<span style="margin-left: 10em;">148.</span><br /> +<span style="margin-left: 10em;">Poor worn-out carcase, home of sicknesses,</span><br /> +<span style="margin-left: 10em;">Fragile, corrupting mass, mere life in death!</span><br /> +<br /> +<span style="margin-left: 10em;">149.</span><br /> +<span style="margin-left: 10em;">What joy to look upon these bleached bones,</span><br /> +<span style="margin-left: 10em;">Like useless gourds in autumn thrown aside!—</span><br /> +<br /> +<span style="margin-left: 10em;">150.</span><br /> +<span style="margin-left: 10em;">A township built of bones and plastered o'er</span><br /> +<span style="margin-left: 10em;">With flesh and blood, the home and dwelling-place</span><br /> +<span style="margin-left: 10em;">Of age and death, pride and hypocrisy!</span><br /> +<br /> +<span style="margin-left: 10em;">151.</span><br /> +<span style="margin-left: 10em;">Just as a royal chariot gaily decked</span><br /> +<span style="margin-left: 10em;">Falls to decay, so grows this body old;</span><br /> +<span style="margin-left: 10em;">But Truth and Norm old age cannot assail,</span><br /> +<span style="margin-left: 10em;">The holy ones indeed know no decay.</span><br /> +<br /> +<span style="margin-left: 10em;">152.</span><br /> +<span style="margin-left: 10em;">Just like an ox, the witless man grows old;</span><br /> +<span style="margin-left: 10em;">His flesh grows, but his wits do not increase.</span><br /> +<br /> +<span style="margin-left: 10em;">153-4.</span><br /> +<span style="margin-left: 10em;">Thro' many a round of birth and death I ran,</span><br /> +<span style="margin-left: 10em;">Nor found the builder that I sought. Life's stream</span><br /> +<span style="margin-left: 10em;">Is birth and death and birth, with sorrow filled.</span><br /> +<span style="margin-left: 10em;">Now, housebuilder, thou'rt seen! No more shalt build!</span><br /> +<span style="margin-left: 10em;">Broken are all thy rafters, split thy beam!</span><br /> +<span style="margin-left: 10em;">All that made up this mortal self is gone;</span><br /> +<span style="margin-left: 10em;">Mind hath slain craving; I have crossed the stream!<a name="FNanchor_1_40" id="FNanchor_1_40"></a><a href="#Footnote_1_40" class="fnanchor">[1]</a></span><br /> +<br /> +<span style="margin-left: 10em;">155.</span><br /> +<span style="margin-left: 10em;">They who in youth have never trod the way</span><br /> +<span style="margin-left: 10em;">Of righteousness, nor garnered wisdom's store.</span><br /> +<span style="margin-left: 10em;">Like herons in a fishless pool decay.</span><br /> +<br /> +<span style="margin-left: 10em;">156.</span><br /> +<span style="margin-left: 10em;">They who in youth have never trod the way</span><br /> +<span style="margin-left: 10em;">Of righteousness, nor garnered wisdom's store.</span><br /> +<span style="margin-left: 10em;">Like broken bows, lie weeping their lost day.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_40" id="Footnote_1_40"></a><a href="#FNanchor_1_40"><span class="label">[1]</span></a> The triumphant words of the Buddha, when at last He +attained enlightenment, Nibbāna, beneath the Bo-tree.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_TWELVE" id="CHAPTER_TWELVE"></a>CHAPTER TWELVE.</h3> + +<h3>The Self.</h3> + + +<p> +<span style="margin-left: 10em;">157.</span><br /> +<span style="margin-left: 10em;">Hast thou regard for self? Then keep thyself well guarded.</span><br /> +<span style="margin-left: 10em;">Be wise and keep good watch for one of the three watches.<a name="FNanchor_1_41" id="FNanchor_1_41"></a><a href="#Footnote_1_41" class="fnanchor">[1]</a></span><br /> +<br /> +<span style="margin-left: 10em;">158.</span><br /> +<span style="margin-left: 10em;">First ground thyself in fitness; next, another teach.</span><br /> +<span style="margin-left: 10em;">Thus shalt thou wisdom gain and suffer no reproach.</span><br /> +<br /> +<span style="margin-left: 10em;">159.</span><br /> +<span style="margin-left: 10em;">First carry out thyself whate'er thou teachest others.</span><br /> +<span style="margin-left: 10em;">Self-tamed, thou'lt tame another; but self is hard to tame.</span><br /> +<br /> +<span style="margin-left: 10em;">160.</span><br /> +<span style="margin-left: 10em;">Self is the lord of self; who else could be the lord?</span><br /> +<span style="margin-left: 10em;">By taming self one gains a lord most hard to gain.</span><br /> +<br /> +<span style="margin-left: 10em;">161.</span><br /> +<span style="margin-left: 10em;">The evil done by self, self-born and self-begotten,</span><br /> +<span style="margin-left: 10em;">Crushes the senseless fool, as a bolt the jar of stone.<a name="FNanchor_2_42" id="FNanchor_2_42"></a><a href="#Footnote_2_42" class="fnanchor">[2]</a></span><br /> +<br /> +<span style="margin-left: 10em;">162.</span><br /> +<span style="margin-left: 10em;">He who is choked by sins, as a creeper chokes a tree,</span><br /> +<span style="margin-left: 10em;">Doth to himself what e'en his foes would have him do.</span><br /> +<br /> +<span style="margin-left: 10em;">163.</span><br /> +<span style="margin-left: 10em;">Easy is ill to do and harmful to oneself;</span><br /> +<span style="margin-left: 10em;">But what is good and wholesome, that is hard to do.</span><br /> +<br /> +<span style="margin-left: 10em;">164.</span><br /> +<span style="margin-left: 10em;">Whose rejects the words of noble righteous saints</span><br /> +<span style="margin-left: 10em;">On his own head brings ruin by his perversity,</span><br /> +<span style="margin-left: 10em;">As bamboo trees put forth their fruit and die away.</span><br /> +<br /> +<span style="margin-left: 10em;">165.</span><br /> +<span style="margin-left: 10em;">By self is evil done; by self is one defiled;</span><br /> +<span style="margin-left: 10em;">Ill deeds not done by self to self bring purity;</span><br /> +<span style="margin-left: 10em;">Each for himself is pure; each for himself impure;</span><br /> +<span style="margin-left: 10em;">Thou can'st not cleanse another man's impurity.</span><br /> +<br /> +<span style="margin-left: 10em;">166.</span><br /> +<span style="margin-left: 10em;">Mind thy affairs, not others', however great they be;<a name="FNanchor_3_43" id="FNanchor_3_43"></a><a href="#Footnote_3_43" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 10em;">Right knowledge of one's own brings more prosperity.</span><br /> +</p> +<hr style="width: 35%;" /> + +<div class="footnote"><p><a name="Footnote_1_41" id="Footnote_1_41"></a><a href="#FNanchor_1_41"><span class="label">[1]</span></a> The night is divided into three watches of three hours +each. Some regard this passage as referring to childhood, youth and +age.</p></div> + +<div class="footnote"><p><a name="Footnote_2_42" id="Footnote_2_42"></a><a href="#FNanchor_2_42"><span class="label">[2]</span></a> This may be translated, "as a diamond crushes the stony +gem".</p></div> + +<div class="footnote"><p><a name="Footnote_3_43" id="Footnote_3_43"></a><a href="#FNanchor_3_43"><span class="label">[3]</span></a> Cf. <i>Bhagavad Gītā</i>: "Better one's own <i>dharma</i>, however +ill-performed, than others' <i>dharma</i>, well-performed tho' it be."</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_THIRTEEN" id="CHAPTER_THIRTEEN"></a>CHAPTER THIRTEEN.</h3> + +<h3>THE WORLD.</h3> + + +<p> +<span style="margin-left: 10em;">167.</span><br /> +<span style="margin-left: 10em;">Follow not the way unworthy;</span><br /> +<span style="margin-left: 11em;">Live not thou in slothfulness;</span><br /> +<span style="margin-left: 10em;">Let not doctrines false allure thee;</span><br /> +<span style="margin-left: 11em;">Turn thy thoughts from worldliness.</span><br /> +<br /> +<span style="margin-left: 10em;">168-9.</span><br /> +<span style="margin-left: 10em;">Stand! Arise! Throw sloth away;</span><br /> +<span style="margin-left: 11em;">Follow the path of righteousness;</span><br /> +<span style="margin-left: 10em;">Happy he who walks aright,</span><br /> +<span style="margin-left: 11em;">Here and in the world to come.</span><br /> +<br /> +<span style="margin-left: 10em;">170.</span><br /> +<span style="margin-left: 10em;">As a bubble on the water,</span><br /> +<span style="margin-left: 11em;">As a phantom of the sands,</span><br /> +<span style="margin-left: 10em;">Him who thus the world despiseth,</span><br /> +<span style="margin-left: 11em;">Death the king<a name="FNanchor_1_44" id="FNanchor_1_44"></a><a href="#Footnote_1_44" class="fnanchor">[1]</a> cannot behold.</span><br /> +<br /> +<span style="margin-left: 10em;">171.</span><br /> +<span style="margin-left: 10em;">Lo! this world in all its splendour,</span><br /> +<span style="margin-left: 11em;">Like a royal car adorned,</span><br /> +<span style="margin-left: 10em;">Wherein many a fool is seated,<a name="FNanchor_2_45" id="FNanchor_2_45"></a><a href="#Footnote_2_45" class="fnanchor">[2]</a></span><br /> +<span style="margin-left: 11em;">Hath no power to bind the wise.</span><br /> +<br /> +<span style="margin-left: 10em;">172.</span><br /> +<span style="margin-left: 10em;">He who formerly was slothful,</span><br /> +<span style="margin-left: 11em;">But is slothful now no more,</span><br /> +<span style="margin-left: 10em;">Lighteth up the world with splendour,</span><br /> +<span style="margin-left: 11em;">As the moon from clouds released.</span><br /> +<br /> +<span style="margin-left: 10em;">173.</span><br /> +<span style="margin-left: 10em;">He who, having once done evil,</span><br /> +<span style="margin-left: 11em;">Covers up his ill with good,</span><br /> +<span style="margin-left: 10em;">Lighteth up the world with splendour,</span><br /> +<span style="margin-left: 11em;">As the moon from clouds released.</span><br /> +<br /> +<span style="margin-left: 10em;">174.</span><br /> +<span style="margin-left: 10em;">All this world is wrapped in darkness;</span><br /> +<span style="margin-left: 11em;">Few be they that are not blind;</span><br /> +<span style="margin-left: 10em;">Like the birds that 'scape the fowler,</span><br /> +<span style="margin-left: 11em;">Few be they that go to heaven.</span><br /> +<br /> +<span style="margin-left: 10em;">175.</span><br /> +<span style="margin-left: 10em;">Lo! the swans fly on the sun's path,<a name="FNanchor_3_46" id="FNanchor_3_46"></a><a href="#Footnote_3_46" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 11em;">Fly by magic through the air;</span><br /> +<span style="margin-left: 10em;">Wise men from the world departing</span><br /> +<span style="margin-left: 11em;">Conquer Death and all his hosts.</span><br /> +<br /> +<span style="margin-left: 10em;">176.</span><br /> +<span style="margin-left: 10em;">He who by false words transgressing</span><br /> +<span style="margin-left: 11em;">Breaks one tittle of the Norm;<a name="FNanchor_4_47" id="FNanchor_4_47"></a><a href="#Footnote_4_47" class="fnanchor">[4]</a></span><br /> +<span style="margin-left: 10em;">He who future life renounceth</span><br /> +<span style="margin-left: 11em;">Every wicked deed will do.</span><br /> +<br /> +<span style="margin-left: 10em;">177.</span><br /> +<span style="margin-left: 10em;">Those who covet reach not heaven;</span><br /> +<span style="margin-left: 11em;">Fools care not for charity;</span><br /> +<span style="margin-left: 10em;">He who charity approveth</span><br /> +<span style="margin-left: 11em;">Reacheth heavenly joy thereby.</span><br /> +<br /> +<span style="margin-left: 10em;">178.</span><br /> +<span style="margin-left: 10em;">Rule on earth and joy in heaven,</span><br /> +<span style="margin-left: 11em;">Sovreignty of all the worlds—</span><br /> +<span style="margin-left: 10em;">These are all by him transcended</span><br /> +<span style="margin-left: 11em;">Who hath entered on the stream.<a name="FNanchor_5_48" id="FNanchor_5_48"></a><a href="#Footnote_5_48" class="fnanchor">[5]</a></span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_44" id="Footnote_1_44"></a><a href="#FNanchor_1_44"><span class="label">[1]</span></a> <i>Maccurāja.</i></p></div> + +<div class="footnote"><p><a name="Footnote_2_45" id="Footnote_2_45"></a><a href="#FNanchor_2_45"><span class="label">[2]</span></a> Reading <i>nisīdanti</i> for <i>visīdanti</i> ("are immersed").</p></div> + +<div class="footnote"><p><a name="Footnote_3_46" id="Footnote_3_46"></a><a href="#FNanchor_3_46"><span class="label">[3]</span></a> <i>Hamsā adicca-pathe yanti.</i> In Hinduism the <i>paramahamsa</i>, +"the swan," is the mystic name for the liberated being (Cf. <i>Bhagavad +Gītā</i>) who goes to the sun (<i>āditya</i> Skt.), and is reborn no more; also +in <i>Chāndogya Upanishad</i>, VIII, 7-5, we read: "When mind ceases to act, +he attains the sun. That is the way to the region above. It is open to +the learned, but closed to the ignorant." Those who are reborn are said +to go on the path of the moon. In Buddhism, the <i>Arahants</i>, Saints, have +the power (<i>iddhi</i>) of flying through the air even physically, by +self-levitation. Cf. V. 91.</p></div> + +<div class="footnote"><p><a name="Footnote_4_47" id="Footnote_4_47"></a><a href="#FNanchor_4_47"><span class="label">[4]</span></a> Cf. N.T.: "For whosoever shall keep the whole Norm, and yet +offend in one point, he is guilty of all."</p></div> + +<div class="footnote"><p><a name="Footnote_5_48" id="Footnote_5_48"></a><a href="#FNanchor_5_48"><span class="label">[5]</span></a> One who has "entered on the stream" is an Initiate, +<i>Solāpanno</i>, and is saved, <i>i.e.</i>, after seven more births, he reaches +the state of <i>Arahat</i> and <i>Nibbāna</i> and is free from birth.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_FOURTEEN" id="CHAPTER_FOURTEEN"></a>CHAPTER FOURTEEN.</h3> + +<h3>THE AWAKENED ONE.</h3> + + +<p> +<span style="margin-left: 10em;">179.</span><br /> +<span style="margin-left: 10em;">The Awakened One, unconquered Conqueror,</span><br /> +<span style="margin-left: 10em;">Whose conquest naught in this world can undo.</span><br /> +<span style="margin-left: 10em;">Who ranges o'er His boundless sphere untraced.</span><br /> +<span style="margin-left: 10em;">By what tracks can ye lead Him to rebirth?<a name="FNanchor_1_49" id="FNanchor_1_49"></a><a href="#Footnote_1_49" class="fnanchor">[1]</a></span><br /> +<br /> +<span style="margin-left: 10em;">180.</span><br /> +<span style="margin-left: 10em;">Free from the snares of passion's outspread net,</span><br /> +<span style="margin-left: 10em;">The Awakened One, whom longing cannot draw,</span><br /> +<span style="margin-left: 10em;">Who ranges o'er His boundless sphere untraced.</span><br /> +<span style="margin-left: 10em;">By what tracks can ye lead Him to rebirth?</span><br /> +<br /> +<span style="margin-left: 10em;">181.</span><br /> +<span style="margin-left: 10em;">Those sages who, to meditation given,</span><br /> +<span style="margin-left: 10em;">Delight in freedom's bliss, with mind controlled,</span><br /> +<span style="margin-left: 10em;">Gods envy Them, Those All-Awakened Ones.<a name="FNanchor_2_50" id="FNanchor_2_50"></a><a href="#Footnote_2_50" class="fnanchor">[2]</a></span><br /> +<br /> +<span style="margin-left: 10em;">182.</span><br /> +<span style="margin-left: 10em;">To gain a birth as man is hard indeed;</span><br /> +<span style="margin-left: 10em;">'Tis hard to get one's living in the world;</span><br /> +<span style="margin-left: 10em;">Hard is the hearing of the doctrine true;<a name="FNanchor_3_51" id="FNanchor_3_51"></a><a href="#Footnote_3_51" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 10em;">Hardest to be an All-Awakened One.</span><br /> +<br /> +<span style="margin-left: 10em;">183.</span><br /> +<span style="margin-left: 10em;">"Refrain thyself from every evil deed;</span><br /> +<span style="margin-left: 10em;">Stablish thyself in good; cleanse thine own thoughts"—</span><br /> +<span style="margin-left: 10em;">This is the message of the Awakened Ones.</span><br /> +<br /> +<span style="margin-left: 10em;">184.</span><br /> +<span style="margin-left: 10em;">Long-sufferance is the best austerity;</span><br /> +<span style="margin-left: 10em;">Nibbāna, say the Awakened Ones, is best.</span><br /> +<br /> +<span style="margin-left: 10em;">185.</span><br /> +<span style="margin-left: 10em;">"Revile not, harm not, live by rule restrained;</span><br /> +<span style="margin-left: 10em;">Of food take little; sleep and sit alone;</span><br /> +<span style="margin-left: 10em;">In meditation keep thy thoughts controlled"—</span><br /> +<span style="margin-left: 10em;">This is the message of the Awakened Ones.</span><br /> +<br /> +<span style="margin-left: 10em;">186.</span><br /> +<span style="margin-left: 10em;">"Lust is not sated, tho' it rain gold coins;</span><br /> +<span style="margin-left: 10em;">Brief is the pleasure, great the pains of lust"—</span><br /> +<span style="margin-left: 10em;">Whoso saith this and knows it, he is wise.</span><br /> +<br /> +<span style="margin-left: 10em;">187.</span><br /> +<span style="margin-left: 10em;">He finds no pleasure e'en in heaven's delights;</span><br /> +<span style="margin-left: 10em;">He finds his joy in slaying all desire,</span><br /> +<span style="margin-left: 10em;">That follower of the All-Awakened Ones.</span><br /> +<br /> +<span style="margin-left: 10em;">188.</span><br /> +<span style="margin-left: 10em;">To many a refuge frightened mortals flee,</span><br /> +<span style="margin-left: 10em;">Mountains and forests, groves and sacred trees;</span><br /> +<br /> +<span style="margin-left: 10em;">189.</span><br /> +<span style="margin-left: 10em;">These are no refuge safe, no sure retreat,</span><br /> +<span style="margin-left: 10em;">By these we are not from all woe released.</span><br /> +<br /> +<span style="margin-left: 10em;">190.</span><br /> +<span style="margin-left: 10em;">He who takes refuge in the Awakened One,</span><br /> +<span style="margin-left: 10em;">The Doctrine and the Brotherhood, beholds</span><br /> +<span style="margin-left: 10em;">By right insight the Fourfold Noble Truths,</span><br /> +<br /> +<span style="margin-left: 10em;">191.</span><br /> +<span style="margin-left: 10em;">Sorrow and sorrow's cause and sorrow's ceasing,</span><br /> +<span style="margin-left: 10em;">The Noble Eightfold Path that leads thereto—</span><br /> +<br /> +<span style="margin-left: 10em;">192.</span><br /> +<span style="margin-left: 10em;">This is the refuge safe, the sure retreat;</span><br /> +<span style="margin-left: 10em;">This only from our woes can us release.</span><br /> +<br /> +<span style="margin-left: 10em;">193.</span><br /> +<span style="margin-left: 10em;">Hard is that one of noble birth to find;</span><br /> +<span style="margin-left: 10em;">Not born in every land is He; the race</span><br /> +<span style="margin-left: 10em;">Wherein that Sage is born is prosperous.<a name="FNanchor_4_52" id="FNanchor_4_52"></a><a href="#Footnote_4_52" class="fnanchor">[4]</a></span><br /> +<br /> +<span style="margin-left: 10em;">194.</span><br /> +<span style="margin-left: 10em;">Blest is the rising of the Awakened Ones;</span><br /> +<span style="margin-left: 10em;">Blest is Their teaching of the Doctrine True;</span><br /> +<span style="margin-left: 10em;">Blest is the union of the Brotherhood;</span><br /> +<span style="margin-left: 10em;">And blest to dwell together in unity.</span><br /> +<br /> +<span style="margin-left: 10em;">195.</span><br /> +<span style="margin-left: 10em;">The Awakened Ones and they that follow Them,</span><br /> +<span style="margin-left: 10em;">Worthy to be adored, have conquered all</span><br /> +<span style="margin-left: 10em;">The hosts of evil, crossed the flood of sorrow.</span><br /> +<br /> +<span style="margin-left: 10em;">196.</span><br /> +<span style="margin-left: 10em;">Whoso shall worship Them, the worthy Ones,</span><br /> +<span style="margin-left: 10em;">In whom desires are quenched and fear allayed,</span><br /> +<span style="margin-left: 10em;">None can declare the merits of that man.</span><br /> +</p> +<hr style="width: 35%;" /> + +<div class="footnote"><p><a name="Footnote_1_49" id="Footnote_1_49"></a><a href="#FNanchor_1_49"><span class="label">[1]</span></a> <i>Padam</i>, "track, footstep," may here refer to the +<i>khandhās</i>, basis, or occasions of rebirth, destroyed by Arahants, cf. +vv. 92-3.</p></div> + +<div class="footnote"><p><a name="Footnote_2_50" id="Footnote_2_50"></a><a href="#FNanchor_2_50"><span class="label">[2]</span></a> These verses may refer to any man who is "awakened," who +has found "<i>Nibbāna</i>."</p></div> + +<div class="footnote"><p><a name="Footnote_3_51" id="Footnote_3_51"></a><a href="#FNanchor_3_51"><span class="label">[3]</span></a> This might mean, "it is hard to get a hearing of it".</p></div> + +<div class="footnote"><p><a name="Footnote_4_52" id="Footnote_4_52"></a><a href="#FNanchor_4_52"><span class="label">[4]</span></a> All <i>Buddha's</i> must be born in India, the sacred land.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_FIFTEEN" id="CHAPTER_FIFTEEN"></a>CHAPTER FIFTEEN.</h3> + +<h3>Happiness.</h3> +<p><a name="FNanchor_1_53" id="FNanchor_1_53"></a><a href="#Footnote_1_53" class="fnanchor">[1]</a></p> + + +<p> +<span style="margin-left: 10em;">197.</span><br /> +<span style="margin-left: 10em;">O happily we live</span><br /> +<span style="margin-left: 11em;">Angerless amid the angry!</span><br /> +<span style="margin-left: 10em;">O happily we spend our days</span><br /> +<span style="margin-left: 11em;">Amid the angry angerless!</span><br /> +<br /> +<span style="margin-left: 10em;">198.</span><br /> +<span style="margin-left: 10em;">O happily we live</span><br /> +<span style="margin-left: 11em;">In health amid the sickly ones!</span><br /> +<span style="margin-left: 10em;">O happily we spend our days</span><br /> +<span style="margin-left: 11em;">Amid the sickly ones in health!</span><br /> +<br /> +<span style="margin-left: 10em;">199.</span><br /> +<span style="margin-left: 10em;">O happily we live</span><br /> +<span style="margin-left: 11em;">Free from greed amid the greedy!</span><br /> +<span style="margin-left: 10em;">O happily we spend our days</span><br /> +<span style="margin-left: 11em;">Amid the greedy free from greed!</span><br /> +<br /> +<span style="margin-left: 10em;">200.</span><br /> +<span style="margin-left: 10em;">O happily we live</span><br /> +<span style="margin-left: 11em;">Who have not anything at all!</span><br /> +<span style="margin-left: 10em;">Like ever-radiant gods above,</span><br /> +<span style="margin-left: 11em;">Our food immortal joys shall be.</span><br /> +<br /> +<span style="margin-left: 10em;">201.</span><br /> +<span style="margin-left: 10em;">Hate follows victory;</span><br /> +<span style="margin-left: 11em;">Conquered ones sit sorrowing.</span><br /> +<span style="margin-left: 10em;">But the calm live blissfully,</span><br /> +<span style="margin-left: 11em;">Renouncing conquest and defeat.</span><br /> +<br /> +<span style="margin-left: 10em;">202.</span><br /> +<span style="margin-left: 10em;">There is no fire like lust;</span><br /> +<span style="margin-left: 11em;">No sin brings such ill-luck<a name="FNanchor_3_54" id="FNanchor_3_54"></a><a href="#Footnote_3_54" class="fnanchor">[3]</a> as hate;</span><br /> +<span style="margin-left: 10em;">No pains so great as body's pains;</span><br /> +<span style="margin-left: 11em;">No bliss is like the perfect Calm.<a name="FNanchor_4_55" id="FNanchor_4_55"></a><a href="#Footnote_4_55" class="fnanchor">[4]</a></span><br /> +<br /> +<span style="margin-left: 10em;">203.</span><br /> +<span style="margin-left: 10em;">Hunger's the greatest plague,</span><br /> +<span style="margin-left: 11em;">Embodied life the greatest woe;</span><br /> +<span style="margin-left: 10em;">Whoso knows this in truth, can say:</span><br /> +<span style="margin-left: 11em;">"Nibbāna is the Bliss Supreme."</span><br /> +<br /> +<span style="margin-left: 10em;">204.</span><br /> +<span style="margin-left: 10em;">Health is the greatest gain;</span><br /> +<span style="margin-left: 11em;">Contentment is the greatest wealth;</span><br /> +<span style="margin-left: 10em;">Best kinsman is the trusty friend;</span><br /> +<span style="margin-left: 11em;">Nibbāna is the Bliss Supreme.</span><br /> +<br /> +<span style="margin-left: 10em;">205.</span><br /> +<span style="margin-left: 10em;">Who tastes the savour sweet</span><br /> +<span style="margin-left: 11em;">Of solitude, who drinks of calm,</span><br /> +<span style="margin-left: 10em;">Is free from terror, free from sin,</span><br /> +<span style="margin-left: 11em;">Draining the nectar of the Norm.</span><br /> +<br /> +<span style="margin-left: 10em;">206.</span><br /> +<span style="margin-left: 10em;">'Tis good to see the saints;</span><br /> +<span style="margin-left: 11em;">To dwell with them is blessedness;</span><br /> +<span style="margin-left: 10em;">If he should never fools behold,</span><br /> +<span style="margin-left: 11em;">A man could dwell in happiness.</span><br /> +<br /> +<span style="margin-left: 10em;">207.</span><br /> +<span style="margin-left: 10em;">The company of fools</span><br /> +<span style="margin-left: 11em;">Ne'er fails to bring distress.</span><br /> +<span style="margin-left: 10em;">To live with fools brings suffering,</span><br /> +<span style="margin-left: 11em;">As living with an enemy,</span><br /> +<span style="margin-left: 10em;">But wise men's company brings bliss,</span><br /> +<span style="margin-left: 11em;">As being with dear relatives.</span><br /> +<br /> +<span style="margin-left: 10em;">208.</span><br /> +<span style="margin-left: 10em;">If one be good and wise,</span><br /> +<span style="margin-left: 11em;">Well-versed in lore profound,</span><br /> +<span style="margin-left: 10em;">Long-suffering, dutiful, a saint,</span><br /> +<span style="margin-left: 11em;">Righteous and wise; if such there be,</span><br /> +<span style="margin-left: 10em;">Follow his footsteps, as the moon</span><br /> +<span style="margin-left: 11em;">Follows the path of the stars.</span><br /> +</p> +<hr style="width: 35%;" /> + +<div class="footnote"><p><a name="Footnote_1_53" id="Footnote_1_53"></a><a href="#FNanchor_1_53"><span class="label">[1]</span></a> This chapter applies especially to those who have retired +from the world.</p></div> + +<div class="footnote"><p><a name="Footnote_3_54" id="Footnote_3_54"></a><a href="#FNanchor_3_54"><span class="label">[3]</span></a> Ill-luck, <i>kali</i>, the unlucky throw in playing dice.</p></div> + +<div class="footnote"><p><a name="Footnote_4_55" id="Footnote_4_55"></a><a href="#FNanchor_4_55"><span class="label">[4]</span></a> <i>Nibbāna.</i></p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_SIXTEEN" id="CHAPTER_SIXTEEN"></a>CHAPTER SIXTEEN.</h3> + +<h3>AFFECTIONS.</h3> + + +<p> +<span style="margin-left: 10em;">209.</span><br /> +<span style="margin-left: 10em;">He who applies his mind unworthily,</span><br /> +<span style="margin-left: 11em;">Neglecting discipline,</span><br /> +<span style="margin-left: 10em;">Forsakes the goal and clings to things beloved,</span><br /> +<span style="margin-left: 11em;">Then envies those to meditation given.</span><br /> +<br /> +<span style="margin-left: 10em;">210.</span><br /> +<span style="margin-left: 10em;">Join not thyself to things beloved or loathed.</span><br /> +<span style="margin-left: 11em;">To lack dear company,</span><br /> +<span style="margin-left: 10em;">To be with those we loathe, brings misery.</span><br /> +<br /> +<span style="margin-left: 10em;">211.</span><br /> +<span style="margin-left: 10em;">Seek not for love; things loved when lost bring woe;</span><br /> +<span style="margin-left: 11em;">Both are impermanent.</span><br /> +<span style="margin-left: 10em;">They have no bonds who dwell indifferent.</span><br /> +<br /> +<span style="margin-left: 10em;">212.</span><br /> +<span style="margin-left: 10em;">Sorrow and fear are born of things beloved.</span><br /> +<span style="margin-left: 11em;">From things beloved set free,</span><br /> +<span style="margin-left: 10em;">How canst thou sorrow? fearful how canst be?</span><br /> +<br /> +<span style="margin-left: 10em;">213.</span><br /> +<span style="margin-left: 10em;">From things held dear, sorrow and fear are born.</span><br /> +<span style="margin-left: 11em;">Set free from things held dear,</span><br /> +<span style="margin-left: 10em;">How canst thou sorrow have? how canst have fear?</span><br /> +<br /> +<span style="margin-left: 10em;">214.</span><br /> +<span style="margin-left: 10em;">Sorrow and fear are children born of pleasure.</span><br /> +<span style="margin-left: 11em;">No longer pleasure's slave,</span><br /> +<span style="margin-left: 10em;">How canst thou sorrow, fear how canst thou have?</span><br /> +<br /> +<span style="margin-left: 10em;">215.</span><br /> +<span style="margin-left: 10em;">Sorrow and fear are children of desire.</span><br /> +<span style="margin-left: 11em;">From all desire set free,</span><br /> +<span style="margin-left: 10em;">How canst thou sorrow? fearful how canst be?</span><br /> +<br /> +<span style="margin-left: 10em;">216.</span><br /> +<span style="margin-left: 10em;">Sorrow and fear are things of longing born.</span><br /> +<span style="margin-left: 11em;">From longing if thou part,</span><br /> +<span style="margin-left: 10em;">Thou hast no fear nor sorrow in thine heart.</span><br /> +<br /> +<span style="margin-left: 10em;">217.</span><br /> +<span style="margin-left: 10em;">Upright and Norm-abiding, speaking truth,</span><br /> +<span style="margin-left: 11em;">Who minds his own affair,<a name="FNanchor_1_56" id="FNanchor_1_56"></a><a href="#Footnote_1_56" class="fnanchor">[1]</a></span><br /> +<span style="margin-left: 10em;">That is the man whom every one holds dear.</span><br /> +<br /> +<span style="margin-left: 10em;">218.</span><br /> +<span style="margin-left: 10em;">In whom is longing for the Nameless<a name="FNanchor_2_57" id="FNanchor_2_57"></a><a href="#Footnote_2_57" class="fnanchor">[2]</a> born,</span><br /> +<span style="margin-left: 11em;">Whose mind It hath enthralled,</span><br /> +<span style="margin-left: 10em;">Whose thoughts no longer are by passion torn,</span><br /> +<span style="margin-left: 11em;">That man "a Climber of the Stream" is called.<a name="FNanchor_3_58" id="FNanchor_3_58"></a><a href="#Footnote_3_58" class="fnanchor">[3]</a></span><br /> +<br /> +<span style="margin-left: 10em;">219.</span><br /> +<span style="margin-left: 10em;">As when a dweller in some far-off land</span><br /> +<span style="margin-left: 11em;">Safe home returns at last,</span><br /> +<span style="margin-left: 10em;">Kin, friends and lovers waiting to greet him stand;</span><br /> +<br /> +<span style="margin-left: 10em;">220.</span><br /> +<span style="margin-left: 10em;">So, when a man on earth good deeds hath done,</span><br /> +<span style="margin-left: 11em;">When he hath passed beyond,</span><br /> +<span style="margin-left: 10em;">All his good deeds like kin, await that one.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_56" id="Footnote_1_56"></a><a href="#FNanchor_1_56"><span class="label">[1]</span></a> <i>Attano kamma kubbānam</i>, as in v. 166. Attends to his own +spiritual progress without dictating to others how they should forward +their evolution.</p></div> + +<div class="footnote"><p><a name="Footnote_2_57" id="Footnote_2_57"></a><a href="#FNanchor_2_57"><span class="label">[2]</span></a> "The unborn, uncreate, undeclared" state of <i>Nibbāna</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_3_58" id="Footnote_3_58"></a><a href="#FNanchor_3_58"><span class="label">[3]</span></a> <i>Uddhamsoto.</i> (Skt. <i>Urdhamsrotas</i>) a name for the +<i>anāgāmin</i> "non-returner."</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_SEVENTEEN" id="CHAPTER_SEVENTEEN"></a>CHAPTER SEVENTEEN.</h3> + +<h3>ANGER.</h3> + + +<p> +<span style="margin-left: 10em;">221.</span><br /> +<span style="margin-left: 10em;">Conquer anger, banish pride;</span><br /> +<span style="margin-left: 11em;">Every fetter cast aside;<a name="FNanchor_1_59" id="FNanchor_1_59"></a><a href="#Footnote_1_59" class="fnanchor">[1]</a></span><br /> +<span style="margin-left: 10em;">Clinging not to Name and Form,<a name="FNanchor_2_60" id="FNanchor_2_60"></a><a href="#Footnote_2_60" class="fnanchor">[2]</a></span><br /> +<span style="margin-left: 11em;">Him who calleth nought his own</span><br /> +<span style="margin-left: 10em;">Sorrow never shall betide.</span><br /> +<br /> +<span style="margin-left: 10em;">222.</span><br /> +<span style="margin-left: 10em;">He who rising wrath restrains,</span><br /> +<span style="margin-left: 11em;">As one checks a whirling team,</span><br /> +<span style="margin-left: 10em;">Him a driver true I deem;</span><br /> +<span style="margin-left: 11em;">Others only hold the reins.</span><br /> +<br /> +<span style="margin-left: 10em;">223.</span><br /> +<span style="margin-left: 10em;">Wrath with kindliness allay,</span><br /> +<span style="margin-left: 11em;">To the stingy freely give;</span><br /> +<span style="margin-left: 10em;">Conquer lying words with truth;</span><br /> +<span style="margin-left: 11em;">Evil deeds with good repay.</span><br /> +<br /> +<span style="margin-left: 10em;">224.</span><br /> +<span style="margin-left: 10em;">Speak the truth nor vexed be;</span><br /> +<span style="margin-left: 11em;">Give, however scantily.</span><br /> +<span style="margin-left: 10em;">Following these maxims three,</span><br /> +<span style="margin-left: 11em;">Thou the blessed gods shalt see.</span><br /> +<br /> +<span style="margin-left: 10em;">225.</span><br /> +<span style="margin-left: 10em;">Sages harm no living thing;</span><br /> +<span style="margin-left: 11em;">Self-restraint accomplishing</span><br /> +<span style="margin-left: 10em;">Such men reach the Deathless Lot,<a name="FNanchor_3_61" id="FNanchor_3_61"></a><a href="#Footnote_3_61" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 11em;">Where all sorrow is forgot.</span><br /> +<br /> +<span style="margin-left: 10em;">226.</span><br /> +<span style="margin-left: 10em;">Ever watchful, night and day</span><br /> +<span style="margin-left: 11em;">Learning wisdom never cease;</span><br /> +<span style="margin-left: 10em;">In the one who strives for Peace<a name="FNanchor_4_62" id="FNanchor_4_62"></a><a href="#Footnote_4_62" class="fnanchor">[4]</a></span><br /> +<span style="margin-left: 11em;">All the cravings die away.<a name="FNanchor_5_63" id="FNanchor_5_63"></a><a href="#Footnote_5_63" class="fnanchor">[5]</a></span><br /> +<br /> +<span style="margin-left: 10em;">227.</span><br /> +<span style="margin-left: 10em;">There is a saying, Atula,</span><br /> +<span style="margin-left: 11em;">Of old, not of to-day:</span><br /> +<span style="margin-left: 10em;">"They blame the man who silent sits,</span><br /> +<span style="margin-left: 11em;">Or whose tongue wags alway;</span><br /> +<span style="margin-left: 10em;">And blame the man who keeps the mean;</span><br /> +<span style="margin-left: 11em;">None in the world is blameless seen."</span><br /> +<br /> +<span style="margin-left: 10em;">228.</span><br /> +<span style="margin-left: 10em;">There never was, nor will be, sure,</span><br /> +<span style="margin-left: 11em;">Nor lives now among men,</span><br /> +<span style="margin-left: 10em;">A being blamed exclusively,</span><br /> +<span style="margin-left: 11em;">Nor one entirely praised.</span><br /> +<br /> +<span style="margin-left: 10em;">229-30.</span><br /> +<span style="margin-left: 10em;">But one whom men of wisdom praise,</span><br /> +<span style="margin-left: 11em;">Watching him day by day,</span><br /> +<span style="margin-left: 10em;">Of faultless life, of holy ways,</span><br /> +<span style="margin-left: 11em;">Thoughtful and wise, like Jambu gold,<a name="FNanchor_6_64" id="FNanchor_6_64"></a><a href="#Footnote_6_64" class="fnanchor">[6]</a></span><br /> +<span style="margin-left: 10em;">Who to blame such a saint is bold?</span><br /> +<span style="margin-left: 11em;">Neither the gods, nor e'en Brahmā,</span><br /> +<span style="margin-left: 10em;">From him their praise withhold.</span><br /> +<br /> +<span style="margin-left: 10em;">231.</span><br /> +<span style="margin-left: 10em;">'Gainst angry deeds be on thy guard;</span><br /> +<span style="margin-left: 11em;">In body be composed;</span><br /> +<span style="margin-left: 10em;">All bodily misdeeds discard;</span><br /> +<span style="margin-left: 11em;">With body tread the Way.</span><br /> +<br /> +<span style="margin-left: 10em;">232. 'Gainst angry words be on thy guard;</span><br /> +<span style="margin-left: 11em;">In speech be thou composed;</span><br /> +<span style="margin-left: 10em;">All wrongful ways of speech discard;</span><br /> +<span style="margin-left: 11em;">In speech follow the Way.</span><br /> +<br /> +<span style="margin-left: 10em;">233. 'Gainst angry thoughts be on thy guard;</span><br /> +<span style="margin-left: 11em;">In thought be thou composed;</span><br /> +<span style="margin-left: 10em;">All wrongful ways of thought discard;</span><br /> +<span style="margin-left: 11em;">In thoughts follow the Way.</span><br /> +<br /> +<span style="margin-left: 10em;">234.</span><br /> +<span style="margin-left: 10em;">In body sages are controlled;</span><br /> +<span style="margin-left: 11em;">In thoughts as well as speech;</span><br /> +<span style="margin-left: 10em;">And they are Sages truly called</span><br /> +<span style="margin-left: 11em;">Who are controlled in each.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_59" id="Footnote_1_59"></a><a href="#FNanchor_1_59"><span class="label">[1]</span></a> The Fetters, <i>saññojanāni</i>, are ten. These are cast off at +different stages of the Path, until perfection is reached.</p></div> + +<div class="footnote"><p><a name="Footnote_2_60" id="Footnote_2_60"></a><a href="#FNanchor_2_60"><span class="label">[2]</span></a> <i>Nāma-rūpa</i>, "abstract and concrete," the five constituents +of personality, <i>viz.</i>, mind and its factors with the four, body, +feeling, perception, and mental functions.</p></div> + +<div class="footnote"><p><a name="Footnote_3_61" id="Footnote_3_61"></a><a href="#FNanchor_3_61"><span class="label">[3]</span></a> <i>Nibbāna</i>, 'the changeless, <i>accutaṁ</i>'.</p></div> + +<div class="footnote"><p><a name="Footnote_4_62" id="Footnote_4_62"></a><a href="#FNanchor_4_62"><span class="label">[4]</span></a> idem.</p></div> + +<div class="footnote"><p><a name="Footnote_5_63" id="Footnote_5_63"></a><a href="#FNanchor_5_63"><span class="label">[5]</span></a> idem.</p></div> + +<div class="footnote"><p><a name="Footnote_6_64" id="Footnote_6_64"></a><a href="#FNanchor_6_64"><span class="label">[6]</span></a> A precious gold from the Jambu river; others say, like rose +apple in colour.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_EIGHTEEN" id="CHAPTER_EIGHTEEN"></a>CHAPTER EIGHTEEN.</h3> + +<h3>IMPURITY.</h3> + + +<p> +<span style="margin-left: 10em;">235.</span><br /> +<span style="margin-left: 10em;">Lo! Thou art now a pale and withered leaf;</span><br /> +<span style="margin-left: 11em;">Death's messengers are close at hand;</span><br /> +<span style="margin-left: 10em;">Thou in the very gate of Death dost stand,</span><br /> +<span style="margin-left: 11em;">And yet hast no provision for the way.</span><br /> +<br /> +<span style="margin-left: 10em;">236.</span><br /> +<span style="margin-left: 10em;">Then make thyself an island of defence;</span><br /> +<span style="margin-left: 11em;">Strive quick; be wise; when all the taints</span><br /> +<span style="margin-left: 10em;">Of dirt and dust are blown away, the saints</span><br /> +<span style="margin-left: 11em;">Shall greet thee entering the Happy Land.</span><br /> +<br /> +<span style="margin-left: 10em;">237.</span><br /> +<span style="margin-left: 10em;">Thy life has run its course; thou art come nigh</span><br /> +<span style="margin-left: 11em;">The King of Death;<a name="FNanchor_1_65" id="FNanchor_1_65"></a><a href="#Footnote_1_65" class="fnanchor">[1]</a> for thine abode</span><br /> +<span style="margin-left: 10em;">Thou hast no resting-place upon the road,</span><br /> +<span style="margin-left: 11em;">And yet hast no provision for the way.</span><br /> +<br /> +<span style="margin-left: 10em;">238.</span><br /> +<span style="margin-left: 10em;">Then make thyself an island of defence;</span><br /> +<span style="margin-left: 11em;">Strive quick; be wise; blow off the dust</span><br /> +<span style="margin-left: 10em;">And stains of travel; wipe away the rust;</span><br /> +<span style="margin-left: 11em;">So shalt thou see no more birth and decay.</span><br /> +<br /> +<span style="margin-left: 10em;">239.</span><br /> +<span style="margin-left: 10em;">The wise and thoughtful man attacks his faults</span><br /> +<span style="margin-left: 11em;">One after other, momently,</span><br /> +<span style="margin-left: 10em;">In order due, and rubs them all away,</span><br /> +<span style="margin-left: 11em;">E'en as a smith blows off the silver's dross,</span><br /> +<br /> +<span style="margin-left: 10em;">240.</span><br /> +<span style="margin-left: 10em;">Just as the iron rust accumulates</span><br /> +<span style="margin-left: 11em;">Self born; and eats itself away;</span><br /> +<span style="margin-left: 10em;">So with the man who sinneth; day by day</span><br /> +<span style="margin-left: 11em;">His own deeds to destruction lead him on,</span><br /> +<br /> +<span style="margin-left: 10em;">241.</span><br /> +<span style="margin-left: 10em;">Texts not repeated oft are soon forgot;</span><br /> +<span style="margin-left: 11em;">The house neglected soon decays;</span><br /> +<span style="margin-left: 10em;">Sloth is the bane of beauty; heedless ways</span><br /> +<span style="margin-left: 11em;">Bring ruin unto him that keepeth watch.</span><br /> +<br /> +<span style="margin-left: 10em;">242.</span><br /> +<span style="margin-left: 10em;">The taint of woman is impurity,</span><br /> +<span style="margin-left: 11em;">And gifts by stinginess are spoiled,</span><br /> +<span style="margin-left: 10em;">And mortal man by oft transgression soiled</span><br /> +<span style="margin-left: 11em;">Finds ruin here, loss in the life to come.</span><br /> +<br /> +<span style="margin-left: 10em;">243.</span><br /> +<span style="margin-left: 10em;">Yet there's a taint far worse than any other.</span><br /> +<span style="margin-left: 11em;">What is that taint? 'tis ignorance.<a name="FNanchor_2_66" id="FNanchor_2_66"></a><a href="#Footnote_2_66" class="fnanchor">[2]</a></span><br /> +<span style="margin-left: 10em;">Make yourselves free from this, O mendicants!</span><br /> +<span style="margin-left: 11em;">Wipe off this stain and be ye undefiled.</span><br /> +<br /> +<span style="margin-left: 10em;">244.</span><br /> +<span style="margin-left: 10em;">Life seems an easy thing to him that lives</span><br /> +<span style="margin-left: 11em;">Wanton and shameless as a crow,</span><br /> +<span style="margin-left: 10em;">A fault-finder, who through this life doth go</span><br /> +<span style="margin-left: 11em;">Immodest, insolent, and full of sins.</span><br /> +<br /> +<span style="margin-left: 10em;">245.</span><br /> +<span style="margin-left: 10em;">But life's no easy thing for one restrained</span><br /> +<span style="margin-left: 11em;">By shame, who seeks to walk aright,</span><br /> +<span style="margin-left: 10em;">All unattached, withdrawn from vulgar sight;</span><br /> +<span style="margin-left: 11em;">Who liveth purely and hath eyes to see.</span><br /> +<br /> +<span style="margin-left: 10em;">246-7.</span><br /> +<span style="margin-left: 10em;">He who takes life; whose mouth is full of lies;</span><br /> +<span style="margin-left: 11em;">Who steals, and fouls another's wife;</span><br /> +<span style="margin-left: 10em;">A slave to drink, he even in this life</span><br /> +<span style="margin-left: 11em;">The root of his own fortunes undermines.<a name="FNanchor_3_67" id="FNanchor_3_67"></a><a href="#Footnote_3_67" class="fnanchor">[3]</a></span><br /> +<br /> +<span style="margin-left: 10em;">248.</span><br /> +<span style="margin-left: 10em;">O man I know this: "Not easy of control</span><br /> +<span style="margin-left: 11em;">Are evil ways." Let not thy greed</span><br /> +<span style="margin-left: 10em;">And wickedness (of misery the seed)</span><br /> +<span style="margin-left: 11em;">Become thy masters, lest thou suffer long.</span><br /> +<br /> +<span style="margin-left: 10em;">249.</span><br /> +<span style="margin-left: 10em;">According to their trust and faith men give.</span><br /> +<span style="margin-left: 11em;">Whoso regards with discontent</span><br /> +<span style="margin-left: 10em;">And jealousy the food for others meant</span><br /> +<span style="margin-left: 11em;">Cannot get peace of mind by night or day.<a name="FNanchor_4_68" id="FNanchor_4_68"></a><a href="#Footnote_4_68" class="fnanchor">[4]</a></span><br /> +<br /> +<span style="margin-left: 10em;">250.</span><br /> +<span style="margin-left: 10em;">But whoso disregards what others get,</span><br /> +<span style="margin-left: 11em;">Whose heart of jealousy is void,</span><br /> +<span style="margin-left: 10em;">In whom the root of envy is destroyed,</span><br /> +<span style="margin-left: 11em;">He gaineth peace of mind by night and day.</span><br /> +<br /> +<span style="margin-left: 10em;">251.</span><br /> +<span style="margin-left: 10em;">There is no fire that burneth like desire;</span><br /> +<span style="margin-left: 11em;">No beast like hatred can devour;</span><br /> +<span style="margin-left: 10em;">No snare like folly to entrap hath power;</span><br /> +<span style="margin-left: 11em;">No river-flood can carry off like greed.</span><br /> +<br /> +<span style="margin-left: 10em;">252.</span><br /> +<span style="margin-left: 10em;">'Tis easy to perceive another's faults;</span><br /> +<span style="margin-left: 11em;">Hard are one's own faults to descry;</span><br /> +<span style="margin-left: 10em;">A man will winnow others' faults like chaff;</span><br /> +<span style="margin-left: 11em;">But as the cheating gambler hides the die,</span><br /> +<span style="margin-left: 10em;">His own faults he conceals right carefully.</span><br /> +<br /> +<span style="margin-left: 10em;">253.</span><br /> +<span style="margin-left: 10em;">Whoso is watchful for another's faults,</span><br /> +<span style="margin-left: 11em;">Testy and quick to take offence,</span><br /> +<span style="margin-left: 10em;">In him his passions will increase, and thence</span><br /> +<span style="margin-left: 11em;">Further is he from cleansing of his sins.</span><br /> +<br /> +<span style="margin-left: 10em;">254.</span><br /> +<span style="margin-left: 10em;">The sky-path shows no tracks; no outward signs</span><br /> +<span style="margin-left: 11em;">The treader of the Path betray;<a name="FNanchor_5_69" id="FNanchor_5_69"></a><a href="#Footnote_5_69" class="fnanchor">[5]</a></span><br /> +<span style="margin-left: 10em;">The multitude in outward shows delay;</span><br /> +<span style="margin-left: 11em;">They who have won the Goal are free from all.<a name="FNanchor_6_70" id="FNanchor_6_70"></a><a href="#Footnote_6_70" class="fnanchor">[6]</a></span><br /> +<br /> +<span style="margin-left: 10em;">255.</span><br /> +<span style="margin-left: 10em;">The sky-path shows no tracks; no outward signs</span><br /> +<span style="margin-left: 11em;">The treader of the Path betray;</span><br /> +<span style="margin-left: 10em;">Nought lasts; all things embodied pass away;<a name="FNanchor_7_71" id="FNanchor_7_71"></a><a href="#Footnote_7_71" class="fnanchor">[7]</a></span><br /> +<span style="margin-left: 10em;">But nought can shake the All-Awakened Ones.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_65" id="Footnote_1_65"></a><a href="#FNanchor_1_65"><span class="label">[1]</span></a> <i>Yama</i>, Pluto.</p></div> + +<div class="footnote"><p><a name="Footnote_2_66" id="Footnote_2_66"></a><a href="#FNanchor_2_66"><span class="label">[2]</span></a> <i>Avijjā</i>, the first of the twelve links of the chain of +causation and the last of the Fetters to be broken.</p></div> + +<div class="footnote"><p><a name="Footnote_3_67" id="Footnote_3_67"></a><a href="#FNanchor_3_67"><span class="label">[3]</span></a> Those are the five Precepts of Buddhism.</p></div> + +<div class="footnote"><p><a name="Footnote_4_68" id="Footnote_4_68"></a><a href="#FNanchor_4_68"><span class="label">[4]</span></a> <i>Bhikkhus</i>, mendicants, have to beg their daily meal.</p></div> + +<div class="footnote"><p><a name="Footnote_5_69" id="Footnote_5_69"></a><a href="#FNanchor_5_69"><span class="label">[5]</span></a> <i>Samano n'atthi bāhiro.</i> This verse is generally +translated, "There is no true disciple outside the pale of Buddhism," +and the commentary (P.T.S. text, vol. 3. p. 378) so translates these +words, which the Buddha spoke to Subhadda just before His passing away. +The context here seems to require the meaning "outward." Cf. v. 92 and +vv. 179-80. The perfect leave no traces. "Sky-path," <i>ākāsa</i>, space.</p></div> + +<div class="footnote"><p><a name="Footnote_6_70" id="Footnote_6_70"></a><a href="#FNanchor_6_70"><span class="label">[6]</span></a> <i>Tathāgatā.</i> The epithet of the Buddha by which He usually +describes Himself (cf. N.T. "He who was for to come"). See Sir (now +Lord) Robert Chalmer's valuable pamphlet for the meaning of this much +discussed epithet (J.R.A.S., Jan. 1898). <i>Nippapañcā Tathāgatā</i>, lit, +"is free from the delays of human failings".</p></div> + +<div class="footnote"><p><a name="Footnote_7_71" id="Footnote_7_71"></a><a href="#FNanchor_7_71"><span class="label">[7]</span></a> <i>Saṁkārā</i>, all compounding factors of entities, +persons.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_NINETEEN" id="CHAPTER_NINETEEN"></a>CHAPTER NINETEEN.</h3> + +<h3>THE JUST.</h3> + + +<p> +<span style="margin-left: 10em;">256.</span><br /> +<span style="margin-left: 10em;">He is not just who arbitrates by will.</span><br /> +<span style="margin-left: 10em;">He who by weighing right and wrong decides.</span><br /> +<span style="margin-left: 11em;">He is a just man called.</span><br /> +<br /> +<span style="margin-left: 10em;">257.</span><br /> +<span style="margin-left: 10em;">Not by his will, but with impartial mind</span><br /> +<span style="margin-left: 10em;">Keeping the Norm, thoughtful, who others guides,</span><br /> +<span style="margin-left: 11em;">He is a just man called.</span><br /> +<br /> +<span style="margin-left: 10em;">258.</span><br /> +<span style="margin-left: 10em;">One is not wise because his speech is long.</span><br /> +<span style="margin-left: 10em;">Long-suffering and harmless, free from fear,</span><br /> +<span style="margin-left: 11em;">He is a wise man called.</span><br /> +<br /> +<span style="margin-left: 10em;">259.</span><br /> +<span style="margin-left: 10em;">Not by much talk doth one uphold the Norm.</span><br /> +<span style="margin-left: 10em;">Who sees the Norm in action,<a name="FNanchor_1_72" id="FNanchor_1_72"></a><a href="#Footnote_1_72" class="fnanchor">[1]</a> tho' he be</span><br /> +<span style="margin-left: 10em;">Of little learning, strenuous in the Norm,</span><br /> +<span style="margin-left: 11em;">'Tis he upholds the Norm.</span><br /> +<br /> +<span style="margin-left: 10em;">260.</span><br /> +<span style="margin-left: 10em;">Grey hairs do not a man an elder<a name="FNanchor_2_73" id="FNanchor_2_73"></a><a href="#Footnote_2_73" class="fnanchor">[2]</a> make.</span><br /> +<span style="margin-left: 10em;">Tho' ripe in years, if all his age be vain,</span><br /> +<span style="margin-left: 11em;">He may be dotard called.</span><br /> +<br /> +<span style="margin-left: 10em;">261.</span><br /> +<span style="margin-left: 10em;">True, virtuous, harmless, moderate, restrained,</span><br /> +<span style="margin-left: 10em;">Wise and washed clean of all impurities,</span><br /> +<span style="margin-left: 11em;">He is an elder called.</span><br /> +<br /> +<span style="margin-left: 10em;">262.</span><br /> +<span style="margin-left: 10em;">Not by mere talk nor beauty of his form,</span><br /> +<span style="margin-left: 10em;">If he be grudging, greedy, fraudulent,</span><br /> +<span style="margin-left: 11em;">Is any reverend called.</span><br /> +<br /> +<span style="margin-left: 10em;">263.</span><br /> +<span style="margin-left: 10em;">In whom these faults are cut down, rooted out,</span><br /> +<span style="margin-left: 10em;">Who hath cast off his sins, who meditates,</span><br /> +<span style="margin-left: 11em;">That man is reverend called.</span><br /> +<br /> +<span style="margin-left: 10em;">264.</span><br /> +<span style="margin-left: 10em;">A shaven crown makes not the Samana.<a name="FNanchor_3_74" id="FNanchor_3_74"></a><a href="#Footnote_3_74" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 10em;">If such a one, lying and unrestrained,</span><br /> +<span style="margin-left: 10em;">Be full of lust and craving, how can he</span><br /> +<span style="margin-left: 11em;">A Samana be called?</span><br /> +<br /> +<span style="margin-left: 10em;">265.</span><br /> +<span style="margin-left: 10em;">But if he calm his faults, both great and small,</span><br /> +<span style="margin-left: 10em;">Since he all evil ways hath quieted,</span><br /> +<span style="margin-left: 11em;">He is a Samana.</span><br /> +<br /> +<span style="margin-left: 10em;">266.</span><br /> +<span style="margin-left: 10em;">He is no mendicant who begs his food.<a name="FNanchor_4_75" id="FNanchor_4_75"></a><a href="#Footnote_4_75" class="fnanchor">[4]</a></span><br /> +<span style="margin-left: 10em;">Not he who begs but he who keeps the Norm,</span><br /> +<span style="margin-left: 11em;">He is a mendicant.</span><br /> +<br /> +<span style="margin-left: 10em;">267.</span><br /> +<span style="margin-left: 10em;">He who hath good and evil laid aside,</span><br /> +<span style="margin-left: 10em;">Who wisely in this world walks righteously,</span><br /> +<span style="margin-left: 11em;">He is a mendicant.</span><br /> +<br /> +<span style="margin-left: 10em;">268.</span><br /> +<span style="margin-left: 10em;">He is no Muni who refrains from speech,<a name="FNanchor_5_76" id="FNanchor_5_76"></a><a href="#Footnote_5_76" class="fnanchor">[5]</a></span><br /> +<span style="margin-left: 10em;">If he be foolish and have wandering wits.</span><br /> +<span style="margin-left: 10em;">But he who holds the balance, grasps the real,</span><br /> +<span style="margin-left: 10em;">Who's wise to choose the good and leave the bad,</span><br /> +<span style="margin-left: 10em;">Who in this world sees both sides, is thereby</span><br /> +<span style="margin-left: 11em;">A Muni truly called.</span><br /> +<br /> +<span style="margin-left: 10em;">270.</span><br /> +<span style="margin-left: 10em;">He is no Worthy One who creatures harms.<a name="FNanchor_6_77" id="FNanchor_6_77"></a><a href="#Footnote_6_77" class="fnanchor">[6]</a></span><br /> +<span style="margin-left: 10em;">By harmlessness to every living thing</span><br /> +<span style="margin-left: 11em;">A man is Worthy called.</span><br /> +<br /> +<span style="margin-left: 10em;">271-2</span><br /> +<span style="margin-left: 10em;">Not by mere goodness nor by ceremonies,</span><br /> +<span style="margin-left: 10em;">Not by vast knowledge nor by ecstasy,</span><br /> +<span style="margin-left: 11em;">Nor by a life retired,</span><br /> +<span style="margin-left: 10em;">Nor sleeping lonely, do I touch the Bliss</span><br /> +<span style="margin-left: 10em;">Of freedom which no worldly one can know.</span><br /> +<span style="margin-left: 10em;">By killing all desire, the mendicant<a name="FNanchor_7_78" id="FNanchor_7_78"></a><a href="#Footnote_7_78" class="fnanchor">[7]</a></span><br /> +<span style="margin-left: 10em;">Attaineth confidence.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_72" id="Footnote_1_72"></a><a href="#FNanchor_1_72"><span class="label">[1]</span></a> <i>Kāyena</i>, bodily action, may mean all the faculties +combined.</p></div> + +<div class="footnote"><p><a name="Footnote_2_73" id="Footnote_2_73"></a><a href="#FNanchor_2_73"><span class="label">[2]</span></a> <i>Thero</i>, a "mendicant" of ten years standing in ordination +is so called in the Buddhist "church".</p></div> + +<div class="footnote"><p><a name="Footnote_3_74" id="Footnote_3_74"></a><a href="#FNanchor_3_74"><span class="label">[3]</span></a> <i>Samana</i>, "ascetic," a title originally contemptuously +applied to the Buddha and His disciples by the Brāhmaṇas. The word is +etymologically derived from V. <i>sam</i>—to tame or quiet. Hence the +reference in v. 265.</p></div> + +<div class="footnote"><p><a name="Footnote_4_75" id="Footnote_4_75"></a><a href="#FNanchor_4_75"><span class="label">[4]</span></a> <i>Bhikkhu</i>, "beggar," the name given by the Buddha to His +ordained disciples.</p></div> + +<div class="footnote"><p><a name="Footnote_5_76" id="Footnote_5_76"></a><a href="#FNanchor_5_76"><span class="label">[5]</span></a> <i>Muni</i>, "sage, silent one." The Buddha was called +Sakyamuni—"the sage of the Sakya clan."</p></div> + +<div class="footnote"><p><a name="Footnote_6_77" id="Footnote_6_77"></a><a href="#FNanchor_6_77"><span class="label">[6]</span></a> <i>Ariya</i>, "the noble, the worthy."</p></div> + +<div class="footnote"><p><a name="Footnote_7_78" id="Footnote_7_78"></a><a href="#FNanchor_7_78"><span class="label">[7]</span></a> Reading <i>vissāsam āpādi</i>. This verse is important as +showing the Buddhist ideal in a nutshell. <i>Nibbāna</i> is the dying out of +craving, the root of all evil.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_TWENTY" id="CHAPTER_TWENTY"></a>CHAPTER TWENTY.</h3> + +<h3>THE PATH.</h3> + + +<p> +<span style="margin-left: 10em;">273.</span><br /> +<span style="margin-left: 10em;">Best is the Eightfold Path: of truths, the four;<a name="FNanchor_1_79" id="FNanchor_1_79"></a><a href="#Footnote_1_79" class="fnanchor">[1]</a></span><br /> +<span style="margin-left: 11em;">Dispassion in the best of states sublime.</span><br /> +<span style="margin-left: 10em;">Blest is he of human beings, who hath eyes to see.</span><br /> +<br /> +<span style="margin-left: 10em;">274.</span><br /> +<span style="margin-left: 10em;">This is the way; no other way can lead ye</span><br /> +<span style="margin-left: 11em;">To purify the mind and see the truth.</span><br /> +<span style="margin-left: 10em;">Walk this Way and free yourselves from Māra's host of ills.</span><br /> +<br /> +<span style="margin-left: 10em;">275.</span><br /> +<span style="margin-left: 10em;">Tread ye this Path, and make an end of sorrow.</span><br /> +<span style="margin-left: 11em;">Tread ye this Path for I myself have shown it.</span><br /> +<span style="margin-left: 10em;">Shown it after learning how to pluck away the thorns.<a name="FNanchor_2_80" id="FNanchor_2_80"></a><a href="#Footnote_2_80" class="fnanchor">[2]</a></span><br /> +<br /> +<span style="margin-left: 10em;">276.</span><br /> +<span style="margin-left: 10em;">Strive ye yourselves; Buddha's but preach the way</span><br /> +<span style="margin-left: 11em;">To them that strive. To meditation given</span><br /> +<span style="margin-left: 10em;">They who walk this Way are free from Māra's every bond.</span><br /> +<br /> +<span style="margin-left: 10em;">277.</span><br /> +<span style="margin-left: 10em;"><i>"All things compounded are impermanent"</i>;</span><br /> +<span style="margin-left: 11em;">Whoso sees this with opened inner eye</span><br /> +<span style="margin-left: 10em;">Wearies soon of sorrow. 'Tis the Path of Purity.</span><br /> +<br /> +<span style="margin-left: 10em;">278.</span><br /> +<span style="margin-left: 10em;"><i>"All things compounded are of sorrow made"</i>;</span><br /> +<span style="margin-left: 11em;">Whoso sees this with opened inner eye,</span><br /> +<span style="margin-left: 10em;">Wearies soon of sorrow. 'Tis the Path of Purity.</span><br /> +<br /> +<span style="margin-left: 10em;">279.</span><br /> +<span style="margin-left: 10em;"><i>"All states compounded are without a self"</i>;<a name="FNanchor_3_81" id="FNanchor_3_81"></a><a href="#Footnote_3_81" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 11em;">Whoso sees this with opened inner eye,</span><br /> +<span style="margin-left: 10em;">Wearies soon of sorrow. 'Tis the Path of Purity.</span><br /> +<br /> +<span style="margin-left: 10em;">280.</span><br /> +<span style="margin-left: 10em;">Whoso strives not when it is time to strive,</span><br /> +<span style="margin-left: 11em;">Tho' young and strong, to sloth and folly prone,</span><br /> +<span style="margin-left: 10em;">Weak in will and thought, to knowledge never finds the way.</span><br /> +<br /> +<span style="margin-left: 10em;">281.</span><br /> +<span style="margin-left: 10em;">Who guardeth speech and mind, who doth no wrong</span><br /> +<span style="margin-left: 11em;">With body, making pure the triple way,<a name="FNanchor_4_82" id="FNanchor_4_82"></a><a href="#Footnote_4_82" class="fnanchor">[4]</a></span><br /> +<span style="margin-left: 10em;">He shall tread the Path of Wisdom by the sages shown.</span><br /> +<br /> +<span style="margin-left: 10em;">282.</span><br /> +<span style="margin-left: 10em;">Wisdom is born of meditation deep,</span><br /> +<span style="margin-left: 11em;">But lost by mind's distraction; knowing these</span><br /> +<span style="margin-left: 11em;">Two paths of loss and gain, so let him live,</span><br /> +<span style="margin-left: 10em;">Let him so direct his life that wisdom may increase.</span><br /> +<br /> +<span style="margin-left: 10em;">283.</span><br /> +<span style="margin-left: 10em;">Cut down trees and undergrowth, and from desire be free!<a name="FNanchor_5_83" id="FNanchor_5_83"></a><a href="#Footnote_5_83" class="fnanchor">[5]</a></span><br /> +<span style="margin-left: 11em;">For from this jungle fear of danger's born;</span><br /> +<span style="margin-left: 10em;">Cut it down, O mendicants, and from desire be free!</span><br /> +<br /> +<span style="margin-left: 10em;">284.</span><br /> +<span style="margin-left: 10em;">If but a trace there be, however small,</span><br /> +<span style="margin-left: 11em;">Of lust of man for woman, as a calf</span><br /> +<span style="margin-left: 10em;">Clingeth to its dam, the mind in bondage will be held.</span><br /> +<br /> +<span style="margin-left: 10em;">285.</span><br /> +<span style="margin-left: 10em;">Pluck out the love of self with thine own hand,</span><br /> +<span style="margin-left: 11em;">Just as the hand an autumn lily plucks;</span><br /> +<span style="margin-left: 10em;">Tread the Way of Peace declared by Him who hath it trod.</span><br /> +<br /> +<span style="margin-left: 10em;">286.</span><br /> +<span style="margin-left: 10em;">"Here in the rainy season will I dwell;</span><br /> +<span style="margin-left: 11em;">And here in heat and cold." So thinks the fool,</span><br /> +<span style="margin-left: 10em;">Little recking of the dangers that may him befall.</span><br /> +<br /> +<span style="margin-left: 10em;">287.</span><br /> +<span style="margin-left: 10em;">Care-stricken, with his thoughts of sons and flocks,</span><br /> +<span style="margin-left: 11em;">Attached to life, Death comes and seizes him,</span><br /> +<span style="margin-left: 10em;">As a sleeping village by a flood is swept away.<a name="FNanchor_6_84" id="FNanchor_6_84"></a><a href="#Footnote_6_84" class="fnanchor">[6]</a></span><br /> +<br /> +<span style="margin-left: 10em;">288.</span><br /> +<span style="margin-left: 10em;">Not all his sons have power to guard that man;</span><br /> +<span style="margin-left: 11em;">No sire, no kinsman can protect him now;</span><br /> +<span style="margin-left: 10em;">How can kinsmen aught avail him in the grasp of Death?</span><br /> +<br /> +<span style="margin-left: 10em;">289.</span><br /> +<span style="margin-left: 10em;">The wise man, when he sees the truth of this,</span><br /> +<span style="margin-left: 11em;">Restrained by righteous living in the Norm,</span><br /> +<span style="margin-left: 10em;">Soon will clear the path that leadeth unto Perfect Bliss.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_79" id="Footnote_1_79"></a><a href="#FNanchor_1_79"><span class="label">[1]</span></a> <i>The Eightfold Path</i> is;—Right Views, Right Thought, Right +Speech, Right Action, Right Living, Right Effort, Right Concentration, +Right Mental Balance. +</p><p> +The <i>Four Noble Truths</i> are:—Ill, the cause of Ill, the ceasing of Ill, +the Path.</p></div> + +<div class="footnote"><p><a name="Footnote_2_80" id="Footnote_2_80"></a><a href="#FNanchor_2_80"><span class="label">[2]</span></a> The <i>thorns</i> are the stings and torments of desire.</p></div> + +<div class="footnote"><p><a name="Footnote_3_81" id="Footnote_3_81"></a><a href="#FNanchor_3_81"><span class="label">[3]</span></a> These three <i>dicta</i> are the essence of the Buddha's +teaching.</p></div> + +<div class="footnote"><p><a name="Footnote_4_82" id="Footnote_4_82"></a><a href="#FNanchor_4_82"><span class="label">[4]</span></a> The second, third and fourth steps of the Path.</p></div> + +<div class="footnote"><p><a name="Footnote_5_83" id="Footnote_5_83"></a><a href="#FNanchor_5_83"><span class="label">[5]</span></a> 'desire', <i>viz.</i>: '<i>nibbanā hotha</i>, 'be ye free from the +jungle (or forest) of desire (<i>nir-vanā</i>, a pun on the word +<i>nirvāṇa</i>), cf. v.344, <i>vanamutto</i>'.</p></div> + +<div class="footnote"><p><a name="Footnote_6_84" id="Footnote_6_84"></a><a href="#FNanchor_6_84"><span class="label">[6]</span></a> Cf. V. 47.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_TWENTY_ONE" id="CHAPTER_TWENTY_ONE"></a>CHAPTER TWENTY ONE.</h3> + +<h3>DIVERS VERSES.</h3> + + +<p> +<span style="margin-left: 10em;">290.</span><br /> +<span style="margin-left: 10em;">If in giving up slight pleasure</span><br /> +<span style="margin-left: 11em;">Thou a greater bliss discern,</span><br /> +<span style="margin-left: 10em;">Leave the lesser gain and wisely</span><br /> +<span style="margin-left: 11em;">To the greater profit turn.</span><br /> +<br /> +<span style="margin-left: 10em;">291.</span><br /> +<span style="margin-left: 10em;">He who causeth pain to others,</span><br /> +<span style="margin-left: 11em;">Seeking his own selfish bliss,</span><br /> +<span style="margin-left: 10em;">By the bonds of hate encumbered</span><br /> +<span style="margin-left: 11em;">Hatred never can dismiss.</span><br /> +<br /> +<span style="margin-left: 10em;">292. Those who disregard their duty,<a name="FNanchor_1_85" id="FNanchor_1_85"></a><a href="#Footnote_1_85" class="fnanchor">[1]</a></span><br /> +<span style="margin-left: 11em;">Doing what should not be done,</span><br /> +<span style="margin-left: 10em;">Insolent and negligent in evil-doing</span><br /> +<span style="margin-left: 11em;">More and more corrupt become.</span><br /> +<br /> +<span style="margin-left: 10em;">293.</span><br /> +<span style="margin-left: 10em;">They who mounting guard on body,</span><br /> +<span style="margin-left: 11em;">Ceaseless watch and ward preserve;</span><br /> +<span style="margin-left: 10em;">They who others' things neglecting,</span><br /> +<span style="margin-left: 11em;">From their duty never swerve;</span><br /> +<span style="margin-left: 11em;">They who, self-controlled, aspire,</span><br /> +<span style="margin-left: 11em;">Concentrate in every nerve,</span><br /> +<span style="margin-left: 11em;">Reach destruction of desire.</span><br /> +<br /> +<span style="margin-left: 10em;">294.</span><br /> +<span style="margin-left: 10em;">Slaying father, slaying mother,</span><br /> +<span style="margin-left: 11em;">With two kings of warrior fame,</span><br /> +<span style="margin-left: 10em;">And a realm with all its subjects,<a name="FNanchor_2_86" id="FNanchor_2_86"></a><a href="#Footnote_2_86" class="fnanchor">[2]</a></span><br /> +<span style="margin-left: 11em;">Brāhmana's go free from blame.</span><br /> +<br /> +<span style="margin-left: 10em;">295.</span><br /> +<span style="margin-left: 10em;">Slaying father, slaying mother,</span><br /> +<span style="margin-left: 11em;">With two kings of saintly name,</span><br /> +<span style="margin-left: 10em;">And a fifth pre-eminent,<a name="FNanchor_3_87" id="FNanchor_3_87"></a><a href="#Footnote_3_87" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 11em;">Brāhmana's go free from blame.</span><br /> +</p> + +<hr style="width: 45%;" /> + +<p> +<span style="margin-left: 10em;">296.</span><br /> +<span style="margin-left: 10em;">They who, watchful night and day,</span><br /> +<span style="margin-left: 10em;">On the Buddha meditate,</span><br /> +<span style="margin-left: 11em;">Are followers of Gotama.</span><br /> +<br /> +<span style="margin-left: 10em;">297.</span><br /> +<span style="margin-left: 10em;">They who watchful night and day,</span><br /> +<span style="margin-left: 10em;">On the Dhamma meditate,</span><br /> +<span style="margin-left: 11em;">Are followers of Gotama.</span><br /> +<br /> +<span style="margin-left: 10em;">298.</span><br /> +<span style="margin-left: 10em;">They who, watchful night and day,</span><br /> +<span style="margin-left: 10em;">On the Sangha meditate,</span><br /> +<span style="margin-left: 11em;">Are followers of Gotama.</span><br /> +<br /> +<span style="margin-left: 10em;">299.</span><br /> +<span style="margin-left: 10em;">They who, watchful night and day,</span><br /> +<span style="margin-left: 10em;">On the body meditate,</span><br /> +<span style="margin-left: 11em;">Are followers of Gotama.</span><br /> +<br /> +<span style="margin-left: 10em;">300.</span><br /> +<span style="margin-left: 10em;">They who, watchful night and day,</span><br /> +<span style="margin-left: 10em;">Take delight in harmlessness,</span><br /> +<span style="margin-left: 11em;">Are followers of Gotama.</span><br /> +<br /> +<span style="margin-left: 10em;">301.</span><br /> +<span style="margin-left: 10em;">They who, watchful night and day,</span><br /> +<span style="margin-left: 10em;">Take delight in ecstasy,</span><br /> +<span style="margin-left: 11em;">Are followers of Gotama.</span><br /> +</p> + +<hr style="width: 45%;" /> + +<p> +<span style="margin-left: 10em;">302.</span><br /> +<span style="margin-left: 10em;">O 'tis hard to give the world up,</span><br /> +<span style="margin-left: 11em;">Yet the lonely life is hard;</span><br /> +<span style="margin-left: 10em;">Painful 'tis to dwell in houses</span><br /> +<span style="margin-left: 11em;">With the uncongenial;</span><br /> +<span style="margin-left: 10em;">Painful travelling to and fro;</span><br /> +<span style="margin-left: 11em;">Cease to be a traveller.<a name="FNanchor_4_88" id="FNanchor_4_88"></a><a href="#Footnote_4_88" class="fnanchor">[4]</a></span><br /> +<span style="margin-left: 10em;">Cease to be beset with pain!</span><br /> +<br /> +<br /> +<span style="margin-left: 10em;">303.</span><br /> +<span style="margin-left: 10em;">Faithful and of good repute,</span><br /> +<span style="margin-left: 11em;">Full of honour and renown,</span><br /> +<span style="margin-left: 10em;">He is reverenced and honoured,</span><br /> +<span style="margin-left: 11em;">Whereso'er he choose to dwell.</span><br /> +<br /> +<span style="margin-left: 10em;">304.</span><br /> +<span style="margin-left: 10em;">Holy saints are far-resplendent</span><br /> +<span style="margin-left: 11em;">Like the peaks Himalayan;</span><br /> +<span style="margin-left: 10em;">Like the shaft that flies in darkness,</span><br /> +<span style="margin-left: 11em;">Wicked men are never seen.</span><br /> +<br /> +<span style="margin-left: 10em;">305.</span><br /> +<span style="margin-left: 10em;">Lonely sitting, lying lonely,</span><br /> +<span style="margin-left: 11em;">Act alone and strenuous;</span><br /> +<span style="margin-left: 10em;">Taming self alone, rejoice thee</span><br /> +<span style="margin-left: 11em;">In the ending of desire.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_85" id="Footnote_1_85"></a><a href="#FNanchor_1_85"><span class="label">[1]</span></a> <i>Kiccam</i> "minding one's own business."</p></div> + +<div class="footnote"><p><a name="Footnote_2_86" id="Footnote_2_86"></a><a href="#FNanchor_2_86"><span class="label">[2]</span></a> The Brahmins used to claim that a "twice-born" saint was +blameless, whatever his bodiless actions might be. The Buddha here +speaks mystically. <i>Father</i> is ignorance, <i>Mother</i> is craving; the <i>two +kings</i> are the great heresies of non-causation and nihilism. <i>The +Kingdom and its subjects</i> are the six organs of sense (mind being the +sixth); and the six objects of sense (form, sound, sight, smell, taste, +thoughts), conquest of all these brings liberation from embodied +existence.</p></div> + +<div class="footnote"><p><a name="Footnote_3_87" id="Footnote_3_87"></a><a href="#FNanchor_3_87"><span class="label">[3]</span></a> <i>veyyaggha-pañcamaṁ</i>, lit. 'a tiger-like man, as a +fifth'. The Commentator explains this to mean the fifth of the Five +Hindrances (lust, malice, sloth, pride, doubt) which beset the Path.</p></div> + +<div class="footnote"><p><a name="Footnote_4_88" id="Footnote_4_88"></a><a href="#FNanchor_4_88"><span class="label">[4]</span></a> <i>A traveller</i> is one who runs up and down the paths of +rebirth.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_TWENTY_TWO" id="CHAPTER_TWENTY_TWO"></a>CHAPTER TWENTY TWO.</h3> + +<h3>THE EVIL WAY.</h3> +<p><a name="FNanchor_1_89" id="FNanchor_1_89"></a><a href="#Footnote_1_89" class="fnanchor">[1]</a></p> + + +<p> +<span style="margin-left: 10em;">306.</span><br /> +<span style="margin-left: 10em;">The liar reaches hell, and he who says</span><br /> +<span style="margin-left: 11em;">He did not what he did;</span><br /> +<span style="margin-left: 10em;">Both are the same hereafter, men of crooked ways.</span><br /> +<br /> +<span style="margin-left: 10em;">307.</span><br /> +<span style="margin-left: 10em;">And many a one the yellow gown who wears,</span><br /> +<span style="margin-left: 11em;">Wicked and uncontrolled,</span><br /> +<span style="margin-left: 10em;">By reason of his evil deeds in hell appears.</span><br /> +<br /> +<span style="margin-left: 10em;">308.</span><br /> +<span style="margin-left: 10em;">Better for him who lives unworthily</span><br /> +<span style="margin-left: 11em;">A red-hot ball to swallow,</span><br /> +<span style="margin-left: 10em;">Than eat the food the country gives in charity.</span><br /> +<br /> +<span style="margin-left: 10em;">309.</span><br /> +<span style="margin-left: 10em;">Four states of ill to reckless men I tell</span><br /> +<span style="margin-left: 11em;">Who seek the wives of others—</span><br /> +<span style="margin-left: 10em;">Ill-luck, a restless bed, an evil name and hell.</span><br /> +<br /> +<span style="margin-left: 10em;">310.</span><br /> +<span style="margin-left: 10em;">Ill-luck, the Evil Way, short-lived delight</span><br /> +<span style="margin-left: 11em;">Of fearful man with timid woman spent,</span><br /> +<span style="margin-left: 10em;">And from the king a grievous punishment—</span><br /> +<span style="margin-left: 11em;">Let these four evils all adulterers affright.</span><br /> +<br /> +<span style="margin-left: 10em;">311.</span><br /> +<span style="margin-left: 10em;">Just as a blade of grass not handled well</span><br /> +<span style="margin-left: 11em;">Will cut the hand that grasps,</span><br /> +<span style="margin-left: 10em;">So doth the ascetic's life ill-handled lead to hell.</span><br /> +<br /> +<span style="margin-left: 10em;">312.</span><br /> +<span style="margin-left: 10em;">Deeds done with sluggishness, the broken vow,</span><br /> +<span style="margin-left: 11em;">The saintly life befouled—</span><br /> +<span style="margin-left: 10em;">Such evil deeds as these small recompense bestow.</span><br /> +<br /> +<span style="margin-left: 10em;">313.</span><br /> +<span style="margin-left: 10em;">Act thou with energy, if act thou must:</span><br /> +<span style="margin-left: 11em;">The careless mendicant</span><br /> +<span style="margin-left: 10em;">Doth but stir up a denser cloud of passion's dust.</span><br /> +<br /> +<span style="margin-left: 10em;">314.</span><br /> +<span style="margin-left: 10em;">Leave evil deeds which afterwards bring pain;</span><br /> +<span style="margin-left: 11em;">Better to do the good;</span><br /> +<span style="margin-left: 10em;">For when 'tis done that deed no sorrow brings again.</span><br /> +<br /> +<span style="margin-left: 10em;">315.</span><br /> +<span style="margin-left: 10em;">Just as a frontier town that's guarded well,</span><br /> +<span style="margin-left: 11em;">Which ramparts well defend on every side,</span><br /> +<span style="margin-left: 11em;">So guard thyself, let not a moment slide;</span><br /> +<span style="margin-left: 10em;">Time-wasters suffer sorrow when consigned to hell.</span><br /> +<br /> +<span style="margin-left: 10em;">316.</span><br /> +<span style="margin-left: 10em;">They who feel shame, where shame there should be none,</span><br /> +<span style="margin-left: 11em;">Shameless, where shame should be,</span><br /> +<span style="margin-left: 10em;">Embracing doctrines false, down the Ill Path have gone.</span><br /> +<br /> +<span style="margin-left: 10em;">317.</span><br /> +<span style="margin-left: 10em;">They who feel fear, where fear there should be none,</span><br /> +<span style="margin-left: 11em;">Fearless, when they should fear,</span><br /> +<span style="margin-left: 10em;">Embracing doctrines false, down the Ill Path have gone.</span><br /> +<br /> +<span style="margin-left: 10em;">318.</span><br /> +<span style="margin-left: 10em;">They who see sin, where sin there can be none,</span><br /> +<span style="margin-left: 11em;">Who see no harm in sin,</span><br /> +<span style="margin-left: 10em;">Embracing doctrines false, down the Ill Path have gone.</span><br /> +<br /> +<span style="margin-left: 10em;">319. They who know sin as sin, and right as right,</span><br /> +<span style="margin-left: 11em;">Embracing doctrines true,</span><br /> +<span style="margin-left: 10em;">Those beings enter on the Path of True Delight.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_89" id="Footnote_1_89"></a><a href="#FNanchor_1_89"><span class="label">[1]</span></a> <i>Niraya</i>, the Evil Path, the downward course to +destruction, <i>duggati</i>, as opposed to <i>su-gati</i> the happy way or state +of heaven.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_TWENTY_THREE" id="CHAPTER_TWENTY_THREE"></a>CHAPTER TWENTY THREE.</h3> + +<h3>THE ELEPHANT.</h3> + + +<p> +<span style="margin-left: 10em;">320.</span><br /> +<span style="margin-left: 10em;">As an elephant in battle bears the arrows at him hurled,</span><br /> +<span style="margin-left: 10em;">I must bear men's bitter tongues, for very evil is the world.</span><br /> +<br /> +<span style="margin-left: 10em;">321.</span><br /> +<span style="margin-left: 10em;">Tamed, they lead him into battle; tamed, the king his back ascends;</span><br /> +<span style="margin-left: 10em;">Tamed is he the best of beings, whom no bitter speech offends.</span><br /> +<br /> +<span style="margin-left: 10em;">322.</span><br /> +<span style="margin-left: 10em;">Good are well-tamed mules, and good are Scindian steeds of lineage famed;</span><br /> +<span style="margin-left: 10em;">Good indeed the mighty tusker; best of all the man self-tamed.</span><br /> +<br /> +<span style="margin-left: 10em;">323.</span><br /> +<span style="margin-left: 10em;">Yet such mounts can nought avail us, cannot be Nibbāna's guide;</span><br /> +<span style="margin-left: 10em;">We can only reach The Pathless<a name="FNanchor_1_90" id="FNanchor_1_90"></a><a href="#Footnote_1_90" class="fnanchor">[1]</a> on the self-tamed self astride.</span><br /> +<br /> +<span style="margin-left: 10em;">324.</span><br /> +<span style="margin-left: 10em;">With the must from temples streaming, mighty Dhanapālako<a name="FNanchor_2_91" id="FNanchor_2_91"></a><a href="#Footnote_2_91" class="fnanchor">[2]</a></span><br /> +<span style="margin-left: 10em;">Captive, tastes no food, but longeth to the Nāga-grove to go.</span><br /> +<br /> +<span style="margin-left: 10em;">325.</span><br /> +<span style="margin-left: 10em;">Sluggish, gluttonous and sleepy, wallowing idly to and fro,</span><br /> +<span style="margin-left: 10em;">Like a huge and grain-fed hog, a fool again to birth must go.</span><br /> +<br /> +<span style="margin-left: 10em;">326.</span><br /> +<span style="margin-left: 10em;">Once this mind roamed as it listed, as it pleaded a-wandering went.</span><br /> +<span style="margin-left: 10em;">As the holder of the <i>ankus</i> checks the furious elephant,</span><br /> +<span style="margin-left: 10em;">Now with wisdom I'll restrain it, guide it wholly to my bent.</span><br /> +<br /> +<span style="margin-left: 10em;">327.</span><br /> +<span style="margin-left: 10em;">Take delight in earnestness; watch thy thoughts and never tire;</span><br /> +<span style="margin-left: 10em;">Lift thee from the Path of Evil, like the tusker sunk in mire.</span><br /> +<br /> +<span style="margin-left: 10em;">328.</span><br /> +<span style="margin-left: 10em;">Hast thou found a fellow-traveller, upright, firm, intelligent?<a name="FNanchor_3_92" id="FNanchor_3_92"></a><a href="#Footnote_3_92" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 10em;">Leaving all thy cares behind thee, gladly walk with him intent.</span><br /> +<br /> +<span style="margin-left: 10em;">329.</span><br /> +<span style="margin-left: 10em;">Hast thou found no fellow-traveller, upright, firm, intelligent?</span><br /> +<span style="margin-left: 10em;">As a king deserts his borders, by the enemy pursued,</span><br /> +<span style="margin-left: 10em;">Like the tusker in the forest, go thy way in solitude.</span><br /> +<br /> +<span style="margin-left: 10em;">330.</span><br /> +<span style="margin-left: 10em;">Better is the lonely life, for fools companions cannot be;</span><br /> +<span style="margin-left: 10em;">Live alone and do no evil, live alone with scanty needs,</span><br /> +<span style="margin-left: 10em;">Lonely, as the mighty tusker in the forest lonely feeds.</span><br /> +<br /> +<span style="margin-left: 10em;">331.</span><br /> +<span style="margin-left: 10em;">Sweet are friends when need ariseth, sweet is joy whate'er it be;</span><br /> +<span style="margin-left: 10em;">Sweet the blessing of life's ending, sweet to be from sorrow free.</span><br /> +<br /> +<span style="margin-left: 10em;">332.</span><br /> +<span style="margin-left: 10em;">Sweet it is to be a mother, sweet the lot of fatherhood,</span><br /> +<span style="margin-left: 10em;">Sweet the life of holy hermits, sweet the life of Brāhmans good.</span><br /> +<br /> +<span style="margin-left: 10em;">333.</span><br /> +<span style="margin-left: 10em;">Sweet is growing old in goodness, sweet is faith established,</span><br /> +<span style="margin-left: 10em;">Sweet to gain the prize of wisdom when desire for sin is dead.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_90" id="Footnote_1_90"></a><a href="#FNanchor_1_90"><span class="label">[1]</span></a> <i>Nibbāna.</i></p></div> + +<div class="footnote"><p><a name="Footnote_2_91" id="Footnote_2_91"></a><a href="#FNanchor_2_91"><span class="label">[2]</span></a> A favourite beast of the king of Benares. The elephant, to +the East, typifies wisdom, strength and endurance. +</p><p> +The Buddha is called <i>Mahā-nāga</i>, "mighty elephant"; The <i>nāga-grove</i> is +<i>Nibbāna</i>. Those who wander in the jungle are those still bound by the +fetters of rebirth.</p></div> + +<div class="footnote"><p><a name="Footnote_3_92" id="Footnote_3_92"></a><a href="#FNanchor_3_92"><span class="label">[3]</span></a> Cf. verse 61.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_TWENTY_FOUR" id="CHAPTER_TWENTY_FOUR"></a>CHAPTER TWENTY FOUR.</h3> + +<h3>CRAVING.</h3> + + +<p> +<span style="margin-left: 10em;">334.</span><br /> +<span style="margin-left: 10em;">Even as a creeper groweth,</span><br /> +<span style="margin-left: 11em;">Creatures that are indolent</span><br /> +<span style="margin-left: 10em;">Find their craving ever grow;</span><br /> +<span style="margin-left: 11em;">Like a monkey in the forest</span><br /> +<span style="margin-left: 10em;">Seeking fruit from bough to bough,</span><br /> +<span style="margin-left: 11em;">So they wander to and fro.<a name="FNanchor_1_93" id="FNanchor_1_93"></a><a href="#Footnote_1_93" class="fnanchor">[1]</a></span><br /> +<br /> +<span style="margin-left: 10em;">335.</span><br /> +<span style="margin-left: 10em;">He who yields to sordid craving</span><br /> +<span style="margin-left: 11em;">That thro' all the world doth go,</span><br /> +<span style="margin-left: 10em;">Like the gadding vine that spreadeth,</span><br /> +<span style="margin-left: 11em;">That man's sorrows ever grow.</span><br /> +<br /> +<span style="margin-left: 10em;">336.</span><br /> +<span style="margin-left: 10em;">He who quiets sordid craving,</span><br /> +<span style="margin-left: 11em;">Hard in this world to allay,</span><br /> +<span style="margin-left: 10em;">Like the dewdrop from the lotus,</span><br /> +<span style="margin-left: 11em;">All his sorrows fall away.</span><br /> +<br /> +<span style="margin-left: 10em;">337.</span><br /> +<span style="margin-left: 10em;">Lo! to all of ye assembled</span><br /> +<span style="margin-left: 11em;">This the good advice I tell:</span><br /> +<span style="margin-left: 10em;">"Dig ye up the root of craving,</span><br /> +<span style="margin-left: 11em;">As men dig the scented grass.</span><br /> +<span style="margin-left: 10em;">Let not Death so oft assail ye,</span><br /> +<span style="margin-left: 10em;">Even as the rushing torrent</span><br /> +<span style="margin-left: 11em;">O'er the river reeds doth pass."</span><br /> +<br /> +<span style="margin-left: 10em;">338.</span><br /> +<span style="margin-left: 10em;">If the root be still uninjured,</span><br /> +<span style="margin-left: 11em;">Trees cut down will spring again;</span><br /> +<span style="margin-left: 10em;">If the root of craving liveth,</span><br /> +<span style="margin-left: 11em;">Still there is rebirth of pain.</span><br /> +<br /> +<span style="margin-left: 10em;">339.</span><br /> +<span style="margin-left: 10em;">When the six and thirty currents<a name="FNanchor_2_94" id="FNanchor_2_94"></a><a href="#Footnote_2_94" class="fnanchor">[2]</a></span><br /> +<span style="margin-left: 11em;">Bring one under pleasure's sway,</span><br /> +<span style="margin-left: 10em;">Thoughts, like waves, with passion surging.</span><br /> +<span style="margin-left: 11em;">Sweep him all confused away.</span><br /> +<br /> +<span style="margin-left: 10em;">340.</span><br /> +<span style="margin-left: 10em;">Everywhere those streams are flowing;</span><br /> +<span style="margin-left: 11em;">Now the creeper of desire</span><br /> +<span style="margin-left: 10em;">Plants its roots and standeth fast;</span><br /> +<span style="margin-left: 11em;">Cut it ere it riseth higher,</span><br /> +<span style="margin-left: 10em;">Cut it with the axe of wisdom,</span><br /> +<span style="margin-left: 11em;">Root the creeper up at last.</span><br /> +<br /> +<span style="margin-left: 10em;">341.</span><br /> +<span style="margin-left: 10em;">Restless, wanton is men's craving;</span><br /> +<span style="margin-left: 11em;">They who wander to and fro</span><br /> +<span style="margin-left: 10em;">In the restless search for pleasure</span><br /> +<span style="margin-left: 11em;">Birth and death must undergo.</span><br /> +<br /> +<span style="margin-left: 10em;">342.</span><br /> +<span style="margin-left: 10em;">They who in the trap of craving,</span><br /> +<span style="margin-left: 11em;">Like a hare run to and fro,</span><br /> +<span style="margin-left: 10em;">By the fetters' bonds entangled,</span><br /> +<span style="margin-left: 11em;">Long must sorrow undergo.</span><br /> +<br /> +<span style="margin-left: 10em;">343.</span><br /> +<span style="margin-left: 10em;">Beings, in the trap of craving</span><br /> +<span style="margin-left: 11em;">Like a hare run to and fro:</span><br /> +<span style="margin-left: 10em;">Mendicants who hope for freedom</span><br /> +<span style="margin-left: 11em;">Must their passions all forego.</span><br /> +<br /> +<span style="margin-left: 10em;">344.</span><br /> +<span style="margin-left: 10em;">Whoso, free from human passions,</span><br /> +<span style="margin-left: 11em;">Junglewards to run is fain;<a name="FNanchor_3_95" id="FNanchor_3_95"></a><a href="#Footnote_3_95" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 10em;">Who, from lust emancipated,</span><br /> +<span style="margin-left: 11em;">To his lust runs back again;</span><br /> +<span style="margin-left: 10em;">Lo! the man infatuated</span><br /> +<span style="margin-left: 11em;">Plunges into bonds of pain.</span><br /> +<br /> +<span style="margin-left: 10em;">345.</span><br /> +<span style="margin-left: 10em;">Not by ties of wood or iron</span><br /> +<span style="margin-left: 11em;">Nor of rope (the wise men say)</span><br /> +<span style="margin-left: 10em;">Are men held in bondage strong;</span><br /> +<span style="margin-left: 10em;">But for jewels, wives and children,</span><br /> +<span style="margin-left: 10em;">They who passionately crave,</span><br /> +<span style="margin-left: 11em;">They are held in bondage long.</span><br /> +<br /> +<span style="margin-left: 10em;">346.</span><br /> +<span style="margin-left: 10em;">But the downward-dragging chain,</span><br /> +<span style="margin-left: 11em;">Yielding, hard to loose again—</span><br /> +<span style="margin-left: 10em;">This is bondage real (they say):</span><br /> +<span style="margin-left: 10em;">Who this chain of craving breaks,</span><br /> +<span style="margin-left: 11em;">Free from lust, the world forsakes.</span><br /> +<br /> +<span style="margin-left: 10em;">347.</span><br /> +<span style="margin-left: 10em;">They who yield to their desires</span><br /> +<span style="margin-left: 11em;">Down the stream of craving swim;</span><br /> +<span style="margin-left: 10em;">As we see the spider run</span><br /> +<span style="margin-left: 11em;">In the net himself hath spun.</span><br /> +<span style="margin-left: 10em;">Wise men cut the net and go</span><br /> +<span style="margin-left: 11em;">Free from craving, free from woe.</span><br /> +<br /> +<span style="margin-left: 10em;">348.</span><br /> +<span style="margin-left: 10em;">Loose all behind, between, before;<a name="FNanchor_4_96" id="FNanchor_4_96"></a><a href="#Footnote_4_96" class="fnanchor">[4]</a></span><br /> +<span style="margin-left: 11em;">Cross thou unto the other shore;<a name="FNanchor_5_97" id="FNanchor_5_97"></a><a href="#Footnote_5_97" class="fnanchor">[5]</a></span><br /> +<span style="margin-left: 10em;">With thy mind on all sides free</span><br /> +<span style="margin-left: 11em;">Birth and death no more shalt see.</span><br /> +<br /> +<span style="margin-left: 10em;">349.</span><br /> +<span style="margin-left: 10em;">He whose mind is tossed with doubt,</span><br /> +<span style="margin-left: 11em;">Seeing bliss in passion's surge,</span><br /> +<span style="margin-left: 10em;">Makes his craving grow the longer,</span><br /> +<span style="margin-left: 11em;">Rivets all his bonds the stronger.</span><br /> +<br /> +<span style="margin-left: 10em;">350.</span><br /> +<span style="margin-left: 10em;">He who joys in calming doubt,</span><br /> +<span style="margin-left: 11em;">And the loathsome contemplates,<a name="FNanchor_6_98" id="FNanchor_6_98"></a><a href="#Footnote_6_98" class="fnanchor">[6]</a></span><br /> +<span style="margin-left: 10em;">Soon will Māra's bondage leave,</span><br /> +<span style="margin-left: 11em;">Every fetter soon will cleave.</span><br /> +<br /> +<span style="margin-left: 10em;">351.</span><br /> +<span style="margin-left: 10em;">He who hath attained the goal,</span><br /> +<span style="margin-left: 11em;">Fearless, free from lust and sin,</span><br /> +<span style="margin-left: 10em;">Who hath plucked out every thorn,<a name="FNanchor_7_99" id="FNanchor_7_99"></a><a href="#Footnote_7_99" class="fnanchor">[7]</a></span><br /> +<span style="margin-left: 11em;">Nevermore will be reborn.</span><br /> +<br /> +<span style="margin-left: 10em;">352.</span><br /> +<span style="margin-left: 10em;">Free from lust, to nothing clinging,</span><br /> +<span style="margin-left: 11em;">Who is skilful to interpret</span><br /> +<span style="margin-left: 10em;">All the wealth of sacred lore;</span><br /> +<span style="margin-left: 11em;">All the mass of letters knowing</span><br /> +<span style="margin-left: 11em;">(Whether after or before),<a name="FNanchor_8_100" id="FNanchor_8_100"></a><a href="#Footnote_8_100" class="fnanchor">[8]</a></span><br /> +<span style="margin-left: 10em;">This indeed is his last body,</span><br /> +<span style="margin-left: 10em;">He's a Master of The Wisdom,</span><br /> +<span style="margin-left: 10em;">Mighty Being,</span><br /> +<span style="margin-left: 11em;">He indeed is born no more.</span><br /> +<br /> +<span style="margin-left: 10em;">353.</span><br /> +<span style="margin-left: 10em;">Conqueror of all am I!</span><br /> +<span style="margin-left: 11em;">Knowing all, from all conditions</span><br /> +<span style="margin-left: 10em;">Of existence I am free;</span><br /> +<span style="margin-left: 11em;">By the slaying of desire</span><br /> +<span style="margin-left: 10em;">I have ended craving's fire.</span><br /> +<span style="margin-left: 10em;">Who could then my teacher be?</span><br /> +<span style="margin-left: 11em;">I have now forsaken all,</span><br /> +<span style="margin-left: 10em;">I myself, by mine own knowledge.</span><br /> +<span style="margin-left: 11em;">Whom should I my teacher call?<a name="FNanchor_9_101" id="FNanchor_9_101"></a><a href="#Footnote_9_101" class="fnanchor">[9]</a></span><br /> +<br /> +<span style="margin-left: 10em;">354.</span><br /> +<span style="margin-left: 10em;">To give The Norm all gifts transcends;</span><br /> +<span style="margin-left: 11em;">To taste The Norm is sweetest far;</span><br /> +<span style="margin-left: 10em;">No joy can with its joy compare;</span><br /> +<span style="margin-left: 11em;">Who raving slays all sorrow ends.</span><br /> +<br /> +<span style="margin-left: 10em;">355.</span><br /> +<span style="margin-left: 10em;">Wealth harms the fool; not him who runs</span><br /> +<span style="margin-left: 11em;">To win the goal intent;</span><br /> +<span style="margin-left: 10em;">By lust of wealth the fool harms self</span><br /> +<span style="margin-left: 11em;">With harm for others meant.</span><br /> +<br /> +<span style="margin-left: 10em;">356.</span><br /> +<span style="margin-left: 10em;">Weeds are the ruin of the fields;</span><br /> +<span style="margin-left: 11em;">This world by lust is spoiled;</span><br /> +<span style="margin-left: 10em;">Then great the fruit of gifts to those</span><br /> +<span style="margin-left: 11em;">By lust who are not soiled.</span><br /> +<br /> +<span style="margin-left: 10em;">357.</span><br /> +<span style="margin-left: 10em;">Weeds are the ruin of the fields;</span><br /> +<span style="margin-left: 11em;">This world is spoiled by hate;</span><br /> +<span style="margin-left: 10em;">To those by hatred undefiled</span><br /> +<span style="margin-left: 11em;">The fruit of gifts is great.</span><br /> +<br /> +<span style="margin-left: 10em;">358.</span><br /> +<span style="margin-left: 10em;">Weeds are the ruin of the fields;</span><br /> +<span style="margin-left: 11em;">Deluded are mankind;</span><br /> +<span style="margin-left: 10em;">Then great the fruit of gifts to those</span><br /> +<span style="margin-left: 11em;">Whom folly doth not blind.</span><br /> +<br /> +<span style="margin-left: 10em;">359.</span><br /> +<span style="margin-left: 10em;">Weeds are the ruin of the fields;</span><br /> +<span style="margin-left: 11em;">Craving pollutes the world;</span><br /> +<span style="margin-left: 10em;">Then great the fruit of gifts to those</span><br /> +<span style="margin-left: 11em;">By craving not enthralled.<a name="FNanchor_10_102" id="FNanchor_10_102"></a><a href="#Footnote_10_102" class="fnanchor">[10]</a></span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_93" id="Footnote_1_93"></a><a href="#FNanchor_1_93"><span class="label">[1]</span></a> In the round of rebirth.</p></div> + +<div class="footnote"><p><a name="Footnote_2_94" id="Footnote_2_94"></a><a href="#FNanchor_2_94"><span class="label">[2]</span></a> The six sense-organs and the six objects of sense (twelve) +are affected by three desires of each, generally taken as <i>Kāmatanhā</i>, +<i>Rūpatanhā</i>, <i>Arūpatanhā</i>, desire for existence in the world of desire, +in the worlds of form, in the worlds of the formless (abstract), thus +making thirty-six varieties.</p></div> + +<div class="footnote"><p><a name="Footnote_3_95" id="Footnote_3_95"></a><a href="#FNanchor_3_95"><span class="label">[3]</span></a> The jungle of passion.</p></div> + +<div class="footnote"><p><a name="Footnote_4_96" id="Footnote_4_96"></a><a href="#FNanchor_4_96"><span class="label">[4]</span></a> Past, present and future ties.</p></div> + +<div class="footnote"><p><a name="Footnote_5_97" id="Footnote_5_97"></a><a href="#FNanchor_5_97"><span class="label">[5]</span></a> Cross the stream to <i>Nibbāna</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_6_98" id="Footnote_6_98"></a><a href="#FNanchor_6_98"><span class="label">[6]</span></a> One of the meditation exercises, to inspire loathing for +the body and its corrupt nature.</p></div> + +<div class="footnote"><p><a name="Footnote_7_99" id="Footnote_7_99"></a><a href="#FNanchor_7_99"><span class="label">[7]</span></a> Cf. above v. 275.</p></div> + +<div class="footnote"><p><a name="Footnote_8_100" id="Footnote_8_100"></a><a href="#FNanchor_8_100"><span class="label">[8]</span></a> <i>Nirutti-pada-kovido</i>: skilled in the true meaning of the +language (Pali) in which the Buddha taught.</p></div> + +<div class="footnote"><p><a name="Footnote_9_101" id="Footnote_9_101"></a><a href="#FNanchor_9_101"><span class="label">[9]</span></a> This was the reply of the Buddha to an ascetic who, struck +by the Master's radiance after attaining <i>Nibbāna</i>, inquired who was His +teacher and what was the cause of His joy.</p></div> + +<div class="footnote"><p><a name="Footnote_10_102" id="Footnote_10_102"></a><a href="#FNanchor_10_102"><span class="label">[10]</span></a> <i>Bhoga</i>, <i>rāga</i>, <i>dosa</i>, <i>moha</i>, <i>iccha</i>, riches, lust, +hate, delusion, craving, are five of the hindrances to the saintly +life.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_TWENTY-FIVE" id="CHAPTER_TWENTY-FIVE"></a>CHAPTER TWENTY-FIVE.</h3> + +<h3>THE MENDICANT.</h3> + + +<p> +<span style="margin-left: 10em;">360-1</span><br /> +<span style="margin-left: 10em;">Good is restraint of eye and ear, of nose and tongue,</span><br /> +<span style="margin-left: 11em;">Of body, speech and mind; restraint is good</span><br /> +<span style="margin-left: 11em;">In every way; the mendicant restrained</span><br /> +<span style="margin-left: 12em;">All sorrow casts away.</span><br /> +<br /> +<span style="margin-left: 10em;">362.</span><br /> +<span style="margin-left: 10em;">In hand and foot and speech whoso is self restrained;</span><br /> +<span style="margin-left: 11em;">Whoso to ponder inwardly delights,</span><br /> +<span style="margin-left: 11em;">Who liveth lonely and is well-content,</span><br /> +<span style="margin-left: 12em;">Him men call mendicant.</span><br /> +<br /> +<span style="margin-left: 10em;">363.</span><br /> +<span style="margin-left: 10em;">Whoso controls his lips, and words of wisdom speaks,</span><br /> +<span style="margin-left: 11em;">Is not puffed up, who can elucidate</span><br /> +<span style="margin-left: 11em;">The meaning and the essence of The Norm—</span><br /> +<span style="margin-left: 12em;">Pleasant is he to hear.</span><br /> +<br /> +<span style="margin-left: 10em;">364.</span><br /> +<span style="margin-left: 10em;">Who dwelleth in the Norm and in the Norm delights,</span><br /> +<span style="margin-left: 11em;">Who searcheth out and well remembers it—</span><br /> +<span style="margin-left: 11em;">From the True Norm that steadfast mendicant</span><br /> +<span style="margin-left: 12em;">Will never fall away.</span><br /> +<br /> +<span style="margin-left: 10em;">365.</span><br /> +<span style="margin-left: 10em;">Let him not think of little worth the alms he gains.</span><br /> +<span style="margin-left: 11em;">Nor jealous be of alms to others given;</span><br /> +<span style="margin-left: 11em;">For whoso envies other mendicants</span><br /> +<span style="margin-left: 12em;">Wins not tranquillity.</span><br /> +<br /> +<span style="margin-left: 10em;">366.</span><br /> +<span style="margin-left: 10em;">Though small the part of charity that falls to him,</span><br /> +<span style="margin-left: 11em;">Whoso despiseth not the alms he gains,</span><br /> +<span style="margin-left: 11em;">If he live clean, not given to slothfulness,</span><br /> +<span style="margin-left: 12em;">E'en by the gods is praised.<a name="FNanchor_1_103" id="FNanchor_1_103"></a><a href="#Footnote_1_103" class="fnanchor">[1]</a></span><br /> +<br /> +<span style="margin-left: 10em;">367.</span><br /> +<span style="margin-left: 10em;">Whoso hath neither part nor lot in Name and Form<a name="FNanchor_2_104" id="FNanchor_2_104"></a><a href="#Footnote_2_104" class="fnanchor">[2]</a></span><br /> +<span style="margin-left: 11em;">(Who saith not "this is I" or "this is mine")</span><br /> +<span style="margin-left: 11em;">And grieveth not for what existeth not,</span><br /> +<span style="margin-left: 12em;">A mendicant is called.</span><br /> +<br /> +<span style="margin-left: 10em;">368.</span><br /> +<span style="margin-left: 10em;">Whoso in friendly wise with all mankind abides,</span><br /> +<span style="margin-left: 11em;">Firm in the teaching of the Awakened One;</span><br /> +<span style="margin-left: 11em;">Reaches the bliss where all conditions cease,</span><br /> +<span style="margin-left: 12em;">Reaches the State of Peace.</span><br /> +<br /> +<span style="margin-left: 10em;">369.</span><br /> +<span style="margin-left: 10em;">O mendicants! bail out the water from this boat!<a name="FNanchor_3_105" id="FNanchor_3_105"></a><a href="#Footnote_3_105" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 11em;">Swift will it go when from this burden freed.</span><br /> +<span style="margin-left: 11em;">Of passion and of hatred cut the root;</span><br /> +<span style="margin-left: 12em;">Then shalt thou reach The Peace.</span><br /> +<br /> +<span style="margin-left: 10em;">370.</span><br /> +<span style="margin-left: 10em;">Cut off the five; desert the five; the five subdue!</span><br /> +<span style="margin-left: 11em;">That mendicant, who from the fetters five<a name="FNanchor_4_106" id="FNanchor_4_106"></a><a href="#Footnote_4_106" class="fnanchor">[4]</a></span><br /> +<span style="margin-left: 11em;">Hath freed himself at last, by men is called</span><br /> +<span style="margin-left: 12em;">"A crosser of the Stream".</span><br /> +<br /> +<span style="margin-left: 10em;">371.</span><br /> +<span style="margin-left: 10em;">O mendicant! be meditative; let not sloth,<a name="FNanchor_5_107" id="FNanchor_5_107"></a><a href="#Footnote_5_107" class="fnanchor">[5]</a></span><br /> +<span style="margin-left: 11em;">Let not thy passions toss thee to and fro;<a name="FNanchor_6_108" id="FNanchor_6_108"></a><a href="#Footnote_6_108" class="fnanchor">[6]</a></span><br /> +<span style="margin-left: 11em;">Lest, swallowing the ball, thou burning cry,</span><br /> +<span style="margin-left: 12em;">"Ah! this is suffering!"</span><br /> +<br /> +<span style="margin-left: 10em;">372.</span><br /> +<span style="margin-left: 10em;">Who hath no wisdom cannot ecstasy attain;<a name="FNanchor_7_109" id="FNanchor_7_109"></a><a href="#Footnote_7_109" class="fnanchor">[7]</a></span><br /> +<span style="margin-left: 11em;">Who knows not ecstasy, no wisdom gains;</span><br /> +<span style="margin-left: 11em;">Whoso both ecstasy and wisdom hath,</span><br /> +<span style="margin-left: 12em;">Unto The Peace is nigh.</span><br /> +<br /> +<span style="margin-left: 10em;">373.</span><br /> +<span style="margin-left: 10em;">The mendicant, whose mind hath gained tranquillity,</span><br /> +<span style="margin-left: 11em;">When he hath entered on his empty cell,<a name="FNanchor_8_110" id="FNanchor_8_110"></a><a href="#Footnote_8_110" class="fnanchor">[8]</a></span><br /> +<span style="margin-left: 11em;">Hath joy beyond man's power to tell, for he</span><br /> +<span style="margin-left: 12em;">The Truth discerneth well.</span><br /> +<br /> +<span style="margin-left: 10em;">374.</span><br /> +<span style="margin-left: 10em;">Soon as he grasps the rise and fall of elements,<a name="FNanchor_9_111" id="FNanchor_9_111"></a><a href="#Footnote_9_111" class="fnanchor">[9]</a></span><br /> +<span style="margin-left: 11em;">Such pleasure and delight thereby he wins</span><br /> +<span style="margin-left: 11em;">As falls to them that rightly know the state</span><br /> +<span style="margin-left: 12em;">Of immortality.<a name="FNanchor_10_112" id="FNanchor_10_112"></a><a href="#Footnote_10_112" class="fnanchor">[10]</a></span><br /> +<br /> +<span style="margin-left: 10em;">375.</span><br /> +<span style="margin-left: 10em;">Let the wise mendicant in this world thus begin;</span><br /> +<span style="margin-left: 11em;">Guard thou thy senses; next, with mind content,</span><br /> +<span style="margin-left: 11em;">By discipline restrained, seek noble friends</span><br /> +<span style="margin-left: 12em;">Who zealous live and pure;</span><br /> +<br /> +<span style="margin-left: 10em;">376.</span><br /> +<span style="margin-left: 10em;">And by the laws of friendship act, live perfectly,</span><br /> +<span style="margin-left: 11em;">And upright walk according to the Norm;</span><br /> +<span style="margin-left: 11em;">Then in the fullness of thy joy thou shalt</span><br /> +<span style="margin-left: 12em;">An end of suffering make.</span><br /> +<br /> +<span style="margin-left: 10em;">377.</span><br /> +<span style="margin-left: 10em;">O mendicants! just as the snow-white <i>vassikâ</i>,</span><br /> +<span style="margin-left: 11em;">The jasmine, putting forth fresh blooms to-day,</span><br /> +<span style="margin-left: 11em;">Sheds down the withered blooms of yesterday,</span><br /> +<span style="margin-left: 12em;">So shed ye lust and hate.</span><br /> +<br /> +<span style="margin-left: 10em;">378.</span><br /> +<span style="margin-left: 10em;">Tranquil in body, speech and mind, O mendicants,</span><br /> +<span style="margin-left: 11em;">Whoso in every way is well-restrained,</span><br /> +<span style="margin-left: 11em;">Who all this world's desires hath thrown aside</span><br /> +<span style="margin-left: 12em;">He is "the tranquil" called.</span><br /> +<br /> +<span style="margin-left: 10em;">379.</span><br /> +<span style="margin-left: 10em;">Rouse thou the self by self, by self examine self;</span><br /> +<span style="margin-left: 11em;">Thus guarded by the self, and with thy mind</span><br /> +<span style="margin-left: 11em;">Intent and watchful, thus, O mendicant,</span><br /> +<span style="margin-left: 12em;">Thou shall live happily.</span><br /> +<br /> +<span style="margin-left: 10em;">380.</span><br /> +<span style="margin-left: 10em;">Yea! Self is guard of self and refuge takes in self;</span><br /> +<span style="margin-left: 11em;">Just as a dealer trains a thoroughbred,</span><br /> +<span style="margin-left: 11em;">A noble steed, and breaks him to the rein,</span><br /> +<span style="margin-left: 12em;">So do thou self restrain.</span><br /> +<br /> +<span style="margin-left: 10em;">381.</span><br /> +<span style="margin-left: 10em;">That mendicant, with utter joy and gladness filled,</span><br /> +<span style="margin-left: 11em;">Firm in the teaching of the Awakened One,</span><br /> +<span style="margin-left: 11em;">Reaches the bliss where all conditions cease,</span><br /> +<span style="margin-left: 12em;">Reaches the State of Peace.</span><br /> +<br /> +<span style="margin-left: 10em;">382.</span><br /> +<span style="margin-left: 10em;">Lo ye! a mendicant, though young he be, that strives</span><br /> +<span style="margin-left: 11em;">To grasp the teaching of the Awakened One,</span><br /> +<span style="margin-left: 11em;">Lights up the world, as from a cloud released</span><br /> +<span style="margin-left: 12em;">The moon lights up the night.</span><br /> +</p> +<hr style="width: 35%;" /> + +<div class="footnote"><p><a name="Footnote_1_103" id="Footnote_1_103"></a><a href="#FNanchor_1_103"><span class="label">[1]</span></a> Cf. vv. 229-30.</p></div> + +<div class="footnote"><p><a name="Footnote_2_104" id="Footnote_2_104"></a><a href="#FNanchor_2_104"><span class="label">[2]</span></a> <i>Nāma rūpa</i>, a traditional Vedic term for "mind and +Matter," the immortal and the perishable, borrowed by the Buddha to +stand for the mental and bodily compound in the individual, cf. +<i>Buddhist Psychology</i>, Mrs. C.A. Rhys-Davids, pp. 23-5.</p></div> + +<div class="footnote"><p><a name="Footnote_3_105" id="Footnote_3_105"></a><a href="#FNanchor_3_105"><span class="label">[3]</span></a> The body with its needs and passions (water in the boat) +hampers the progress across the stream.</p></div> + +<div class="footnote"><p><a name="Footnote_4_106" id="Footnote_4_106"></a><a href="#FNanchor_4_106"><span class="label">[4]</span></a></p> +<blockquote><p>I. The first five fetters of <i>delusion of self</i>, <i>doubt</i>, +<i>ceremonial observance</i>, <i>lust</i> and <i>ill-will</i>.</p> + +<p>II. The second five fetters of <i>desire for form</i>, <i>desire for the +formless</i>, <i>pride</i>, <i>vanity</i> and <i>ignorance</i>.</p> + +<p>III. If the verb of the third clause, <i>vuttaribhāvaye</i>, be +translated "pay attention to," as is possible, the meaning will be, +"develop the five good qualities of <i>faith</i>, <i>zeal</i>, +<i>concentration</i>, <i>meditation</i>, <i>wisdom</i>."</p> + +<p>IV. This may refer to the second five fetters, by throwing off +which one becomes an Arahat.</p></blockquote> +</div> + +<div class="footnote"><p><a name="Footnote_5_107" id="Footnote_5_107"></a><a href="#FNanchor_5_107"><span class="label">[5]</span></a> "Toss thee," reading <i>kāmagunā bhamiṁsu</i> (for <i>kāmagune +bhamassu</i>) as Prof. Dines Andersen suggests (p. 192, <i>Glossary to +Dhammapada.</i> Pt. 2).</p></div> + +<div class="footnote"><p><a name="Footnote_6_108" id="Footnote_6_108"></a><a href="#FNanchor_6_108"><span class="label">[6]</span></a> Cf. v. 107. One of the tortures in the hells.</p></div> + +<div class="footnote"><p><a name="Footnote_7_109" id="Footnote_7_109"></a><a href="#FNanchor_7_109"><span class="label">[7]</span></a> "ecstasy," <i>jhāna</i>. There are four stages of mystic +meditation leading to rebirth in the higher worlds.</p></div> + +<div class="footnote"><p><a name="Footnote_8_110" id="Footnote_8_110"></a><a href="#FNanchor_8_110"><span class="label">[8]</span></a> "Empty cell," <i>suññāgāram</i>, may refer to the meditation in +the "cave of the heart," when all thought vibrations are stilled, cf. v. +37.</p></div> + +<div class="footnote"><p><a name="Footnote_9_111" id="Footnote_9_111"></a><a href="#FNanchor_9_111"><span class="label">[9]</span></a> "The rise and fall," reading <i>udayavyayam</i>. cf. v. 113.</p></div> + +<div class="footnote"><p><a name="Footnote_10_112" id="Footnote_10_112"></a><a href="#FNanchor_10_112"><span class="label">[10]</span></a> 'immortality': <i>viz.</i>: 'the Ambrosial'.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_TWENTY-SIX" id="CHAPTER_TWENTY-SIX"></a>CHAPTER TWENTY-SIX.</h3> + +<h3>THE BRAHMANA.</h3> + + +<p> +<span style="margin-left: 10em;">383.</span><br /> +<span style="margin-left: 10em;">Cut off the stream,<a name="FNanchor_1_113" id="FNanchor_1_113"></a><a href="#Footnote_1_113" class="fnanchor">[1]</a> O Brāhmana, right manfully;</span><br /> +<span style="margin-left: 11em;">Repel desires; when thou hast known the end</span><br /> +<span style="margin-left: 12em;">Of things conditioned, thou shalt be</span><br /> +<span style="margin-left: 13em;">A knower of the Uncreate.<a name="FNanchor_2_114" id="FNanchor_2_114"></a><a href="#Footnote_2_114" class="fnanchor">[2]</a></span><br /> +<br /> +<span style="margin-left: 10em;">384.</span><br /> +<span style="margin-left: 10em;">When by the twofold law (restraint and ecstasy),</span><br /> +<span style="margin-left: 11em;">By virtue of the knowledge he hath gained,</span><br /> +<span style="margin-left: 12em;">The Brāhmana hath crossed the stream;</span><br /> +<span style="margin-left: 13em;">Then every fetter falls away.</span><br /> +<br /> +<span style="margin-left: 10em;">385.</span><br /> +<span style="margin-left: 10em;">Whoso the stream hath crossed and from this shore hath passed,<a name="FNanchor_3_115" id="FNanchor_3_115"></a><a href="#Footnote_3_115" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 11em;">Free from all cares, unfettered; one to whom</span><br /> +<span style="margin-left: 12em;">This shore and that alike are naught;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">386.</span><br /> +<span style="margin-left: 10em;">Whoso dwells meditiative, passionless,</span><br /> +<span style="margin-left: 11em;">And free from all Taints, his course hath run,</span><br /> +<span style="margin-left: 12em;">Whoso hath won the highest Goal—</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">387.</span><br /> +<span style="margin-left: 10em;">"One who is rid of evil" is a Brāmaṇa;</span><br /> +<span style="margin-left: 11em;"><i>Samaṇa</i> is one who tranquil hath become;</span><br /> +<span style="margin-left: 12em;">"Gone forth from all impurity";</span><br /> +<span style="margin-left: 4.5em;">The hermit is <i>pabbajjā</i> called.<a name="FNanchor_4_116" id="FNanchor_4_116"></a><a href="#Footnote_4_116" class="fnanchor">[4]</a></span><br /> +<br /> +<span style="margin-left: 10em;">388.</span><br /> +<span style="margin-left: 10em;">Let not a Brāhmaṇa assail a Brāhmaṇa;</span><br /> +<span style="margin-left: 11em;">Nor let him with the assailant angry be,</span><br /> +<span style="margin-left: 12em;">Woe to the striker; greater woe</span><br /> +<span style="margin-left: 13em;">To him that, stricken, strikes again.</span><br /> +<br /> +<span style="margin-left: 10em;">390.</span><br /> +<span style="margin-left: 10em;">No little profit cometh to the Brāhmaṇa</span><br /> +<span style="margin-left: 11em;">Who hath his mind from pleasant things restrained;</span><br /> +<span style="margin-left: 12em;">Soon as the lust to harm is gone</span><br /> +<span style="margin-left: 13em;">All sorrowing is laid to rest.</span><br /> +<br /> +<span style="margin-left: 10em;">391.</span><br /> +<span style="margin-left: 10em;">Whoso offendeth not in thought and word and deed,</span><br /> +<span style="margin-left: 11em;">In whom no evil from these three is seen;</span><br /> +<span style="margin-left: 12em;">Whoso is in these three controlled;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">392.</span><br /> +<span style="margin-left: 10em;">If there be one from whom thou canst obtain the Norm</span><br /> +<span style="margin-left: 11em;">Which He, the All-Awakened One, declared,</span><br /> +<span style="margin-left: 12em;">Revere him, as a Brāhmaṇa</span><br /> +<span style="margin-left: 13em;">The sacrificial fire reveres.</span><br /> +<br /> +<span style="margin-left: 10em;">393.</span><br /> +<span style="margin-left: 10em;">Not matted hair, nor caste, nor noble birth can make</span><br /> +<span style="margin-left: 11em;">The Brāhmaṇa; but he that knows the truth</span><br /> +<span style="margin-left: 12em;">And knows the Norm, is blest indeed;</span><br /> +<span style="margin-left: 13em;">And him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">394.</span><br /> +<span style="margin-left: 10em;">Of what avail to thee, O fool, is matted hair?</span><br /> +<span style="margin-left: 11em;">And what avails thy garment made of skins?</span><br /> +<span style="margin-left: 12em;">The outer part thou makest clean,</span><br /> +<span style="margin-left: 13em;">But all is ravening within.<a name="FNanchor_5_117" id="FNanchor_5_117"></a><a href="#Footnote_5_117" class="fnanchor">[5]</a></span><br /> +<br /> +<span style="margin-left: 10em;">395.</span><br /> +<span style="margin-left: 10em;">Whoso wears rags from dustheaps picked, whoso is lean,</span><br /> +<span style="margin-left: 11em;">With veins o'erspread, who in the jungle dwells</span><br /> +<span style="margin-left: 12em;">And meditates in loneliness;<a name="FNanchor_6_118" id="FNanchor_6_118"></a><a href="#Footnote_6_118" class="fnanchor">[6]</a></span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">396.</span><br /> +<span style="margin-left: 10em;">One is not Brāhmaṇa because of race or birth;</span><br /> +<span style="margin-left: 11em;">"Hail-fellow" is such called, and riches hath.<a name="FNanchor_7_119" id="FNanchor_7_119"></a><a href="#Footnote_7_119" class="fnanchor">[7]</a></span><br /> +<span style="margin-left: 12em;">Possessing naught, free from desire</span><br /> +<span style="margin-left: 13em;">Is one I call a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">397.</span><br /> +<span style="margin-left: 10em;">Whoso hath cut all fetters off and hath no fear</span><br /> +<span style="margin-left: 11em;">Of what may him befall; whoso from bonds</span><br /> +<span style="margin-left: 12em;">And all attachments is released;</span><br /> +<span style="margin-left: 13em;">Is one I call a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">398.</span><br /> +<span style="margin-left: 10em;">Whoso hath cut the strap, the leathern thong, the ropes<a name="FNanchor_8_120" id="FNanchor_8_120"></a><a href="#Footnote_8_120" class="fnanchor">[8]</a></span><br /> +<span style="margin-left: 11em;">And all thereto pertaining, and the bar</span><br /> +<span style="margin-left: 12em;">Hath lifted; him, the Awakened one;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">399.</span><br /> +<span style="margin-left: 10em;">He who endures, tho' innocent of all offence,</span><br /> +<span style="margin-left: 11em;">Abuse and blows and e'en imprisonment</span><br /> +<span style="margin-left: 12em;">With patience strong, a host in strength;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">400.</span><br /> +<span style="margin-left: 10em;">Who hath no anger, who to all his vows is true,</span><br /> +<span style="margin-left: 11em;">Upright in life, from passion free, subdued,</span><br /> +<span style="margin-left: 12em;">No more on earth to be reborn;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">401.</span><br /> +<span style="margin-left: 10em;">Who like a dew-drop on a lotus-lily leaf,</span><br /> +<span style="margin-left: 11em;">Or seed of mustard on a needle's point,</span><br /> +<span style="margin-left: 12em;">Clings not to any worldly bliss;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">402.</span><br /> +<span style="margin-left: 10em;">Who knoweth even in this world his sorrow's end,</span><br /> +<span style="margin-left: 11em;">Who bath laid down the burden of desire,</span><br /> +<span style="margin-left: 12em;">Emancipated from his bonds;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">403.</span><br /> +<span style="margin-left: 10em;">Whoso is deep in wisdom and intelligence,</span><br /> +<span style="margin-left: 11em;">Who can with skill discern the right and wrong,</span><br /> +<span style="margin-left: 12em;">Who hath attained the highest goal;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">404.</span><br /> +<span style="margin-left: 10em;">Whoso with householders and wanderers alike</span><br /> +<span style="margin-left: 11em;">Small dealings hath, who lives the homeless life,</span><br /> +<span style="margin-left: 12em;">A mendicant of scanty needs;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">405.</span><br /> +<span style="margin-left: 10em;">Whoso withholds the rod of painful punishment</span><br /> +<span style="margin-left: 11em;">From living creatures, be they weak or strong,</span><br /> +<span style="margin-left: 12em;">Who neither strikes nor makes to strike,</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">406.</span><br /> +<span style="margin-left: 10em;">Whoso forbearance hath to those that hinder him,</span><br /> +<span style="margin-left: 11em;">And to the angry showeth gentleness,</span><br /> +<span style="margin-left: 12em;">Among the greedy without greed;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">407.</span><br /> +<span style="margin-left: 10em;">From whom all anger, hate, hypocrisy and pride</span><br /> +<span style="margin-left: 11em;">Have fall'n away, as from a needle's point</span><br /> +<span style="margin-left: 12em;">A grain of mustard-seed falls off;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">408.</span><br /> +<span style="margin-left: 10em;">Gentle in ways and apt to teach his fellow-men,</span><br /> +<span style="margin-left: 11em;">Whoso will utter truth and naught but truth,</span><br /> +<span style="margin-left: 12em;">Whoso in speech offendeth not;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">409.</span><br /> +<span style="margin-left: 10em;">He that takes nothing in this world that is not given,</span><br /> +<span style="margin-left: 11em;">Whatever it may be, or great or small,</span><br /> +<span style="margin-left: 12em;">Or long or short or good or bad;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">410.</span><br /> +<span style="margin-left: 10em;">In whom is seen no more the longing of desire</span><br /> +<span style="margin-left: 11em;">For this world or beyond, who hath no lust,</span><br /> +<span style="margin-left: 12em;">Who hath no fetters any more;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">411.</span><br /> +<span style="margin-left: 10em;">In whom is seen no craving, who, because he knows,</span><br /> +<span style="margin-left: 11em;">Asks not in doubt the How or Why, for he</span><br /> +<span style="margin-left: 12em;">Hath reached Nibbāna's peace profound;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">412.</span><br /> +<span style="margin-left: 10em;">Whoso on earth hath passed beyond the opposites</span><br /> +<span style="margin-left: 11em;">Of good and evil, and is free from grief,</span><br /> +<span style="margin-left: 12em;">From passion and impurity;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">413.</span><br /> +<span style="margin-left: 10em;">Who, like the moon on high, is stainless, pure and calm,</span><br /> +<span style="margin-left: 11em;">Translucent and serene, who hath restrained</span><br /> +<span style="margin-left: 12em;">The rise of all delightful states;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">414.</span><br /> +<span style="margin-left: 10em;">Whoso hath trod the hard and muddy road of births,</span><br /> +<span style="margin-left: 11em;">Hath crossed delusion, reached the other shore,</span><br /> +<span style="margin-left: 12em;">Nor lusts, nor doubts, grasps not, is calm,</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">415.</span><br /> +<span style="margin-left: 10em;">Who homeless wanders through this world, a mendicant,</span><br /> +<span style="margin-left: 11em;">Abandoning desires, who hath restrained</span><br /> +<span style="margin-left: 12em;">The rise of sensual delight;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">416.</span><br /> +<span style="margin-left: 10em;">Who homeless wanders through this world a mendicant,</span><br /> +<span style="margin-left: 11em;">Abandoning his lust; who hath restrained</span><br /> +<span style="margin-left: 12em;">The rise of craving and desire;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">417.</span><br /> +<span style="margin-left: 10em;">Whoso hath left behind all ties that bind on earth,</span><br /> +<span style="margin-left: 11em;">And e'en the heavenly world transcended hath;</span><br /> +<span style="margin-left: 12em;">Whoso from every tie is free;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">415.</span><br /> +<span style="margin-left: 10em;">Who joy and pain hath left, who from the heat of life</span><br /> +<span style="margin-left: 11em;">Is cooled, and hath no basis of rebirth,</span><br /> +<span style="margin-left: 12em;">Heroic conqueror of the worlds;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">419.</span><br /> +<span style="margin-left: 10em;">Who knows the rise and fall of things in birth and death,</span><br /> +<span style="margin-left: 11em;">Who is not of the world, who hath the path</span><br /> +<span style="margin-left: 12em;">Well trod, who hath become awake;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">420.</span><br /> +<span style="margin-left: 10em;">Whose passage<a name="FNanchor_9_121" id="FNanchor_9_121"></a><a href="#Footnote_9_121" class="fnanchor">[9]</a> hence the gods themselves cannot discern,</span><br /> +<span style="margin-left: 11em;">Nor demi-gods nor men; a worthy one</span><br /> +<span style="margin-left: 12em;">In whom the passions are subdued;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">421.</span><br /> +<span style="margin-left: 10em;">To whom pertaineth naught of past or future things</span><br /> +<span style="margin-left: 11em;">Or of the present; one who owneth naught,</span><br /> +<span style="margin-left: 12em;">Who hath no wish for anything;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">422.</span><br /> +<span style="margin-left: 10em;">Dauntless,<a name="FNanchor_10_122" id="FNanchor_10_122"></a><a href="#Footnote_10_122" class="fnanchor">[10]</a> pre-eminent, heroic mighty seer,</span><br /> +<span style="margin-left: 11em;">The conqueror, desireless one, made clean,<a name="FNanchor_11_123" id="FNanchor_11_123"></a><a href="#Footnote_11_123" class="fnanchor">[11]</a></span><br /> +<span style="margin-left: 12em;">Whose eyes have opened to the light,<a name="FNanchor_12_124" id="FNanchor_12_124"></a><a href="#Footnote_12_124" class="fnanchor">[12]</a></span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">423.</span><br /> +<span style="margin-left: 10em;">Who knows his former births, who sees both heaven and hell,<a name="FNanchor_13_125" id="FNanchor_13_125"></a><a href="#Footnote_13_125" class="fnanchor">[13]</a></span><br /> +<span style="margin-left: 11em;">Who now at last hath reached the end of births;</span><br /> +<span style="margin-left: 12em;">Perfect in knowledge he who hath done all things well,</span><br /> +<span style="margin-left: 13em;">That sage I call a Brāhmaṇa.</span><br /> +</p> +<hr style="width: 35%;" /> + +<div class="footnote"><p><a name="Footnote_1_113" id="Footnote_1_113"></a><a href="#FNanchor_1_113"><span class="label">[1]</span></a> Cf. v. 178.</p></div> + +<div class="footnote"><p><a name="Footnote_2_114" id="Footnote_2_114"></a><a href="#FNanchor_2_114"><span class="label">[2]</span></a> <i>Akataññu</i>, "unconditioned," Nibbāṇa.</p></div> + +<div class="footnote"><p><a name="Footnote_3_115" id="Footnote_3_115"></a><a href="#FNanchor_3_115"><span class="label">[3]</span></a> 'lit. one for whom there exists neither this shore (the +stream being not yet entered) nor that shore (Arahantship being yet +unattained) nor both shores (as he has now attained)'.</p></div> + +<div class="footnote"><p><a name="Footnote_4_116" id="Footnote_4_116"></a><a href="#FNanchor_4_116"><span class="label">[4]</span></a> <i>Sāhita</i>, "removed," the supposed etymology of <i>Brāhmana</i>; +as <i>samitatta</i>, "quieted" is here supposed to be that of <i>samana</i>, +ascetic monk. <i>Pabbajjā</i> is one who "goes forth," takes the robes, +becomes ordained a Buddhist mendicant monk.</p></div> + +<div class="footnote"><p><a name="Footnote_5_117" id="Footnote_5_117"></a><a href="#FNanchor_5_117"><span class="label">[5]</span></a> Cf. the words of the Christ to the Pharisees: "Now do ye +Pharisees make clean the outside of the cup and the platter, but your +inward part is full of ravening and wickedness." The word used, +<i>gahanam</i>, 'grasping,' may also mean 'jungle'.</p></div> + +<div class="footnote"><p><a name="Footnote_6_118" id="Footnote_6_118"></a><a href="#FNanchor_6_118"><span class="label">[6]</span></a> These were the marks of the early and stricter ascetics; +even to-day the <i>bhikkhus</i> of Ceylon have their robes made of pieces +of cloth sewn together, but these are not picked from the dust-heap.</p></div> + +<div class="footnote"><p><a name="Footnote_7_119" id="Footnote_7_119"></a><a href="#FNanchor_7_119"><span class="label">[7]</span></a> "Hail-fellow," <i>bhovādi</i>, one who uses the disrespectful +term of <i>bho</i>, "I say! man". These Brahmins who did not accept the +Buddha as Master would address Him in this way, and of course they were +often wealthy men.</p></div> + +<div class="footnote"><p><a name="Footnote_8_120" id="Footnote_8_120"></a><a href="#FNanchor_8_120"><span class="label">[8]</span></a> <i>The strap</i> is said to be hate; <i>the thong</i>, desire; <i>the +ropes</i>, orthodoxy with its attendant narrowness; <i>the bar</i>, ignorance +that shuts the door of knowledge.</p></div> + +<div class="footnote"><p><a name="Footnote_9_121" id="Footnote_9_121"></a><a href="#FNanchor_9_121"><span class="label">[9]</span></a> <i>Cuti</i>; <i>gati</i>; the "fall" from other worlds into this one, +and the 'going' or passage or state of the next birth.</p></div> + +<div class="footnote"><p><a name="Footnote_10_122" id="Footnote_10_122"></a><a href="#FNanchor_10_122"><span class="label">[10]</span></a> Like a bull.</p></div> + +<div class="footnote"><p><a name="Footnote_11_123" id="Footnote_11_123"></a><a href="#FNanchor_11_123"><span class="label">[11]</span></a> <i>Nahātakam</i>, an allusion to the ceremonial bathing of the +Brāhmaṇa after finishing his course of studies.</p></div> + +<div class="footnote"><p><a name="Footnote_12_124" id="Footnote_12_124"></a><a href="#FNanchor_12_124"><span class="label">[12]</span></a> The meaning of buddha.</p></div> + +<div class="footnote"><p><a name="Footnote_13_125" id="Footnote_13_125"></a><a href="#FNanchor_13_125"><span class="label">[13]</span></a> One who knows earth, heaven and hell, and can range them +at will, is called <i>ñānatilōka</i>, "knower of the three worlds". Such a +one is born no more, as he has learned the lessons of these worlds.</p></div> + + + +<div>*** END OF THE PROJECT GUTENBERG EBOOK 35185 ***</div> +</body> +</html> diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..a9be1ef --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #35185 (https://www.gutenberg.org/ebooks/35185) diff --git a/old/35185-0.txt b/old/35185-0.txt new file mode 100644 index 0000000..3a52091 --- /dev/null +++ b/old/35185-0.txt @@ -0,0 +1,3665 @@ +Project Gutenberg's The Buddha's Path of Virtue, by Frank Lee Woodward + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Buddha's Path of Virtue + A Translation of the Dhammapada + +Author: Frank Lee Woodward + +Release Date: February 6, 2011 [EBook #35185] + +Language: English + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK THE BUDDHA'S PATH OF VIRTUE *** + + + + +Produced by Andrea Ball & Marc D'Hooghe at http://www.freeliterature.org + + + + +THE BUDDHA'S PATH OF VIRTUE + +A TRANSLATION OF THE DHAMMAPADA + +BY + +F.L. WOODWARD, M.A. + + +WITH A FOREWORD BY + +SIR PONNAMBALAM ARUNACHALAM, M.A. (Cantab.) + + +THEOSOPHICAL PUBLISHING HOUSE + +MADRAS--LONDON + +1921 + + + + +TO H.S.O. + + + + +CONTENTS + + Foreword + + Translator's Preface + + I. The Pairs + II. Heedfulness + III. The Mind + IV. Flowers + V. Fools + VI. The Wise + VII. The Arahat--The Worthy + VIII. The Thousands + IX. Evil + X. Punishment + XI. Old Age + XII. The Self + XIII. The World + XIV. The Awakened One + XV. Happiness + XVI. Affections + XVII. Anger + XVIII. Impurity + XIX. The Just + XX. The Path + XXI. Divers Verses + XXII. The Evil Way + XXIII. The Elephant + XXIV. Craving + XXV. The Mendicant + XXVI. The Brahmana + + + +FOREWORD + + +The Dhammapada, of which a metrical translation by Mr. Woodward is here +presented, is a precious Buddhist Scripture which deserves to be widely +known. The Theosophical Society is to be congratulated on securing so +competent and sympathetic a translator and on publishing it in a popular +form. + +The _Dhammapada_ is a part of the _Khuddaka Nikāya_ of the Buddhistic +Canon and consists of about 420 stanzas in the _sloka_ metre. Every +fully ordained _bhikkhu_[1] is expected to know the book by heart, and +its verses are often on the lips of pious laymen. The beginner of +Buddhist studies can have no better introduction to Buddhism and must go +back to it again and again to enter into the spirit of Buddha and his +apostles. + +The Scriptures of the Buddhist Canon are known collectively as the +_Ti-piṭaka_ (Sansk. _Tri-piṭaka_), "the Three Baskets or +Treasuries". These divisions correspond to the two Testaments of the +Christian Bible and contain (excluding repetitions) more than twice as +much matter. They are known separately as the _Vinaya piṭaka_, _Sutta +piṭaka_ and _Abhidhamma piṭaka_, the Basket of Discipline, the +Basket of Discourses and the Basket of Metaphysics. These scriptures are +regarded with the utmost veneration by Buddhists as containing the word +of Buddha (_Buddha-vacanam_), and are reputed to have been recited at +the first Council held, according to tradition, at Rājagaha immediately +after Buddha's death _circa_ 540 B.C. + +It seems more probable that they grew up gradually and did not receive +their final shape till about three centuries later, at the Council held +under the auspices of the Emperor Asoka at Pāṭaliputra _circa_ 247 +B.C. The account given of the First Council in the closing chapter of +the _Culla vagga_ seems to indicate that the Basket of Metaphysics was +then unknown or unrecognised, and that the scriptures were then a +_Dvi-piṭaka_ (Two Baskets) rather than a _Ti-piṭaka_ (Three +Baskets). + +If the _Culla vagga_ account is accepted, it would appear that at this +Council, expressly held by the Emperor for the consecrative settlement +of the holy texts, the five Nikāyas or divisions which constitute the +second Basket formed the subject of discussion between the President +Kassappa and Buddha's favourite pupil Ānanda. The _Dhammapada_ is a book +of the fifth Nikāya. The _Mahāvansa_ (Ch. v, 68) carries it back a few +years earlier than the Council, to the time of the Emperor's conversion +to the Buddhist faith, for on that occasion his teacher, Nigrodha, is +said to have explained to him the _Appamāda-vagga_, which is the second +chapter of the work. It was therefore known in the middle or early part +of the third century B.C. + +It seems to be an Anthology, prepared for the use of the faithful, of +verses believed to be the real words of Buddha, short improvisations in +which he expressed striking thoughts and embellished his preaching. +They were current among the early Buddhists, and have been culled from +the other scriptures as of high ethical and spiritual value. The +importance of the _Dhammapada_ for a critical study of Buddhism is thus +considerable. + +For a thorough understanding of the work and of the orthodox Buddhist +view of it, it should be studied with the valuable commentary of +Buddhaghosa. Buddhism owes a profound debt to this great man, and has +recognised it in the name by which he is known in the Buddhist world. +Says the _Mahāvansa_ (Ch. xxxvii, 174): "Because he was as profound in +his eloquence (_ghosa_) as Buddha himself, they conferred on him the +appellation of _Buddha-ghosa_ (the Voice of Buddha), and throughout the +world he became as renowned as Buddha." He was an Indian Brahmana and a +great Vedic scholar and apostle. On his conversion to Buddhism he became +a not less ardent champion of the new Faith. He came to Ceylon from the +cradle of Buddhism, "the terrace of the great Bo-tree" in Buddha Gāya, +in the beginning of the fifth century, _i.e._, nearly a thousand years +after Buddha's death. He came in search of the old commentaries on the +Tripiṭakas. The commentaries had been brought to Ceylon by the +Emperor Asoka's son, the apostle Mahinda, and by him translated into +Sinhalese. They continued to be orally transmitted until reduced to +writing, in the reign of the Ceylon king, Vaṭṭāgamini (88-76 +B.C.), at a convocation of learned _bhikkhus_ at the cave-temple of Alu +Vihāre in the Matale district. + +The original Pali version having perished in India, Buddhaghosa, during +his residence in the Mahā-vihāre at Anuradhapura, re-translated it from +Sinhalese to Pali. His version supplanted the Sinhalese (since lost) and +is now the only record remaining of the ancient tradition. He also wrote +elaborate commentaries (_Aṭṭha kathā_)[2] on almost every part of +the Tri-piṭaka and composed the _Visuddhi magga_, an extensive and +systematic treatise on Buddhist doctrine, a veritable cyclopædia of +Buddhist theology. His writings are regarded as absolute authorities in +the interpretation of the Buddhist scriptures, and he is regarded as the +second founder of Buddhism in Ceylon. He is held in high reverence also +in Burma as the founder of Buddhism in that country (450 of the +Christian era), having taken the Buddhist scriptures there from Ceylon. + +Buddhaghosa's commentary on the _Dhammapada_ mentions the occasions on +which, and the audiences to whom, most of the verses were addressed by +Buddha when, as an itinerant preacher, he went with his followers +through the land--mid-Ganges valley and sub-Himalayan tract in the +modern provinces of Agra, Oude and Behar; his watchwords--not wealth, +fame or dominion, but peace, happiness, deliverance from the burden of +sorrow and death, and his message: "Open ye your ears, the deliverance +from death is found."[3] + +When he first attained enlightenment under the Bodhi-tree (at Buddha +Gāya), a descendant of which still flourishes in Anuradhapura, the +oldest historical tree in the world, Buddha is said to have broken out +into a song of triumph which is included in the anthology of the +_Dhammapada_ (153-4) and has been spiritedly rendered by Mr. Woodward: + + Through many a round of birth and death I ran, + Nor found the builder that I sought. Life's stream + Is birth and death and birth with sorrow filled. + Now house-holder, thou'rt seen! no more shalt build! + Broken are all thy rafters, split thy beam! + All that made up this mortal self is gone; + Mind hath slain craving. I have crossed the stream! + +The way that he claimed to have discovered is known as the Middle Way +(_Majjhimā Paṭipadā_), equally removed from an ignoble life of +pleasure and a gloomy life of mortification, and consists in a +realisation of the Four Great Truths (_cattāri ariya saccāni_) of +suffering, its origin, its end and the path thereto. All existence, he +declares, is suffering, its origin is desire, its end is the extinction +of desire, to be attained by the Eightfold Path (_aṭṭhangiko +maggo_) of right belief, right resolve, right speech, right act, right +occupation, right effort, right mindfulness, right concentration and +tranquillity.[4] The exposition and illustration of the Truths and the +Way fill numerous tomes of the Buddhist scriptures. + +It is these ideals of self-control, self-culture and heroic endeavour, +the graces of wisdom, purity and love, the eternal law of _Karma_, or +causality and moral retribution--under which every deed, good or bad, +comes back most to the doer and yields fruit, helping or marring his +progress--that are enshrined in the _Dhammapada_ in luminous, pithy +verse which lingers in the memory as a fountain of noble inspiration. +They are almost too ethereal for human nature's daily food, and it is +granted to few to realise in actual life these counsels of perfection +unaided. + +Buddha failed to make allowance for the weakness of humanity. His stoic +agnosticism and self-reliant courage ignored God, denied the soul, +repudiated worship and prayer and made man the master of his fate. This +line of thought was not new to India, however stamped with his own +personality. But human needs and aspirations have asserted themselves, +and Buddhism has been compelled to absorb elements of doctrine and +practice which he condemned. This has happened, especially, in the +countries where the doctrine of the Mahāyāna (the Great Vehicle) +prevails. + +In China, Amitābha (Boundless Light), of whom Gautama Buddha is held to +be an incarnation, and Kwanyin the Goddess of mercy, have laid great +hold on the affections of the Buddhist population. Kwanyin (Sansk. +_Kanyā_, the Virgin) is the gracious _Sakti_ (Cosmic Power) of the +Hindus, + + Mother of millions of world-clusters, + Yet Virgin by the Vedas called. + +In Japan, Amitābha is the Eternal one who is the Light, the Way, and the +Life, and took human form to open the door of salvation to all. Kwanyin +shares with him the sovereignty of Heaven. In Tibet are worshipped these +and other emanations of heavenly beings--Manju Sri, the personification +of wisdom, Avalokitesvara, "the Lord who looketh down" on the world +with mercy to help and protect, Vajrapāna, and others, with a host of +minor deities. + +In Ceylon, which claims to belong to the purer faith, Buddhism is +interwoven with the worship of, the popular gods of the Hindus and with +animism and demonology. Under Mahāyānist influence Buddha has become a +God, greater than others, but worshipped less fervently, for (as Robert +Knox[5] found during his twenty years' residence in the island in the +seventeenth century) the popular mind looks to Buddha for the soul, to +the gods for the things of this world. His own doctrine remains a dream +of philosophers. + +Fifty years ago Buddhism was at one of the lowest ebbs in its history in +the Island. The arrival of Madame Blavatsky and Colonel Olcott, the +founders of the Theosophical Society, and their zealous propaganda, +materially helped the efforts of the saintly Sri Sumangala to stem the +tide, and there arose a renaissance which has had far-reaching effects. +Colonel Olcott by his speech and writings did much to remove the +prevailing ignorance and indifference, and recalled Buddhists to a sense +of the value of their Faith.[6] He laid the foundation of that +educational activity which has filled many parts of the Island with +Buddhist schools and colleges. + +Mr. Woodward is one of the noble band of Theosophists who have carried +on Colonel Olcott's mission in Ceylon, and is perhaps the greatest of +them all. Not being a Theosophist or Buddhist, I can speak of him more +freely. Self-sacrificing zeal and devotion are commonplace words to use +of him. They are often said of men, good and zealous in their way, who +have had the compensations of good incomes and creature comforts, +congenial friends and efficient fellow-workers. Mr. Woodward (or, to +call him by his Sanskrit name, _Vanapāla_) was little favoured in these +respects. His was a life of ascetic simplicity and self-denial and +strenuous well-doing. An English gentleman of the best type, he combined +in a rare degree the culture of the West and Bast, combined also the +active spirit of the West with the mysticism of the East. He belongs to +the roll of the great apostles of Mahayānist Buddhism who carried its +message and its culture over the mountains and deserts of Asia to the +Pacific Ocean. The Mahinda College, Galle, of which he was the mainstay +for nearly twenty years, is a shining memorial of him. But who can +estimate the gracious influence of his personality? The memory of it +will be a cherished possession to his friends, young and old, and an +inspiration to them all, and their gratitude and good wishes follow him +unstintingly to his Tasmanian home. + + P. ARUNACHALAM + +_Ponklar, Colombo_ + October, 1921. + + +[1] Usually but erroneously translated "priest," ignoring a fundamental +difference between Buddhism and other religions. Buddhism recognises no +priesthood. By "priest" one understands a mediator between God and man, +a vehicle of divine grace, a person with delegated authority from God to +administer the sacraments of religion, to admit into the faith or eject +from it, to absolve from sin, etc. Such an institution can have no place +in Buddhism. _Bhikkhu_, (literally, a "beggar" and etymologically the +same word) is one of a brotherhood of men trying to live as Buddha +lived, to purify and discipline themselves, earnest pilgrims on the road +reaching unto deliverance (_Nirvāna_). The layman demands from the +_bhikkhu_ no assistance in heavenly, no interference in worldly, +affairs, but only that he should live as becomes a follower of the great +Teacher. The nearest English equivalent of _bhikkhu is_ "mendicant +friar". + +[2] Sansk. _Artha Kathā_. + +[3] _Mahā-vagga_, i, 6-10 _seq._ The message continues: "I teach you, I +preach the Norm. If ye walk according to my teaching, ye shall be +partakers, in a short time, of that for which noble youths leave their +homes and go into homelessness, the highest end of religious effort: ye +shall even in the present life apprehend the Truth itself and see it +face to face." + +[4] (1) Sammā diṭṭhi, (2) Sammā sankappo, (3) Sammā vāca, (4) Sammā +kammanto, (5) Sammā ājīvo, (6) Sammā vāyāmo, (7) Sammā sati, (8) Sammā +samādhi. + +[5] Shipwrecked off Trincomalee in 1660, he remained an unwilling but +favoured guest of King Raja Sinha II for twenty years. Escaping to +Europe, he wrote his excellent _Historical Relation of the Island of +Ceylon_, published 1681. + +[6] It was uphill work for Colonel Olcott, but his magnificent courage +and enthusiasm prevailed over every obstacle. I was then a Magistrate in +the Kalutara district of the Western Province, and remember that +well-known Buddhists, appearing as witnesses, would not acknowledge +their Faith and swore on the Bible rather than affirm. The Portuguese +and Dutch Governments had persecuted them, and the English Government, +though it did not persecute, continued for years many disabilities. + + + + +TRANSLATOR'S PREFACE + + +I made this translation of the _Dhammapada_, intending it to be a simple +memorial text-book for my pupils, at intervals some seven or eight years +ago, when reading the Pāli as a lesson in religion with my senior class +in Ceylon. Its publication has been held up for several years owing to +various causes, and, having left Ceylon in 1919, I was unable owing to +distance to correct the proofs. My thanks are due to Mr. Fritz Kunz, +B.A., of Adyar, Madras, for seeing the book through the press. The +rather long list of alterations[1] is due to the fact that I saw no +proofs till the whole was printed off, and had meanwhile desired to +recast certain verses. The use of metre of course often prohibits the +exact translation of certain philosophical and technical terms, but I +have kept as close to the original as was possible. I have followed the +Pāli text of Fausböll (1900), and have been much helped by Dr. Dines +Andersen's _Glossary of the Words of the Dhammapada_. The Pāli Text +Society's edition of the text (by Sūriyogoḍa Sumaṅgala Thero) +appeared just after I had finished, and I have made several alterations +in accordance with the readings of that edition. + + F.L. WOODWARD + +_Chartley, West Tamar,_ + _Tasmania_ + 1921. + +[1] transcribers' note--all alterations of the list mentioned have been +duely incorporated in the text following, and the list itself has been +omitted in this e-book. + + + + +Glory to Him, the Blessed Saint, the All-Enlightened one. + + +The Buddha's Path of Virtue. + + + + +CHAPTER ONE. + +THE PAIRS. + + +1. +All states arising have mind for their causing, +Mind for their master, of mind are the offspring. +He who with foul mind speaks or does action-- +Him pain pursues as the wheel dogs the ox-hoof. + +2. +All states arising have mind for their causing, +Mind for their master, of mind are the offspring. +He who with pure mind speaks or does action-- +Him bliss pursues, to him clings like his shadow. + +3. +"This man abused me: he beat me and conquered, +Conquered and plundered." Cherishing in such thoughts, +Never appeased is the hatred of such men. + +4. +"This man abused me, he beat me and conquered, +Conquered and plundered." Not having such thoughts, +Quickly appeased is the hatred of such men. + +5. +Never by hatred is hatred appeaséd +Nay! but by kindness; that's the old-time Norm.[1] + +6. +Others don't grasp this--"We men are mortals".[2] +Men who can grasp this soon end their quarrels. + +7. +Looking for fair sights, unchecked in his senses, +In food uncontrolled, slack, inert, without vigour, +Death overwhelms him, as winds uproot weak trees. + +8. +He who lives sense-restrained, heedless of fair sights, +Who in food keeps the mean, is trusty and sturdy, +Death cannot shake him: winds cannot move mountains. + +9-10. +Without doffing his faults who would don the monk's yellow,[3] +Void of truth and of training, deserves not the monk's robe. +If he doff all his faults and be versed in the virtues, +In the training and truth firm, he merits the monk's robe. + +11-12. +In the false seeing truth, and in truth seeing falsehood, +Men touch not the truth, but are fed on illusion. +But in truth seeing truth and falsehood in falsehood, +Men touch the truth ever, feeding on right thoughts. + +13-14. +As the rain through the roof of a house that is ill-thatched, +Lust leaks through the mind not composed by the training: +As rain never leaks through the roof that is well-thatched, +So through the mind well-trained lust leaketh never. + +15. +Here he grieves and grieves hereafter: doubly grieves the evil-doer, +Grieves and suffers anguish when he sees the foulness of his deeds. + +16. +Happy here, he's happy after: doing good he's doubly glad: +Glad, exceeding happy, when he sees the pureness of his deeds. + +17. +Here he suffers, suffers after: doubly suffer evil-doers: +Thoughts of ill-deeds torture, much more torture when they enter hell.[4] + +18. +He rejoices here and after: doing good he's doubly glad: +Thoughts of good deeds comfort, much more comfort when they enter heaven. + +19. +Though reciting many verses,[5] if they do not what they preach, +Sluggards, counting others' cattle, cannot share the Brotherhood. + +20. +Practising the Norm he preaches, though he utter verses few, +Quit of anger, lust and folly, truly wise, with thoughts set free, +Caring nought for this or that world, he hath part in brotherhood. +^$/ + + +[1] _Dhammo sanantano_ (Skt. _sanātāna dharma_). _comm._ _porānako +dhammo_, the doctrine of the early tradition. + +[2] See "Psalms of the Brethren," p. 177, trans. Mrs. C.A. Rhys Davids. + +"People can really never understand That we are here but for a little +spell." + +'Others' means all except the wise. + +[3] A play on words, _anikkasāvo_ (one who has not removed the +_āsava's_, taints of lust, anger, delusion) and _kāsāvam_, the yellow +robe. See note to v.21 re the use of the word 'monk' + +[4] 'hell': '_duggatiṁ_, 'the evil path or destiny', a purgatorial state +of rebirth. + +[5] Texts of the sacred books, learned by heart by the Brahmins. + + + + +CHAPTER TWO. + +HEEDFULNESS. + + + 21. + Heedfulness leads to the Deathless;[1] heedlessness leads unto Death! + Heedful men live on for ever; they who heed not are as dead. + + 22. + Knowing this full surely, wise men take delight in heedfulness; + Heedfully they range with joy the pastures[2] of the Worthy Ones. + + 23. + Meditative, persevering, ever with strong might endowed, + Wise men reach the Blissful Haven, reach Security Supreme.[3] + + 24. + Heedful men's good name increaseth, if they strive with mind subdued + Pure in deed, with thoughts well-guarded, well-controlled of lawful lives. + + 25. + Let the wise man, striving, heedful, well-controlled and temperate, + Make himself an island which the flood shall never sweep away. + + 26. + Heedlessness the foolish follow, men of small intelligence; + As the best of treasures wise men guard the prize of Heedfulness. + + 27. + Cleave not thou to Heedlessness, cleave not thou to Passion's snares; + Strenuous and meditative, wisdom winneth widespread bliss. + + 28. + Lo! the sage that drives away the cloud of sloth by Heedfulness, + Climbing up the heights of wisdom, sorrowless looks down upon + All the miserable beings, as a hillman on the plains.[4] + + 29. + Strenuous amid the heedless, 'mid the sleepers wide awake, + As a racer beats the weak jade, so the wise outstrips the fools. + + 30. + Maghavā by Heedfulness attained the kingship of the gods;[5] + Heedfulness is praised for ever; Heedlessness is ever blamed. + + 31. + Monks[6] whom Heedfulness delighteth, seeing fear in Heedlessness, + As the fire blazeth onwards, burn their fetters great and small. + + 32. + Monks whom Heedfulness delighteth, seeing fear in Heedlessness, + Cannot fall into destruction; they are near Nibbāna's shore. + + +[1] '_amata-padaṁ_, 'the immortal lot', or simply 'the Ambrosial +(nibbaṇa): the word 'immortality' in Buddhism does not imply 'a +deathless Ego'. + +[2] 'the sphere or range, _gocara_'. + +[3] _Nibbāna_. + +[4] 'literally,' as one standing on a mountain looks down on those +standing on the level'. + +[5] _Maghavā_, a name of Indra, the "sky-god," Jupiter. Human beings by +great _tapas_, will power exercised, can attain this office. + +[6] _"Monks"_ does not convey the real meaning of _bhikkhu_, a mendicant +ascetic wearer of the yellow robe. + + + + +CHAPTER THREE. + +THE MIND. + + + 33. + The fugitive, flickering mind, + Hard to guard and hard to bind, + The wise men train as they choose, + As a fletcher fashions a shaft to his use. + + 34. + Like a fish flung out on the bank; + Drawn from its watery home in a tank,[1] + Flutters this fugitive mind + To leave the realm of Māra behind.[2] + + 35. + Impalpable, hard to seize, + Eagerly rushing wherever it please, + Good is the taming of mind; + A mind well-tamed is a treasure to find. + + 36. + Invisible, subtle indeed, + Eagerly rushing its passions to feed, + Let the wise man guard this mind; + A guarded mind is a treasure to find. + + 37. + Wandering, dwelling apart, + Bodiless there in the cave of the heart,[3] + They who subdue this mind + Leave all the fetters of Māra behind. + + 38. + If he know not the Doctrine Pure, + If he waver in faith and be not sure, + If his mind be not strong-willed, + The cup of his wisdom is never fulfilled. + + 39. + If his mind be free from desire, + If his thought be free from anger's fire, + If evil and good he forsake, + There is no fear in the man that's awake. + + 40. + "Body's a vessel of clay; + Mind must be made like a fort," if he say, + Let him give battle to Mara, arrayed + In the weapons of wisdom, unafraid + Let him conquer and guard him and passionless stay. + + 41. + Soon, ah! soon on the earth + Will this body lie, a thing of no worth, + Neglected, void of the six + Workings of sense, a mere bundle of sticks. + + 42. + Whatever the ill that a foe + Doth a foe, whatever the grudge he may owe. + Greater by far will he find + The ill that is done by an ill-trained mind. + + 43. + Nay, not a father or mother + Could do so much; not a kinsman or other; + Greater by far will he find + The good that is done by a well-trained mind. + + +[1] _The tank_ is earthly existence. The watery home is the world of +desires. + +[2] _Māra_--death, the personification of evil, rules the six highest +desire-heaven-worlds: other great Gods are _Mahābrahma_ and _Sakka_ +(Indra). _Yama_ also, death, is the lord of the under-world. We may +compare the Greek Gods, Zeus, Poseidon, and Pluto, who divide the rule +of the manifested universe. + +[3] Cp. v. 374, _suññāgāra_. + + + + +CHAPTER FOUR. + +FLOWERS. + + + 44. + Who shall discern this earth aright + And the Realm of Death and the World of Light? + Who shall choose out the Way + Of righteousness well displayed, + As a skilled hand chooseth a flower gay? + + 45. + The disciple[1] discerneth this earth aright + And the Realm of Death and the World of Light; + The disciple chooseth the Way + Of Righteousness well displayed, + As a skilled hand chooseth a flower gay. + + 46. + Seeing this body as like unto foam, + Illusive, by insight of wisdom alone, + Scattering Death's flower-tipp'd shafts, + He shall pass to a realm where Death is unknown. + + 47. + Culling life's blossoms here and there, + With his mind entangled by pleasures' delay, + Death comes and carries him off, + As a flood sweeps a slumbering village away. + + 48. + Culling life's blossoms here and there, + With his mind entangled by pleasures' delay, + Insatiate in desire, + Death makes him his bondsman and takes him away. + + 49. + As a bee on the wing flits from flower to flower, + Not harming the scent or the blossom's hue, + And is gone taking only the taste, + Let the sage his way through the village pursue. + + 50. + Not with other men's faults and other men's failings, + Nor the things they have done, nor the things left undone, + Should the wise man be concerned; + Let him look to his own things done and undone. + + 51. + Fair is the flow'r with its hue and its colour; + But if it lack odour its beauty is hollow. + So fair are the words well-spoken, + But how empty the words which deeds do not follow. + + 52. + Fair is the flow'r with its hue and its colour; + But if it have odour its beauty's not hollow; + So fair are the words well-spoken; + Well-spoken indeed are the words which deeds follow. + + 53. + As one from a heap of gathered flowers + Makes many a garland, many a crown; + So by a mortal being + Many a seed of good may be sown. + + 54. + The odour of flowers cannot prevail + 'Gainst the wind, nor of sandal and _tagara_[2] fair; + 'Gainst the wind goes the odour of saints; + The odour of saints goeth everywhere. + + 55. + Sweet is the sandal and sweet is the _tagara_, + And sweet of the lily the odour faint; + But of all sweet-savoured things + Sweetest by far is the scent of the saint. + + 56. + How small a thing is the odour of wood + Of the sandal or jasmine! How poor is their scent! + Yet the odour of saints prevails + E'en 'mongst the gods, most excellent. + + 57. + Men who live righteously, men who live heedfully, + Perfect in wisdom, rebirth have transcended: + Though he search for the prints of their feet, + Death cannot find them:[3] their journey is ended. + + 58-9. + On a heap of dung by the high road hurled, + As a lily may bloom and grow, + Delighting the mind with its fragrance pure: + So, lit by the wisdom of those who know, + 'mid those who on the dung-hill grow[4] + A disciple shines out in the darkened world. + + +[1] "Disciple," _sekho_, one who has entered the Path, but has not +become Arahat, who is _asekho_, Master. + +[2] _Tagara_, an aromatic shrub. + +[3] An Arahat at death leaves no _skandhas_ or basis for another birth. +Death, _Māra_, is pictured as hunting for a man's "rebirth +consciousness". Cf. _The Book of the Kindred Sayings_ p. 152 (Pali Text +Translation Series). + +[4] cf. Shakespeare, Henry V, I,1, 60. + +'The strawberry grows underneath the nettle, And wholesome berries +thrive and ripen best, Neighbour'd by fruit of baser quality'. + + + + + +CHAPTER FIVE. + +FOOLS. + + + 60. + Long is the night to him that is waking, + Long is a league to the traveller worn, + Long is the coil of births + For fools that know not the truth of the Norm. + + 61. + If one find not a comrade to join him in travel. + Either like unto self or better than self, + It is safer to push on alone; + What fellowship can there be with a fool? + + 62. + "I am father of sons! I am owner of wealth!" + Thinks the fool in his folly and thereat is troubled. + He himself is not owner of self; + Much less is he owner of sons and of wealth. + + 63. + Wise indeed is he that knoweth his folly; + Fool indeed is the fool that thinks himself wise. + + 64. + Tho' a fool in his folly sit all his life long + By the side of a wise man, he never gets wiser, + For he knows not the Norm and its worth, + As the spoon never knoweth the taste of the broth. + + 65. + But a wise man that sits by the wise but a minute, + Quickly learns of the Norm and its worth, + As the tongue quickly savours the taste of the broth. + + 66. + Fools fare up and down with themselves for their foe, + And work evil deeds whose fruit will be bitter; + + 67. + Ill-done is the deed that brings sorrow in doing, + Whose fruit they will meet with tears and annoy; + + 68. + Well done is the deed that brings pleasure in doing, + Whose fruit they will welcome with gladness and joy. + + 69. + "O! how sweet!" thinks the fool, ere his wicked deed ripens. + When his wicked deed ripens he knows what is sorrow. + + 70. + Tho' month after month with the blade of a sword-grass[1] + The fool eats his rice grain by grain, + Not one fourth of a quarter of good doth he gain + Such as those who are stablished in Dhamma obtain. + + 71. + Now an ill deed, like milk, doth not change into curds, + But it burneth the fool--a live coal 'neath the ashes. + + 72. + Since his knowledge is born to a fool all in vain, + His good luck is lost to him wholly; + On his own head it falls; he is crushed by his folly. + + 73-4. + If a fool long for credit that is not his due, + Chief seats in the monks' hall,[2] respect from the Order, + And worship from laymen desiring; + "Let the monks and the laymen my deeds hold in honour + And in all things obey me, whate'er I may will--" + If such be the thoughts of the fool, + His pride and his longing increase in him still. + + 75. + "Success here is one thing, Nibbāna another:" + When a monk, the Buddha's disciple, is sure + Of this truth, he delights not in honour, eschews + The ways of the world and lives a recluse. + + +[1] An ascetic way of eating, supposed to be meritorious. + +[2] Cf. N.T. "chief seats in the synagogue." + + + + +CHAPTER SIX. + +THE WISE. + + + 76. + If thou see a man of wisdom, + Like a guide to treasure-trove, + Pointing out thy faults and failings, + Follow him; such company + Brings prosperity, not woe. + + 77. + He who gives advice and teaching, + And restrains thy feet from wrong, + By the righteous is beloved, + But the wicked love him not. + + 78. + Have no fellowship with evil; + Make no friends among the vile; + Make the virtuous thy companions; + Follow thou the Perfect Men. + + 79. + They who drink the Good Norm's nectar + Live in bliss with tranquil mind; + In the Norm by saints expounded + Wise men ever take delight. + + 80. + Irrigators guide the waters, + Fletchers straighten out the shaft, + Carpenters unwarp the timber, + But the wise subdue themselves. + + 81. + As the solid rock for ever + Rests unshaken by the wind, + Wise men rest unwavering, + Troubled not by praise or blame. + + 82. + As a deep clear pool of water + Lies unruffled by the wind, + To the Good Norm listening + Wise men reach tranquillity. + + 83. + When the good men go about, + Sensual babble is not theirs; + They, when touched by pain or pleasure, + Show a calm untroubled face. + + 84. + Not for self and not for others + Do they long for sons or wealth, + Not for rule, nor by injustice + Self-advancement to attain; + Righteous, wise and just are they. + + 85. + Few are they among us mortals + Who have reached the further shore + Over yonder. But we others + On this side fare up and down. + + 86. + They who hold fast to the teaching + Of the Norm expounded well + They shall reach the shore and pass + The realm of Death so hard to cross. + + 87-8. + Giving up the state of darkness, + Let the wise embrace the pure; + Giving up home for the homeless + Loneliness, where joys are rare, + Let him long for bliss unbounded + Casting all desire aside, + Owning naught, and, firm in wisdom, + Cleanse his heart from passion's stain. + + 89. + They whose mind is rightly tempered + In the Wisdom's seven ways,[1] + Who have left desire behind them, + Void of clinging, they rejoicing + Passionless and all-resplendent, + Even in this world are freed.[2] + + +[1] The seven limbs of the Bodhi are:--_Sati_, concentration; +_Dhammavicaya_, examination of mental processes or of nature; _Viriya_, +energy; _Pīti_, zest; _Passaddhi_, calmness; _Samādhi_, mental balance; +_Uṗekhā_, equanimity. + +[2] _Parinibbutā_, let free from rebirth by having attained the state of +_Nibbāna_, "gone out." + + + + +CHAPTER SEVEN. + +THE ARAHAT--THE WORTHY. + + + 90. + He for whom life's journey's over, free from sorrow, free from pain + Who has all the knots unfastened, suffering knows not again. + + 91. + Household life for them no joys hath; striving and intent in mind + As the swan deserts the marshes, every home they leave behind. + + 92. + They who gather up no treasure, feeding on the food that's known,[1] + They who range in mind the Void, the unconditioned formless Space, + As the bird's path in the ether, so their ways are hard to trace. + + 93. + They whose taints are all evanished, independent of support, + They who range in mind the Void, the unconditioned, formless Space, + As the bird's path in the ether, so their tracks are hard to trace. + + 94. + He whose senses now are tranquil, like a horse by trainer tamed + (Pride struck off, the taints[2] evanished), to the very gods is famed.[3] + + 95. + Like the solid ground unshaken, like the threshold of a door, + Like a pool by mud unsullied, such a saint is born no more. + + 96. + Calm the mind of such a being, calm his thoughts and words and deeds, + Set free by the perfect knowledge, liberated from life's needs. + + 97. + Self-dependent, self-sufficing, knower of the Uncreate[4] + Who hath loosed the bonds of action, from the chain of births set free, + All desires are fallen from him, noblest of all beings he. + + 98. + In the village or the forest, on the water or the ground, + Where the worthy ones are dwelling, there the earth's delights are found. + + 99. + Ah! delightful are the forests! where the worldling finds no joy, + There the passionless find pleasure, whom the senses do not cloy. + + +[1] literally, 'whose food is thoroughly understood' (as to its +properties, qualities and purpose). + +[2] The taints, _āsava's_, are three:--_kama_, desire; _bhava_, love of +life; _avijjā_, ignorance. A fourth, _ditthi_, the holding of heretical +views, is sometimes added. The gods are supposed to be still bound by +these, and to envy the emancipated man. + +[3] 'famed', literally 'by the gods is envied'. + +[4] _Akataññu_, knowing the Unborn, the Eternal, the state of +'_Nibbāṇa_', as in v.3 83:, but possibly here the context requires +'ungrateful', _i.e._, not bound by ties of gratitude to anybody. + + + + +CHAPTER EIGHT. + +THE THOUSANDS. + + + 100. + Tho' one's speech be a thousand words, + Vain words all strung together, + Better a single phrase + Which calms the one that hears. + + 101. + Tho' a song have a thousand words, + Vain words all strung together, + Better a single verse + Which calms the one that hears. + + 102. + Tho' one utter a hundred songs, + Vain words all strung together, + Better one verse of the Norm + Which brings peace to the hearer. + + 103. + Tho' one conquer a thousand times + A thousand men in battle, + Who conquers self alone + Is the best of conquerors. + + 104. + Tis better to conquer self + Than all this multitude; + If one be self-subdued + And ever self-controlled, + + 105. + Not the gods or demi-gods[1] + Nor the Lord of the world below[2] + Nor the God Supreme[3] have power + To undo his victory. + + 106. + Tho' one for a hundred years + Month after month should pray + With a thousand offerings, + Yet if for a moment's space + He worship the feet of one + Whose self is self-subdued, + His worship is better far + Than his age-long offerings. + + 107. + Tho' a hundred years in the woods + One tend the sacred fire,[4] + Yet if for a moment's space + He worship the feet of one + Whose self is self-subdued; + Such worship is better far + Than his age-long offerings + + 108. + Not all the sacrifice + That is offered in all the world + For a year, with a view to gain, + Is worth a single quarter + Of the worship that is paid + To the upright holy man. + + 109. + Whoso hath reverence + For those advanced in years, + Four blessings thrive for him, + Life, beauty, bliss and strength. + + 110. + Tho' one live a hundred years, + Immoral, uncontrolled, + 'Tis better to live for a day, + Moral and well controlled. + + 111. + Tho' one live a hundred years + Foolish and uncontrolled, + 'Tis better to live for a day + Wisely and well controlled. + + 112. + Tho' one live a hundred years + Listless and lacking zeal, + 'Tis better to live for a day + While striving manfully. + + 113. + Tho' one live a hundred years + Blind to the rise and fall,[5] + 'Tis better to live for a day + Seeing the rise and fall. + + 114. + Tho' one live a hundred years + And see not the Deathless State,[6] + 'Tis better to live for a day + And see the Deathless State. + + 115. + Tho' one live a hundred years + And see not the Norm Supreme, + 'Tis better to live for a day + And see the Norm Supreme. + + +[1] _Gandhabbo_, Skt. _gandharva_, those who preside over music and +attend on the Four Great Kings. + +[2] _Māra_, the Pluto of the Greeks, or Death-Lord. + +[3] _Brahmā_, the Supreme Personal God or Zeus of Buddhism. + +[4] _Aggihutam_, Skt. _agnihotra_. + +[5] _Udaya-vyayaṁ_, the law of _anicca_, impermanence. + +[6] _Amatapadaṁ_, "the eternal lot," _Nibbāṇa_: see n. to v. 21. + + + + +CHAPTER NINE. + +EVIL. + + + 116. + Haste to do good; thy thoughts from ill restrain; + Sloth in good deeds makes one for evil fain. + + 117. + If thou do ill, cease, and thy sin forgo; + Take not delight therein; ill deeds bring woe. + + 118. + If thou do good, thy life in good employ; + Take thou delight therein; good deeds bring joy. + + 119. + Sinners see bliss while their ill deeds are green; + When the sin ripens, sorrow then is seen. + + 120. + Good men see ill while their good deeds are green; + When the good ripens, happiness is seen. + + 121. + Think not of ill: "It cannot be my fate"; + As drop by drop the water fills the pot, + So slowly good men good accumulate. + + 122. + Think not of good: "It cannot be my fate"; + As drop by drop the water fills the pot, + So slowly bad men woes accumulate. + + 123. + Just as the lord of some rich caravan, + Whose guard is scanty, fears the highwayman; + As one who loves his life must poison shun, + Be wise and guard 'gainst evil deeds begun. + + 124. + Thou mayest poison handle if thy palm + Contain no wound; whole skin no poison fears; + There is no ill for him that doth no harm. + + 125. + Who on a harmless creature worketh pain, + In whom no fault, in whom no ill is found, + Upon that fool his evil deeds rebound + As fine dust cast i' the wind falls back again. + + 126. + Some men by birth a life on earth attain; + The wicked go to hell, the good to heaven; + But holy saints are never born again. + + 127. + Not in the air nor middle of the sea, + Nor entering a mountain cave to hide, + Nor anywhere on earth can'st thou abide + Where from thy ill deeds thou can'st set thee free. + + 128. + Not in the air nor middle of the sea, + Nor entering a mountain cave to hide, + Nor anywhere on earth can'st thou abide + Where death shall not pursue and conquer thee. + + + + +CHAPTER TEN. + +PUNISHMENT. + + + 129. + All beings fear the rod, all fear to die; + Regard them as thyself; strike not nor slay. + + 130. + All beings fear the rod; all love their life; + Regard them as thyself; strike not nor slay. + + 131. + Whoso treats pleasure-loving creatures ill, + When he seeks bliss for self he shall not find it. + + 132. + Whoso treats pleasure-loving creatures well, + When he seeks happiness for self shall find it. + + 133. + Use not harsh speech; when harshly spoken to + Men may retort; painful are quarrellings, + And punishment may follow thy harsh words. + + 134. + If thou can'st keep thy tongue from wagging oft, + Silent as some cracked gong, thou hast thereby + Nibbāna won; no brawling is in thee. + + 135. + As with a stick the herdsman drives his kine, + So death and age compel the lives of men. + + 136. + The fool in doing ill knows not his folly; + His own deeds, like a fire, the fool consume. + + 137. + He who offends the harmless innocent + Soon reaches one of these ten states of woe; + + 138. + Sharp pain, disease, or bodily decay, + Grievous disaster, or a mind distraught; + + 139. + Oppression by the king, or calumny, + Loss of relations, loss of all his wealth, + + 140. + His house burned by a thunderbolt or fire; + At death, poor fool, he finds rebirth in hell. + + 141. + Not nakedness, nor matted hair nor filth, + Not fasting long, nor lying on the ground, + Not dust and dirt, nor squatting on the heels. + Can cleanse the mortal that is full of doubt. + + 142. + But one that lives a calm and tranquil life, + Though gaily decked, if tamed, restrained, he live + Walking the holy path in righteousness, + Laying aside all harm to living things, + True mendicant, ascetic, Brāhmin he! + + 143. + Who in this world is so restrained by shame + That, like a thoroughbred flicked by the whip. + He can think lightly of the lash of blame? + + 144. + By faith and virtue, energy, and mind + In perfect balance, searching of the Norm, + Perfect in knowledge and good practices, + Perfect in concentration of your thoughts, + Ye shall strike off this multitude of woes. + + 145. + As cultivators guide the water-course, + As fletchers straighten out the arrow-shaft, + As carpenters warp timber to their needs, + So righteous men subdue and train themselves. + + + + +CHAPTER ELEVEN. + +OLD AGE. + + + 146. + Laugh ye, rejoice ye, when this world is burning? + O wrapped in darkness, will ye not seek light? + + 147. + Behold this body decked, a mass of sores, + Sickly and swayed by multitudinous thoughts. + Impermanent, unstable, uncomposed! + + 148. + Poor worn-out carcase, home of sicknesses, + Fragile, corrupting mass, mere life in death! + + 149. + What joy to look upon these bleached bones, + Like useless gourds in autumn thrown aside!-- + + 150. + A township built of bones and plastered o'er + With flesh and blood, the home and dwelling-place + Of age and death, pride and hypocrisy! + + 151. + Just as a royal chariot gaily decked + Falls to decay, so grows this body old; + But Truth and Norm old age cannot assail, + The holy ones indeed know no decay. + + 152. + Just like an ox, the witless man grows old; + His flesh grows, but his wits do not increase. + + 153-4. + Thro' many a round of birth and death I ran, + Nor found the builder that I sought. Life's stream + Is birth and death and birth, with sorrow filled. + Now, housebuilder, thou'rt seen! No more shalt build! + Broken are all thy rafters, split thy beam! + All that made up this mortal self is gone; + Mind hath slain craving; I have crossed the stream![1] + + 155. + They who in youth have never trod the way + Of righteousness, nor garnered wisdom's store. + Like herons in a fishless pool decay. + + 156. + They who in youth have never trod the way + Of righteousness, nor garnered wisdom's store. + Like broken bows, lie weeping their lost day. + + +[1] The triumphant words of the Buddha, when at last He attained +enlightenment, Nibbāna, beneath the Bo-tree. + + + + +CHAPTER TWELVE. + +The Self. + + + 157. + Hast thou regard for self? Then keep thyself well guarded. + Be wise and keep good watch for one of the three watches.[1] + + 158. + First ground thyself in fitness; next, another teach. + Thus shalt thou wisdom gain and suffer no reproach. + + 159. + First carry out thyself whate'er thou teachest others. + Self-tamed, thou'lt tame another; but self is hard to tame. + + 160. + Self is the lord of self; who else could be the lord? + By taming self one gains a lord most hard to gain. + + 161. + The evil done by self, self-born and self-begotten, + Crushes the senseless fool, as a bolt the jar of stone.[2] + + 162. + He who is choked by sins, as a creeper chokes a tree, + Doth to himself what e'en his foes would have him do. + + 163. + Easy is ill to do and harmful to oneself; + But what is good and wholesome, that is hard to do. + + 164. + Whose rejects the words of noble righteous saints + On his own head brings ruin by his perversity, + As bamboo trees put forth their fruit and die away. + + 165. + By self is evil done; by self is one defiled; + Ill deeds not done by self to self bring purity; + Each for himself is pure; each for himself impure; + Thou can'st not cleanse another man's impurity. + + 166. + Mind thy affairs, not others', however great they be;[3] + Right knowledge of one's own brings more prosperity. + + +[1] The night is divided into three watches of three hours each. Some +regard this passage as referring to childhood, youth and age. + +[2] This may be translated, "as a diamond crushes the stony gem". + +[3] Cf. _Bhagavad Gītā_: "Better one's own _dharma_, however +ill-performed, than others' _dharma_, well-performed tho' it be." + + + + +CHAPTER THIRTEEN. + +THE WORLD. + + + 167. + Follow not the way unworthy; + Live not thou in slothfulness; + Let not doctrines false allure thee; + Turn thy thoughts from worldliness. + + 168-9. + Stand! Arise! Throw sloth away; + Follow the path of righteousness; + Happy he who walks aright, + Here and in the world to come. + + 170. + As a bubble on the water, + As a phantom of the sands, + Him who thus the world despiseth, + Death the king[1] cannot behold. + + 171. + Lo! this world in all its splendour, + Like a royal car adorned, + Wherein many a fool is seated,[2] + Hath no power to bind the wise. + + 172. + He who formerly was slothful, + But is slothful now no more, + Lighteth up the world with splendour, + As the moon from clouds released. + + 173. + He who, having once done evil, + Covers up his ill with good, + Lighteth up the world with splendour, + As the moon from clouds released. + + 174. + All this world is wrapped in darkness; + Few be they that are not blind; + Like the birds that 'scape the fowler, + Few be they that go to heaven. + + 175. + Lo! the swans fly on the sun's path,[3] + Fly by magic through the air; + Wise men from the world departing + Conquer Death and all his hosts. + + 176. + He who by false words transgressing + Breaks one tittle of the Norm;[4] + He who future life renounceth + Every wicked deed will do. + + 177. + Those who covet reach not heaven; + Fools care not for charity; + He who charity approveth + Reacheth heavenly joy thereby. + + 178. + Rule on earth and joy in heaven, + Sovreignty of all the worlds-- + These are all by him transcended + Who hath entered on the stream.[5] + + +[1] _Maccurāja._ + +[2] Reading _nisīdanti_ for _visīdanti_ ("are immersed"). + +[3] _Hamsā adicca-pathe yanti._ In Hinduism the _paramahamsa_, "the +swan," is the mystic name for the liberated being (Cf. _Bhagavad Gītā_) +who goes to the sun (_āditya_ Skt.), and is reborn no more; also in +_Chāndogya Upanishad_, VIII, 7-5, we read: "When mind ceases to act, he +attains the sun. That is the way to the region above. It is open to the +learned, but closed to the ignorant." Those who are reborn are said to +go on the path of the moon. In Buddhism, the _Arahants_, Saints, have +the power (_iddhi_) of flying through the air even physically, by +self-levitation. Cf. V. 91. + +[4] Cf. N.T.: "For whosoever shall keep the whole Norm, and yet offend +in one point, he is guilty of all." + +[5] One who has "entered on the stream" is an Initiate, _Solāpanno_, and +is saved, _i.e._, after seven more births, he reaches the state of +_Arahat_ and _Nibbāna_ and is free from birth. + + + + +CHAPTER FOURTEEN. + +THE AWAKENED ONE. + + + 179. + The Awakened One, unconquered Conqueror, + Whose conquest naught in this world can undo. + Who ranges o'er His boundless sphere untraced. + By what tracks can ye lead Him to rebirth?[1] + + 180. + Free from the snares of passion's outspread net, + The Awakened One, whom longing cannot draw, + Who ranges o'er His boundless sphere untraced. + By what tracks can ye lead Him to rebirth? + + 181. + Those sages who, to meditation given, + Delight in freedom's bliss, with mind controlled, + Gods envy Them, Those All-Awakened Ones.[2] + + 182. + To gain a birth as man is hard indeed; + 'Tis hard to get one's living in the world; + Hard is the hearing of the doctrine true;[3] + Hardest to be an All-Awakened One. + + 183. + "Refrain thyself from every evil deed; + Stablish thyself in good; cleanse thine own thoughts"-- + This is the message of the Awakened Ones. + + 184. + Long-sufferance is the best austerity; + Nibbāna, say the Awakened Ones, is best. + + 185. + "Revile not, harm not, live by rule restrained; + Of food take little; sleep and sit alone; + In meditation keep thy thoughts controlled"-- + This is the message of the Awakened Ones. + + 186. + "Lust is not sated, tho' it rain gold coins; + Brief is the pleasure, great the pains of lust"-- + Whoso saith this and knows it, he is wise. + + 187. + He finds no pleasure e'en in heaven's delights; + He finds his joy in slaying all desire, + That follower of the All-Awakened Ones. + + 188. + To many a refuge frightened mortals flee, + Mountains and forests, groves and sacred trees; + + 189. + These are no refuge safe, no sure retreat, + By these we are not from all woe released. + + 190. + He who takes refuge in the Awakened One, + The Doctrine and the Brotherhood, beholds + By right insight the Fourfold Noble Truths, + + 191. + Sorrow and sorrow's cause and sorrow's ceasing, + The Noble Eightfold Path that leads thereto-- + + 192. + This is the refuge safe, the sure retreat; + This only from our woes can us release. + + 193. + Hard is that one of noble birth to find; + Not born in every land is He; the race + Wherein that Sage is born is prosperous.[4] + + 194. + Blest is the rising of the Awakened Ones; + Blest is Their teaching of the Doctrine True; + Blest is the union of the Brotherhood; + And blest to dwell together in unity. + + 195. + The Awakened Ones and they that follow Them, + Worthy to be adored, have conquered all + The hosts of evil, crossed the flood of sorrow. + + 196. + Whoso shall worship Them, the worthy Ones, + In whom desires are quenched and fear allayed, + None can declare the merits of that man. + + +[1] _Padam_, "track, footstep," may here refer to the _khandhās_, basis, +or occasions of rebirth, destroyed by Arahants, cf. vv. 92-3. + +[2] These verses may refer to any man who is "awakened," who has found +"_Nibbāna_." + +[3] This might mean, "it is hard to get a hearing of it". + +[4] All _Buddha's_ must be born in India, the sacred land. + + + + +CHAPTER FIFTEEN. + +Happiness[1]. + + + 197. + O happily we live + Angerless amid the angry! + O happily we spend our days + Amid the angry angerless! + + 198. + O happily we live + In health amid the sickly ones! + O happily we spend our days + Amid the sickly ones in health! + + 199. + O happily we live + Free from greed amid the greedy! + O happily we spend our days + Amid the greedy free from greed! + + 200. + O happily we live + Who have not anything at all! + Like ever-radiant gods above, + Our food immortal joys shall be. + + 201. + Hate follows victory; + Conquered ones sit sorrowing. + But the calm live blissfully, + Renouncing conquest and defeat. + + 202. + There is no fire like lust; + No sin brings such ill-luck[3] as hate; + No pains so great as body's pains; + No bliss is like the perfect Calm.[4] + + 203. + Hunger's the greatest plague, + Embodied life the greatest woe; + Whoso knows this in truth, can say: + "Nibbāna is the Bliss Supreme." + + 204. + Health is the greatest gain; + Contentment is the greatest wealth; + Best kinsman is the trusty friend; + Nibbāna is the Bliss Supreme. + + 205. + Who tastes the savour sweet + Of solitude, who drinks of calm, + Is free from terror, free from sin, + Draining the nectar of the Norm. + + 206. + 'Tis good to see the saints; + To dwell with them is blessedness; + If he should never fools behold, + A man could dwell in happiness. + + 207. + The company of fools + Ne'er fails to bring distress. + To live with fools brings suffering, + As living with an enemy, + But wise men's company brings bliss, + As being with dear relatives. + + 208. + If one be good and wise, + Well-versed in lore profound, + Long-suffering, dutiful, a saint, + Righteous and wise; if such there be, + Follow his footsteps, as the moon + Follows the path of the stars. + + +[1] This chapter applies especially to those who have retired from the +world. + +[3] Ill-luck, _kali_, the unlucky throw in playing dice. + +[4] _Nibbāna._ + + + + +CHAPTER SIXTEEN. + +AFFECTIONS. + + + 209. + He who applies his mind unworthily, + Neglecting discipline, + Forsakes the goal and clings to things beloved, + Then envies those to meditation given. + + 210. + Join not thyself to things beloved or loathed. + To lack dear company, + To be with those we loathe, brings misery. + + 211. + Seek not for love; things loved when lost bring woe; + Both are impermanent. + They have no bonds who dwell indifferent. + + 212. + Sorrow and fear are born of things beloved. + From things beloved set free, + How canst thou sorrow? fearful how canst be? + + 213. + From things held dear, sorrow and fear are born. + Set free from things held dear, + How canst thou sorrow have? how canst have fear? + + 214. + Sorrow and fear are children born of pleasure. + No longer pleasure's slave, + How canst thou sorrow, fear how canst thou have? + + 215. + Sorrow and fear are children of desire. + From all desire set free, + How canst thou sorrow? fearful how canst be? + + 216. + Sorrow and fear are things of longing born. + From longing if thou part, + Thou hast no fear nor sorrow in thine heart. + + 217. + Upright and Norm-abiding, speaking truth, + Who minds his own affair,[1] + That is the man whom every one holds dear. + + 218. + In whom is longing for the Nameless[2] born, + Whose mind It hath enthralled, + Whose thoughts no longer are by passion torn, + That man "a Climber of the Stream" is called.[3] + + 219. + As when a dweller in some far-off land + Safe home returns at last, + Kin, friends and lovers waiting to greet him stand; + + 220. + So, when a man on earth good deeds hath done, + When he hath passed beyond, + All his good deeds like kin, await that one. + + +[1] _Attano kamma kubbānam_, as in v. 166. Attends to his own spiritual +progress without dictating to others how they should forward their +evolution. + +[2] "The unborn, uncreate, undeclared" state of _Nibbāna_. + +[3] _Uddhamsoto._ (Skt. _Urdhamsrotas_) a name for the _anāgāmin_ +"non-returner." + + + + +CHAPTER SEVENTEEN. + +ANGER. + + + 221. + Conquer anger, banish pride; + Every fetter cast aside;[1] + Clinging not to Name and Form,[2] + Him who calleth nought his own + Sorrow never shall betide. + + 222. + He who rising wrath restrains, + As one checks a whirling team, + Him a driver true I deem; + Others only hold the reins. + + 223. + Wrath with kindliness allay, + To the stingy freely give; + Conquer lying words with truth; + Evil deeds with good repay. + + 224. + Speak the truth nor vexed be; + Give, however scantily. + Following these maxims three, + Thou the blessed gods shalt see. + + 225. + Sages harm no living thing; + Self-restraint accomplishing + Such men reach the Deathless Lot,[3] + Where all sorrow is forgot. + + 226. + Ever watchful, night and day + Learning wisdom never cease; + In the one who strives for Peace[4] + All the cravings die away.[5] + + 227. + There is a saying, Atula, + Of old, not of to-day: + "They blame the man who silent sits, + Or whose tongue wags alway; + And blame the man who keeps the mean; + None in the world is blameless seen." + + 228. + There never was, nor will be, sure, + Nor lives now among men, + A being blamed exclusively, + Nor one entirely praised. + + 229-30. + But one whom men of wisdom praise, + Watching him day by day, + Of faultless life, of holy ways, + Thoughtful and wise, like Jambu gold,[6] + Who to blame such a saint is bold? + Neither the gods, nor e'en Brahmā, + From him their praise withhold. + + 231. + 'Gainst angry deeds be on thy guard; + In body be composed; + All bodily misdeeds discard; + With body tread the Way. + + 232. 'Gainst angry words be on thy guard; + In speech be thou composed; + All wrongful ways of speech discard; + In speech follow the Way. + + 233. 'Gainst angry thoughts be on thy guard; + In thought be thou composed; + All wrongful ways of thought discard; + In thoughts follow the Way. + + 234. + In body sages are controlled; + In thoughts as well as speech; + And they are Sages truly called + Who are controlled in each. + + +[1] The Fetters, _saññojanāni_, are ten. These are cast off at different +stages of the Path, until perfection is reached. + +[2] _Nāma-rūpa_, "abstract and concrete," the five constituents of +personality, _viz._, mind and its factors with the four, body, feeling, +perception, and mental functions. + +[3] _Nibbāna_, 'the changeless, _accutaṁ_'. + +[4] idem. + +[5] idem. + +[6] A precious gold from the Jambu river; others say, like rose apple in +colour. + + + + +CHAPTER EIGHTEEN. + +IMPURITY. + + + 235. + Lo! Thou art now a pale and withered leaf; + Death's messengers are close at hand; + Thou in the very gate of Death dost stand, + And yet hast no provision for the way. + + 236. + Then make thyself an island of defence; + Strive quick; be wise; when all the taints + Of dirt and dust are blown away, the saints + Shall greet thee entering the Happy Land. + + 237. + Thy life has run its course; thou art come nigh + The King of Death;[1] for thine abode + Thou hast no resting-place upon the road, + And yet hast no provision for the way. + + 238. + Then make thyself an island of defence; + Strive quick; be wise; blow off the dust + And stains of travel; wipe away the rust; + So shalt thou see no more birth and decay. + + 239. + The wise and thoughtful man attacks his faults + One after other, momently, + In order due, and rubs them all away, + E'en as a smith blows off the silver's dross, + + 240. + Just as the iron rust accumulates + Self born; and eats itself away; + So with the man who sinneth; day by day + His own deeds to destruction lead him on, + + 241. + Texts not repeated oft are soon forgot; + The house neglected soon decays; + Sloth is the bane of beauty; heedless ways + Bring ruin unto him that keepeth watch. + + 242. + The taint of woman is impurity, + And gifts by stinginess are spoiled, + And mortal man by oft transgression soiled + Finds ruin here, loss in the life to come. + + 243. + Yet there's a taint far worse than any other. + What is that taint? 'tis ignorance.[2] + Make yourselves free from this, O mendicants! + Wipe off this stain and be ye undefiled. + + 244. + Life seems an easy thing to him that lives + Wanton and shameless as a crow, + A fault-finder, who through this life doth go + Immodest, insolent, and full of sins. + + 245. + But life's no easy thing for one restrained + By shame, who seeks to walk aright, + All unattached, withdrawn from vulgar sight; + Who liveth purely and hath eyes to see. + + 246-7. + He who takes life; whose mouth is full of lies; + Who steals, and fouls another's wife; + A slave to drink, he even in this life + The root of his own fortunes undermines.[3] + + 248. + O man I know this: "Not easy of control + Are evil ways." Let not thy greed + And wickedness (of misery the seed) + Become thy masters, lest thou suffer long. + + 249. + According to their trust and faith men give. + Whoso regards with discontent + And jealousy the food for others meant + Cannot get peace of mind by night or day.[4] + + 250. + But whoso disregards what others get, + Whose heart of jealousy is void, + In whom the root of envy is destroyed, + He gaineth peace of mind by night and day. + + 251. + There is no fire that burneth like desire; + No beast like hatred can devour; + No snare like folly to entrap hath power; + No river-flood can carry off like greed. + + 252. + 'Tis easy to perceive another's faults; + Hard are one's own faults to descry; + A man will winnow others' faults like chaff; + But as the cheating gambler hides the die, + His own faults he conceals right carefully. + + 253. + Whoso is watchful for another's faults, + Testy and quick to take offence, + In him his passions will increase, and thence + Further is he from cleansing of his sins. + + 254. + The sky-path shows no tracks; no outward signs + The treader of the Path betray;[5] + The multitude in outward shows delay; + They who have won the Goal are free from all.[6] + + 255. + The sky-path shows no tracks; no outward signs + The treader of the Path betray; + Nought lasts; all things embodied pass away;[7] + But nought can shake the All-Awakened Ones. + + +[1] _Yama_, Pluto. + +[2] _Avijjā_, the first of the twelve links of the chain of causation +and the last of the Fetters to be broken. + +[3] Those are the five Precepts of Buddhism. + +[4] _Bhikkhus_, mendicants, have to beg their daily meal. + +[5] _Samano n'atthi bāhiro._ This verse is generally translated, "There +is no true disciple outside the pale of Buddhism," and the commentary +(P.T.S. text, vol. 3. p. 378) so translates these words, which the +Buddha spoke to Subhadda just before His passing away. The context here +seems to require the meaning "outward." Cf. v. 92 and vv. 179-80. The +perfect leave no traces. "Sky-path," _ākāsa_, space. + +[6] _Tathāgatā._ The epithet of the Buddha by which He usually describes +Himself (cf. N.T. "He who was for to come"). See Sir (now Lord) Robert +Chalmer's valuable pamphlet for the meaning of this much discussed +epithet (J.R.A.S., Jan. 1898). _Nippapañcā Tathāgatā_, lit, "is free +from the delays of human failings". + +[7] _Saṁkārā_, all compounding factors of entities, persons. + + + + +CHAPTER NINETEEN. + +THE JUST. + + + 256. + He is not just who arbitrates by will. + He who by weighing right and wrong decides. + He is a just man called. + + 257. + Not by his will, but with impartial mind + Keeping the Norm, thoughtful, who others guides, + He is a just man called. + + 258. + One is not wise because his speech is long. + Long-suffering and harmless, free from fear, + He is a wise man called. + + 259. + Not by much talk doth one uphold the Norm. + Who sees the Norm in action,[1] tho' he be + Of little learning, strenuous in the Norm, + 'Tis he upholds the Norm. + + 260. + Grey hairs do not a man an elder[2] make. + Tho' ripe in years, if all his age be vain, + He may be dotard called. + + 261. + True, virtuous, harmless, moderate, restrained, + Wise and washed clean of all impurities, + He is an elder called. + + 262. + Not by mere talk nor beauty of his form, + If he be grudging, greedy, fraudulent, + Is any reverend called. + + 263. + In whom these faults are cut down, rooted out, + Who hath cast off his sins, who meditates, + That man is reverend called. + + 264. + A shaven crown makes not the Samana.[3] + If such a one, lying and unrestrained, + Be full of lust and craving, how can he + A Samana be called? + + 265. + But if he calm his faults, both great and small, + Since he all evil ways hath quieted, + He is a Samana. + + 266. + He is no mendicant who begs his food.[4] + Not he who begs but he who keeps the Norm, + He is a mendicant. + + 267. + He who hath good and evil laid aside, + Who wisely in this world walks righteously, + He is a mendicant. + + 268. + He is no Muni who refrains from speech,[5] + If he be foolish and have wandering wits. + But he who holds the balance, grasps the real, + Who's wise to choose the good and leave the bad, + Who in this world sees both sides, is thereby + A Muni truly called. + + 270. He is no Worthy One who creatures harms.[6] + By harmlessness to every living thing + A man is Worthy called. + + 271-2 + Not by mere goodness nor by ceremonies, + Not by vast knowledge nor by ecstasy, + Nor by a life retired, + Nor sleeping lonely, do I touch the Bliss + Of freedom which no worldly one can know. + By killing all desire, the mendicant[7] + Attaineth confidence. + + +[1] _Kāyena_, bodily action, may mean all the faculties combined. + +[2] _Thero_, a "mendicant" of ten years standing in ordination is so +called in the Buddhist "church". + +[3] _Samana_, "ascetic," a title originally contemptuously applied to +the Buddha and His disciples by the Brāhmaṇas. The word is +etymologically derived from V. _sam_--to tame or quiet. Hence the +reference in v. 265. + +[4] _Bhikkhu_, "beggar," the name given by the Buddha to His ordained +disciples. + +[5] _Muni_, "sage, silent one." The Buddha was called Sakyamuni--"the +sage of the Sakya clan." + +[6] _Ariya_, "the noble, the worthy." + +[7] Reading _vissāsam āpādi_. This verse is important as showing the +Buddhist ideal in a nutshell. _Nibbāna_ is the dying out of craving, the +root of all evil. + + + + +CHAPTER TWENTY. + +THE PATH. + + + 273. + Best is the Eightfold Path: of truths, the four;[1] + Dispassion in the best of states sublime. + Blest is he of human beings, who hath eyes to see. + + 274. + This is the way; no other way can lead ye + To purify the mind and see the truth. + Walk this Way and free yourselves from Māra's host of ills. + + 275. + Tread ye this Path, and make an end of sorrow. + Tread ye this Path for I myself have shown it. + Shown it after learning how to pluck away the thorns.[2] + + 276. + Strive ye yourselves; Buddha's but preach the way + To them that strive. To meditation given + They who walk this Way are free from Māra's every bond. + + 277. + _"All things compounded are impermanent"_; + Whoso sees this with opened inner eye + Wearies soon of sorrow. 'Tis the Path of Purity. + + 278. + _"All things compounded are of sorrow made"_; + Whoso sees this with opened inner eye, + Wearies soon of sorrow. 'Tis the Path of Purity. + + 279. + _"All states compounded are without a self"_;[3] + Whoso sees this with opened inner eye, + Wearies soon of sorrow. 'Tis the Path of Purity. + + 280. + Whoso strives not when it is time to strive, + Tho' young and strong, to sloth and folly prone, + Weak in will and thought, to knowledge never finds the way. + + 281. + Who guardeth speech and mind, who doth no wrong + With body, making pure the triple way,[4] + He shall tread the Path of Wisdom by the sages shown. + + 282. + Wisdom is born of meditation deep, + But lost by mind's distraction; knowing these + Two paths of loss and gain, so let him live, + Let him so direct his life that wisdom may increase. + + 283. + Cut down trees and undergrowth, and from desire be free![5] + For from this jungle fear of danger's born; + Cut it down, O mendicants, and from desire be free! + + 284. + If but a trace there be, however small, + Of lust of man for woman, as a calf + Clingeth to its dam, the mind in bondage will be held. + + 285. + Pluck out the love of self with thine own hand, + Just as the hand an autumn lily plucks; + Tread the Way of Peace declared by Him who hath it trod. + + 286. + "Here in the rainy season will I dwell; + And here in heat and cold." So thinks the fool, + Little recking of the dangers that may him befall. + + 287. + Care-stricken, with his thoughts of sons and flocks, + Attached to life, Death comes and seizes him, + As a sleeping village by a flood is swept away.[6] + + 288. + Not all his sons have power to guard that man; + No sire, no kinsman can protect him now; + How can kinsmen aught avail him in the grasp of Death? + + 289. + The wise man, when he sees the truth of this, + Restrained by righteous living in the Norm, + Soon will clear the path that leadeth unto Perfect Bliss. + + +[1] _The Eightfold Path_ is;--Right Views, Right Thought, Right Speech, +Right Action, Right Living, Right Effort, Right Concentration, Right +Mental Balance. + +The _Four Noble Truths_ are:--Ill, the cause of Ill, the ceasing of Ill, +the Path. + +[2] The _thorns_ are the stings and torments of desire. + +[3] These three _dicta_ are the essence of the Buddha's teaching. + +[4] The second, third and fourth steps of the Path. + +[5] 'desire', _viz._: '_nibbanā hotha_, 'be ye free from the jungle (or +forest) of desire (_nir-vanā_, a pun on the word _nirvāṇa_), cf. v.344, +_vanamutto_'. + +[6] Cf. V. 47. + + + + +CHAPTER TWENTY ONE. + +DIVERS VERSES. + + + 290. + If in giving up slight pleasure + Thou a greater bliss discern, + Leave the lesser gain and wisely + To the greater profit turn. + + 291. + He who causeth pain to others, + Seeking his own selfish bliss, + By the bonds of hate encumbered + Hatred never can dismiss. + + 292. Those who disregard their duty,[1] + Doing what should not be done, + Insolent and negligent in evil-doing + More and more corrupt become. + + 293. + They who mounting guard on body, + Ceaseless watch and ward preserve; + They who others' things neglecting, + From their duty never swerve; + They who, self-controlled, aspire, + Concentrate in every nerve, + Reach destruction of desire. + + 294. + Slaying father, slaying mother, + With two kings of warrior fame, + And a realm with all its subjects,[2] + Brāhmana's go free from blame. + + 295. + Slaying father, slaying mother, + With two kings of saintly name, + And a fifth pre-eminent,[3] + Brāhmana's go free from blame. + + * * * * * + + 296. + They who, watchful night and day, + On the Buddha meditate, + Are followers of Gotama. + + 297. + They who watchful night and day, + On the Dhamma meditate, + Are followers of Gotama. + + 298. + They who, watchful night and day, + On the Sangha meditate, + Are followers of Gotama. + + 299. + They who, watchful night and day, + On the body meditate, + Are followers of Gotama. + + 300. + They who, watchful night and day, + Take delight in harmlessness, + Are followers of Gotama. + + 301. + They who, watchful night and day, + Take delight in ecstasy, + Are followers of Gotama. + + * * * * * + + 302. + O 'tis hard to give the world up, + Yet the lonely life is hard; + Painful 'tis to dwell in houses + With the uncongenial; + Painful travelling to and fro; + Cease to be a traveller.[4] + Cease to be beset with pain! + + + 303. + Faithful and of good repute, + Full of honour and renown, + He is reverenced and honoured, + Whereso'er he choose to dwell. + + 304. + Holy saints are far-resplendent + Like the peaks Himalayan; + Like the shaft that flies in darkness, + Wicked men are never seen. + + 305. + Lonely sitting, lying lonely, + Act alone and strenuous; + Taming self alone, rejoice thee + In the ending of desire. + + +[1] _Kiccam_ "minding one's own business." + +[2] The Brahmins used to claim that a "twice-born" saint was blameless, +whatever his bodiless actions might be. The Buddha here speaks +mystically. _Father_ is ignorance, _Mother_ is craving; the _two kings_ +are the great heresies of non-causation and nihilism. _The Kingdom and +its subjects_ are the six organs of sense (mind being the sixth); and +the six objects of sense (form, sound, sight, smell, taste, thoughts), +conquest of all these brings liberation from embodied existence. + +[3] _veyyaggha-pañcamaṁ_, lit. 'a tiger-like man, as a fifth'. The +Commentator explains this to mean the fifth of the Five Hindrances +(lust, malice, sloth, pride, doubt) which beset the Path. + +[4] _A traveller_ is one who runs up and down the paths of rebirth. + + + + +CHAPTER TWENTY TWO. + +THE EVIL WAY.[1] + + + 306. + The liar reaches hell, and he who says + He did not what he did; + Both are the same hereafter, men of crooked ways. + + 307. + And many a one the yellow gown who wears, + Wicked and uncontrolled, + By reason of his evil deeds in hell appears. + + 308. + Better for him who lives unworthily + A red-hot ball to swallow, + Than eat the food the country gives in charity. + + 309. + Four states of ill to reckless men I tell + Who seek the wives of others-- + Ill-luck, a restless bed, an evil name and hell. + + 310. + Ill-luck, the Evil Way, short-lived delight + Of fearful man with timid woman spent, + And from the king a grievous punishment-- + Let these four evils all adulterers affright. + + 311. + Just as a blade of grass not handled well + Will cut the hand that grasps, + So doth the ascetic's life ill-handled lead to hell. + + 312. + Deeds done with sluggishness, the broken vow, + The saintly life befouled-- + Such evil deeds as these small recompense bestow. + + 313. + Act thou with energy, if act thou must: + The careless mendicant + Doth but stir up a denser cloud of passion's dust. + + 314. + Leave evil deeds which afterwards bring pain; + Better to do the good; + For when 'tis done that deed no sorrow brings again. + + 315. + Just as a frontier town that's guarded well, + Which ramparts well defend on every side, + So guard thyself, let not a moment slide; + Time-wasters suffer sorrow when consigned to hell. + + 316. + They who feel shame, where shame there should be none, + Shameless, where shame should be, + Embracing doctrines false, down the Ill Path have gone. + + 317. + They who feel fear, where fear there should be none, + Fearless, when they should fear, + Embracing doctrines false, down the Ill Path have gone. + + 318. + They who see sin, where sin there can be none, + Who see no harm in sin, + Embracing doctrines false, down the Ill Path have gone. + + 319. They who know sin as sin, and right as right, + Embracing doctrines true, + Those beings enter on the Path of True Delight. + + +[1] _Niraya_, the Evil Path, the downward course to destruction, +_duggati_, as opposed to _su-gati_ the happy way or state of heaven. + + + + +CHAPTER TWENTY THREE. + +THE ELEPHANT. + + + 320. + As an elephant in battle bears the arrows at him hurled, + I must bear men's bitter tongues, for very evil is the world. + + 321. + Tamed, they lead him into battle; tamed, the king his back ascends; + Tamed is he the best of beings, whom no bitter speech offends. + + 322. + Good are well-tamed mules, and good are Scindian steeds of lineage famed; + Good indeed the mighty tusker; best of all the man self-tamed. + + 323. + Yet such mounts can nought avail us, cannot be Nibbāna's guide; + We can only reach The Pathless[1] on the self-tamed self astride. + + 324. + With the must from temples streaming, mighty Dhanapālako[2] + Captive, tastes no food, but longeth to the Nāga-grove to go. + + 325. + Sluggish, gluttonous and sleepy, wallowing idly to and fro, + Like a huge and grain-fed hog, a fool again to birth must go. + + 326. + Once this mind roamed as it listed, as it pleaded a-wandering went. + As the holder of the _ankus_ checks the furious elephant, + Now with wisdom I'll restrain it, guide it wholly to my bent. + + 327. + Take delight in earnestness; watch thy thoughts and never tire; + Lift thee from the Path of Evil, like the tusker sunk in mire. + + 328. + Hast thou found a fellow-traveller, upright, firm, intelligent?[3] + Leaving all thy cares behind thee, gladly walk with him intent. + + 329. + Hast thou found no fellow-traveller, upright, firm, intelligent? + As a king deserts his borders, by the enemy pursued, + Like the tusker in the forest, go thy way in solitude. + + 330. + Better is the lonely life, for fools companions cannot be; + Live alone and do no evil, live alone with scanty needs, + Lonely, as the mighty tusker in the forest lonely feeds. + + 331. + Sweet are friends when need ariseth, sweet is joy whate'er it be; + Sweet the blessing of life's ending, sweet to be from sorrow free. + + 332. + Sweet it is to be a mother, sweet the lot of fatherhood, + Sweet the life of holy hermits, sweet the life of Brāhmans good. + + 333. + Sweet is growing old in goodness, sweet is faith established, + Sweet to gain the prize of wisdom when desire for sin is dead. + + +[1] _Nibbāna._ + +[2] A favourite beast of the king of Benares. The elephant, to the East, +typifies wisdom, strength and endurance. + +The Buddha is called _Mahā-nāga_, "mighty elephant"; The _nāga-grove_ is +_Nibbāna_. Those who wander in the jungle are those still bound by the +fetters of rebirth. + +[3] Cf. verse 61. + + + + +CHAPTER TWENTY FOUR. + +CRAVING. + + + 334. + Even as a creeper groweth, + Creatures that are indolent + Find their craving ever grow; + Like a monkey in the forest + Seeking fruit from bough to bough, + So they wander to and fro.[1] + + 335. + He who yields to sordid craving + That thro' all the world doth go, + Like the gadding vine that spreadeth, + That man's sorrows ever grow. + + 336. + He who quiets sordid craving, + Hard in this world to allay, + Like the dewdrop from the lotus, + All his sorrows fall away. + + 337. + Lo! to all of ye assembled + This the good advice I tell: + "Dig ye up the root of craving, + As men dig the scented grass. + Let not Death so oft assail ye, + Even as the rushing torrent + O'er the river reeds doth pass." + + 338. + If the root be still uninjured, + Trees cut down will spring again; + If the root of craving liveth, + Still there is rebirth of pain. + + 339. + When the six and thirty currents[2] + Bring one under pleasure's sway, + Thoughts, like waves, with passion surging. + Sweep him all confused away. + + 340. + Everywhere those streams are flowing; + Now the creeper of desire + Plants its roots and standeth fast; + Cut it ere it riseth higher, + Cut it with the axe of wisdom, + Root the creeper up at last. + + 341. + Restless, wanton is men's craving; + They who wander to and fro + In the restless search for pleasure + Birth and death must undergo. + + 342. + They who in the trap of craving, + Like a hare run to and fro, + By the fetters' bonds entangled, + Long must sorrow undergo. + + 343. + Beings, in the trap of craving + Like a hare run to and fro: + Mendicants who hope for freedom + Must their passions all forego. + + 344. + Whoso, free from human passions, + Junglewards to run is fain;[3] + Who, from lust emancipated, + To his lust runs back again; + Lo! the man infatuated + Plunges into bonds of pain. + + 345. + Not by ties of wood or iron + Nor of rope (the wise men say) + Are men held in bondage strong; + But for jewels, wives and children, + They who passionately crave, + They are held in bondage long. + + 346. + But the downward-dragging chain, + Yielding, hard to loose again-- + This is bondage real (they say): + Who this chain of craving breaks, + Free from lust, the world forsakes. + + 347. + They who yield to their desires + Down the stream of craving swim; + As we see the spider run + In the net himself hath spun. + Wise men cut the net and go + Free from craving, free from woe. + + 348. + Loose all behind, between, before;[4] + Cross thou unto the other shore;[5] + With thy mind on all sides free + Birth and death no more shalt see. + + 349. + He whose mind is tossed with doubt, + Seeing bliss in passion's surge, + Makes his craving grow the longer, + Rivets all his bonds the stronger. + + 350. + He who joys in calming doubt, + And the loathsome contemplates,[6] + Soon will Māra's bondage leave, + Every fetter soon will cleave. + + 351. + He who hath attained the goal, + Fearless, free from lust and sin, + Who hath plucked out every thorn,[7] + Nevermore will be reborn. + + 352. + Free from lust, to nothing clinging, + Who is skilful to interpret + All the wealth of sacred lore; + All the mass of letters knowing + (Whether after or before),[8] + This indeed is his last body, + He's a Master of The Wisdom, + Mighty Being, + He indeed is born no more. + + 353. + Conqueror of all am I! + Knowing all, from all conditions + Of existence I am free; + By the slaying of desire + I have ended craving's fire. + Who could then my teacher be? + I have now forsaken all, + I myself, by mine own knowledge. + Whom should I my teacher call?[9] + + 354. + To give The Norm all gifts transcends; + To taste The Norm is sweetest far; + No joy can with its joy compare; + Who raving slays all sorrow ends. + + 355. + Wealth harms the fool; not him who runs + To win the goal intent; + By lust of wealth the fool harms self + With harm for others meant. + + 356. + Weeds are the ruin of the fields; + This world by lust is spoiled; + Then great the fruit of gifts to those + By lust who are not soiled. + + 357. + Weeds are the ruin of the fields; + This world is spoiled by hate; + To those by hatred undefiled + The fruit of gifts is great. + + 358. + Weeds are the ruin of the fields; + Deluded are mankind; + Then great the fruit of gifts to those + Whom folly doth not blind. + + 359. + Weeds are the ruin of the fields; + Craving pollutes the world; + Then great the fruit of gifts to those + By craving not enthralled.[10] + + +[1] In the round of rebirth. + +[2] The six sense-organs and the six objects of sense (twelve) are +affected by three desires of each, generally taken as _Kāmatanhā_, +_Rūpatanhā_, _Arūpatanhā_, desire for existence in the world of desire, +in the worlds of form, in the worlds of the formless (abstract), thus +making thirty-six varieties. + +[3] The jungle of passion. + +[4] Past, present and future ties. + +[5] Cross the stream to _Nibbāna_. + +[6] One of the meditation exercises, to inspire loathing for the body +and its corrupt nature. + +[7] Cf. above v. 275. + +[8] _Nirutti-pada-kovido_: skilled in the true meaning of the language +(Pali) in which the Buddha taught. + +[9] This was the reply of the Buddha to an ascetic who, struck by the +Master's radiance after attaining _Nibbāna_, inquired who was His +teacher and what was the cause of His joy. + +[10] _Bhoga_, _rāga_, _dosa_, _moha_, _iccha_, riches, lust, hate, +delusion, craving, are five of the hindrances to the saintly life. + + + + +CHAPTER TWENTY-FIVE. + +THE MENDICANT. + + + 360-1 + Good is restraint of eye and ear, of nose and tongue, + Of body, speech and mind; restraint is good + In every way; the mendicant restrained + All sorrow casts away. + + 362. + In hand and foot and speech whoso is self restrained; + Whoso to ponder inwardly delights, + Who liveth lonely and is well-content, + Him men call mendicant. + + 363. + Whoso controls his lips, and words of wisdom speaks, + Is not puffed up, who can elucidate + The meaning and the essence of The Norm-- + Pleasant is he to hear. + + 364. + Who dwelleth in the Norm and in the Norm delights, + Who searcheth out and well remembers it-- + From the True Norm that steadfast mendicant + Will never fall away. + + 365. + Let him not think of little worth the alms he gains. + Nor jealous be of alms to others given; + For whoso envies other mendicants + Wins not tranquillity. + + 366. + Though small the part of charity that falls to him, + Whoso despiseth not the alms he gains, + If he live clean, not given to slothfulness, + E'en by the gods is praised.[1] + + 367. + Whoso hath neither part nor lot in Name and Form[2] + (Who saith not "this is I" or "this is mine") + And grieveth not for what existeth not, + A mendicant is called. + + 368. + Whoso in friendly wise with all mankind abides, + Firm in the teaching of the Awakened One; + Reaches the bliss where all conditions cease, + Reaches the State of Peace. + + 369. + O mendicants! bail out the water from this boat![3] + Swift will it go when from this burden freed. + Of passion and of hatred cut the root; + Then shalt thou reach The Peace. + + 370. + Cut off the five; desert the five; the five subdue! + That mendicant, who from the fetters five[4] + Hath freed himself at last, by men is called + "A crosser of the Stream". + + 371. + O mendicant! be meditative; let not sloth,[5] + Let not thy passions toss thee to and fro;[6] + Lest, swallowing the ball, thou burning cry, + "Ah! this is suffering!" + + 372. + Who hath no wisdom cannot ecstasy attain;[7] + Who knows not ecstasy, no wisdom gains; + Whoso both ecstasy and wisdom hath, + Unto The Peace is nigh. + + 373. + The mendicant, whose mind hath gained tranquillity, + When he hath entered on his empty cell,[8] + Hath joy beyond man's power to tell, for he + The Truth discerneth well. + + 374. + Soon as he grasps the rise and fall of elements,[9] + Such pleasure and delight thereby he wins + As falls to them that rightly know the state + Of immortality.[10] + + 375. + Let the wise mendicant in this world thus begin; + Guard thou thy senses; next, with mind content, + By discipline restrained, seek noble friends + Who zealous live and pure; + + 376. + And by the laws of friendship act, live perfectly, + And upright walk according to the Norm; + Then in the fullness of thy joy thou shalt + An end of suffering make. + + 377. + O mendicants! just as the snow-white _vassikâ_, + The jasmine, putting forth fresh blooms to-day, + Sheds down the withered blooms of yesterday, + So shed ye lust and hate. + + 378. + Tranquil in body, speech and mind, O mendicants, + Whoso in every way is well-restrained, + Who all this world's desires hath thrown aside + He is "the tranquil" called. + + 379. + Rouse thou the self by self, by self examine self; + Thus guarded by the self, and with thy mind + Intent and watchful, thus, O mendicant, + Thou shall live happily. + + 380. + Yea! Self is guard of self and refuge takes in self; + Just as a dealer trains a thoroughbred, + A noble steed, and breaks him to the rein, + So do thou self restrain. + + 381. + That mendicant, with utter joy and gladness filled, + Firm in the teaching of the Awakened One, + Reaches the bliss where all conditions cease, + Reaches the State of Peace. + + 382. + Lo ye! a mendicant, though young he be, that strives + To grasp the teaching of the Awakened One, + Lights up the world, as from a cloud released + The moon lights up the night. + + +[1] Cf. vv. 229-30. + +[2] _Nāma rūpa_, a traditional Vedic term for "mind and Matter," the +immortal and the perishable, borrowed by the Buddha to stand for the +mental and bodily compound in the individual, cf. _Buddhist Psychology_, +Mrs. C.A. Rhys-Davids, pp. 23-5. + +[3] The body with its needs and passions (water in the boat) hampers the +progress across the stream. + +[4] + +I. The first five fetters of _delusion of self_, _doubt_, _ceremonial +observance_, _lust_ and _ill-will_. + +II. The second five fetters of _desire for form_, _desire for the +formless_, _pride_, _vanity_ and _ignorance_. + +III. If the verb of the third clause, _vuttaribhāvaye_, be translated +"pay attention to," as is possible, the meaning will be, "develop the +five good qualities of _faith_, _zeal_, _concentration_, _meditation_, +_wisdom_." + +IV. This may refer to the second five fetters, by throwing off which one +becomes an Arahat. + + +[5] "Toss thee," reading _kāmagunā bhamiṁsu_ (for _kāmagune bhamassu_) +as Prof. Dines Andersen suggests (p. 192, _Glossary to Dhammapada._ Pt. +2). + +[6] Cf. v. 107. One of the tortures in the hells. + +[7] "ecstasy," _jhāna_. There are four stages of mystic meditation +leading to rebirth in the higher worlds. + +[8] "Empty cell," _suññāgāram_, may refer to the meditation in the "cave +of the heart," when all thought vibrations are stilled, cf. v. 37. + +[9] "The rise and fall," reading _udayavyayam_. cf. v. 113. + +[10] 'immortality': _viz._: 'the Ambrosial'. + + + + +CHAPTER TWENTY-SIX. + +THE BRAHMANA. + + + 383. + Cut off the stream,[1] O Brāhmana, right manfully; + Repel desires; when thou hast known the end + Of things conditioned, thou shalt be + A knower of the Uncreate.[2] + + 384. + When by the twofold law (restraint and ecstasy), + By virtue of the knowledge he hath gained, + The Brāhmana hath crossed the stream; + Then every fetter falls away. + + 385. + Whoso the stream hath crossed and from this shore hath passed,[3] + Free from all cares, unfettered; one to whom + This shore and that alike are naught; + Him I deem a Brāhmaṇa. + + 386. + Whoso dwells meditiative, passionless, + And free from all Taints, his course hath run, + Whoso hath won the highest Goal-- + Him I deem a Brāmaṇa. + + 387. + "One who is rid of evil" is a Brāmaṇa; + _Samaṇa_ is one who tranquil hath become; + "Gone forth from all impurity"; + The hermit is _pabbajjā_ called.[4] + + 388. + Let not a Brāhmaṇa assail a Brāhmaṇa; + Nor let him with the assailant angry be, + Woe to the striker; greater woe + To him that, stricken, strikes again. + + 390. + No little profit cometh to the Brāhmaṇa + Who hath his mind from pleasant things restrained; + Soon as the lust to harm is gone + All sorrowing is laid to rest. + + 391. + Whoso offendeth not in thought and word and deed, + In whom no evil from these three is seen; + Whoso is in these three controlled; + Him I deem a Brāhmaṇa. + + 392. + If there be one from whom thou canst obtain the Norm + Which He, the All-Awakened One, declared, + Revere him, as a Brāhmaṇa + The sacrificial fire reveres. + + 393. + Not matted hair, nor caste, nor noble birth can make + The Brāhmaṇa; but he that knows the truth + And knows the Norm, is blest indeed; + And him I deem a Brāhmaṇa. + + 394. + Of what avail to thee, O fool, is matted hair? + And what avails thy garment made of skins? + The outer part thou makest clean, + But all is ravening within.[5] + + 395. + Whoso wears rags from dustheaps picked, whoso is lean, + With veins o'erspread, who in the jungle dwells + And meditates in loneliness;[6] + Him I deem a Brāhmaṇa. + + 396. + One is not Brāhmaṇa because of race or birth; + "Hail-fellow" is such called, and riches hath.[7] + Possessing naught, free from desire + Is one I call a Brāhmaṇa. + + 397. + Whoso hath cut all fetters off and hath no fear + Of what may him befall; whoso from bonds + And all attachments is released; + Is one I call a Brāhmaṇa. + + 398. + Whoso hath cut the strap, the leathern thong, the ropes[8] + And all thereto pertaining, and the bar + Hath lifted; him, the Awakened one; + Him I deem a Brāhmaṇa. + + 399. + He who endures, tho' innocent of all offence, + Abuse and blows and e'en imprisonment + With patience strong, a host in strength; + Him I deem a Brāhmaṇa. + + 400. + Who hath no anger, who to all his vows is true, + Upright in life, from passion free, subdued, + No more on earth to be reborn; + Him I deem a Brāhmaṇa. + + 401. + Who like a dew-drop on a lotus-lily leaf, + Or seed of mustard on a needle's point, + Clings not to any worldly bliss; + Him I deem a Brāhmaṇa. + + 402. + Who knoweth even in this world his sorrow's end, + Who bath laid down the burden of desire, + Emancipated from his bonds; + Him I deem a Brāhmaṇa. + + 403. + Whoso is deep in wisdom and intelligence, + Who can with skill discern the right and wrong, + Who hath attained the highest goal; + Him I deem a Brāhmaṇa. + + 404. + Whoso with householders and wanderers alike + Small dealings hath, who lives the homeless life, + A mendicant of scanty needs; + Him I deem a Brāhmaṇa. + + 405. + Whoso withholds the rod of painful punishment + From living creatures, be they weak or strong, + Who neither strikes nor makes to strike, + Him I deem a Brāhmaṇa. + + 406. + Whoso forbearance hath to those that hinder him, + And to the angry showeth gentleness, + Among the greedy without greed; + Him I deem a Brāhmaṇa. + + 407. + From whom all anger, hate, hypocrisy and pride + Have fall'n away, as from a needle's point + A grain of mustard-seed falls off; + Him I deem a Brāhmaṇa. + + 408. + Gentle in ways and apt to teach his fellow-men, + Whoso will utter truth and naught but truth, + Whoso in speech offendeth not; + Him I deem a Brāhmaṇa. + + 409. + He that takes nothing in this world that is not given, + Whatever it may be, or great or small, + Or long or short or good or bad; + Him I deem a Brāhmaṇa. + + 410. + In whom is seen no more the longing of desire + For this world or beyond, who hath no lust, + Who hath no fetters any more; + Him I deem a Brāhmaṇa. + + 411. + In whom is seen no craving, who, because he knows, + Asks not in doubt the How or Why, for he + Hath reached Nibbāna's peace profound; + Him I deem a Brāhmaṇa. + + 412. + Whoso on earth hath passed beyond the opposites + Of good and evil, and is free from grief, + From passion and impurity; + Him I deem a Brāhmaṇa. + + 413. + Who, like the moon on high, is stainless, pure and calm, + Translucent and serene, who hath restrained + The rise of all delightful states; + Him I deem a Brāhmaṇa. + + 414. + Whoso hath trod the hard and muddy road of births, + Hath crossed delusion, reached the other shore, + Nor lusts, nor doubts, grasps not, is calm, + Him I deem a Brāhmaṇa. + + 415. + Who homeless wanders through this world, a mendicant, + Abandoning desires, who hath restrained + The rise of sensual delight; + Him I deem a Brāhmaṇa. + + 416. + Who homeless wanders through this world a mendicant, + Abandoning his lust; who hath restrained + The rise of craving and desire; + Him I deem a Brāhmaṇa. + + 417. + Whoso hath left behind all ties that bind on earth, + And e'en the heavenly world transcended hath; + Whoso from every tie is free; + Him I deem a Brāhmaṇa. + + 415. + Who joy and pain hath left, who from the heat of life + Is cooled, and hath no basis of rebirth, + Heroic conqueror of the worlds; + Him I deem a Brāhmaṇa. + + 419. + Who knows the rise and fall of things in birth and death, + Who is not of the world, who hath the path + Well trod, who hath become awake; + Him I deem a Brāhmaṇa. + + 420. + Whose passage[9] hence the gods themselves cannot discern, + Nor demi-gods nor men; a worthy one + In whom the passions are subdued; + Him I deem a Brāhmaṇa. + + 421. + To whom pertaineth naught of past or future things + Or of the present; one who owneth naught, + Who hath no wish for anything; + Him I deem a Brāhmaṇa. + + 422. + Dauntless,[10] pre-eminent, heroic mighty seer, + The conqueror, desireless one, made clean,[11] + Whose eyes have opened to the light,[12] + Him I deem a Brāhmaṇa. + + 423. + Who knows his former births, who sees both heaven and hell,[13] + Who now at last hath reached the end of births; + Perfect in knowledge he who hath done all things well, + That sage I call a Brāhmaṇa. + + +[1] Cf. v. 178. + +[2] _Akataññu_, "unconditioned," Nibbāṇa. + +[3] 'lit. one for whom there exists neither this shore (the stream being +not yet entered) nor that shore (Arahantship being yet unattained) nor +both shores (as he has now attained)'. + +[4] _Sāhita_, "removed," the supposed etymology of _Brāhmana_; as +_samitatta_, "quieted" is here supposed to be that of _samana_, ascetic +monk. _Pabbajjā_ is one who "goes forth," takes the robes, becomes +ordained a Buddhist mendicant monk. + +[5] Cf. the words of the Christ to the Pharisees: "Now do ye Pharisees +make clean the outside of the cup and the platter, but your inward part +is full of ravening and wickedness." The word used, _gahanam_, +'grasping,' may also mean 'jungle'. + +[6] These were the marks of the early and stricter ascetics; even to-day +the _bhikkhus_ of Ceylon have their robes made of pieces of cloth sewn +together, but these are not picked from the dust-heap. + +[7] "Hail-fellow," _bhovādi_, one who uses the disrespectful term of +_bho_, "I say! man". These Brahmins who did not accept the Buddha as +Master would address Him in this way, and of course they were often +wealthy men. + +[8] _The strap_ is said to be hate; _the thong_, desire; _the ropes_, +orthodoxy with its attendant narrowness; _the bar_, ignorance that shuts +the door of knowledge. + +[9] _Cuti_; _gati_; the "fall" from other worlds into this one, and the +'going' or passage or state of the next birth. + +[10] Like a bull. + +[11] _Nahātakam_, an allusion to the ceremonial bathing of the Brāhmaṇa +after finishing his course of studies. + +[12] The meaning of buddha. + +[13] One who knows earth, heaven and hell, and can range them at will, +is called _ñānatilōka_, "knower of the three worlds". Such a one is born +no more, as he has learned the lessons of these worlds. + + + + + + +End of Project Gutenberg's The Buddha's Path of Virtue, by Frank Lee Woodward + +*** END OF THIS PROJECT GUTENBERG EBOOK THE BUDDHA'S PATH OF VIRTUE *** + +***** This file should be named 35185-0.txt or 35185-0.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/3/5/1/8/35185/ + +Produced by Andrea Ball & Marc D'Hooghe at http://www.freeliterature.org + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Buddha's Path of Virtue + A Translation of the Dhammapada + +Author: Frank Lee Woodward + +Release Date: February 6, 2011 [EBook #35185] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK THE BUDDHA'S PATH OF VIRTUE *** + + + + +Produced by Andrea Ball & Marc D'Hooghe at http://www.freeliterature.org + + + + +THE BUDDHA'S PATH OF VIRTUE + +A TRANSLATION OF THE DHAMMAPADA + +BY + +F.L. WOODWARD, M.A. + + +WITH A FOREWORD BY + +SIR PONNAMBALAM ARUNACHALAM, M.A. (Cantab.) + + +THEOSOPHICAL PUBLISHING HOUSE + +MADRAS--LONDON + +1921 + + + + +TO H.S.O. + + + + +CONTENTS + + Foreword + + Translator's Preface + + I. The Pairs + II. Heedfulness + III. The Mind + IV. Flowers + V. Fools + VI. The Wise + VII. The Arahat--The Worthy + VIII. The Thousands + IX. Evil + X. Punishment + XI. Old Age + XII. The Self + XIII. The World + XIV. The Awakened One + XV. Happiness + XVI. Affections + XVII. Anger + XVIII. Impurity + XIX. The Just + XX. The Path + XXI. Divers Verses + XXII. The Evil Way + XXIII. The Elephant + XXIV. Craving + XXV. The Mendicant + XXVI. The Brahmana + + + +[Note on Pali transcription: [x.] is character with dot under - [.x] is +character with dot above - characters with macron get circumflex.] + + + + +FOREWORD + + +The Dhammapada, of which a metrical translation by Mr. Woodward is here +presented, is a precious Buddhist Scripture which deserves to be widely +known. The Theosophical Society is to be congratulated on securing so +competent and sympathetic a translator and on publishing it in a popular +form. + +The _Dhammapada_ is a part of the _Khuddaka Nikya_ of the Buddhistic +Canon and consists of about 420 stanzas in the _sloka_ metre. Every +fully ordained _bhikkhu_[1] is expected to know the book by heart, and +its verses are often on the lips of pious laymen. The beginner of +Buddhist studies can have no better introduction to Buddhism and must go +back to it again and again to enter into the spirit of Buddha and his +apostles. + +The Scriptures of the Buddhist Canon are known collectively as the +_Ti-pi[t.]aka_ (Sansk. _Tri-pi[t.]aka_), "the Three Baskets or +Treasuries". These divisions correspond to the two Testaments of the +Christian Bible and contain (excluding repetitions) more than twice as +much matter. They are known separately as the _Vinaya pi[t.]aka_, _Sutta +pi[t.]aka_ and _Abhidhamma pi[t.]aka_, the Basket of Discipline, the +Basket of Discourses and the Basket of Metaphysics. These scriptures are +regarded with the utmost veneration by Buddhists as containing the word +of Buddha (_Buddha-vacanam_), and are reputed to have been recited at +the first Council held, according to tradition, at Rjagaha immediately +after Buddha's death _circa_ 540 B.C. + +It seems more probable that they grew up gradually and did not receive +their final shape till about three centuries later, at the Council held +under the auspices of the Emperor Asoka at P[t.]aliputra _circa_ 247 +B.C. The account given of the First Council in the closing chapter of +the _Culla vagga_ seems to indicate that the Basket of Metaphysics was +then unknown or unrecognised, and that the scriptures were then a +_Dvi-pi[t.]aka_ (Two Baskets) rather than a _Ti-pi[t.]aka_ (Three +Baskets). + +If the _Culla vagga_ account is accepted, it would appear that at this +Council, expressly held by the Emperor for the consecrative settlement +of the holy texts, the five Nikyas or divisions which constitute the +second Basket formed the subject of discussion between the President +Kassappa and Buddha's favourite pupil nanda. The _Dhammapada_ is a book +of the fifth Nikya. The _Mahvansa_ (Ch. v, 68) carries it back a few +years earlier than the Council, to the time of the Emperor's conversion +to the Buddhist faith, for on that occasion his teacher, Nigrodha, is +said to have explained to him the _Appamda-vagga_, which is the second +chapter of the work. It was therefore known in the middle or early part +of the third century B.C. + +It seems to be an Anthology, prepared for the use of the faithful, of +verses believed to be the real words of Buddha, short improvisations in +which he expressed striking thoughts and embellished his preaching. +They were current among the early Buddhists, and have been culled from +the other scriptures as of high ethical and spiritual value. The +importance of the _Dhammapada_ for a critical study of Buddhism is thus +considerable. + +For a thorough understanding of the work and of the orthodox Buddhist +view of it, it should be studied with the valuable commentary of +Buddhaghosa. Buddhism owes a profound debt to this great man, and has +recognised it in the name by which he is known in the Buddhist world. +Says the _Mahvansa_ (Ch. xxxvii, 174): "Because he was as profound in +his eloquence (_ghosa_) as Buddha himself, they conferred on him the +appellation of _Buddha-ghosa_ (the Voice of Buddha), and throughout the +world he became as renowned as Buddha." He was an Indian Brahmana and a +great Vedic scholar and apostle. On his conversion to Buddhism he became +a not less ardent champion of the new Faith. He came to Ceylon from the +cradle of Buddhism, "the terrace of the great Bo-tree" in Buddha Gya, +in the beginning of the fifth century, _i.e._, nearly a thousand years +after Buddha's death. He came in search of the old commentaries on the +Tripi[t.]akas. The commentaries had been brought to Ceylon by the +Emperor Asoka's son, the apostle Mahinda, and by him translated into +Sinhalese. They continued to be orally transmitted until reduced to +writing, in the reign of the Ceylon king, Va[t.][t.]gamini (88-76 +B.C.), at a convocation of learned _bhikkhus_ at the cave-temple of Alu +Vihre in the Matale district. + +The original Pali version having perished in India, Buddhaghosa, during +his residence in the Mah-vihre at Anuradhapura, re-translated it from +Sinhalese to Pali. His version supplanted the Sinhalese (since lost) and +is now the only record remaining of the ancient tradition. He also wrote +elaborate commentaries (_A[t.][t.]ha kath_)[2] on almost every part of +the Tri-pi[t.]aka and composed the _Visuddhi magga_, an extensive and +systematic treatise on Buddhist doctrine, a veritable cyclopdia of +Buddhist theology. His writings are regarded as absolute authorities in +the interpretation of the Buddhist scriptures, and he is regarded as the +second founder of Buddhism in Ceylon. He is held in high reverence also +in Burma as the founder of Buddhism in that country (450 of the +Christian era), having taken the Buddhist scriptures there from Ceylon. + +Buddhaghosa's commentary on the _Dhammapada_ mentions the occasions on +which, and the audiences to whom, most of the verses were addressed by +Buddha when, as an itinerant preacher, he went with his followers +through the land--mid-Ganges valley and sub-Himalayan tract in the +modern provinces of Agra, Oude and Behar; his watchwords--not wealth, +fame or dominion, but peace, happiness, deliverance from the burden of +sorrow and death, and his message: "Open ye your ears, the deliverance +from death is found."[3] + +When he first attained enlightenment under the Bodhi-tree (at Buddha +Gya), a descendant of which still flourishes in Anuradhapura, the +oldest historical tree in the world, Buddha is said to have broken out +into a song of triumph which is included in the anthology of the +_Dhammapada_ (153-4) and has been spiritedly rendered by Mr. Woodward: + + Through many a round of birth and death I ran, + Nor found the builder that I sought. Life's stream + Is birth and death and birth with sorrow filled. + Now house-holder, thou'rt seen! no more shalt build! + Broken are all thy rafters, split thy beam! + All that made up this mortal self is gone; + Mind hath slain craving. I have crossed the stream! + +The way that he claimed to have discovered is known as the Middle Way +(_Majjhim Pa[t.]ipad_), equally removed from an ignoble life of +pleasure and a gloomy life of mortification, and consists in a +realisation of the Four Great Truths (_cattri ariya saccni_) of +suffering, its origin, its end and the path thereto. All existence, he +declares, is suffering, its origin is desire, its end is the extinction +of desire, to be attained by the Eightfold Path (_a[t.][t.]hangiko +maggo_) of right belief, right resolve, right speech, right act, right +occupation, right effort, right mindfulness, right concentration and +tranquillity.[4] The exposition and illustration of the Truths and the +Way fill numerous tomes of the Buddhist scriptures. + +It is these ideals of self-control, self-culture and heroic endeavour, +the graces of wisdom, purity and love, the eternal law of _Karma_, or +causality and moral retribution--under which every deed, good or bad, +comes back most to the doer and yields fruit, helping or marring his +progress--that are enshrined in the _Dhammapada_ in luminous, pithy +verse which lingers in the memory as a fountain of noble inspiration. +They are almost too ethereal for human nature's daily food, and it is +granted to few to realise in actual life these counsels of perfection +unaided. + +Buddha failed to make allowance for the weakness of humanity. His stoic +agnosticism and self-reliant courage ignored God, denied the soul, +repudiated worship and prayer and made man the master of his fate. This +line of thought was not new to India, however stamped with his own +personality. But human needs and aspirations have asserted themselves, +and Buddhism has been compelled to absorb elements of doctrine and +practice which he condemned. This has happened, especially, in the +countries where the doctrine of the Mahyna (the Great Vehicle) +prevails. + +In China, Amitbha (Boundless Light), of whom Gautama Buddha is held to +be an incarnation, and Kwanyin the Goddess of mercy, have laid great +hold on the affections of the Buddhist population. Kwanyin (Sansk. +_Kany_, the Virgin) is the gracious _Sakti_ (Cosmic Power) of the +Hindus, + + Mother of millions of world-clusters, + Yet Virgin by the Vedas called. + +In Japan, Amitbha is the Eternal one who is the Light, the Way, and the +Life, and took human form to open the door of salvation to all. Kwanyin +shares with him the sovereignty of Heaven. In Tibet are worshipped these +and other emanations of heavenly beings--Manju Sri, the personification +of wisdom, Avalokitesvara, "the Lord who looketh down" on the world +with mercy to help and protect, Vajrapna, and others, with a host of +minor deities. + +In Ceylon, which claims to belong to the purer faith, Buddhism is +interwoven with the worship of, the popular gods of the Hindus and with +animism and demonology. Under Mahynist influence Buddha has become a +God, greater than others, but worshipped less fervently, for (as Robert +Knox[5] found during his twenty years' residence in the island in the +seventeenth century) the popular mind looks to Buddha for the soul, to +the gods for the things of this world. His own doctrine remains a dream +of philosophers. + +Fifty years ago Buddhism was at one of the lowest ebbs in its history in +the Island. The arrival of Madame Blavatsky and Colonel Olcott, the +founders of the Theosophical Society, and their zealous propaganda, +materially helped the efforts of the saintly Sri Sumangala to stem the +tide, and there arose a renaissance which has had far-reaching effects. +Colonel Olcott by his speech and writings did much to remove the +prevailing ignorance and indifference, and recalled Buddhists to a sense +of the value of their Faith.[6] He laid the foundation of that +educational activity which has filled many parts of the Island with +Buddhist schools and colleges. + +Mr. Woodward is one of the noble band of Theosophists who have carried +on Colonel Olcott's mission in Ceylon, and is perhaps the greatest of +them all. Not being a Theosophist or Buddhist, I can speak of him more +freely. Self-sacrificing zeal and devotion are commonplace words to use +of him. They are often said of men, good and zealous in their way, who +have had the compensations of good incomes and creature comforts, +congenial friends and efficient fellow-workers. Mr. Woodward (or, to +call him by his Sanskrit name, _Vanapla_) was little favoured in these +respects. His was a life of ascetic simplicity and self-denial and +strenuous well-doing. An English gentleman of the best type, he combined +in a rare degree the culture of the West and Bast, combined also the +active spirit of the West with the mysticism of the East. He belongs to +the roll of the great apostles of Mahaynist Buddhism who carried its +message and its culture over the mountains and deserts of Asia to the +Pacific Ocean. The Mahinda College, Galle, of which he was the mainstay +for nearly twenty years, is a shining memorial of him. But who can +estimate the gracious influence of his personality? The memory of it +will be a cherished possession to his friends, young and old, and an +inspiration to them all, and their gratitude and good wishes follow him +unstintingly to his Tasmanian home. + + P. ARUNACHALAM + +_Ponklar, Colombo_ + October, 1921. + + +[1] Usually but erroneously translated "priest," ignoring a fundamental +difference between Buddhism and other religions. Buddhism recognises no +priesthood. By "priest" one understands a mediator between God and man, +a vehicle of divine grace, a person with delegated authority from God to +administer the sacraments of religion, to admit into the faith or eject +from it, to absolve from sin, etc. Such an institution can have no place +in Buddhism. _Bhikkhu_, (literally, a "beggar" and etymologically the +same word) is one of a brotherhood of men trying to live as Buddha +lived, to purify and discipline themselves, earnest pilgrims on the road +reaching unto deliverance (_Nirvna_). The layman demands from the +_bhikkhu_ no assistance in heavenly, no interference in worldly, +affairs, but only that he should live as becomes a follower of the great +Teacher. The nearest English equivalent of _bhikkhu is_ "mendicant +friar". + +[2] Sansk. _Artha Kath_. + +[3] _Mah-vagga_, i, 6-10 _seq._ The message continues: "I teach you, I +preach the Norm. If ye walk according to my teaching, ye shall be +partakers, in a short time, of that for which noble youths leave their +homes and go into homelessness, the highest end of religious effort: ye +shall even in the present life apprehend the Truth itself and see it +face to face." + +[4] (1) Samm di[t.][t.]hi, (2) Samm sankappo, (3) Samm vca, (4) +Samm kammanto, (5) Samm jvo, (6) Samm vymo, (7) Samm sati, (8) +Samm samdhi. + +[5] Shipwrecked off Trincomalee in 1660, he remained an unwilling but +favoured guest of King Raja Sinha II for twenty years. Escaping to +Europe, he wrote his excellent _Historical Relation of the Island of +Ceylon_, published 1681. + +[6] It was uphill work for Colonel Olcott, but his magnificent courage +and enthusiasm prevailed over every obstacle. I was then a Magistrate in +the Kalutara district of the Western Province, and remember that +well-known Buddhists, appearing as witnesses, would not acknowledge +their Faith and swore on the Bible rather than affirm. The Portuguese +and Dutch Governments had persecuted them, and the English Government, +though it did not persecute, continued for years many disabilities. + + + + +TRANSLATOR'S PREFACE + + +I made this translation of the _Dhammapada_, intending it to be a simple +memorial text-book for my pupils, at intervals some seven or eight years +ago, when reading the Pli as a lesson in religion with my senior class +in Ceylon. Its publication has been held up for several years owing to +various causes, and, having left Ceylon in 1919, I was unable owing to +distance to correct the proofs. My thanks are due to Mr. Fritz Kunz, +B.A., of Adyar, Madras, for seeing the book through the press. The +rather long list of alterations[1] is due to the fact that I saw no +proofs till the whole was printed off, and had meanwhile desired to +recast certain verses. The use of metre of course often prohibits the +exact translation of certain philosophical and technical terms, but I +have kept as close to the original as was possible. I have followed the +Pli text of Fausbll (1900), and have been much helped by Dr. Dines +Andersen's _Glossary of the Words of the Dhammapada_. The Pli Text +Society's edition of the text (by Sriyogo[d.]a Suma[.n]gala Thero) +appeared just after I had finished, and I have made several alterations +in accordance with the readings of that edition. + + F.L. WOODWARD + +_Chartley, West Tamar,_ + _Tasmania_ + 1921. + +[1] transcribers' note--all alterations of the list mentioned have been +duely incorporated in the text following, and the list itself has been +omitted in this e-book. + + + + +Glory to Him, the Blessed Saint, the All-Enlightened one. + + +The Buddha's Path of Virtue. + + + + +CHAPTER ONE. + +THE PAIRS. + + + 1. + All states arising have mind for their causing, + Mind for their master, of mind are the offspring. + He who with foul mind speaks or does action-- + Him pain pursues as the wheel dogs the ox-hoof. + + 2. + All states arising have mind for their causing, + Mind for their master, of mind are the offspring. + He who with pure mind speaks or does action-- + Him bliss pursues, to him clings like his shadow. + + 3. + "This man abused me: he beat me and conquered, + Conquered and plundered." Cherishing in such thoughts, + Never appeased is the hatred of such men. + + 4. + "This man abused me, he beat me and conquered, + Conquered and plundered." Not having such thoughts, + Quickly appeased is the hatred of such men. + + 5. + Never by hatred is hatred appeasd + Nay! but by kindness; that's the old-time Norm.[1] + + 6. + Others don't grasp this--"We men are mortals".[2] + Men who can grasp this soon end their quarrels. + + 7. + Looking for fair sights, unchecked in his senses, + In food uncontrolled, slack, inert, without vigour, + Death overwhelms him, as winds uproot weak trees. + + 8. + He who lives sense-restrained, heedless of fair sights, + Who in food keeps the mean, is trusty and sturdy, + Death cannot shake him: winds cannot move mountains. + + 9-10. + Without doffing his faults who would don the monk's yellow,[3] + Void of truth and of training, deserves not the monk's robe. + If he doff all his faults and be versed in the virtues, + In the training and truth firm, he merits the monk's robe. + + 11-12. + In the false seeing truth, and in truth seeing falsehood, + Men touch not the truth, but are fed on illusion. + But in truth seeing truth and falsehood in falsehood, + Men touch the truth ever, feeding on right thoughts. + + 13-14. + As the rain through the roof of a house that is ill-thatched, + Lust leaks through the mind not composed by the training: + As rain never leaks through the roof that is well-thatched, + So through the mind well-trained lust leaketh never. + + 15. + Here he grieves and grieves hereafter: doubly grieves the evil-doer, + Grieves and suffers anguish when he sees the foulness of his deeds. + + 16. + Happy here, he's happy after: doing good he's doubly glad: + Glad, exceeding happy, when he sees the pureness of his deeds. + + 17. + Here he suffers, suffers after: doubly suffer evil-doers: + Thoughts of ill-deeds torture, much more torture when they enter hell.[4] + + 18. + He rejoices here and after: doing good he's doubly glad: + Thoughts of good deeds comfort, much more comfort when they enter heaven. + + 19. + Though reciting many verses,[5] if they do not what they preach, + Sluggards, counting others' cattle, cannot share the Brotherhood. + + 20. + Practising the Norm he preaches, though he utter verses few, + Quit of anger, lust and folly, truly wise, with thoughts set free, + Caring nought for this or that world, he hath part in brotherhood. + + + [1] _Dhammo sanantano_ (Skt. _santna dharma_). _comm._ _pornako + dhammo_, the doctrine of the early tradition. + + [2] See "Psalms of the Brethren," p. 177, trans. Mrs. C.A. Rhys Davids. + + "People can really never understand That we are here but for a little + spell." + + 'Others' means all except the wise. ] + + [3] A play on words, _anikkasvo_ (one who has not removed the + _sava's_, taints of lust, anger, delusion) and _ksvam_, the yellow + robe. See note to v.21 re the use of the word 'monk' + + [4] 'hell': '_duggati[.m]_, 'the evil path or destiny', a purgatorial + state of rebirth. + + [5] Texts of the sacred books, learned by heart by the Brahmins. + + + + +CHAPTER TWO. + +HEEDFULNESS. + + + 21. + Heedfulness leads to the Deathless;[1] heedlessness leads unto Death! + Heedful men live on for ever; they who heed not are as dead. + + 22. + Knowing this full surely, wise men take delight in heedfulness; + Heedfully they range with joy the pastures[2] of the Worthy Ones. + + 23. + Meditative, persevering, ever with strong might endowed, + Wise men reach the Blissful Haven, reach Security Supreme.[3] + + 24. + Heedful men's good name increaseth, if they strive with mind subdued + Pure in deed, with thoughts well-guarded, well-controlled of lawful lives. + + 25. + Let the wise man, striving, heedful, well-controlled and temperate, + Make himself an island which the flood shall never sweep away. + + 26. + Heedlessness the foolish follow, men of small intelligence; + As the best of treasures wise men guard the prize of Heedfulness. + + 27. + Cleave not thou to Heedlessness, cleave not thou to Passion's snares; + Strenuous and meditative, wisdom winneth widespread bliss. + + 28. + Lo! the sage that drives away the cloud of sloth by Heedfulness, + Climbing up the heights of wisdom, sorrowless looks down upon + All the miserable beings, as a hillman on the plains.[4] + + 29. + Strenuous amid the heedless, 'mid the sleepers wide awake, + As a racer beats the weak jade, so the wise outstrips the fools. + + 30. + Maghav by Heedfulness attained the kingship of the gods;[5] + Heedfulness is praised for ever; Heedlessness is ever blamed. + + 31. + Monks[6] whom Heedfulness delighteth, seeing fear in Heedlessness, + As the fire blazeth onwards, burn their fetters great and small. + + 32. + Monks whom Heedfulness delighteth, seeing fear in Heedlessness, + Cannot fall into destruction; they are near Nibbna's shore. + + +[1] '_amata-pada[.m]_, 'the immortal lot', or simply 'the Ambrosial +(nibba[n.]a): the word 'immortality' in Buddhism does not imply 'a +deathless Ego'. + +[2] 'the sphere or range, _gocara_'. + +[3] _Nibbna_. + +[4] 'literally,' as one standing on a mountain looks down on those +standing on the level'. + +[5] _Maghav_, a name of Indra, the "sky-god," Jupiter. Human beings by +great _tapas_, will power exercised, can attain this office. + +[6] _"Monks"_ does not convey the real meaning of _bhikkhu_, a mendicant +ascetic wearer of the yellow robe. + + + + +CHAPTER THREE. + +THE MIND. + + + 33. + The fugitive, flickering mind, + Hard to guard and hard to bind, + The wise men train as they choose, + As a fletcher fashions a shaft to his use. + + 34. + Like a fish flung out on the bank; + Drawn from its watery home in a tank,[1] + Flutters this fugitive mind + To leave the realm of Mra behind.[2] + + 35. + Impalpable, hard to seize, + Eagerly rushing wherever it please, + Good is the taming of mind; + A mind well-tamed is a treasure to find. + + 36. + Invisible, subtle indeed, + Eagerly rushing its passions to feed, + Let the wise man guard this mind; + A guarded mind is a treasure to find. + + 37. + Wandering, dwelling apart, + Bodiless there in the cave of the heart,[3] + They who subdue this mind + Leave all the fetters of Mra behind. + + 38. + If he know not the Doctrine Pure, + If he waver in faith and be not sure, + If his mind be not strong-willed, + The cup of his wisdom is never fulfilled. + + 39. + If his mind be free from desire, + If his thought be free from anger's fire, + If evil and good he forsake, + There is no fear in the man that's awake. + + 40. + "Body's a vessel of clay; + Mind must be made like a fort," if he say, + Let him give battle to Mara, arrayed + In the weapons of wisdom, unafraid + Let him conquer and guard him and passionless stay. + + 41. + Soon, ah! soon on the earth + Will this body lie, a thing of no worth, + Neglected, void of the six + Workings of sense, a mere bundle of sticks. + + 42. + Whatever the ill that a foe + Doth a foe, whatever the grudge he may owe. + Greater by far will he find + The ill that is done by an ill-trained mind. + + 43. + Nay, not a father or mother + Could do so much; not a kinsman or other; + Greater by far will he find + The good that is done by a well-trained mind. + + +[1] _The tank_ is earthly existence. The watery home is the world of +desires. + +[2] _Mra_--death, the personification of evil, rules the six highest +desire-heaven-worlds: other great Gods are _Mahbrahma_ and _Sakka_ +(Indra). _Yama_ also, death, is the lord of the under-world. We may +compare the Greek Gods, Zeus, Poseidon, and Pluto, who divide the rule +of the manifested universe. + +[3] Cp. v. 374, _sugra_. + + + + +CHAPTER FOUR. + +FLOWERS. + + + 44. + Who shall discern this earth aright + And the Realm of Death and the World of Light? + Who shall choose out the Way + Of righteousness well displayed, + As a skilled hand chooseth a flower gay? + + 45. + The disciple[1] discerneth this earth aright + And the Realm of Death and the World of Light; + The disciple chooseth the Way + Of Righteousness well displayed, + As a skilled hand chooseth a flower gay. + + 46. + Seeing this body as like unto foam, + Illusive, by insight of wisdom alone, + Scattering Death's flower-tipp'd shafts, + He shall pass to a realm where Death is unknown. + + 47. + Culling life's blossoms here and there, + With his mind entangled by pleasures' delay, + Death comes and carries him off, + As a flood sweeps a slumbering village away. + + 48. + Culling life's blossoms here and there, + With his mind entangled by pleasures' delay, + Insatiate in desire, + Death makes him his bondsman and takes him away. + + 49. + As a bee on the wing flits from flower to flower, + Not harming the scent or the blossom's hue, + And is gone taking only the taste, + Let the sage his way through the village pursue. + + 50. + Not with other men's faults and other men's failings, + Nor the things they have done, nor the things left undone, + Should the wise man be concerned; + Let him look to his own things done and undone. + + 51. + Fair is the flow'r with its hue and its colour; + But if it lack odour its beauty is hollow. + So fair are the words well-spoken, + But how empty the words which deeds do not follow. + + 52. + Fair is the flow'r with its hue and its colour; + But if it have odour its beauty's not hollow; + So fair are the words well-spoken; + Well-spoken indeed are the words which deeds follow. + + 53. + As one from a heap of gathered flowers + Makes many a garland, many a crown; + So by a mortal being + Many a seed of good may be sown. + + 54. + The odour of flowers cannot prevail + 'Gainst the wind, nor of sandal and _tagara_[2] fair; + 'Gainst the wind goes the odour of saints; + The odour of saints goeth everywhere. + + 55. + Sweet is the sandal and sweet is the _tagara_, + And sweet of the lily the odour faint; + But of all sweet-savoured things + Sweetest by far is the scent of the saint. + + 56. + How small a thing is the odour of wood + Of the sandal or jasmine! How poor is their scent! + Yet the odour of saints prevails + E'en 'mongst the gods, most excellent. + + 57. + Men who live righteously, men who live heedfully, + Perfect in wisdom, rebirth have transcended: + Though he search for the prints of their feet, + Death cannot find them:[3] their journey is ended. + + 58-9. + On a heap of dung by the high road hurled, + As a lily may bloom and grow, + Delighting the mind with its fragrance pure: + So, lit by the wisdom of those who know, + 'mid those who on the dung-hill grow[4] + A disciple shines out in the darkened world. + + +[1] "Disciple," _sekho_, one who has entered the Path, but has not +become Arahat, who is _asekho_, Master. + +[2] _Tagara_, an aromatic shrub. + +[3] An Arahat at death leaves no _skandhas_ or basis for another birth. +Death, _Mra_, is pictured as hunting for a man's "rebirth +consciousness". Cf. _The Book of the Kindred Sayings_ p. 152 (Pali Text +Translation Series). + +[4] cf. Shakespeare, Henry V, I,1, 60. + +'The strawberry grows underneath the nettle, And wholesome berries +thrive and ripen best, Neighbour'd by fruit of baser quality'. + + + + + +CHAPTER FIVE. + +FOOLS. + + + 60. + Long is the night to him that is waking, + Long is a league to the traveller worn, + Long is the coil of births + For fools that know not the truth of the Norm. + + 61. + If one find not a comrade to join him in travel. + Either like unto self or better than self, + It is safer to push on alone; + What fellowship can there be with a fool? + + 62. + "I am father of sons! I am owner of wealth!" + Thinks the fool in his folly and thereat is troubled. + He himself is not owner of self; + Much less is he owner of sons and of wealth. + + 63. + Wise indeed is he that knoweth his folly; + Fool indeed is the fool that thinks himself wise. + + 64. + Tho' a fool in his folly sit all his life long + By the side of a wise man, he never gets wiser, + For he knows not the Norm and its worth, + As the spoon never knoweth the taste of the broth. + + 65. + But a wise man that sits by the wise but a minute, + Quickly learns of the Norm and its worth, + As the tongue quickly savours the taste of the broth. + + 66. + Fools fare up and down with themselves for their foe, + And work evil deeds whose fruit will be bitter; + + 67. + Ill-done is the deed that brings sorrow in doing, + Whose fruit they will meet with tears and annoy; + + 68. + Well done is the deed that brings pleasure in doing, + Whose fruit they will welcome with gladness and joy. + + 69. + "O! how sweet!" thinks the fool, ere his wicked deed ripens. + When his wicked deed ripens he knows what is sorrow. + + 70. + Tho' month after month with the blade of a sword-grass[1] + The fool eats his rice grain by grain, + Not one fourth of a quarter of good doth he gain + Such as those who are stablished in Dhamma obtain. + + 71. + Now an ill deed, like milk, doth not change into curds, + But it burneth the fool--a live coal 'neath the ashes. + + 72. + Since his knowledge is born to a fool all in vain, + His good luck is lost to him wholly; + On his own head it falls; he is crushed by his folly. + + 73-4. + If a fool long for credit that is not his due, + Chief seats in the monks' hall,[2] respect from the Order, + And worship from laymen desiring; + "Let the monks and the laymen my deeds hold in honour + And in all things obey me, whate'er I may will--" + If such be the thoughts of the fool, + His pride and his longing increase in him still. + + 75. + "Success here is one thing, Nibbna another:" + When a monk, the Buddha's disciple, is sure + Of this truth, he delights not in honour, eschews + The ways of the world and lives a recluse. + + +[1] An ascetic way of eating, supposed to be meritorious. + +[2] Cf. N.T. "chief seats in the synagogue." + + + + +CHAPTER SIX. + +THE WISE. + + + 76. + If thou see a man of wisdom, + Like a guide to treasure-trove, + Pointing out thy faults and failings, + Follow him; such company + Brings prosperity, not woe. + + 77. + He who gives advice and teaching, + And restrains thy feet from wrong, + By the righteous is beloved, + But the wicked love him not. + + 78. + Have no fellowship with evil; + Make no friends among the vile; + Make the virtuous thy companions; + Follow thou the Perfect Men. + + 79. + They who drink the Good Norm's nectar + Live in bliss with tranquil mind; + In the Norm by saints expounded + Wise men ever take delight. + + 80. + Irrigators guide the waters, + Fletchers straighten out the shaft, + Carpenters unwarp the timber, + But the wise subdue themselves. + + 81. + As the solid rock for ever + Rests unshaken by the wind, + Wise men rest unwavering, + Troubled not by praise or blame. + + 82. + As a deep clear pool of water + Lies unruffled by the wind, + To the Good Norm listening + Wise men reach tranquillity. + + 83. + When the good men go about, + Sensual babble is not theirs; + They, when touched by pain or pleasure, + Show a calm untroubled face. + + 84. + Not for self and not for others + Do they long for sons or wealth, + Not for rule, nor by injustice + Self-advancement to attain; + Righteous, wise and just are they. + + 85. + Few are they among us mortals + Who have reached the further shore + Over yonder. But we others + On this side fare up and down. + + 86. + They who hold fast to the teaching + Of the Norm expounded well + They shall reach the shore and pass + The realm of Death so hard to cross. + + 87-8. + Giving up the state of darkness, + Let the wise embrace the pure; + Giving up home for the homeless + Loneliness, where joys are rare, + Let him long for bliss unbounded + Casting all desire aside, + Owning naught, and, firm in wisdom, + Cleanse his heart from passion's stain. + + 89. + They whose mind is rightly tempered + In the Wisdom's seven ways,[1] + Who have left desire behind them, + Void of clinging, they rejoicing + Passionless and all-resplendent, + Even in this world are freed.[2] + + +[1] The seven limbs of the Bodhi are:--_Sati_, concentration; +_Dhammavicaya_, examination of mental processes or of nature; _Viriya_, +energy; _Pti_, zest; _Passaddhi_, calmness; _Samdhi_, mental balance; +_U[.p]ekh_, equanimity. + +[2] _Parinibbut_, let free from rebirth by having attained the state of +_Nibbna_, "gone out." + + + + +CHAPTER SEVEN. + +THE ARAHAT--THE WORTHY. + + + 90. + He for whom life's journey's over, free from sorrow, free from pain + Who has all the knots unfastened, suffering knows not again. + + 91. + Household life for them no joys hath; striving and intent in mind + As the swan deserts the marshes, every home they leave behind. + + 92. + They who gather up no treasure, feeding on the food that's known,[1] + They who range in mind the Void, the unconditioned formless Space, + As the bird's path in the ether, so their ways are hard to trace. + + 93. + They whose taints are all evanished, independent of support, + They who range in mind the Void, the unconditioned, formless Space, + As the bird's path in the ether, so their tracks are hard to trace. + + 94. + He whose senses now are tranquil, like a horse by trainer tamed + (Pride struck off, the taints[2] evanished), to the very gods is famed.[3] + + 95. + Like the solid ground unshaken, like the threshold of a door, + Like a pool by mud unsullied, such a saint is born no more. + + 96. + Calm the mind of such a being, calm his thoughts and words and deeds, + Set free by the perfect knowledge, liberated from life's needs. + + 97. + Self-dependent, self-sufficing, knower of the Uncreate[4] + Who hath loosed the bonds of action, from the chain of births set free, + All desires are fallen from him, noblest of all beings he. + + 98. + In the village or the forest, on the water or the ground, + Where the worthy ones are dwelling, there the earth's delights are found. + + 99. + Ah! delightful are the forests! where the worldling finds no joy, + There the passionless find pleasure, whom the senses do not cloy. + + +[1] literally, 'whose food is thoroughly understood' (as to its +properties, qualities and purpose). + +[2] The taints, _sava's_, are three:--_kama_, desire; _bhava_, love of +life; _avijj_, ignorance. A fourth, _ditthi_, the holding of heretical +views, is sometimes added. The gods are supposed to be still bound by +these, and to envy the emancipated man. + +[3] 'famed', literally 'by the gods is envied'. + +[4] _Akatau_, knowing the Unborn, the Eternal, the state of +'_Nibb[n.]a_', as in v.3 83:, but possibly here the context requires +'ungrateful', _i.e._, not bound by ties of gratitude to anybody. + + + + +CHAPTER EIGHT. + +THE THOUSANDS. + + + 100. + Tho' one's speech be a thousand words, + Vain words all strung together, + Better a single phrase + Which calms the one that hears. + + 101. + Tho' a song have a thousand words, + Vain words all strung together, + Better a single verse + Which calms the one that hears. + + 102. + Tho' one utter a hundred songs, + Vain words all strung together, + Better one verse of the Norm + Which brings peace to the hearer. + + 103. + Tho' one conquer a thousand times + A thousand men in battle, + Who conquers self alone + Is the best of conquerors. + + 104. + Tis better to conquer self + Than all this multitude; + If one be self-subdued + And ever self-controlled, + + 105. + Not the gods or demi-gods[1] + Nor the Lord of the world below[2] + Nor the God Supreme[3] have power + To undo his victory. + + 106. + Tho' one for a hundred years + Month after month should pray + With a thousand offerings, + Yet if for a moment's space + He worship the feet of one + Whose self is self-subdued, + His worship is better far + Than his age-long offerings. + + 107. + Tho' a hundred years in the woods + One tend the sacred fire,[4] + Yet if for a moment's space + He worship the feet of one + Whose self is self-subdued; + Such worship is better far + Than his age-long offerings + + 108. + Not all the sacrifice + That is offered in all the world + For a year, with a view to gain, + Is worth a single quarter + Of the worship that is paid + To the upright holy man. + + 109. + Whoso hath reverence + For those advanced in years, + Four blessings thrive for him, + Life, beauty, bliss and strength. + + 110. + Tho' one live a hundred years, + Immoral, uncontrolled, + 'Tis better to live for a day, + Moral and well controlled. + + 111. + Tho' one live a hundred years + Foolish and uncontrolled, + 'Tis better to live for a day + Wisely and well controlled. + + 112. + Tho' one live a hundred years + Listless and lacking zeal, + 'Tis better to live for a day + While striving manfully. + + 113. + Tho' one live a hundred years + Blind to the rise and fall,[5] + 'Tis better to live for a day + Seeing the rise and fall. + + 114. + Tho' one live a hundred years + And see not the Deathless State,[6] + 'Tis better to live for a day + And see the Deathless State. + + 115. + Tho' one live a hundred years + And see not the Norm Supreme, + 'Tis better to live for a day + And see the Norm Supreme. + + +[1] _Gandhabbo_, Skt. _gandharva_, those who preside over music and +attend on the Four Great Kings. + +[2] _Mra_, the Pluto of the Greeks, or Death-Lord. + +[3] _Brahm_, the Supreme Personal God or Zeus of Buddhism. + +[4] _Aggihutam_, Skt. _agnihotra_. + +[5] _Udaya-vyaya[.m]_, the law of _anicca_, impermanence. + +[6] _Amatapada[.m]_, "the eternal lot," _Nibb[n.]a_: see n. to v. 21. + + + + +CHAPTER NINE. + +EVIL. + + + 116. + Haste to do good; thy thoughts from ill restrain; + Sloth in good deeds makes one for evil fain. + + 117. + If thou do ill, cease, and thy sin forgo; + Take not delight therein; ill deeds bring woe. + + 118. + If thou do good, thy life in good employ; + Take thou delight therein; good deeds bring joy. + + 119. + Sinners see bliss while their ill deeds are green; + When the sin ripens, sorrow then is seen. + + 120. + Good men see ill while their good deeds are green; + When the good ripens, happiness is seen. + + 121. + Think not of ill: "It cannot be my fate"; + As drop by drop the water fills the pot, + So slowly good men good accumulate. + + 122. + Think not of good: "It cannot be my fate"; + As drop by drop the water fills the pot, + So slowly bad men woes accumulate. + + 123. + Just as the lord of some rich caravan, + Whose guard is scanty, fears the highwayman; + As one who loves his life must poison shun, + Be wise and guard 'gainst evil deeds begun. + + 124. + Thou mayest poison handle if thy palm + Contain no wound; whole skin no poison fears; + There is no ill for him that doth no harm. + + 125. + Who on a harmless creature worketh pain, + In whom no fault, in whom no ill is found, + Upon that fool his evil deeds rebound + As fine dust cast i' the wind falls back again. + + 126. + Some men by birth a life on earth attain; + The wicked go to hell, the good to heaven; + But holy saints are never born again. + + 127. + Not in the air nor middle of the sea, + Nor entering a mountain cave to hide, + Nor anywhere on earth can'st thou abide + Where from thy ill deeds thou can'st set thee free. + + 128. + Not in the air nor middle of the sea, + Nor entering a mountain cave to hide, + Nor anywhere on earth can'st thou abide + Where death shall not pursue and conquer thee. + + + + +CHAPTER TEN. + +PUNISHMENT. + + + 129. + All beings fear the rod, all fear to die; + Regard them as thyself; strike not nor slay. + + 130. + All beings fear the rod; all love their life; + Regard them as thyself; strike not nor slay. + + 131. + Whoso treats pleasure-loving creatures ill, + When he seeks bliss for self he shall not find it. + + 132. + Whoso treats pleasure-loving creatures well, + When he seeks happiness for self shall find it. + + 133. + Use not harsh speech; when harshly spoken to + Men may retort; painful are quarrellings, + And punishment may follow thy harsh words. + + 134. + If thou can'st keep thy tongue from wagging oft, + Silent as some cracked gong, thou hast thereby + Nibbna won; no brawling is in thee. + + 135. + As with a stick the herdsman drives his kine, + So death and age compel the lives of men. + + 136. + The fool in doing ill knows not his folly; + His own deeds, like a fire, the fool consume. + + 137. + He who offends the harmless innocent + Soon reaches one of these ten states of woe; + + 138. + Sharp pain, disease, or bodily decay, + Grievous disaster, or a mind distraught; + + 139. + Oppression by the king, or calumny, + Loss of relations, loss of all his wealth, + + 140. + His house burned by a thunderbolt or fire; + At death, poor fool, he finds rebirth in hell. + + 141. + Not nakedness, nor matted hair nor filth, + Not fasting long, nor lying on the ground, + Not dust and dirt, nor squatting on the heels. + Can cleanse the mortal that is full of doubt. + + 142. + But one that lives a calm and tranquil life, + Though gaily decked, if tamed, restrained, he live + Walking the holy path in righteousness, + Laying aside all harm to living things, + True mendicant, ascetic, Brhmin he! + + 143. + Who in this world is so restrained by shame + That, like a thoroughbred flicked by the whip. + He can think lightly of the lash of blame? + + 144. + By faith and virtue, energy, and mind + In perfect balance, searching of the Norm, + Perfect in knowledge and good practices, + Perfect in concentration of your thoughts, + Ye shall strike off this multitude of woes. + + 145. + As cultivators guide the water-course, + As fletchers straighten out the arrow-shaft, + As carpenters warp timber to their needs, + So righteous men subdue and train themselves. + + + + +CHAPTER ELEVEN. + +OLD AGE. + + + 146. + Laugh ye, rejoice ye, when this world is burning? + O wrapped in darkness, will ye not seek light? + + 147. + Behold this body decked, a mass of sores, + Sickly and swayed by multitudinous thoughts. + Impermanent, unstable, uncomposed! + + 148. + Poor worn-out carcase, home of sicknesses, + Fragile, corrupting mass, mere life in death! + + 149. + What joy to look upon these bleached bones, + Like useless gourds in autumn thrown aside!-- + + 150. + A township built of bones and plastered o'er + With flesh and blood, the home and dwelling-place + Of age and death, pride and hypocrisy! + + 151. + Just as a royal chariot gaily decked + Falls to decay, so grows this body old; + But Truth and Norm old age cannot assail, + The holy ones indeed know no decay. + + 152. + Just like an ox, the witless man grows old; + His flesh grows, but his wits do not increase. + + 153-4. + Thro' many a round of birth and death I ran, + Nor found the builder that I sought. Life's stream + Is birth and death and birth, with sorrow filled. + Now, housebuilder, thou'rt seen! No more shalt build! + Broken are all thy rafters, split thy beam! + All that made up this mortal self is gone; + Mind hath slain craving; I have crossed the stream![1] + + 155. + They who in youth have never trod the way + Of righteousness, nor garnered wisdom's store. + Like herons in a fishless pool decay. + + 156. + They who in youth have never trod the way + Of righteousness, nor garnered wisdom's store. + Like broken bows, lie weeping their lost day. + + +[1] The triumphant words of the Buddha, when at last He attained +enlightenment, Nibbna, beneath the Bo-tree. + + + + +CHAPTER TWELVE. + +The Self. + + + 157. + Hast thou regard for self? Then keep thyself well guarded. + Be wise and keep good watch for one of the three watches.[1] + + 158. + First ground thyself in fitness; next, another teach. + Thus shalt thou wisdom gain and suffer no reproach. + + 159. + First carry out thyself whate'er thou teachest others. + Self-tamed, thou'lt tame another; but self is hard to tame. + + 160. + Self is the lord of self; who else could be the lord? + By taming self one gains a lord most hard to gain. + + 161. + The evil done by self, self-born and self-begotten, + Crushes the senseless fool, as a bolt the jar of stone.[2] + + 162. + He who is choked by sins, as a creeper chokes a tree, + Doth to himself what e'en his foes would have him do. + + 163. + Easy is ill to do and harmful to oneself; + But what is good and wholesome, that is hard to do. + + 164. + Whose rejects the words of noble righteous saints + On his own head brings ruin by his perversity, + As bamboo trees put forth their fruit and die away. + + 165. + By self is evil done; by self is one defiled; + Ill deeds not done by self to self bring purity; + Each for himself is pure; each for himself impure; + Thou can'st not cleanse another man's impurity. + + 166. + Mind thy affairs, not others', however great they be;[3] + Right knowledge of one's own brings more prosperity. + + +[1] The night is divided into three watches of three hours each. Some +regard this passage as referring to childhood, youth and age. + +[2] This may be translated, "as a diamond crushes the stony gem". + +[3] Cf. _Bhagavad Gt_: "Better one's own _dharma_, however +ill-performed, than others' _dharma_, well-performed tho' it be." + + + + +CHAPTER THIRTEEN. + +THE WORLD. + + + 167. + Follow not the way unworthy; + Live not thou in slothfulness; + Let not doctrines false allure thee; + Turn thy thoughts from worldliness. + + 168-9. + Stand! Arise! Throw sloth away; + Follow the path of righteousness; + Happy he who walks aright, + Here and in the world to come. + + 170. + As a bubble on the water, + As a phantom of the sands, + Him who thus the world despiseth, + Death the king[1] cannot behold. + + 171. + Lo! this world in all its splendour, + Like a royal car adorned, + Wherein many a fool is seated,[2] + Hath no power to bind the wise. + + 172. + He who formerly was slothful, + But is slothful now no more, + Lighteth up the world with splendour, + As the moon from clouds released. + + 173. + He who, having once done evil, + Covers up his ill with good, + Lighteth up the world with splendour, + As the moon from clouds released. + + 174. + All this world is wrapped in darkness; + Few be they that are not blind; + Like the birds that 'scape the fowler, + Few be they that go to heaven. + + 175. + Lo! the swans fly on the sun's path,[3] + Fly by magic through the air; + Wise men from the world departing + Conquer Death and all his hosts. + + 176. + He who by false words transgressing + Breaks one tittle of the Norm;[4] + He who future life renounceth + Every wicked deed will do. + + 177. + Those who covet reach not heaven; + Fools care not for charity; + He who charity approveth + Reacheth heavenly joy thereby. + + 178. + Rule on earth and joy in heaven, + Sovreignty of all the worlds-- + These are all by him transcended + Who hath entered on the stream.[5] + + +[1] _Maccurja._ + +[2] Reading _nisdanti_ for _visdanti_ ("are immersed"). + +[3] _Hams adicca-pathe yanti._ In Hinduism the _paramahamsa_, "the +swan," is the mystic name for the liberated being (Cf. _Bhagavad Gt_) +who goes to the sun (_ditya_ Skt.), and is reborn no more; also in +_Chndogya Upanishad_, VIII, 7-5, we read: "When mind ceases to act, he +attains the sun. That is the way to the region above. It is open to the +learned, but closed to the ignorant." Those who are reborn are said to +go on the path of the moon. In Buddhism, the _Arahants_, Saints, have +the power (_iddhi_) of flying through the air even physically, by +self-levitation. Cf. V. 91. + +[4] Cf. N.T.: "For whosoever shall keep the whole Norm, and yet offend +in one point, he is guilty of all." + +[5] One who has "entered on the stream" is an Initiate, _Solpanno_, and +is saved, _i.e._, after seven more births, he reaches the state of +_Arahat_ and _Nibbna_ and is free from birth. + + + + +CHAPTER FOURTEEN. + +THE AWAKENED ONE. + + + 179. + The Awakened One, unconquered Conqueror, + Whose conquest naught in this world can undo. + Who ranges o'er His boundless sphere untraced. + By what tracks can ye lead Him to rebirth?[1] + + 180. + Free from the snares of passion's outspread net, + The Awakened One, whom longing cannot draw, + Who ranges o'er His boundless sphere untraced. + By what tracks can ye lead Him to rebirth? + + 181. + Those sages who, to meditation given, + Delight in freedom's bliss, with mind controlled, + Gods envy Them, Those All-Awakened Ones.[2] + + 182. + To gain a birth as man is hard indeed; + 'Tis hard to get one's living in the world; + Hard is the hearing of the doctrine true;[3] + Hardest to be an All-Awakened One. + + 183. + "Refrain thyself from every evil deed; + Stablish thyself in good; cleanse thine own thoughts"-- + This is the message of the Awakened Ones. + + 184. + Long-sufferance is the best austerity; + Nibbna, say the Awakened Ones, is best. + + 185. + "Revile not, harm not, live by rule restrained; + Of food take little; sleep and sit alone; + In meditation keep thy thoughts controlled"-- + This is the message of the Awakened Ones. + + 186. + "Lust is not sated, tho' it rain gold coins; + Brief is the pleasure, great the pains of lust"-- + Whoso saith this and knows it, he is wise. + + 187. + He finds no pleasure e'en in heaven's delights; + He finds his joy in slaying all desire, + That follower of the All-Awakened Ones. + + 188. + To many a refuge frightened mortals flee, + Mountains and forests, groves and sacred trees; + + 189. + These are no refuge safe, no sure retreat, + By these we are not from all woe released. + + 190. + He who takes refuge in the Awakened One, + The Doctrine and the Brotherhood, beholds + By right insight the Fourfold Noble Truths, + + 191. + Sorrow and sorrow's cause and sorrow's ceasing, + The Noble Eightfold Path that leads thereto-- + + 192. + This is the refuge safe, the sure retreat; + This only from our woes can us release. + + 193. + Hard is that one of noble birth to find; + Not born in every land is He; the race + Wherein that Sage is born is prosperous.[4] + + 194. + Blest is the rising of the Awakened Ones; + Blest is Their teaching of the Doctrine True; + Blest is the union of the Brotherhood; + And blest to dwell together in unity. + + 195. + The Awakened Ones and they that follow Them, + Worthy to be adored, have conquered all + The hosts of evil, crossed the flood of sorrow. + + 196. + Whoso shall worship Them, the worthy Ones, + In whom desires are quenched and fear allayed, + None can declare the merits of that man. + + +[1] _Padam_, "track, footstep," may here refer to the _khandhs_, basis, +or occasions of rebirth, destroyed by Arahants, cf. vv. 92-3. + +[2] These verses may refer to any man who is "awakened," who has found +"_Nibbna_." + +[3] This might mean, "it is hard to get a hearing of it". + +[4] All _Buddha's_ must be born in India, the sacred land. + + + + +CHAPTER FIFTEEN. + +Happiness[1]. + + + 197. + O happily we live + Angerless amid the angry! + O happily we spend our days + Amid the angry angerless! + + 198. + O happily we live + In health amid the sickly ones! + O happily we spend our days + Amid the sickly ones in health! + + 199. + O happily we live + Free from greed amid the greedy! + O happily we spend our days + Amid the greedy free from greed! + + 200. + O happily we live + Who have not anything at all! + Like ever-radiant gods above, + Our food immortal joys shall be. + + 201. + Hate follows victory; + Conquered ones sit sorrowing. + But the calm live blissfully, + Renouncing conquest and defeat. + + 202. + There is no fire like lust; + No sin brings such ill-luck[3] as hate; + No pains so great as body's pains; + No bliss is like the perfect Calm.[4] + + 203. + Hunger's the greatest plague, + Embodied life the greatest woe; + Whoso knows this in truth, can say: + "Nibbna is the Bliss Supreme." + + 204. + Health is the greatest gain; + Contentment is the greatest wealth; + Best kinsman is the trusty friend; + Nibbna is the Bliss Supreme. + + 205. + Who tastes the savour sweet + Of solitude, who drinks of calm, + Is free from terror, free from sin, + Draining the nectar of the Norm. + + 206. + 'Tis good to see the saints; + To dwell with them is blessedness; + If he should never fools behold, + A man could dwell in happiness. + + 207. + The company of fools + Ne'er fails to bring distress. + To live with fools brings suffering, + As living with an enemy, + But wise men's company brings bliss, + As being with dear relatives. + + 208. + If one be good and wise, + Well-versed in lore profound, + Long-suffering, dutiful, a saint, + Righteous and wise; if such there be, + Follow his footsteps, as the moon + Follows the path of the stars. + + +[1] This chapter applies especially to those who have retired from the +world. + +[3] Ill-luck, _kali_, the unlucky throw in playing dice. + +[4] _Nibbna._ + + + + +CHAPTER SIXTEEN. + +AFFECTIONS. + + + 209. + He who applies his mind unworthily, + Neglecting discipline, + Forsakes the goal and clings to things beloved, + Then envies those to meditation given. + + 210. + Join not thyself to things beloved or loathed. + To lack dear company, + To be with those we loathe, brings misery. + + 211. + Seek not for love; things loved when lost bring woe; + Both are impermanent. + They have no bonds who dwell indifferent. + + 212. + Sorrow and fear are born of things beloved. + From things beloved set free, + How canst thou sorrow? fearful how canst be? + + 213. + From things held dear, sorrow and fear are born. + Set free from things held dear, + How canst thou sorrow have? how canst have fear? + + 214. + Sorrow and fear are children born of pleasure. + No longer pleasure's slave, + How canst thou sorrow, fear how canst thou have? + + 215. + Sorrow and fear are children of desire. + From all desire set free, + How canst thou sorrow? fearful how canst be? + + 216. + Sorrow and fear are things of longing born. + From longing if thou part, + Thou hast no fear nor sorrow in thine heart. + + 217. + Upright and Norm-abiding, speaking truth, + Who minds his own affair,[1] + That is the man whom every one holds dear. + + 218. + In whom is longing for the Nameless[2] born, + Whose mind It hath enthralled, + Whose thoughts no longer are by passion torn, + That man "a Climber of the Stream" is called.[3] + + 219. + As when a dweller in some far-off land + Safe home returns at last, + Kin, friends and lovers waiting to greet him stand; + + 220. + So, when a man on earth good deeds hath done, + When he hath passed beyond, + All his good deeds like kin, await that one. + + +[1] _Attano kamma kubbnam_, as in v. 166. Attends to his own spiritual +progress without dictating to others how they should forward their +evolution. + +[2] "The unborn, uncreate, undeclared" state of _Nibbna_. + +[3] _Uddhamsoto._ (Skt. _Urdhamsrotas_) a name for the _angmin_ +"non-returner." + + + + +CHAPTER SEVENTEEN. + +ANGER. + + + 221. + Conquer anger, banish pride; + Every fetter cast aside;[1] + Clinging not to Name and Form,[2] + Him who calleth nought his own + Sorrow never shall betide. + + 222. + He who rising wrath restrains, + As one checks a whirling team, + Him a driver true I deem; + Others only hold the reins. + + 223. + Wrath with kindliness allay, + To the stingy freely give; + Conquer lying words with truth; + Evil deeds with good repay. + + 224. + Speak the truth nor vexed be; + Give, however scantily. + Following these maxims three, + Thou the blessed gods shalt see. + + 225. + Sages harm no living thing; + Self-restraint accomplishing + Such men reach the Deathless Lot,[3] + Where all sorrow is forgot. + + 226. + Ever watchful, night and day + Learning wisdom never cease; + In the one who strives for Peace[4] + All the cravings die away.[5] + + 227. + There is a saying, Atula, + Of old, not of to-day: + "They blame the man who silent sits, + Or whose tongue wags alway; + And blame the man who keeps the mean; + None in the world is blameless seen." + + 228. + There never was, nor will be, sure, + Nor lives now among men, + A being blamed exclusively, + Nor one entirely praised. + + 229-30. + But one whom men of wisdom praise, + Watching him day by day, + Of faultless life, of holy ways, + Thoughtful and wise, like Jambu gold,[6] + Who to blame such a saint is bold? + Neither the gods, nor e'en Brahm, + From him their praise withhold. + + 231. + 'Gainst angry deeds be on thy guard; + In body be composed; + All bodily misdeeds discard; + With body tread the Way. + + 232. 'Gainst angry words be on thy guard; + In speech be thou composed; + All wrongful ways of speech discard; + In speech follow the Way. + + 233. 'Gainst angry thoughts be on thy guard; + In thought be thou composed; + All wrongful ways of thought discard; + In thoughts follow the Way. + + 234. + In body sages are controlled; + In thoughts as well as speech; + And they are Sages truly called + Who are controlled in each. + + +[1] The Fetters, _saojanni_, are ten. These are cast off at different +stages of the Path, until perfection is reached. + +[2] _Nma-rpa_, "abstract and concrete," the five constituents of +personality, _viz._, mind and its factors with the four, body, feeling, +perception, and mental functions. + +[3] _Nibbna_, 'the changeless, _accuta[.m]_'. + +[4] idem. + +[5] idem. + +[6] A precious gold from the Jambu river; others say, like rose apple in +colour. + + + + +CHAPTER EIGHTEEN. + +IMPURITY. + + + 235. + Lo! Thou art now a pale and withered leaf; + Death's messengers are close at hand; + Thou in the very gate of Death dost stand, + And yet hast no provision for the way. + + 236. + Then make thyself an island of defence; + Strive quick; be wise; when all the taints + Of dirt and dust are blown away, the saints + Shall greet thee entering the Happy Land. + + 237. + Thy life has run its course; thou art come nigh + The King of Death;[1] for thine abode + Thou hast no resting-place upon the road, + And yet hast no provision for the way. + + 238. + Then make thyself an island of defence; + Strive quick; be wise; blow off the dust + And stains of travel; wipe away the rust; + So shalt thou see no more birth and decay. + + 239. + The wise and thoughtful man attacks his faults + One after other, momently, + In order due, and rubs them all away, + E'en as a smith blows off the silver's dross, + + 240. + Just as the iron rust accumulates + Self born; and eats itself away; + So with the man who sinneth; day by day + His own deeds to destruction lead him on, + + 241. + Texts not repeated oft are soon forgot; + The house neglected soon decays; + Sloth is the bane of beauty; heedless ways + Bring ruin unto him that keepeth watch. + + 242. + The taint of woman is impurity, + And gifts by stinginess are spoiled, + And mortal man by oft transgression soiled + Finds ruin here, loss in the life to come. + + 243. + Yet there's a taint far worse than any other. + What is that taint? 'tis ignorance.[2] + Make yourselves free from this, O mendicants! + Wipe off this stain and be ye undefiled. + + 244. + Life seems an easy thing to him that lives + Wanton and shameless as a crow, + A fault-finder, who through this life doth go + Immodest, insolent, and full of sins. + + 245. + But life's no easy thing for one restrained + By shame, who seeks to walk aright, + All unattached, withdrawn from vulgar sight; + Who liveth purely and hath eyes to see. + + 246-7. + He who takes life; whose mouth is full of lies; + Who steals, and fouls another's wife; + A slave to drink, he even in this life + The root of his own fortunes undermines.[3] + + 248. + O man I know this: "Not easy of control + Are evil ways." Let not thy greed + And wickedness (of misery the seed) + Become thy masters, lest thou suffer long. + + 249. + According to their trust and faith men give. + Whoso regards with discontent + And jealousy the food for others meant + Cannot get peace of mind by night or day.[4] + + 250. + But whoso disregards what others get, + Whose heart of jealousy is void, + In whom the root of envy is destroyed, + He gaineth peace of mind by night and day. + + 251. + There is no fire that burneth like desire; + No beast like hatred can devour; + No snare like folly to entrap hath power; + No river-flood can carry off like greed. + + 252. + 'Tis easy to perceive another's faults; + Hard are one's own faults to descry; + A man will winnow others' faults like chaff; + But as the cheating gambler hides the die, + His own faults he conceals right carefully. + + 253. + Whoso is watchful for another's faults, + Testy and quick to take offence, + In him his passions will increase, and thence + Further is he from cleansing of his sins. + + 254. + The sky-path shows no tracks; no outward signs + The treader of the Path betray;[5] + The multitude in outward shows delay; + They who have won the Goal are free from all.[6] + + 255. + The sky-path shows no tracks; no outward signs + The treader of the Path betray; + Nought lasts; all things embodied pass away;[7] + But nought can shake the All-Awakened Ones. + + +[1] _Yama_, Pluto. + +[2] _Avijj_, the first of the twelve links of the chain of causation +and the last of the Fetters to be broken. + +[3] Those are the five Precepts of Buddhism. + +[4] _Bhikkhus_, mendicants, have to beg their daily meal. + +[5] _Samano n'atthi bhiro._ This verse is generally translated, "There +is no true disciple outside the pale of Buddhism," and the commentary +(P.T.S. text, vol. 3. p. 378) so translates these words, which the +Buddha spoke to Subhadda just before His passing away. The context here +seems to require the meaning "outward." Cf. v. 92 and vv. 179-80. The +perfect leave no traces. "Sky-path," _ksa_, space. + +[6] _Tathgat._ The epithet of the Buddha by which He usually describes +Himself (cf. N.T. "He who was for to come"). See Sir (now Lord) Robert +Chalmer's valuable pamphlet for the meaning of this much discussed +epithet (J.R.A.S., Jan. 1898). _Nippapac Tathgat_, lit, "is free +from the delays of human failings". + +[7] _Sa[.m]kr_, all compounding factors of entities, persons. + + + + +CHAPTER NINETEEN. + +THE JUST. + + + 256. + He is not just who arbitrates by will. + He who by weighing right and wrong decides. + He is a just man called. + + 257. + Not by his will, but with impartial mind + Keeping the Norm, thoughtful, who others guides, + He is a just man called. + + 258. + One is not wise because his speech is long. + Long-suffering and harmless, free from fear, + He is a wise man called. + + 259. + Not by much talk doth one uphold the Norm. + Who sees the Norm in action,[1] tho' he be + Of little learning, strenuous in the Norm, + 'Tis he upholds the Norm. + + 260. + Grey hairs do not a man an elder[2] make. + Tho' ripe in years, if all his age be vain, + He may be dotard called. + + 261. + True, virtuous, harmless, moderate, restrained, + Wise and washed clean of all impurities, + He is an elder called. + + 262. + Not by mere talk nor beauty of his form, + If he be grudging, greedy, fraudulent, + Is any reverend called. + + 263. + In whom these faults are cut down, rooted out, + Who hath cast off his sins, who meditates, + That man is reverend called. + + 264. + A shaven crown makes not the Samana.[3] + If such a one, lying and unrestrained, + Be full of lust and craving, how can he + A Samana be called? + + 265. + But if he calm his faults, both great and small, + Since he all evil ways hath quieted, + He is a Samana. + + 266. + He is no mendicant who begs his food.[4] + Not he who begs but he who keeps the Norm, + He is a mendicant. + + 267. + He who hath good and evil laid aside, + Who wisely in this world walks righteously, + He is a mendicant. + + 268. + He is no Muni who refrains from speech,[5] + If he be foolish and have wandering wits. + But he who holds the balance, grasps the real, + Who's wise to choose the good and leave the bad, + Who in this world sees both sides, is thereby + A Muni truly called. + + 270. He is no Worthy One who creatures harms.[6] + By harmlessness to every living thing + A man is Worthy called. + + 271-2 + Not by mere goodness nor by ceremonies, + Not by vast knowledge nor by ecstasy, + Nor by a life retired, + Nor sleeping lonely, do I touch the Bliss + Of freedom which no worldly one can know. + By killing all desire, the mendicant[7] + Attaineth confidence. + + +[1] _Kyena_, bodily action, may mean all the faculties combined. + +[2] _Thero_, a "mendicant" of ten years standing in ordination is so +called in the Buddhist "church". + +[3] _Samana_, "ascetic," a title originally contemptuously applied to +the Buddha and His disciples by the Brhma[n.]as. The word is +etymologically derived from V. _sam_--to tame or quiet. Hence the +reference in v. 265. + +[4] _Bhikkhu_, "beggar," the name given by the Buddha to His ordained +disciples. + +[5] _Muni_, "sage, silent one." The Buddha was called Sakyamuni--"the +sage of the Sakya clan." + +[6] _Ariya_, "the noble, the worthy." + +[7] Reading _visssam pdi_. This verse is important as showing the +Buddhist ideal in a nutshell. _Nibbna_ is the dying out of craving, the +root of all evil. + + + + +CHAPTER TWENTY. + +THE PATH. + + + 273. + Best is the Eightfold Path: of truths, the four;[1] + Dispassion in the best of states sublime. + Blest is he of human beings, who hath eyes to see. + + 274. + This is the way; no other way can lead ye + To purify the mind and see the truth. + Walk this Way and free yourselves from Mra's host of ills. + + 275. + Tread ye this Path, and make an end of sorrow. + Tread ye this Path for I myself have shown it. + Shown it after learning how to pluck away the thorns.[2] + + 276. + Strive ye yourselves; Buddha's but preach the way + To them that strive. To meditation given + They who walk this Way are free from Mra's every bond. + + 277. + _"All things compounded are impermanent"_; + Whoso sees this with opened inner eye + Wearies soon of sorrow. 'Tis the Path of Purity. + + 278. + _"All things compounded are of sorrow made"_; + Whoso sees this with opened inner eye, + Wearies soon of sorrow. 'Tis the Path of Purity. + + 279. + _"All states compounded are without a self"_;[3] + Whoso sees this with opened inner eye, + Wearies soon of sorrow. 'Tis the Path of Purity. + + 280. + Whoso strives not when it is time to strive, + Tho' young and strong, to sloth and folly prone, + Weak in will and thought, to knowledge never finds the way. + + 281. + Who guardeth speech and mind, who doth no wrong + With body, making pure the triple way,[4] + He shall tread the Path of Wisdom by the sages shown. + + 282. + Wisdom is born of meditation deep, + But lost by mind's distraction; knowing these + Two paths of loss and gain, so let him live, + Let him so direct his life that wisdom may increase. + + 283. + Cut down trees and undergrowth, and from desire be free![5] + For from this jungle fear of danger's born; + Cut it down, O mendicants, and from desire be free! + + 284. + If but a trace there be, however small, + Of lust of man for woman, as a calf + Clingeth to its dam, the mind in bondage will be held. + + 285. + Pluck out the love of self with thine own hand, + Just as the hand an autumn lily plucks; + Tread the Way of Peace declared by Him who hath it trod. + + 286. + "Here in the rainy season will I dwell; + And here in heat and cold." So thinks the fool, + Little recking of the dangers that may him befall. + + 287. + Care-stricken, with his thoughts of sons and flocks, + Attached to life, Death comes and seizes him, + As a sleeping village by a flood is swept away.[6] + + 288. + Not all his sons have power to guard that man; + No sire, no kinsman can protect him now; + How can kinsmen aught avail him in the grasp of Death? + + 289. + The wise man, when he sees the truth of this, + Restrained by righteous living in the Norm, + Soon will clear the path that leadeth unto Perfect Bliss. + + +[1] _The Eightfold Path_ is;--Right Views, Right Thought, Right Speech, +Right Action, Right Living, Right Effort, Right Concentration, Right +Mental Balance. + +The _Four Noble Truths_ are:--Ill, the cause of Ill, the ceasing of Ill, +the Path. + +[2] The _thorns_ are the stings and torments of desire. + +[3] These three _dicta_ are the essence of the Buddha's teaching. + +[4] The second, third and fourth steps of the Path. + +[5] 'desire', _viz._: '_nibban hotha_, 'be ye free from the jungle (or +forest) of desire (_nir-van_, a pun on the word _nirv[n.]a_), cf. +v.344, _vanamutto_'. + +[6] Cf. V. 47. + + + + +CHAPTER TWENTY ONE. + +DIVERS VERSES. + + + 290. + If in giving up slight pleasure + Thou a greater bliss discern, + Leave the lesser gain and wisely + To the greater profit turn. + + 291. + He who causeth pain to others, + Seeking his own selfish bliss, + By the bonds of hate encumbered + Hatred never can dismiss. + + 292. Those who disregard their duty,[1] + Doing what should not be done, + Insolent and negligent in evil-doing + More and more corrupt become. + + 293. + They who mounting guard on body, + Ceaseless watch and ward preserve; + They who others' things neglecting, + From their duty never swerve; + They who, self-controlled, aspire, + Concentrate in every nerve, + Reach destruction of desire. + + 294. + Slaying father, slaying mother, + With two kings of warrior fame, + And a realm with all its subjects,[2] + Brhmana's go free from blame. + + 295. + Slaying father, slaying mother, + With two kings of saintly name, + And a fifth pre-eminent,[3] + Brhmana's go free from blame. + + * * * * * + + 296. + They who, watchful night and day, + On the Buddha meditate, + Are followers of Gotama. + + 297. + They who watchful night and day, + On the Dhamma meditate, + Are followers of Gotama. + + 298. + They who, watchful night and day, + On the Sangha meditate, + Are followers of Gotama. + + 299. + They who, watchful night and day, + On the body meditate, + Are followers of Gotama. + + 300. + They who, watchful night and day, + Take delight in harmlessness, + Are followers of Gotama. + + 301. + They who, watchful night and day, + Take delight in ecstasy, + Are followers of Gotama. + + * * * * * + + 302. + O 'tis hard to give the world up, + Yet the lonely life is hard; + Painful 'tis to dwell in houses + With the uncongenial; + Painful travelling to and fro; + Cease to be a traveller.[4] + Cease to be beset with pain! + + + 303. + Faithful and of good repute, + Full of honour and renown, + He is reverenced and honoured, + Whereso'er he choose to dwell. + + 304. + Holy saints are far-resplendent + Like the peaks Himalayan; + Like the shaft that flies in darkness, + Wicked men are never seen. + + 305. + Lonely sitting, lying lonely, + Act alone and strenuous; + Taming self alone, rejoice thee + In the ending of desire. + + +[1] _Kiccam_ "minding one's own business." + +[2] The Brahmins used to claim that a "twice-born" saint was blameless, +whatever his bodiless actions might be. The Buddha here speaks +mystically. _Father_ is ignorance, _Mother_ is craving; the _two kings_ +are the great heresies of non-causation and nihilism. _The Kingdom and +its subjects_ are the six organs of sense (mind being the sixth); and +the six objects of sense (form, sound, sight, smell, taste, thoughts), +conquest of all these brings liberation from embodied existence. + +[3] _veyyaggha-pacama[.m]_, lit. 'a tiger-like man, as a fifth'. The +Commentator explains this to mean the fifth of the Five Hindrances +(lust, malice, sloth, pride, doubt) which beset the Path. + +[4] _A traveller_ is one who runs up and down the paths of rebirth. + + + + +CHAPTER TWENTY TWO. + +THE EVIL WAY.[1] + + + 306. + The liar reaches hell, and he who says + He did not what he did; + Both are the same hereafter, men of crooked ways. + + 307. + And many a one the yellow gown who wears, + Wicked and uncontrolled, + By reason of his evil deeds in hell appears. + + 308. + Better for him who lives unworthily + A red-hot ball to swallow, + Than eat the food the country gives in charity. + + 309. + Four states of ill to reckless men I tell + Who seek the wives of others-- + Ill-luck, a restless bed, an evil name and hell. + + 310. + Ill-luck, the Evil Way, short-lived delight + Of fearful man with timid woman spent, + And from the king a grievous punishment-- + Let these four evils all adulterers affright. + + 311. + Just as a blade of grass not handled well + Will cut the hand that grasps, + So doth the ascetic's life ill-handled lead to hell. + + 312. + Deeds done with sluggishness, the broken vow, + The saintly life befouled-- + Such evil deeds as these small recompense bestow. + + 313. + Act thou with energy, if act thou must: + The careless mendicant + Doth but stir up a denser cloud of passion's dust. + + 314. + Leave evil deeds which afterwards bring pain; + Better to do the good; + For when 'tis done that deed no sorrow brings again. + + 315. + Just as a frontier town that's guarded well, + Which ramparts well defend on every side, + So guard thyself, let not a moment slide; + Time-wasters suffer sorrow when consigned to hell. + + 316. + They who feel shame, where shame there should be none, + Shameless, where shame should be, + Embracing doctrines false, down the Ill Path have gone. + + 317. + They who feel fear, where fear there should be none, + Fearless, when they should fear, + Embracing doctrines false, down the Ill Path have gone. + + 318. + They who see sin, where sin there can be none, + Who see no harm in sin, + Embracing doctrines false, down the Ill Path have gone. + + 319. They who know sin as sin, and right as right, + Embracing doctrines true, + Those beings enter on the Path of True Delight. + + +[1] _Niraya_, the Evil Path, the downward course to destruction, +_duggati_, as opposed to _su-gati_ the happy way or state of heaven. + + + + +CHAPTER TWENTY THREE. + +THE ELEPHANT. + + + 320. + As an elephant in battle bears the arrows at him hurled, + I must bear men's bitter tongues, for very evil is the world. + + 321. + Tamed, they lead him into battle; tamed, the king his back ascends; + Tamed is he the best of beings, whom no bitter speech offends. + + 322. + Good are well-tamed mules, and good are Scindian steeds of lineage famed; + Good indeed the mighty tusker; best of all the man self-tamed. + + 323. + Yet such mounts can nought avail us, cannot be Nibbna's guide; + We can only reach The Pathless[1] on the self-tamed self astride. + + 324. + With the must from temples streaming, mighty Dhanaplako[2] + Captive, tastes no food, but longeth to the Nga-grove to go. + + 325. + Sluggish, gluttonous and sleepy, wallowing idly to and fro, + Like a huge and grain-fed hog, a fool again to birth must go. + + 326. + Once this mind roamed as it listed, as it pleaded a-wandering went. + As the holder of the _ankus_ checks the furious elephant, + Now with wisdom I'll restrain it, guide it wholly to my bent. + + 327. + Take delight in earnestness; watch thy thoughts and never tire; + Lift thee from the Path of Evil, like the tusker sunk in mire. + + 328. + Hast thou found a fellow-traveller, upright, firm, intelligent?[3] + Leaving all thy cares behind thee, gladly walk with him intent. + + 329. + Hast thou found no fellow-traveller, upright, firm, intelligent? + As a king deserts his borders, by the enemy pursued, + Like the tusker in the forest, go thy way in solitude. + + 330. + Better is the lonely life, for fools companions cannot be; + Live alone and do no evil, live alone with scanty needs, + Lonely, as the mighty tusker in the forest lonely feeds. + + 331. + Sweet are friends when need ariseth, sweet is joy whate'er it be; + Sweet the blessing of life's ending, sweet to be from sorrow free. + + 332. + Sweet it is to be a mother, sweet the lot of fatherhood, + Sweet the life of holy hermits, sweet the life of Brhmans good. + + 333. + Sweet is growing old in goodness, sweet is faith established, + Sweet to gain the prize of wisdom when desire for sin is dead. + + +[1] _Nibbna._ + +[2] A favourite beast of the king of Benares. The elephant, to the East, +typifies wisdom, strength and endurance. + +The Buddha is called _Mah-nga_, "mighty elephant"; The _nga-grove_ is +_Nibbna_. Those who wander in the jungle are those still bound by the +fetters of rebirth. + +[3] Cf. verse 61. + + + + +CHAPTER TWENTY FOUR. + +CRAVING. + + + 334. + Even as a creeper groweth, + Creatures that are indolent + Find their craving ever grow; + Like a monkey in the forest + Seeking fruit from bough to bough, + So they wander to and fro.[1] + + 335. + He who yields to sordid craving + That thro' all the world doth go, + Like the gadding vine that spreadeth, + That man's sorrows ever grow. + + 336. + He who quiets sordid craving, + Hard in this world to allay, + Like the dewdrop from the lotus, + All his sorrows fall away. + + 337. + Lo! to all of ye assembled + This the good advice I tell: + "Dig ye up the root of craving, + As men dig the scented grass. + Let not Death so oft assail ye, + Even as the rushing torrent + O'er the river reeds doth pass." + + 338. + If the root be still uninjured, + Trees cut down will spring again; + If the root of craving liveth, + Still there is rebirth of pain. + + 339. + When the six and thirty currents[2] + Bring one under pleasure's sway, + Thoughts, like waves, with passion surging. + Sweep him all confused away. + + 340. + Everywhere those streams are flowing; + Now the creeper of desire + Plants its roots and standeth fast; + Cut it ere it riseth higher, + Cut it with the axe of wisdom, + Root the creeper up at last. + + 341. + Restless, wanton is men's craving; + They who wander to and fro + In the restless search for pleasure + Birth and death must undergo. + + 342. + They who in the trap of craving, + Like a hare run to and fro, + By the fetters' bonds entangled, + Long must sorrow undergo. + + 343. + Beings, in the trap of craving + Like a hare run to and fro: + Mendicants who hope for freedom + Must their passions all forego. + + 344. + Whoso, free from human passions, + Junglewards to run is fain;[3] + Who, from lust emancipated, + To his lust runs back again; + Lo! the man infatuated + Plunges into bonds of pain. + + 345. + Not by ties of wood or iron + Nor of rope (the wise men say) + Are men held in bondage strong; + But for jewels, wives and children, + They who passionately crave, + They are held in bondage long. + + 346. + But the downward-dragging chain, + Yielding, hard to loose again-- + This is bondage real (they say): + Who this chain of craving breaks, + Free from lust, the world forsakes. + + 347. + They who yield to their desires + Down the stream of craving swim; + As we see the spider run + In the net himself hath spun. + Wise men cut the net and go + Free from craving, free from woe. + + 348. + Loose all behind, between, before;[4] + Cross thou unto the other shore;[5] + With thy mind on all sides free + Birth and death no more shalt see. + + 349. + He whose mind is tossed with doubt, + Seeing bliss in passion's surge, + Makes his craving grow the longer, + Rivets all his bonds the stronger. + + 350. + He who joys in calming doubt, + And the loathsome contemplates,[6] + Soon will Mra's bondage leave, + Every fetter soon will cleave. + + 351. + He who hath attained the goal, + Fearless, free from lust and sin, + Who hath plucked out every thorn,[7] + Nevermore will be reborn. + + 352. + Free from lust, to nothing clinging, + Who is skilful to interpret + All the wealth of sacred lore; + All the mass of letters knowing + (Whether after or before),[8] + This indeed is his last body, + He's a Master of The Wisdom, + Mighty Being, + He indeed is born no more. + + 353. + Conqueror of all am I! + Knowing all, from all conditions + Of existence I am free; + By the slaying of desire + I have ended craving's fire. + Who could then my teacher be? + I have now forsaken all, + I myself, by mine own knowledge. + Whom should I my teacher call?[9] + + 354. + To give The Norm all gifts transcends; + To taste The Norm is sweetest far; + No joy can with its joy compare; + Who raving slays all sorrow ends. + + 355. + Wealth harms the fool; not him who runs + To win the goal intent; + By lust of wealth the fool harms self + With harm for others meant. + + 356. + Weeds are the ruin of the fields; + This world by lust is spoiled; + Then great the fruit of gifts to those + By lust who are not soiled. + + 357. + Weeds are the ruin of the fields; + This world is spoiled by hate; + To those by hatred undefiled + The fruit of gifts is great. + + 358. + Weeds are the ruin of the fields; + Deluded are mankind; + Then great the fruit of gifts to those + Whom folly doth not blind. + + 359. + Weeds are the ruin of the fields; + Craving pollutes the world; + Then great the fruit of gifts to those + By craving not enthralled.[10] + + +[1] In the round of rebirth. + +[2] The six sense-organs and the six objects of sense (twelve) are +affected by three desires of each, generally taken as _Kmatanh_, +_Rpatanh_, _Arpatanh_, desire for existence in the world of desire, +in the worlds of form, in the worlds of the formless (abstract), thus +making thirty-six varieties. + +[3] The jungle of passion. + +[4] Past, present and future ties. + +[5] Cross the stream to _Nibbna_. + +[6] One of the meditation exercises, to inspire loathing for the body +and its corrupt nature. + +[7] Cf. above v. 275. + +[8] _Nirutti-pada-kovido_: skilled in the true meaning of the language +(Pali) in which the Buddha taught. + +[9] This was the reply of the Buddha to an ascetic who, struck by the +Master's radiance after attaining _Nibbna_, inquired who was His +teacher and what was the cause of His joy. + +[10] _Bhoga_, _rga_, _dosa_, _moha_, _iccha_, riches, lust, hate, +delusion, craving, are five of the hindrances to the saintly life. + + + + +CHAPTER TWENTY-FIVE. + +THE MENDICANT. + + + 360-1 + Good is restraint of eye and ear, of nose and tongue, + Of body, speech and mind; restraint is good + In every way; the mendicant restrained + All sorrow casts away. + + 362. + In hand and foot and speech whoso is self restrained; + Whoso to ponder inwardly delights, + Who liveth lonely and is well-content, + Him men call mendicant. + + 363. + Whoso controls his lips, and words of wisdom speaks, + Is not puffed up, who can elucidate + The meaning and the essence of The Norm-- + Pleasant is he to hear. + + 364. + Who dwelleth in the Norm and in the Norm delights, + Who searcheth out and well remembers it-- + From the True Norm that steadfast mendicant + Will never fall away. + + 365. + Let him not think of little worth the alms he gains. + Nor jealous be of alms to others given; + For whoso envies other mendicants + Wins not tranquillity. + + 366. + Though small the part of charity that falls to him, + Whoso despiseth not the alms he gains, + If he live clean, not given to slothfulness, + E'en by the gods is praised.[1] + + 367. + Whoso hath neither part nor lot in Name and Form[2] + (Who saith not "this is I" or "this is mine") + And grieveth not for what existeth not, + A mendicant is called. + + 368. + Whoso in friendly wise with all mankind abides, + Firm in the teaching of the Awakened One; + Reaches the bliss where all conditions cease, + Reaches the State of Peace. + + 369. + O mendicants! bail out the water from this boat![3] + Swift will it go when from this burden freed. + Of passion and of hatred cut the root; + Then shalt thou reach The Peace. + + 370. + Cut off the five; desert the five; the five subdue! + That mendicant, who from the fetters five[4] + Hath freed himself at last, by men is called + "A crosser of the Stream". + + 371. + O mendicant! be meditative; let not sloth,[5] + Let not thy passions toss thee to and fro;[6] + Lest, swallowing the ball, thou burning cry, + "Ah! this is suffering!" + + 372. + Who hath no wisdom cannot ecstasy attain;[7] + Who knows not ecstasy, no wisdom gains; + Whoso both ecstasy and wisdom hath, + Unto The Peace is nigh. + + 373. + The mendicant, whose mind hath gained tranquillity, + When he hath entered on his empty cell,[8] + Hath joy beyond man's power to tell, for he + The Truth discerneth well. + + 374. + Soon as he grasps the rise and fall of elements,[9] + Such pleasure and delight thereby he wins + As falls to them that rightly know the state + Of immortality.[10] + + 375. + Let the wise mendicant in this world thus begin; + Guard thou thy senses; next, with mind content, + By discipline restrained, seek noble friends + Who zealous live and pure; + + 376. + And by the laws of friendship act, live perfectly, + And upright walk according to the Norm; + Then in the fullness of thy joy thou shalt + An end of suffering make. + + 377. + O mendicants! just as the snow-white _vassik_, + The jasmine, putting forth fresh blooms to-day, + Sheds down the withered blooms of yesterday, + So shed ye lust and hate. + + 378. + Tranquil in body, speech and mind, O mendicants, + Whoso in every way is well-restrained, + Who all this world's desires hath thrown aside + He is "the tranquil" called. + + 379. + Rouse thou the self by self, by self examine self; + Thus guarded by the self, and with thy mind + Intent and watchful, thus, O mendicant, + Thou shall live happily. + + 380. + Yea! Self is guard of self and refuge takes in self; + Just as a dealer trains a thoroughbred, + A noble steed, and breaks him to the rein, + So do thou self restrain. + + 381. + That mendicant, with utter joy and gladness filled, + Firm in the teaching of the Awakened One, + Reaches the bliss where all conditions cease, + Reaches the State of Peace. + + 382. + Lo ye! a mendicant, though young he be, that strives + To grasp the teaching of the Awakened One, + Lights up the world, as from a cloud released + The moon lights up the night. + + +[1] Cf. vv. 229-30. + +[2] _Nma rpa_, a traditional Vedic term for "mind and Matter," the +immortal and the perishable, borrowed by the Buddha to stand for the +mental and bodily compound in the individual, cf. _Buddhist Psychology_, +Mrs. C.A. Rhys-Davids, pp. 23-5. + +[3] The body with its needs and passions (water in the boat) hampers the +progress across the stream. + +[4] + +I. The first five fetters of _delusion of self_, _doubt_, _ceremonial +observance_, _lust_ and _ill-will_. + +II. The second five fetters of _desire for form_, _desire for the +formless_, _pride_, _vanity_ and _ignorance_. + +III. If the verb of the third clause, _vuttaribhvaye_, be translated +"pay attention to," as is possible, the meaning will be, "develop the +five good qualities of _faith_, _zeal_, _concentration_, _meditation_, +_wisdom_." + +IV. This may refer to the second five fetters, by throwing off which one +becomes an Arahat. + + +[5] "Toss thee," reading _kmagun bhami[.m]su_ (for _kmagune +bhamassu_) as Prof. Dines Andersen suggests (p. 192, _Glossary to +Dhammapada._ Pt. 2). + +[6] Cf. v. 107. One of the tortures in the hells. + +[7] "ecstasy," _jhna_. There are four stages of mystic meditation +leading to rebirth in the higher worlds. + +[8] "Empty cell," _sugram_, may refer to the meditation in the "cave +of the heart," when all thought vibrations are stilled, cf. v. 37. + +[9] "The rise and fall," reading _udayavyayam_. cf. v. 113. + +[10] 'immortality': _viz._: 'the Ambrosial'. + + + + +CHAPTER TWENTY-SIX. + +THE BRAHMANA. + + + 383. + Cut off the stream,[1] O Brhmana, right manfully; + Repel desires; when thou hast known the end + Of things conditioned, thou shalt be + A knower of the Uncreate.[2] + + 384. + When by the twofold law (restraint and ecstasy), + By virtue of the knowledge he hath gained, + The Brhmana hath crossed the stream; + Then every fetter falls away. + + 385. + Whoso the stream hath crossed and from this shore hath passed,[3] + Free from all cares, unfettered; one to whom + This shore and that alike are naught; + Him I deem a Brhma[n.]a. + + 386. + Whoso dwells meditiative, passionless, + And free from all Taints, his course hath run, + Whoso hath won the highest Goal-- + Him I deem a Brhma[n.]a. + + 387. + "One who is rid of evil" is a Brma[n.]a; + _Sama[n.]a_ is one who tranquil hath become; + "Gone forth from all impurity"; + The hermit is _pabbajj_ called.[4] + + 388. + Let not a Brhma[n.]a assail a Brhma[n.]a; + Nor let him with the assailant angry be, + Woe to the striker; greater woe + To him that, stricken, strikes again. + + 390. + No little profit cometh to the Brhma[n.]a + Who hath his mind from pleasant things restrained; + Soon as the lust to harm is gone + All sorrowing is laid to rest. + + 391. + Whoso offendeth not in thought and word and deed, + In whom no evil from these three is seen; + Whoso is in these three controlled; + Him I deem a Brhma[n.]a. + + 392. + If there be one from whom thou canst obtain the Norm + Which He, the All-Awakened One, declared, + Revere him, as a Brhma[n.]a + The sacrificial fire reveres. + + 393. + Not matted hair, nor caste, nor noble birth can make + The Brhma[n.]a; but he that knows the truth + And knows the Norm, is blest indeed; + And him I deem a Brhma[n.]a. + + 394. + Of what avail to thee, O fool, is matted hair? + And what avails thy garment made of skins? + The outer part thou makest clean, + But all is ravening within.[5] + + 395. + Whoso wears rags from dustheaps picked, whoso is lean, + With veins o'erspread, who in the jungle dwells + And meditates in loneliness;[6] + Him I deem a Brhma[n.]a. + + 396. + One is not Brhma[n.]a because of race or birth; + "Hail-fellow" is such called, and riches hath.[7] + Possessing naught, free from desire + Is one I call a Brhma[n.]a. + + 397. + Whoso hath cut all fetters off and hath no fear + Of what may him befall; whoso from bonds + And all attachments is released; + Is one I call a Brhma[n.]a. + + 398. + Whoso hath cut the strap, the leathern thong, the ropes[8] + And all thereto pertaining, and the bar + Hath lifted; him, the Awakened one; + Him I deem a Brhma[n.]a. + + 399. + He who endures, tho' innocent of all offence, + Abuse and blows and e'en imprisonment + With patience strong, a host in strength; + Him I deem a Brhma[n.]a. + + 400. + Who hath no anger, who to all his vows is true, + Upright in life, from passion free, subdued, + No more on earth to be reborn; + Him I deem a Brhma[n.]a. + + 401. + Who like a dew-drop on a lotus-lily leaf, + Or seed of mustard on a needle's point, + Clings not to any worldly bliss; + Him I deem a Brhma[n.]a. + + 402. + Who knoweth even in this world his sorrow's end, + Who bath laid down the burden of desire, + Emancipated from his bonds; + Him I deem a Brhma[n.]a. + + 403. + Whoso is deep in wisdom and intelligence, + Who can with skill discern the right and wrong, + Who hath attained the highest goal; + Him I deem a Brhma[n.]a. + + 404. + Whoso with householders and wanderers alike + Small dealings hath, who lives the homeless life, + A mendicant of scanty needs; + Him I deem a Brhma[n.]a. + + 405. + Whoso withholds the rod of painful punishment + From living creatures, be they weak or strong, + Who neither strikes nor makes to strike, + Him I deem a Brhma[n.]a. + + 406. + Whoso forbearance hath to those that hinder him, + And to the angry showeth gentleness, + Among the greedy without greed; + Him I deem a Brhma[n.]a. + + 407. + From whom all anger, hate, hypocrisy and pride + Have fall'n away, as from a needle's point + A grain of mustard-seed falls off; + Him I deem a Brhma[n.]a. + + 408. + Gentle in ways and apt to teach his fellow-men, + Whoso will utter truth and naught but truth, + Whoso in speech offendeth not; + Him I deem a Brma[n.]a. + + 409. + He that takes nothing in this world that is not given, + Whatever it may be, or great or small, + Or long or short or good or bad; + Him I deem a Brhma[n.]a. + + 410. + In whom is seen no more the longing of desire + For this world or beyond, who hath no lust, + Who hath no fetters any more; + Him I deem a Brhma[n.]a. + + 411. + In whom is seen no craving, who, because he knows, + Asks not in doubt the How or Why, for he + Hath reached Nibbna's peace profound; + Him I deem a Brhma[n.]a. + + 412. + Whoso on earth hath passed beyond the opposites + Of good and evil, and is free from grief, + From passion and impurity; + Him I deem a Brhma[n.]a. + + 413. + Who, like the moon on high, is stainless, pure and calm, + Translucent and serene, who hath restrained + The rise of all delightful states; + Him I deem a Brhma[n.]a. + + 414. + Whoso hath trod the hard and muddy road of births, + Hath crossed delusion, reached the other shore, + Nor lusts, nor doubts, grasps not, is calm, + Him I deem a Brhma[n.]a. + + 415. + Who homeless wanders through this world, a mendicant, + Abandoning desires, who hath restrained + The rise of sensual delight; + Him I deem a Brhma[n.]a. + + 416. + Who homeless wanders through this world a mendicant, + Abandoning his lust; who hath restrained + The rise of craving and desire; + Him I deem a Brhma[n.]a. + + 417. + Whoso hath left behind all ties that bind on earth, + And e'en the heavenly world transcended hath; + Whoso from every tie is free; + Him I deem a Brhma[n.]a. + + 415. + Who joy and pain hath left, who from the heat of life + Is cooled, and hath no basis of rebirth, + Heroic conqueror of the worlds; + Him I deem a Brhma[n.]a. + + 419. + Who knows the rise and fall of things in birth and death, + Who is not of the world, who hath the path + Well trod, who hath become awake; + Him I deem a Brhma[n.]a. + + 420. + Whose passage[9] hence the gods themselves cannot discern, + Nor demi-gods nor men; a worthy one + In whom the passions are subdued; + Him I deem a Brhma[n.]a. + + 421. + To whom pertaineth naught of past or future things + Or of the present; one who owneth naught, + Who hath no wish for anything; + Him I deem a Brhma[n.]a. + + 422. + Dauntless,[10] pre-eminent, heroic mighty seer, + The conqueror, desireless one, made clean,[11] + Whose eyes have opened to the light,[12] + Him I deem a Brhma[n.]a. + + 423. + Who knows his former births, who sees both heaven and hell,[13] + Who now at last hath reached the end of births; + Perfect in knowledge he who hath done all things well, + That sage I call a Brhma[n.]a. + + +[1] Cf. v. 178. + +[2] _Akatau_, "unconditioned," Nibb[n.]a. + +[3] 'lit. one for whom there exists neither this shore (the stream being +not yet entered) nor that shore (Arahantship being yet unattained) nor +both shores (as he has now attained)'. + +[4] _Shita_, "removed," the supposed etymology of _Brhmana_; as +_samitatta_, "quieted" is here supposed to be that of _samana_, ascetic +monk. _Pabbajj_ is one who "goes forth," takes the robes, becomes +ordained a Buddhist mendicant monk. + +[5] Cf. the words of the Christ to the Pharisees: "Now do ye Pharisees +make clean the outside of the cup and the platter, but your inward part +is full of ravening and wickedness." The word used, _gahanam_, +'grasping,' may also mean 'jungle'. + +[6] These were the marks of the early and stricter ascetics; even to-day +the _bhikkhus_ of Ceylon have their robes made of pieces of cloth sewn +together, but these are not picked from the dust-heap. + +[7] "Hail-fellow," _bhovdi_, one who uses the disrespectful term of +_bho_, "I say! man". These Brahmins who did not accept the Buddha as +Master would address Him in this way, and of course they were often +wealthy men. + +[8] _The strap_ is said to be hate; _the thong_, desire; _the ropes_, +orthodoxy with its attendant narrowness; _the bar_, ignorance that shuts +the door of knowledge. + +[9] _Cuti_; _gati_; the "fall" from other worlds into this one, and the +'going' or passage or state of the next birth. + +[10] Like a bull. + +[11] _Nahtakam_, an allusion to the ceremonial bathing of the +Brhma[n.]a after finishing his course of studies. + +[12] The meaning of buddha. + +[13] One who knows earth, heaven and hell, and can range them at will, +is called _natilka_, "knower of the three worlds". Such a one is born +no more, as he has learned the lessons of these worlds. + + + + + + +End of Project Gutenberg's The Buddha's Path of Virtue, by Frank Lee Woodward + +*** END OF THIS PROJECT GUTENBERG EBOOK THE BUDDHA'S PATH OF VIRTUE *** + +***** This file should be named 35185-8.txt or 35185-8.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/3/5/1/8/35185/ + +Produced by Andrea Ball & Marc D'Hooghe at http://www.freeliterature.org + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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Woodward, M.A.. + </title> + <style type="text/css"> + +body { + margin-left: 10%; + margin-right: 10%; +} + + h1,h2,h3,h4,h5,h6 { + text-align: center; /* all headings centered */ + clear: both; +} + +p { + margin-top: .75em; + text-align: justify; + margin-bottom: .75em; +} + +hr { + width: 33%; + margin-top: 2em; + margin-bottom: 2em; + margin-left: auto; + margin-right: auto; + clear: both; +} + +.blockquot { + margin-left: 5%; + margin-right: 10%; +} + + +.bb {border-bottom: solid 2px;} + +.bl {border-left: solid 2px;} + +.bt {border-top: solid 2px;} + +.br {border-right: solid 2px;} + +.bbox {border: solid 2px;} + +.center {text-align: center;} + +.smcap {font-variant: small-caps;} + +.u {text-decoration: underline;} + +.caption {font-weight: bold;} + + +/* Footnotes */ +.footnotes {border: dashed 1px;} + +.footnote {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} + +.footnote .label {position: absolute; right: 84%; text-align: right;} + +.fnanchor { + vertical-align: super; + font-size: .8em; + text-decoration: + none; +} + + + </style> + </head> +<body> + + +<pre> + +Project Gutenberg's The Buddha's Path of Virtue, by Frank Lee Woodward + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Buddha's Path of Virtue + A Translation of the Dhammapada + +Author: Frank Lee Woodward + +Release Date: February 6, 2011 [EBook #35185] + +Language: English + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK THE BUDDHA'S PATH OF VIRTUE *** + + + + +Produced by Andrea Ball & Marc D'Hooghe at http://www.freeliterature.org + + + + + +</pre> + +<h1>THE BUDDHA'S PATH OF VIRTUE</h1> + +<h2>A TRANSLATION OF THE DHAMMAPADA</h2> + +<h3>BY</h3> + +<h2>F.L. WOODWARD, M.A.</h2> + + +<h4>WITH A FOREWORD BY</h4> + +<h4>SIR PONNAMBALAM ARUNACHALAM, M.A. (Cantab.)</h4> + + +<h5>THEOSOPHICAL PUBLISHING HOUSE</h5> + +<h5>MADRAS—LONDON</h5> + +<h5>1921</h5> + + + +<hr style="width: 65%;" /> +<h4><a name="TO_HSO" id="TO_HSO"></a>TO H.S.O.</h4> + + + +<hr style="width: 95%;" /> +<p class="caption"><a name="CONTENTS" id="CONTENTS"></a>CONTENTS</p> + + +<p> +<span style="margin-left: 1em;"><a href="#FOREWORD">Foreword</a></span><br /> +<br /> +<span style="margin-left: 1em;"><a href="#TRANSLATORS_PREFACE">Translator's Preface</a></span><br /> +<br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_ONE">I.</a> The Pairs</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_TWO">II.</a> Heedfulness</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_THREE">III.</a> The Mind</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_FOUR">IV.</a> Flowers</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_FIVE">V.</a> Fools</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_SIX">VI.</a> The Wise</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_SIX">VII.</a> The Arahat—The Worthy</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_EIGHT">VIII.</a> The Thousands</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_NINE">IX.</a> Evil</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_TEN">X.</a> Punishment</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_ELEVEN">XI.</a> Old Age</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_TWELVE">XII.</a> The Self</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_THIRTEEN">XIII.</a> The World</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_FOURTEEN">XIV.</a> The Awakened One</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_FIFTEEN">XV.</a> Happiness</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_SIXTEEN">XVI.</a> Affections</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_SEVENTEEN">XVII.</a> Anger</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_EIGHTEEN">XVIII.</a> Impurity</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_NINETEEN">XIX.</a> The Just</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_TWENTY">XX.</a> The Path</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_TWENTY_ONE">XXI.</a> Divers Verses</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_TWENTY_TWO">XXII.</a> The Evil Way</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_TWENTY_THREE">XXIII.</a> The Elephant</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_TWENTY_FOUR">XXIV.</a> Craving</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_TWENTY-FIVE">XXV.</a> The Mendicant</span><br /> +<span style="margin-left: 1em;"><a href="#CHAPTER_TWENTY-SIX">XXVI.</a> The Brahmana</span><br /> +</p> +<hr style="width: 65%;" /> + + +<h3><a name="FOREWORD" id="FOREWORD"></a>FOREWORD</h3> + + +<p>The Dhammapada, of which a metrical translation by Mr. Woodward is here +presented, is a precious Buddhist Scripture which deserves to be widely +known. The Theosophical Society is to be congratulated on securing so +competent and sympathetic a translator and on publishing it in a popular +form.</p> + +<p>The <i>Dhammapada</i> is a part of the <i>Khuddaka Nikāya</i> of the Buddhistic +Canon and consists of about 420 stanzas in the <i>sloka</i> metre. Every +fully ordained <i>bhikkhu</i><a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> is expected to know the book by heart, and +its verses are often on the lips of pious laymen. The beginner of +Buddhist studies can have no better introduction to Buddhism and must go +back to it again and again to enter into the spirit of Buddha and his +apostles.</p> + +<p>The Scriptures of the Buddhist Canon are known collectively as the +<i>Ti-piṭaka</i> (Sansk. <i>Tri-piṭaka</i>), "the Three Baskets or +Treasuries". These divisions correspond to the two Testaments of the +Christian Bible and contain (excluding repetitions) more than twice as +much matter. They are known separately as the <i>Vinaya piṭaka</i>, <i>Sutta +piṭaka</i> and <i>Abhidhamma piṭaka</i>, the Basket of Discipline, the +Basket of Discourses and the Basket of Metaphysics. These scriptures are +regarded with the utmost veneration by Buddhists as containing the word +of Buddha (<i>Buddha-vacanam</i>), and are reputed to have been recited at +the first Council held, according to tradition, at Rājagaha immediately +after Buddha's death <i>circa</i> 540 B.C.</p> + +<p>It seems more probable that they grew up gradually and did not receive +their final shape till about three centuries later, at the Council held +under the auspices of the Emperor Asoka at Pāṭaliputra <i>circa</i> 247 +B.C. The account given of the First Council in the closing chapter of +the <i>Culla vagga</i> seems to indicate that the Basket of Metaphysics was +then unknown or unrecognised, and that the scriptures were then a +<i>Dvi-piṭaka</i> (Two Baskets) rather than a <i>Ti-piṭaka</i> (Three +Baskets).</p> + +<p>If the <i>Culla vagga</i> account is accepted, it would appear that at this +Council, expressly held by the Emperor for the consecrative settlement +of the holy texts, the five Nikāyas or divisions which constitute the +second Basket formed the subject of discussion between the President +Kassappa and Buddha's favourite pupil Ānanda. The <i>Dhammapada</i> is a book +of the fifth Nikāya. The <i>Mahāvansa</i> (Ch. v, 68) carries it back a few +years earlier than the Council, to the time of the Emperor's conversion +to the Buddhist faith, for on that occasion his teacher, Nigrodha, is +said to have explained to him the <i>Appamāda-vagga</i>, which is the second +chapter of the work. It was therefore known in the middle or early part +of the third century B.C.</p> + +<p>It seems to be an Anthology, prepared for the use of the faithful, of +verses believed to be the real words of Buddha, short improvisations in +which he expressed striking thoughts and embellished his preaching. +They were current among the early Buddhists, and have been culled from +the other scriptures as of high ethical and spiritual value. The +importance of the <i>Dhammapada</i> for a critical study of Buddhism is thus +considerable.</p> + +<p>For a thorough understanding of the work and of the orthodox Buddhist +view of it, it should be studied with the valuable commentary of +Buddhaghosa. Buddhism owes a profound debt to this great man, and has +recognised it in the name by which he is known in the Buddhist world. +Says the <i>Mahāvansa</i> (Ch. xxxvii, 174): "Because he was as profound in +his eloquence (<i>ghosa</i>) as Buddha himself, they conferred on him the +appellation of <i>Buddha-ghosa</i> (the Voice of Buddha), and throughout the +world he became as renowned as Buddha." He was an Indian Brahmana and a +great Vedic scholar and apostle. On his conversion to Buddhism he became +a not less ardent champion of the new Faith. He came to Ceylon from the +cradle of Buddhism, "the terrace of the great Bo-tree" in Buddha Gāya, +in the beginning of the fifth century, <i>i.e.</i>, nearly a thousand years +after Buddha's death. He came in search of the old commentaries on the +Tripiṭakas. The commentaries had been brought to Ceylon by the +Emperor Asoka's son, the apostle Mahinda, and by him translated into +Sinhalese. They continued to be orally transmitted until reduced to +writing, in the reign of the Ceylon king, Vaṭṭāgamini (88-76 +B.C.), at a convocation of learned <i>bhikkhus</i> at the cave-temple of Alu +Vihāre in the Matale district.</p> + +<p>The original Pali version having perished in India, Buddhaghosa, during +his residence in the Mahā-vihāre at Anuradhapura, re-translated it from +Sinhalese to Pali. His version supplanted the Sinhalese (since lost) and +is now the only record remaining of the ancient tradition. He also wrote +elaborate commentaries (<i>Aṭṭha kathā</i>)<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> on almost every part of +the Tri-piṭaka and composed the <i>Visuddhi magga</i>, an extensive and +systematic treatise on Buddhist doctrine, a veritable cyclopædia of +Buddhist theology. His writings are regarded as absolute authorities in +the interpretation of the Buddhist scriptures, and he is regarded as the +second founder of Buddhism in Ceylon. He is held in high reverence also +in Burma as the founder of Buddhism in that country (450 of the +Christian era), having taken the Buddhist scriptures there from Ceylon.</p> + +<p>Buddhaghosa's commentary on the <i>Dhammapada</i> mentions the occasions on +which, and the audiences to whom, most of the verses were addressed by +Buddha when, as an itinerant preacher, he went with his followers +through the land—mid-Ganges valley and sub-Himalayan tract in the +modern provinces of Agra, Oude and Behar; his watchwords—not wealth, +fame or dominion, but peace, happiness, deliverance from the burden of +sorrow and death, and his message: "Open ye your ears, the deliverance +from death is found."<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a></p> + +<p>When he first attained enlightenment under the Bodhi-tree (at Buddha +Gāya), a descendant of which still flourishes in Anuradhapura, the +oldest historical tree in the world, Buddha is said to have broken out +into a song of triumph which is included in the anthology of the +<i>Dhammapada</i> (153-4) and has been spiritedly rendered by Mr. Woodward:</p> + +<p> +<span style="margin-left: 2.5em;">Through many a round of birth and death I ran,</span><br /> +<span style="margin-left: 2.5em;">Nor found the builder that I sought. Life's stream</span><br /> +<span style="margin-left: 2.5em;">Is birth and death and birth with sorrow filled.</span><br /> +<span style="margin-left: 2.5em;">Now house-holder, thou'rt seen! no more shalt build!</span><br /> +<span style="margin-left: 2.5em;">Broken are all thy rafters, split thy beam!</span><br /> +<span style="margin-left: 2.5em;">All that made up this mortal self is gone;</span><br /> +<span style="margin-left: 2.5em;">Mind hath slain craving. I have crossed the stream!</span><br /> +</p> + +<p>The way that he claimed to have discovered is known as the Middle Way +(<i>Majjhimā Paṭipadā</i>), equally removed from an ignoble life of +pleasure and a gloomy life of mortification, and consists in a +realisation of the Four Great Truths (<i>cattāri ariya saccāni</i>) of +suffering, its origin, its end and the path thereto. All existence, he +declares, is suffering, its origin is desire, its end is the extinction +of desire, to be attained by the Eightfold Path (<i>aṭṭhangiko +maggo</i>) of right belief, right resolve, right speech, right act, right +occupation, right effort, right mindfulness, right concentration and +tranquillity.<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> The exposition and illustration of the Truths and the +Way fill numerous tomes of the Buddhist scriptures.</p> + +<p>It is these ideals of self-control, self-culture and heroic endeavour, +the graces of wisdom, purity and love, the eternal law of <i>Karma</i>, or +causality and moral retribution—under which every deed, good or bad, +comes back most to the doer and yields fruit, helping or marring his +progress—that are enshrined in the <i>Dhammapada</i> in luminous, pithy +verse which lingers in the memory as a fountain of noble inspiration. +They are almost too ethereal for human nature's daily food, and it is +granted to few to realise in actual life these counsels of perfection +unaided.</p> + +<p>Buddha failed to make allowance for the weakness of humanity. His stoic +agnosticism and self-reliant courage ignored God, denied the soul, +repudiated worship and prayer and made man the master of his fate. This +line of thought was not new to India, however stamped with his own +personality. But human needs and aspirations have asserted themselves, +and Buddhism has been compelled to absorb elements of doctrine and +practice which he condemned. This has happened, especially, in the +countries where the doctrine of the Mahāyāna (the Great Vehicle) +prevails.</p> + +<p>In China, Amitābha (Boundless Light), of whom Gautama Buddha is held to +be an incarnation, and Kwanyin the Goddess of mercy, have laid great +hold on the affections of the Buddhist population. Kwanyin (Sansk. +<i>Kanyā</i>, the Virgin) is the gracious <i>Sakti</i> (Cosmic Power) of the +Hindus,</p> + +<p> +<span style="margin-left: 2.5em;">Mother of millions of world-clusters,</span><br /> +<span style="margin-left: 2.5em;">Yet Virgin by the Vedas called.</span><br /> +</p> + +<p>In Japan, Amitābha is the Eternal one who is the Light, the Way, and the +Life, and took human form to open the door of salvation to all. Kwanyin +shares with him the sovereignty of Heaven. In Tibet are worshipped these +and other emanations of heavenly beings—Manju Sri, the personification +of wisdom, Avalokitesvara, "the Lord who looketh down" on the world +with mercy to help and protect, Vajrapāna, and others, with a host of +minor deities.</p> + +<p>In Ceylon, which claims to belong to the purer faith, Buddhism is +interwoven with the worship of, the popular gods of the Hindus and with +animism and demonology. Under Mahāyānist influence Buddha has become a +God, greater than others, but worshipped less fervently, for (as Robert +Knox<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> found during his twenty years' residence in the island in the +seventeenth century) the popular mind looks to Buddha for the soul, to +the gods for the things of this world. His own doctrine remains a dream +of philosophers.</p> + +<p>Fifty years ago Buddhism was at one of the lowest ebbs in its history in +the Island. The arrival of Madame Blavatsky and Colonel Olcott, the +founders of the Theosophical Society, and their zealous propaganda, +materially helped the efforts of the saintly Sri Sumangala to stem the +tide, and there arose a renaissance which has had far-reaching effects. +Colonel Olcott by his speech and writings did much to remove the +prevailing ignorance and indifference, and recalled Buddhists to a sense +of the value of their Faith.<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a> He laid the foundation of that +educational activity which has filled many parts of the Island with +Buddhist schools and colleges.</p> + +<p>Mr. Woodward is one of the noble band of Theosophists who have carried +on Colonel Olcott's mission in Ceylon, and is perhaps the greatest of +them all. Not being a Theosophist or Buddhist, I can speak of him more +freely. Self-sacrificing zeal and devotion are commonplace words to use +of him. They are often said of men, good and zealous in their way, who +have had the compensations of good incomes and creature comforts, +congenial friends and efficient fellow-workers. Mr. Woodward (or, to +call him by his Sanskrit name, <i>Vanapāla</i>) was little favoured in these +respects. His was a life of ascetic simplicity and self-denial and +strenuous well-doing. An English gentleman of the best type, he combined +in a rare degree the culture of the West and Bast, combined also the +active spirit of the West with the mysticism of the East. He belongs to +the roll of the great apostles of Mahayānist Buddhism who carried its +message and its culture over the mountains and deserts of Asia to the +Pacific Ocean. The Mahinda College, Galle, of which he was the mainstay +for nearly twenty years, is a shining memorial of him. But who can +estimate the gracious influence of his personality? The memory of it +will be a cherished possession to his friends, young and old, and an +inspiration to them all, and their gratitude and good wishes follow him +unstintingly to his Tasmanian home.</p> + +<p> +<span style="margin-left: 25em;">P. ARUNACHALAM</span><br /> +<br /> +<i>Ponklar, Colombo</i><br /> +<span style="margin-left: 1em;">October, 1921.</span><br /> +</p> +<hr style="width: 35%;" /> + +<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> Usually but erroneously translated "priest," ignoring a +fundamental difference between Buddhism and other religions. Buddhism +recognises no priesthood. By "priest" one understands a mediator between +God and man, a vehicle of divine grace, a person with delegated +authority from God to administer the sacraments of religion, to admit +into the faith or eject from it, to absolve from sin, etc. Such an +institution can have no place in Buddhism. <i>Bhikkhu</i>, (literally, a +"beggar" and etymologically the same word) is one of a brotherhood of +men trying to live as Buddha lived, to purify and discipline themselves, +earnest pilgrims on the road reaching unto deliverance (<i>Nirvāna</i>). The +layman demands from the <i>bhikkhu</i> no assistance in heavenly, no +interference in worldly, affairs, but only that he should live as +becomes a follower of the great Teacher. The nearest English equivalent +of <i>bhikkhu is</i> "mendicant friar".</p></div> + +<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> Sansk. <i>Artha Kathā</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> <i>Mahā-vagga</i>, i, 6-10 <i>seq.</i> The message continues: "I +teach you, I preach the Norm. If ye walk according to my teaching, ye +shall be partakers, in a short time, of that for which noble youths +leave their homes and go into homelessness, the highest end of religious +effort: ye shall even in the present life apprehend the Truth itself and +see it face to face."</p></div> + +<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> (1) Sammā diṭṭhi, (2) Sammā sankappo, (3) Sammā vāca, +(4) Sammā kammanto, (5) Sammā ājīvo, (6) Sammā vāyāmo, (7) Sammā sati, +(8) Sammā samādhi.</p></div> + +<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> Shipwrecked off Trincomalee in 1660, he remained an +unwilling but favoured guest of King Raja Sinha II for twenty years. +Escaping to Europe, he wrote his excellent <i>Historical Relation of the +Island of Ceylon</i>, published 1681.</p></div> + +<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> It was uphill work for Colonel Olcott, but his magnificent +courage and enthusiasm prevailed over every obstacle. I was then a +Magistrate in the Kalutara district of the Western Province, and +remember that well-known Buddhists, appearing as witnesses, would not +acknowledge their Faith and swore on the Bible rather than affirm. The +Portuguese and Dutch Governments had persecuted them, and the English +Government, though it did not persecute, continued for years many +disabilities.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="TRANSLATORS_PREFACE" id="TRANSLATORS_PREFACE"></a>TRANSLATOR'S PREFACE</h3> + + +<p>I made this translation of the <i>Dhammapada</i>, intending it to be a simple +memorial text-book for my pupils, at intervals some seven or eight years +ago, when reading the Pāli as a lesson in religion with my senior class +in Ceylon. Its publication has been held up for several years owing to +various causes, and, having left Ceylon in 1919, I was unable owing to +distance to correct the proofs. My thanks are due to Mr. Fritz Kunz, +B.A., of Adyar, Madras, for seeing the book through the press. The +rather long list of alterations<a name="FNanchor_1_7" id="FNanchor_1_7"></a><a href="#Footnote_1_7" class="fnanchor">[1]</a> is due to the fact that I saw no +proofs till the whole was printed off, and had meanwhile desired to +recast certain verses. The use of metre of course often prohibits the +exact translation of certain philosophical and technical terms, but I +have kept as close to the original as was possible. I have followed the +Pāli text of Fausböll (1900), and have been much helped by Dr. Dines +Andersen's <i>Glossary of the Words of the Dhammapada</i>. The Pāli Text +Society's edition of the text (by Sūriyogoḍa Sumaṅgala Thero) +appeared just after I had finished, and I have made several alterations +in accordance with the readings of that edition.</p> + +<p> +<span style="margin-left: 26em;">F.L. WOODWARD</span><br /> +<br /> +<i>Chartley, West Tamar,</i><br /> +<span style="margin-left: 3.5em;"><i>Tasmania</i></span><br /> +<span style="margin-left: 6em;">1921.</span><br /> +</p> +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_7" id="Footnote_1_7"></a><a href="#FNanchor_1_7"><span class="label">[1]</span></a> transcribers' note—all alterations of the list mentioned +have been duely incorporated in the text following, and the list itself +has been omitted in this e-book.</p></div> + + + +<hr style="width: 65%;" /> +<h2><a name="Glory_to_Him_the_Blessed_Saint_the_All-Enlightened_one" id="Glory_to_Him_the_Blessed_Saint_the_All-Enlightened_one"></a>Glory to Him, the Blessed Saint, the All-Enlightened one.</h2> + + +<h3>The Buddha's Path of Virtue.</h3> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_ONE" id="CHAPTER_ONE"></a>CHAPTER ONE.</h3> + +<h3>THE PAIRS.</h3> + + +<p> +<span style="margin-left: 10em;">1.</span><br /> +<span style="margin-left: 10em;">All states arising have mind for their causing,</span><br /> +<span style="margin-left: 10em;">Mind for their master, of mind are the offspring.</span><br /> +<span style="margin-left: 10em;">He who with foul mind speaks or does action—</span><br /> +<span style="margin-left: 10em;">Him pain pursues as the wheel dogs the ox-hoof.</span><br /> +<br /> +<span style="margin-left: 10em;">2.</span><br /> +<span style="margin-left: 10em;">All states arising have mind for their causing,</span><br /> +<span style="margin-left: 10em;">Mind for their master, of mind are the offspring.</span><br /> +<span style="margin-left: 10em;">He who with pure mind speaks or does action—</span><br /> +<span style="margin-left: 10em;">Him bliss pursues, to him clings like his shadow.</span><br /> +<br /> +<span style="margin-left: 10em;">3.</span><br /> +<span style="margin-left: 10em;">"This man abused me: he beat me and conquered,</span><br /> +<span style="margin-left: 10em;">Conquered and plundered." Cherishing in such thoughts,</span><br /> +<span style="margin-left: 10em;">Never appeased is the hatred of such men.</span><br /> +<br /> +<span style="margin-left: 10em;">4.</span><br /> +<span style="margin-left: 10em;">"This man abused me, he beat me and conquered,</span><br /> +<span style="margin-left: 10em;">Conquered and plundered." Not having such thoughts,</span><br /> +<span style="margin-left: 10em;">Quickly appeased is the hatred of such men.</span><br /> +<br /> +<span style="margin-left: 10em;">5.</span><br /> +<span style="margin-left: 10em;">Never by hatred is hatred appeaséd</span><br /> +<span style="margin-left: 10em;">Nay! but by kindness; that's the old-time Norm.<a name="FNanchor_1_8" id="FNanchor_1_8"></a><a href="#Footnote_1_8" class="fnanchor">[1]</a></span><br /> +<br /> +<span style="margin-left: 10em;">6.</span><br /> +<span style="margin-left: 10em;">Others don't grasp this—"We men are mortals".<a name="FNanchor_2_9" id="FNanchor_2_9"></a><a href="#Footnote_2_9" class="fnanchor">[2]</a></span><br /> +<span style="margin-left: 10em;">Men who can grasp this soon end their quarrels.</span><br /> +<br /> +<span style="margin-left: 10em;">7.</span><br /> +<span style="margin-left: 10em;">Looking for fair sights, unchecked in his senses,</span><br /> +<span style="margin-left: 10em;">In food uncontrolled, slack, inert, without vigour,</span><br /> +<span style="margin-left: 10em;">Death overwhelms him, as winds uproot weak trees.</span><br /> +<br /> +<span style="margin-left: 10em;">8.</span><br /> +<span style="margin-left: 10em;">He who lives sense-restrained, heedless of fair sights,</span><br /> +<span style="margin-left: 10em;">Who in food keeps the mean, is trusty and sturdy,</span><br /> +<span style="margin-left: 10em;">Death cannot shake him: winds cannot move mountains.</span><br /> +<br /> +<span style="margin-left: 10em;">9-10.</span><br /> +<span style="margin-left: 10em;">Without doffing his faults who would don the monk's yellow,<a name="FNanchor_3_10" id="FNanchor_3_10"></a><a href="#Footnote_3_10" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 10em;">Void of truth and of training, deserves not the monk's robe.</span><br /> +<span style="margin-left: 10em;">If he doff all his faults and be versed in the virtues,</span><br /> +<span style="margin-left: 10em;">In the training and truth firm, he merits the monk's robe.</span><br /> +<br /> +<span style="margin-left: 10em;">11-12.</span><br /> +<span style="margin-left: 10em;">In the false seeing truth, and in truth seeing falsehood,</span><br /> +<span style="margin-left: 10em;">Men touch not the truth, but are fed on illusion.</span><br /> +<span style="margin-left: 10em;">But in truth seeing truth and falsehood in falsehood,</span><br /> +<span style="margin-left: 10em;">Men touch the truth ever, feeding on right thoughts.</span><br /> +<br /> +<span style="margin-left: 10em;">13-14.</span><br /> +<span style="margin-left: 10em;">As the rain through the roof of a house that is ill-thatched,</span><br /> +<span style="margin-left: 10em;">Lust leaks through the mind not composed by the training:</span><br /> +<span style="margin-left: 10em;">As rain never leaks through the roof that is well-thatched,</span><br /> +<span style="margin-left: 10em;">So through the mind well-trained lust leaketh never.</span><br /> +<br /> +<span style="margin-left: 10em;">15.</span><br /> +<span style="margin-left: 10em;">Here he grieves and grieves hereafter: doubly grieves the evil-doer,</span><br /> +<span style="margin-left: 10em;">Grieves and suffers anguish when he sees the foulness of his deeds.</span><br /> +<br /> +<span style="margin-left: 10em;">16.</span><br /> +<span style="margin-left: 10em;">Happy here, he's happy after: doing good he's doubly glad:</span><br /> +<span style="margin-left: 10em;">Glad, exceeding happy, when he sees the pureness of his deeds.</span><br /> +<br /> +<span style="margin-left: 10em;">17.</span><br /> +<span style="margin-left: 10em;">Here he suffers, suffers after: doubly suffer evil-doers:</span><br /> +<span style="margin-left: 10em;">Thoughts of ill-deeds torture, much more torture when they enter hell.<a name="FNanchor_4_11" id="FNanchor_4_11"></a><a href="#Footnote_4_11" class="fnanchor">[4]</a></span><br /> +<br /> +<span style="margin-left: 10em;">18.</span><br /> +<span style="margin-left: 10em;">He rejoices here and after: doing good he's doubly glad:</span><br /> +<span style="margin-left: 10em;">Thoughts of good deeds comfort, much more comfort when they enter heaven.</span><br /> +<br /> +<span style="margin-left: 10em;">19.</span><br /> +<span style="margin-left: 10em;">Though reciting many verses,<a name="FNanchor_5_12" id="FNanchor_5_12"></a><a href="#Footnote_5_12" class="fnanchor">[5]</a> if they do not what they preach,</span><br /> +<span style="margin-left: 10em;">Sluggards, counting others' cattle, cannot share the Brotherhood.</span><br /> +<br /> +<span style="margin-left: 10em;">20.</span><br /> +<span style="margin-left: 10em;">Practising the Norm he preaches, though he utter verses few,</span><br /> +<span style="margin-left: 10em;">Quit of anger, lust and folly, truly wise, with thoughts set free,</span><br /> +<span style="margin-left: 10em;">Caring nought for this or that world, he hath part in brotherhood.</span><br /></p> +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_8" id="Footnote_1_8"></a><a href="#FNanchor_1_8"><span class="label">[1]</span></a> <i>Dhammo sanantano</i> (Skt. <i>sanātāna dharma</i>). <i>comm.</i><br /> +<i>porānako dhammo</i>, the doctrine of the early tradition.</p></div> +<div class="footnote"><p><a name="Footnote_2_9" id="Footnote_2_9"></a><a href="#FNanchor_2_9"><span class="label">[2]</span></a> See "Psalms of the Brethren," p. 177, trans. Mrs. C.A. Rhys<br /> +Davids.<br /> +<br /> +<span style="margin-left: 2em;">"People can really never understand</span><br /> +<span style="margin-left: 2.5em;">That we are here but for a little spell."</span><br /> +<br /> +'Others' means all except the wise.</p></div> + +<div class="footnote"><p><a name="Footnote_3_10" id="Footnote_3_10"></a><a href="#FNanchor_3_10"><span class="label">[3]</span></a> A play on words, <i>anikkasāvo</i> (one who has not removed the +<i>āsava's</i>, taints of lust, anger, delusion) and <i>kāsāvam</i>, the yellow +robe. See note to v.21 re the use of the word 'monk'</p></div> + +<div class="footnote"><p><a name="Footnote_4_11" id="Footnote_4_11"></a><a href="#FNanchor_4_11"><span class="label">[4]</span></a> 'hell': '<i>duggatiṁ</i>, 'the evil path or destiny', a +purgatorial state of rebirth.</p></div> + +<div class="footnote"><p><a name="Footnote_5_12" id="Footnote_5_12"></a><a href="#FNanchor_5_12"><span class="label">[5]</span></a> Texts of the sacred books, learned by heart by the +Brahmins.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_TWO" id="CHAPTER_TWO"></a>CHAPTER TWO.</h3> + +<h3>HEEDFULNESS.</h3> + + +<p> +<span style="margin-left: 10em;">21.</span><br /> +<span style="margin-left: 10em;">Heedfulness leads to the Deathless;<a name="FNanchor_1_13" id="FNanchor_1_13"></a><a href="#Footnote_1_13" class="fnanchor">[1]</a> heedlessness leads unto Death!</span><br /> +<span style="margin-left: 10em;">Heedful men live on for ever; they who heed not are as dead.</span><br /> +<br /> +<span style="margin-left: 10em;">22.</span><br /> +<span style="margin-left: 10em;">Knowing this full surely, wise men take delight in heedfulness;</span><br /> +<span style="margin-left: 10em;">Heedfully they range with joy the pastures<a name="FNanchor_2_14" id="FNanchor_2_14"></a><a href="#Footnote_2_14" class="fnanchor">[2]</a> of the Worthy Ones.</span><br /> +<br /> +<span style="margin-left: 10em;">23.</span><br /> +<span style="margin-left: 10em;">Meditative, persevering, ever with strong might endowed,</span><br /> +<span style="margin-left: 10em;">Wise men reach the Blissful Haven, reach Security Supreme.<a name="FNanchor_3_15" id="FNanchor_3_15"></a><a href="#Footnote_3_15" class="fnanchor">[3]</a></span><br /> +<br /> +<span style="margin-left: 10em;">24.</span><br /> +<span style="margin-left: 10em;">Heedful men's good name increaseth, if they strive with mind subdued</span><br /> +<span style="margin-left: 10em;">Pure in deed, with thoughts well-guarded, well-controlled of lawful lives.</span><br /> +<br /> +<span style="margin-left: 10em;">25.</span><br /> +<span style="margin-left: 10em;">Let the wise man, striving, heedful, well-controlled and temperate,</span><br /> +<span style="margin-left: 10em;">Make himself an island which the flood shall never sweep away.</span><br /> +<br /> +<span style="margin-left: 10em;">26.</span><br /> +<span style="margin-left: 10em;">Heedlessness the foolish follow, men of small intelligence;</span><br /> +<span style="margin-left: 10em;">As the best of treasures wise men guard the prize of Heedfulness.</span><br /> +<br /> +<span style="margin-left: 10em;">27.</span><br /> +<span style="margin-left: 10em;">Cleave not thou to Heedlessness, cleave not thou to Passion's snares;</span><br /> +<span style="margin-left: 10em;">Strenuous and meditative, wisdom winneth widespread bliss.</span><br /> +<br /> +<span style="margin-left: 10em;">28.</span><br /> +<span style="margin-left: 10em;">Lo! the sage that drives away the cloud of sloth by Heedfulness,</span><br /> +<span style="margin-left: 10em;">Climbing up the heights of wisdom, sorrowless looks down upon</span><br /> +<span style="margin-left: 10em;">All the miserable beings, as a hillman on the plains.<a name="FNanchor_4_16" id="FNanchor_4_16"></a><a href="#Footnote_4_16" class="fnanchor">[4]</a></span><br /> +<br /> +<span style="margin-left: 10em;">29.</span><br /> +<span style="margin-left: 10em;">Strenuous amid the heedless, 'mid the sleepers wide awake,</span><br /> +<span style="margin-left: 10em;">As a racer beats the weak jade, so the wise outstrips the fools.</span><br /> +<br /> +<span style="margin-left: 10em;">30.</span><br /> +<span style="margin-left: 10em;">Maghavā by Heedfulness attained the kingship of the gods;<a name="FNanchor_5_17" id="FNanchor_5_17"></a><a href="#Footnote_5_17" class="fnanchor">[5]</a></span><br /> +<span style="margin-left: 10em;">Heedfulness is praised for ever; Heedlessness is ever blamed.</span><br /> +<br /> +<span style="margin-left: 10em;">31.</span><br /> +<span style="margin-left: 10em;">Monks<a name="FNanchor_6_18" id="FNanchor_6_18"></a><a href="#Footnote_6_18" class="fnanchor">[6]</a> whom Heedfulness delighteth, seeing fear in Heedlessness,</span><br /> +<span style="margin-left: 10em;">As the fire blazeth onwards, burn their fetters great and small.</span><br /> +<br /> +<span style="margin-left: 10em;">32.</span><br /> +<span style="margin-left: 10em;">Monks whom Heedfulness delighteth, seeing fear in Heedlessness,</span><br /> +<span style="margin-left: 10em;">Cannot fall into destruction; they are near Nibbāna's shore.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_13" id="Footnote_1_13"></a><a href="#FNanchor_1_13"><span class="label">[1]</span></a> '<i>amata-padaṁ</i>, 'the immortal lot', or simply 'the +Ambrosial (nibbaṇa): the word 'immortality' in Buddhism does not +imply 'a deathless Ego'.</p></div> + +<div class="footnote"><p><a name="Footnote_2_14" id="Footnote_2_14"></a><a href="#FNanchor_2_14"><span class="label">[2]</span></a> 'the sphere or range, <i>gocara</i>'.</p></div> + +<div class="footnote"><p><a name="Footnote_3_15" id="Footnote_3_15"></a><a href="#FNanchor_3_15"><span class="label">[3]</span></a> <i>Nibbāna</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_4_16" id="Footnote_4_16"></a><a href="#FNanchor_4_16"><span class="label">[4]</span></a> 'literally,' as one standing on a mountain looks down on +those standing on the level'.</p></div> + +<div class="footnote"><p><a name="Footnote_5_17" id="Footnote_5_17"></a><a href="#FNanchor_5_17"><span class="label">[5]</span></a> <i>Maghavā</i>, a name of Indra, the "sky-god," Jupiter. Human +beings by great <i>tapas</i>, will power exercised, can attain this office.</p></div> + +<div class="footnote"><p><a name="Footnote_6_18" id="Footnote_6_18"></a><a href="#FNanchor_6_18"><span class="label">[6]</span></a> <i>"Monks"</i> does not convey the real meaning of <i>bhikkhu</i>, a +mendicant ascetic wearer of the yellow robe.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_THREE" id="CHAPTER_THREE"></a>CHAPTER THREE.</h3> + +<h3>THE MIND.</h3> + + +<p> +<span style="margin-left: 10em;">33.</span><br /> +<span style="margin-left: 10em;">The fugitive, flickering mind,</span><br /> +<span style="margin-left: 10em;">Hard to guard and hard to bind,</span><br /> +<span style="margin-left: 10em;">The wise men train as they choose,</span><br /> +<span style="margin-left: 10em;">As a fletcher fashions a shaft to his use.</span><br /> +<br /> +<span style="margin-left: 10em;">34.</span><br /> +<span style="margin-left: 10em;">Like a fish flung out on the bank;</span><br /> +<span style="margin-left: 10em;">Drawn from its watery home in a tank,<a name="FNanchor_1_19" id="FNanchor_1_19"></a><a href="#Footnote_1_19" class="fnanchor">[1]</a></span><br /> +<span style="margin-left: 10em;">Flutters this fugitive mind</span><br /> +<span style="margin-left: 10em;">To leave the realm of Māra behind.<a name="FNanchor_2_20" id="FNanchor_2_20"></a><a href="#Footnote_2_20" class="fnanchor">[2]</a></span><br /> +<br /> +<span style="margin-left: 10em;">35.</span><br /> +<span style="margin-left: 10em;">Impalpable, hard to seize,</span><br /> +<span style="margin-left: 10em;">Eagerly rushing wherever it please,</span><br /> +<span style="margin-left: 10em;">Good is the taming of mind;</span><br /> +<span style="margin-left: 10em;">A mind well-tamed is a treasure to find.</span><br /> +<br /> +<span style="margin-left: 10em;">36.</span><br /> +<span style="margin-left: 10em;">Invisible, subtle indeed,</span><br /> +<span style="margin-left: 10em;">Eagerly rushing its passions to feed,</span><br /> +<span style="margin-left: 10em;">Let the wise man guard this mind;</span><br /> +<span style="margin-left: 10em;">A guarded mind is a treasure to find.</span><br /> +<br /> +<span style="margin-left: 10em;">37.</span><br /> +<span style="margin-left: 10em;">Wandering, dwelling apart,</span><br /> +<span style="margin-left: 10em;">Bodiless there in the cave of the heart,<a name="FNanchor_3_21" id="FNanchor_3_21"></a><a href="#Footnote_3_21" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 10em;">They who subdue this mind</span><br /> +<span style="margin-left: 10em;">Leave all the fetters of Māra behind.</span><br /> +<br /> +<span style="margin-left: 10em;">38.</span><br /> +<span style="margin-left: 10em;">If he know not the Doctrine Pure,</span><br /> +<span style="margin-left: 10em;">If he waver in faith and be not sure,</span><br /> +<span style="margin-left: 10em;">If his mind be not strong-willed,</span><br /> +<span style="margin-left: 10em;">The cup of his wisdom is never fulfilled.</span><br /> +<br /> +<span style="margin-left: 10em;">39.</span><br /> +<span style="margin-left: 10em;">If his mind be free from desire,</span><br /> +<span style="margin-left: 10em;">If his thought be free from anger's fire,</span><br /> +<span style="margin-left: 10em;">If evil and good he forsake,</span><br /> +<span style="margin-left: 10em;">There is no fear in the man that's awake.</span><br /> +<br /> +<span style="margin-left: 10em;">40.</span><br /> +<span style="margin-left: 10em;">"Body's a vessel of clay;</span><br /> +<span style="margin-left: 10em;">Mind must be made like a fort," if he say,</span><br /> +<span style="margin-left: 10em;">Let him give battle to Mara, arrayed</span><br /> +<span style="margin-left: 10em;">In the weapons of wisdom, unafraid</span><br /> +<span style="margin-left: 10em;">Let him conquer and guard him and passionless stay.</span><br /> +<br /> +<span style="margin-left: 10em;">41.</span><br /> +<span style="margin-left: 10em;">Soon, ah! soon on the earth</span><br /> +<span style="margin-left: 10em;">Will this body lie, a thing of no worth,</span><br /> +<span style="margin-left: 10em;">Neglected, void of the six</span><br /> +<span style="margin-left: 10em;">Workings of sense, a mere bundle of sticks.</span><br /> +<br /> +<span style="margin-left: 10em;">42.</span><br /> +<span style="margin-left: 10em;">Whatever the ill that a foe</span><br /> +<span style="margin-left: 10em;">Doth a foe, whatever the grudge he may owe.</span><br /> +<span style="margin-left: 10em;">Greater by far will he find</span><br /> +<span style="margin-left: 10em;">The ill that is done by an ill-trained mind.</span><br /> +<br /> +<span style="margin-left: 10em;">43.</span><br /> +<span style="margin-left: 10em;">Nay, not a father or mother</span><br /> +<span style="margin-left: 10em;">Could do so much; not a kinsman or other;</span><br /> +<span style="margin-left: 10em;">Greater by far will he find</span><br /> +<span style="margin-left: 10em;">The good that is done by a well-trained mind.</span><br /> +</p> +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_19" id="Footnote_1_19"></a><a href="#FNanchor_1_19"><span class="label">[1]</span></a> <i>The tank</i> is earthly existence. The watery home is the +world of desires.</p></div> + +<div class="footnote"><p><a name="Footnote_2_20" id="Footnote_2_20"></a><a href="#FNanchor_2_20"><span class="label">[2]</span></a> <i>Māra</i>—death, the personification of evil, rules the six +highest desire-heaven-worlds: other great Gods are <i>Mahābrahma</i> and +<i>Sakka</i> (Indra). <i>Yama</i> also, death, is the lord of the under-world. We +may compare the Greek Gods, Zeus, Poseidon, and Pluto, who divide the +rule of the manifested universe.</p></div> + +<div class="footnote"><p><a name="Footnote_3_21" id="Footnote_3_21"></a><a href="#FNanchor_3_21"><span class="label">[3]</span></a> Cp. v. 374, <i>suññāgāra</i>.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_FOUR" id="CHAPTER_FOUR"></a>CHAPTER FOUR.</h3> + +<h3>FLOWERS.</h3> + + +<p> +<span style="margin-left: 10em;">44.</span><br /> +<span style="margin-left: 10em;">Who shall discern this earth aright</span><br /> +<span style="margin-left: 10em;">And the Realm of Death and the World of Light?</span><br /> +<span style="margin-left: 10em;">Who shall choose out the Way</span><br /> +<span style="margin-left: 10em;">Of righteousness well displayed,</span><br /> +<span style="margin-left: 10em;">As a skilled hand chooseth a flower gay?</span><br /> +<br /> +<span style="margin-left: 10em;">45.</span><br /> +<span style="margin-left: 10em;">The disciple<a name="FNanchor_1_22" id="FNanchor_1_22"></a><a href="#Footnote_1_22" class="fnanchor">[1]</a> discerneth this earth aright</span><br /> +<span style="margin-left: 10em;">And the Realm of Death and the World of Light;</span><br /> +<span style="margin-left: 10em;">The disciple chooseth the Way</span><br /> +<span style="margin-left: 10em;">Of Righteousness well displayed,</span><br /> +<span style="margin-left: 10em;">As a skilled hand chooseth a flower gay.</span><br /> +<br /> +<span style="margin-left: 10em;">46.</span><br /> +<span style="margin-left: 10em;">Seeing this body as like unto foam,</span><br /> +<span style="margin-left: 10em;">Illusive, by insight of wisdom alone,</span><br /> +<span style="margin-left: 10em;">Scattering Death's flower-tipp'd shafts,</span><br /> +<span style="margin-left: 10em;">He shall pass to a realm where Death is unknown.</span><br /> +<br /> +<span style="margin-left: 10em;">47.</span><br /> +<span style="margin-left: 10em;">Culling life's blossoms here and there,</span><br /> +<span style="margin-left: 10em;">With his mind entangled by pleasures' delay,</span><br /> +<span style="margin-left: 10em;">Death comes and carries him off,</span><br /> +<span style="margin-left: 10em;">As a flood sweeps a slumbering village away.</span><br /> +<br /> +<span style="margin-left: 10em;">48.</span><br /> +<span style="margin-left: 10em;">Culling life's blossoms here and there,</span><br /> +<span style="margin-left: 10em;">With his mind entangled by pleasures' delay,</span><br /> +<span style="margin-left: 10em;">Insatiate in desire,</span><br /> +<span style="margin-left: 10em;">Death makes him his bondsman and takes him away.</span><br /> +<br /> +<span style="margin-left: 10em;">49.</span><br /> +<span style="margin-left: 10em;">As a bee on the wing flits from flower to flower,</span><br /> +<span style="margin-left: 10em;">Not harming the scent or the blossom's hue,</span><br /> +<span style="margin-left: 10em;">And is gone taking only the taste,</span><br /> +<span style="margin-left: 10em;">Let the sage his way through the village pursue.</span><br /> +<br /> +<span style="margin-left: 10em;">50.</span><br /> +<span style="margin-left: 10em;">Not with other men's faults and other men's failings,</span><br /> +<span style="margin-left: 10em;">Nor the things they have done, nor the things left undone,</span><br /> +<span style="margin-left: 10em;">Should the wise man be concerned;</span><br /> +<span style="margin-left: 10em;">Let him look to his own things done and undone.</span><br /> +<br /> +<span style="margin-left: 10em;">51.</span><br /> +<span style="margin-left: 10em;">Fair is the flow'r with its hue and its colour;</span><br /> +<span style="margin-left: 10em;">But if it lack odour its beauty is hollow.</span><br /> +<span style="margin-left: 10em;">So fair are the words well-spoken,</span><br /> +<span style="margin-left: 10em;">But how empty the words which deeds do not follow.</span><br /> +<br /> +<span style="margin-left: 10em;">52.</span><br /> +<span style="margin-left: 10em;">Fair is the flow'r with its hue and its colour;</span><br /> +<span style="margin-left: 10em;">But if it have odour its beauty's not hollow;</span><br /> +<span style="margin-left: 10em;">So fair are the words well-spoken;</span><br /> +<span style="margin-left: 10em;">Well-spoken indeed are the words which deeds follow.</span><br /> +<br /> +<span style="margin-left: 10em;">53.</span><br /> +<span style="margin-left: 10em;">As one from a heap of gathered flowers</span><br /> +<span style="margin-left: 10em;">Makes many a garland, many a crown;</span><br /> +<span style="margin-left: 10em;">So by a mortal being</span><br /> +<span style="margin-left: 10em;">Many a seed of good may be sown.</span><br /> +<br /> +<span style="margin-left: 10em;">54.</span><br /> +<span style="margin-left: 10em;">The odour of flowers cannot prevail</span><br /> +<span style="margin-left: 10em;">'Gainst the wind, nor of sandal and <i>tagara</i><a name="FNanchor_2_23" id="FNanchor_2_23"></a><a href="#Footnote_2_23" class="fnanchor">[2]</a> fair;</span><br /> +<span style="margin-left: 10em;">'Gainst the wind goes the odour of saints;</span><br /> +<span style="margin-left: 10em;">The odour of saints goeth everywhere.</span><br /> +<br /> +<span style="margin-left: 10em;">55.</span><br /> +<span style="margin-left: 10em;">Sweet is the sandal and sweet is the <i>tagara</i>,</span><br /> +<span style="margin-left: 10em;">And sweet of the lily the odour faint;</span><br /> +<span style="margin-left: 10em;">But of all sweet-savoured things</span><br /> +<span style="margin-left: 10em;">Sweetest by far is the scent of the saint.</span><br /> +<br /> +<span style="margin-left: 10em;">56.</span><br /> +<span style="margin-left: 10em;">How small a thing is the odour of wood</span><br /> +<span style="margin-left: 10em;">Of the sandal or jasmine! How poor is their scent!</span><br /> +<span style="margin-left: 10em;">Yet the odour of saints prevails</span><br /> +<span style="margin-left: 10em;">E'en 'mongst the gods, most excellent.</span><br /> +<br /> +<span style="margin-left: 10em;">57.</span><br /> +<span style="margin-left: 10em;">Men who live righteously, men who live heedfully,</span><br /> +<span style="margin-left: 10em;">Perfect in wisdom, rebirth have transcended:</span><br /> +<span style="margin-left: 10em;">Though he search for the prints of their feet,</span><br /> +<span style="margin-left: 10em;">Death cannot find them:<a name="FNanchor_3_24" id="FNanchor_3_24"></a><a href="#Footnote_3_24" class="fnanchor">[3]</a> their journey is ended.</span><br /> +<br /> +<span style="margin-left: 10em;">58-9.</span><br /> +<span style="margin-left: 10em;">On a heap of dung by the high road hurled,</span><br /> +<span style="margin-left: 10em;">As a lily may bloom and grow,</span><br /> +<span style="margin-left: 10em;">Delighting the mind with its fragrance pure:</span><br /> +<span style="margin-left: 10em;">So, lit by the wisdom of those who know,</span><br /> +<span style="margin-left: 10em;">'mid those who on the dung-hill grow<a name="FNanchor_4_25" id="FNanchor_4_25"></a><a href="#Footnote_4_25" class="fnanchor">[4]</a></span><br /> +<span style="margin-left: 10em;">A disciple shines out in the darkened world.</span><br /> +</p> +<hr style="width: 35%;" /> + +<div class="footnote"><p><a name="Footnote_1_22" id="Footnote_1_22"></a><a href="#FNanchor_1_22"><span class="label">[1]</span></a> "Disciple," <i>sekho</i>, one who has entered the Path, but has +not become Arahat, who is <i>asekho</i>, Master.</p></div> + +<div class="footnote"><p><a name="Footnote_2_23" id="Footnote_2_23"></a><a href="#FNanchor_2_23"><span class="label">[2]</span></a> <i>Tagara</i>, an aromatic shrub.</p></div> + +<div class="footnote"><p><a name="Footnote_3_24" id="Footnote_3_24"></a><a href="#FNanchor_3_24"><span class="label">[3]</span></a> An Arahat at death leaves no <i>skandhas</i> or basis for +another birth. Death, <i>Māra</i>, is pictured as hunting for a man's +"rebirth consciousness". Cf. <i>The Book of the Kindred Sayings</i> p. 152 +(Pali Text Translation Series).</p></div> + +<div class="footnote"><p><a name="Footnote_4_25" id="Footnote_4_25"></a><a href="#FNanchor_4_25"><span class="label">[4]</span></a> cf. Shakespeare, Henry V, I,1, 60. +<br /> +<span style="margin-left: 2em;">'The strawberry grows underneath the nettle,</span><br /> +<span style="margin-left: 2em;">And wholesome berries thrive and ripen best,</span><br /> +<span style="margin-left: 2em;">Neighbour'd by fruit of baser quality'.</span><br /> +</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_FIVE" id="CHAPTER_FIVE"></a>CHAPTER FIVE.</h3> + +<h3>FOOLS.</h3> + + +<p> +<span style="margin-left: 10em;">60.</span><br /> +<span style="margin-left: 10em;">Long is the night to him that is waking,</span><br /> +<span style="margin-left: 10em;">Long is a league to the traveller worn,</span><br /> +<span style="margin-left: 10em;">Long is the coil of births</span><br /> +<span style="margin-left: 10em;">For fools that know not the truth of the Norm.</span><br /> +<br /> +<span style="margin-left: 10em;">61.</span><br /> +<span style="margin-left: 10em;">If one find not a comrade to join him in travel.</span><br /> +<span style="margin-left: 10em;">Either like unto self or better than self,</span><br /> +<span style="margin-left: 10em;">It is safer to push on alone;</span><br /> +<span style="margin-left: 10em;">What fellowship can there be with a fool?</span><br /> +<br /> +<span style="margin-left: 10em;">62.</span><br /> +<span style="margin-left: 10em;">"I am father of sons! I am owner of wealth!"</span><br /> +<span style="margin-left: 10em;">Thinks the fool in his folly and thereat is troubled.</span><br /> +<span style="margin-left: 10em;">He himself is not owner of self;</span><br /> +<span style="margin-left: 10em;">Much less is he owner of sons and of wealth.</span><br /> +<br /> +<span style="margin-left: 10em;">63.</span><br /> +<span style="margin-left: 10em;">Wise indeed is he that knoweth his folly;</span><br /> +<span style="margin-left: 10em;">Fool indeed is the fool that thinks himself wise.</span><br /> +<br /> +<span style="margin-left: 10em;">64.</span><br /> +<span style="margin-left: 10em;">Tho' a fool in his folly sit all his life long</span><br /> +<span style="margin-left: 10em;">By the side of a wise man, he never gets wiser,</span><br /> +<span style="margin-left: 10em;">For he knows not the Norm and its worth,</span><br /> +<span style="margin-left: 10em;">As the spoon never knoweth the taste of the broth.</span><br /> +<br /> +<span style="margin-left: 10em;">65.</span><br /> +<span style="margin-left: 10em;">But a wise man that sits by the wise but a minute,</span><br /> +<span style="margin-left: 10em;">Quickly learns of the Norm and its worth,</span><br /> +<span style="margin-left: 10em;">As the tongue quickly savours the taste of the broth.</span><br /> +<br /> +<span style="margin-left: 10em;">66.</span><br /> +<span style="margin-left: 10em;">Fools fare up and down with themselves for their foe,</span><br /> +<span style="margin-left: 10em;">And work evil deeds whose fruit will be bitter;</span><br /> +<br /> +<span style="margin-left: 10em;">67.</span><br /> +<span style="margin-left: 10em;">Ill-done is the deed that brings sorrow in doing,</span><br /> +<span style="margin-left: 10em;">Whose fruit they will meet with tears and annoy;</span><br /> +<br /> +<span style="margin-left: 10em;">68.</span><br /> +<span style="margin-left: 10em;">Well done is the deed that brings pleasure in doing,</span><br /> +<span style="margin-left: 10em;">Whose fruit they will welcome with gladness and joy.</span><br /> +<br /> +<span style="margin-left: 10em;">69.</span><br /> +<span style="margin-left: 10em;">"O! how sweet!" thinks the fool, ere his wicked deed ripens.</span><br /> +<span style="margin-left: 10em;">When his wicked deed ripens he knows what is sorrow.</span><br /> +<br /> +<span style="margin-left: 10em;">70.</span><br /> +<span style="margin-left: 10em;">Tho' month after month with the blade of a sword-grass<a name="FNanchor_1_26" id="FNanchor_1_26"></a><a href="#Footnote_1_26" class="fnanchor">[1]</a></span><br /> +<span style="margin-left: 10em;">The fool eats his rice grain by grain,</span><br /> +<span style="margin-left: 10em;">Not one fourth of a quarter of good doth he gain</span><br /> +<span style="margin-left: 10em;">Such as those who are stablished in Dhamma obtain.</span><br /> +<br /> +<span style="margin-left: 10em;">71.</span><br /> +<span style="margin-left: 10em;">Now an ill deed, like milk, doth not change into curds,</span><br /> +<span style="margin-left: 10em;">But it burneth the fool—a live coal 'neath the ashes.</span><br /> +<br /> +<span style="margin-left: 10em;">72.</span><br /> +<span style="margin-left: 10em;">Since his knowledge is born to a fool all in vain,</span><br /> +<span style="margin-left: 10em;">His good luck is lost to him wholly;</span><br /> +<span style="margin-left: 10em;">On his own head it falls; he is crushed by his folly.</span><br /> +<br /> +<span style="margin-left: 10em;">73-4.</span><br /> +<span style="margin-left: 10em;">If a fool long for credit that is not his due,</span><br /> +<span style="margin-left: 10em;">Chief seats in the monks' hall,<a name="FNanchor_2_27" id="FNanchor_2_27"></a><a href="#Footnote_2_27" class="fnanchor">[2]</a> respect from the Order,</span><br /> +<span style="margin-left: 10em;">And worship from laymen desiring;</span><br /> +<span style="margin-left: 10em;">"Let the monks and the laymen my deeds hold in honour</span><br /> +<span style="margin-left: 10em;">And in all things obey me, whate'er I may will—"</span><br /> +<span style="margin-left: 10em;">If such be the thoughts of the fool,</span><br /> +<span style="margin-left: 10em;">His pride and his longing increase in him still.</span><br /> +<br /> +<span style="margin-left: 10em;">75.</span><br /> +<span style="margin-left: 10em;">"Success here is one thing, Nibbāna another:"</span><br /> +<span style="margin-left: 10em;">When a monk, the Buddha's disciple, is sure</span><br /> +<span style="margin-left: 10em;">Of this truth, he delights not in honour, eschews</span><br /> +<span style="margin-left: 10em;">The ways of the world and lives a recluse.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_26" id="Footnote_1_26"></a><a href="#FNanchor_1_26"><span class="label">[1]</span></a> An ascetic way of eating, supposed to be meritorious.</p></div> + +<div class="footnote"><p><a name="Footnote_2_27" id="Footnote_2_27"></a><a href="#FNanchor_2_27"><span class="label">[2]</span></a> Cf. N.T. "chief seats in the synagogue."</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_SIX" id="CHAPTER_SIX"></a>CHAPTER SIX.</h3> + +<h3>THE WISE.</h3> + + +<p> +<span style="margin-left: 10em;">76.</span><br /> +<span style="margin-left: 10em;">If thou see a man of wisdom,</span><br /> +<span style="margin-left: 11em;">Like a guide to treasure-trove,</span><br /> +<span style="margin-left: 10em;">Pointing out thy faults and failings,</span><br /> +<span style="margin-left: 11em;">Follow him; such company</span><br /> +<span style="margin-left: 10em;">Brings prosperity, not woe.</span><br /> +<br /> +<span style="margin-left: 10em;">77.</span><br /> +<span style="margin-left: 10em;">He who gives advice and teaching,</span><br /> +<span style="margin-left: 11em;">And restrains thy feet from wrong,</span><br /> +<span style="margin-left: 10em;">By the righteous is beloved,</span><br /> +<span style="margin-left: 11em;">But the wicked love him not.</span><br /> +<br /> +<span style="margin-left: 10em;">78.</span><br /> +<span style="margin-left: 10em;">Have no fellowship with evil;</span><br /> +<span style="margin-left: 11em;">Make no friends among the vile;</span><br /> +<span style="margin-left: 10em;">Make the virtuous thy companions;</span><br /> +<span style="margin-left: 11em;">Follow thou the Perfect Men.</span><br /> +<br /> +<span style="margin-left: 10em;">79.</span><br /> +<span style="margin-left: 10em;">They who drink the Good Norm's nectar</span><br /> +<span style="margin-left: 11em;">Live in bliss with tranquil mind;</span><br /> +<span style="margin-left: 10em;">In the Norm by saints expounded</span><br /> +<span style="margin-left: 11em;">Wise men ever take delight.</span><br /> +<br /> +<span style="margin-left: 10em;">80.</span><br /> +<span style="margin-left: 10em;">Irrigators guide the waters,</span><br /> +<span style="margin-left: 11em;">Fletchers straighten out the shaft,</span><br /> +<span style="margin-left: 10em;">Carpenters unwarp the timber,</span><br /> +<span style="margin-left: 11em;">But the wise subdue themselves.</span><br /> +<br /> +<span style="margin-left: 10em;">81.</span><br /> +<span style="margin-left: 10em;">As the solid rock for ever</span><br /> +<span style="margin-left: 11em;">Rests unshaken by the wind,</span><br /> +<span style="margin-left: 10em;">Wise men rest unwavering,</span><br /> +<span style="margin-left: 11em;">Troubled not by praise or blame.</span><br /> +<br /> +<span style="margin-left: 10em;">82.</span><br /> +<span style="margin-left: 10em;">As a deep clear pool of water</span><br /> +<span style="margin-left: 11em;">Lies unruffled by the wind,</span><br /> +<span style="margin-left: 10em;">To the Good Norm listening</span><br /> +<span style="margin-left: 11em;">Wise men reach tranquillity.</span><br /> +<br /> +<span style="margin-left: 10em;">83.</span><br /> +<span style="margin-left: 10em;">When the good men go about,</span><br /> +<span style="margin-left: 11em;">Sensual babble is not theirs;</span><br /> +<span style="margin-left: 10em;">They, when touched by pain or pleasure,</span><br /> +<span style="margin-left: 11em;">Show a calm untroubled face.</span><br /> +<br /> +<span style="margin-left: 10em;">84.</span><br /> +<span style="margin-left: 10em;">Not for self and not for others</span><br /> +<span style="margin-left: 11em;">Do they long for sons or wealth,</span><br /> +<span style="margin-left: 10em;">Not for rule, nor by injustice</span><br /> +<span style="margin-left: 11em;">Self-advancement to attain;</span><br /> +<span style="margin-left: 11em;">Righteous, wise and just are they.</span><br /> +<br /> +<span style="margin-left: 10em;">85.</span><br /> +<span style="margin-left: 10em;">Few are they among us mortals</span><br /> +<span style="margin-left: 11em;">Who have reached the further shore</span><br /> +<span style="margin-left: 10em;">Over yonder. But we others</span><br /> +<span style="margin-left: 11em;">On this side fare up and down.</span><br /> +<br /> +<span style="margin-left: 10em;">86.</span><br /> +<span style="margin-left: 10em;">They who hold fast to the teaching</span><br /> +<span style="margin-left: 11em;">Of the Norm expounded well</span><br /> +<span style="margin-left: 10em;">They shall reach the shore and pass</span><br /> +<span style="margin-left: 11em;">The realm of Death so hard to cross.</span><br /> +<br /> +<span style="margin-left: 10em;">87-8.</span><br /> +<span style="margin-left: 10em;">Giving up the state of darkness,</span><br /> +<span style="margin-left: 11em;">Let the wise embrace the pure;</span><br /> +<span style="margin-left: 10em;">Giving up home for the homeless</span><br /> +<span style="margin-left: 11em;">Loneliness, where joys are rare,</span><br /> +<span style="margin-left: 10em;">Let him long for bliss unbounded</span><br /> +<span style="margin-left: 11em;">Casting all desire aside,</span><br /> +<span style="margin-left: 10em;">Owning naught, and, firm in wisdom,</span><br /> +<span style="margin-left: 11em;">Cleanse his heart from passion's stain.</span><br /> +<br /> +<span style="margin-left: 10em;">89.</span><br /> +<span style="margin-left: 10em;">They whose mind is rightly tempered</span><br /> +<span style="margin-left: 11em;">In the Wisdom's seven ways,<a name="FNanchor_1_28" id="FNanchor_1_28"></a><a href="#Footnote_1_28" class="fnanchor">[1]</a></span><br /> +<span style="margin-left: 10em;">Who have left desire behind them,</span><br /> +<span style="margin-left: 11em;">Void of clinging, they rejoicing</span><br /> +<span style="margin-left: 10em;">Passionless and all-resplendent,</span><br /> +<span style="margin-left: 11em;">Even in this world are freed.<a name="FNanchor_2_29" id="FNanchor_2_29"></a><a href="#Footnote_2_29" class="fnanchor">[2]</a></span><br /> +</p> +<hr style="width: 35%;" /> + +<div class="footnote"><p><a name="Footnote_1_28" id="Footnote_1_28"></a><a href="#FNanchor_1_28"><span class="label">[1]</span></a> The seven limbs of the Bodhi are:—<i>Sati</i>, concentration; +<i>Dhammavicaya</i>, examination of mental processes or of nature; <i>Viriya</i>, +energy; <i>Pīti</i>, zest; <i>Passaddhi</i>, calmness; <i>Samādhi</i>, mental balance; +<i>Uṗekhā</i>, equanimity.</p></div> + +<div class="footnote"><p><a name="Footnote_2_29" id="Footnote_2_29"></a><a href="#FNanchor_2_29"><span class="label">[2]</span></a> <i>Parinibbutā</i>, let free from rebirth by having attained the +state of <i>Nibbāna</i>, "gone out."</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_SEVEN" id="CHAPTER_SEVEN"></a>CHAPTER SEVEN.</h3> + +<h3>THE ARAHAT—THE WORTHY.</h3> + + +<p> +<span style="margin-left: 10em;">90.</span><br /> +<span style="margin-left: 10em;">He for whom life's journey's over, free from sorrow, free from pain</span><br /> +<span style="margin-left: 10em;">Who has all the knots unfastened, suffering knows not again.</span><br /> +<br /> +<span style="margin-left: 10em;">91.</span><br /> +<span style="margin-left: 10em;">Household life for them no joys hath; striving and intent in mind</span><br /> +<span style="margin-left: 10em;">As the swan deserts the marshes, every home they leave behind.</span><br /> +<br /> +<span style="margin-left: 10em;">92.</span><br /> +<span style="margin-left: 10em;">They who gather up no treasure, feeding on the food that's known,<a name="FNanchor_1_30" id="FNanchor_1_30"></a><a href="#Footnote_1_30" class="fnanchor">[1]</a></span><br /> +<span style="margin-left: 10em;">They who range in mind the Void, the unconditioned formless Space,</span><br /> +<span style="margin-left: 10em;">As the bird's path in the ether, so their ways are hard to trace.</span><br /> +<br /> +<span style="margin-left: 10em;">93.</span><br /> +<span style="margin-left: 10em;">They whose taints are all evanished, independent of support,</span><br /> +<span style="margin-left: 10em;">They who range in mind the Void, the unconditioned, formless Space,</span><br /> +<span style="margin-left: 10em;">As the bird's path in the ether, so their tracks are hard to trace.</span><br /> +<br /> +<span style="margin-left: 10em;">94.</span><br /> +<span style="margin-left: 10em;">He whose senses now are tranquil, like a horse by trainer tamed</span><br /> +<span style="margin-left: 10em;">(Pride struck off, the taints<a name="FNanchor_2_31" id="FNanchor_2_31"></a><a href="#Footnote_2_31" class="fnanchor">[2]</a> evanished), to the very gods is famed.<a name="FNanchor_3_32" id="FNanchor_3_32"></a><a href="#Footnote_3_32" class="fnanchor">[3]</a></span><br /> +<br /> +<span style="margin-left: 10em;">95.</span><br /> +<span style="margin-left: 10em;">Like the solid ground unshaken, like the threshold of a door,</span><br /> +<span style="margin-left: 10em;">Like a pool by mud unsullied, such a saint is born no more.</span><br /> +<br /> +<span style="margin-left: 10em;">96.</span><br /> +<span style="margin-left: 10em;">Calm the mind of such a being, calm his thoughts and words and deeds,</span><br /> +<span style="margin-left: 10em;">Set free by the perfect knowledge, liberated from life's needs.</span><br /> +<br /> +<span style="margin-left: 10em;">97.</span><br /> +<span style="margin-left: 10em;">Self-dependent, self-sufficing, knower of the Uncreate<a name="FNanchor_4_33" id="FNanchor_4_33"></a><a href="#Footnote_4_33" class="fnanchor">[4]</a></span><br /> +<span style="margin-left: 10em;">Who hath loosed the bonds of action, from the chain of births set free,</span><br /> +<span style="margin-left: 10em;">All desires are fallen from him, noblest of all beings he.</span><br /> +<br /> +<span style="margin-left: 10em;">98.</span><br /> +<span style="margin-left: 10em;">In the village or the forest, on the water or the ground,</span><br /> +<span style="margin-left: 10em;">Where the worthy ones are dwelling, there the earth's delights are found.</span><br /> +<br /> +<span style="margin-left: 10em;">99.</span><br /> +<span style="margin-left: 10em;">Ah! delightful are the forests! where the worldling finds no joy,</span><br /> +<span style="margin-left: 10em;">There the passionless find pleasure, whom the senses do not cloy.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_30" id="Footnote_1_30"></a><a href="#FNanchor_1_30"><span class="label">[1]</span></a> literally, 'whose food is thoroughly understood' (as to its +properties, qualities and purpose).</p></div> + +<div class="footnote"><p><a name="Footnote_2_31" id="Footnote_2_31"></a><a href="#FNanchor_2_31"><span class="label">[2]</span></a> The taints, <i>āsava's</i>, are three:—<i>kama</i>, desire; <i>bhava</i>, +love of life; <i>avijjā</i>, ignorance. A fourth, <i>ditthi</i>, the holding of +heretical views, is sometimes added. The gods are supposed to be still +bound by these, and to envy the emancipated man.</p></div> + +<div class="footnote"><p><a name="Footnote_3_32" id="Footnote_3_32"></a><a href="#FNanchor_3_32"><span class="label">[3]</span></a> 'famed', literally 'by the gods is envied'.</p></div> + +<div class="footnote"><p><a name="Footnote_4_33" id="Footnote_4_33"></a><a href="#FNanchor_4_33"><span class="label">[4]</span></a> <i>Akataññu</i>, knowing the Unborn, the Eternal, the state of +'<i>Nibbāṇa</i>', as in v.3 83:, but possibly here the context requires +'ungrateful', <i>i.e.</i>, not bound by ties of gratitude to anybody.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_EIGHT" id="CHAPTER_EIGHT"></a>CHAPTER EIGHT.</h3> + +<h3>THE THOUSANDS.</h3> + + +<p> +<span style="margin-left: 10em;">100.</span><br /> +<span style="margin-left: 10em;">Tho' one's speech be a thousand words,</span><br /> +<span style="margin-left: 11em;">Vain words all strung together,</span><br /> +<span style="margin-left: 10em;">Better a single phrase</span><br /> +<span style="margin-left: 11em;">Which calms the one that hears.</span><br /> +<br /> +<span style="margin-left: 10em;">101.</span><br /> +<span style="margin-left: 10em;">Tho' a song have a thousand words,</span><br /> +<span style="margin-left: 11em;">Vain words all strung together,</span><br /> +<span style="margin-left: 10em;">Better a single verse</span><br /> +<span style="margin-left: 11em;">Which calms the one that hears.</span><br /> +<br /> +<span style="margin-left: 10em;">102.</span><br /> +<span style="margin-left: 10em;">Tho' one utter a hundred songs,</span><br /> +<span style="margin-left: 11em;">Vain words all strung together,</span><br /> +<span style="margin-left: 10em;">Better one verse of the Norm</span><br /> +<span style="margin-left: 11em;">Which brings peace to the hearer.</span><br /> +<br /> +<span style="margin-left: 10em;">103.</span><br /> +<span style="margin-left: 10em;">Tho' one conquer a thousand times</span><br /> +<span style="margin-left: 11em;">A thousand men in battle,</span><br /> +<span style="margin-left: 10em;">Who conquers self alone</span><br /> +<span style="margin-left: 11em;">Is the best of conquerors.</span><br /> +<br /> +<span style="margin-left: 10em;">104.</span><br /> +<span style="margin-left: 10em;">Tis better to conquer self</span><br /> +<span style="margin-left: 11em;">Than all this multitude;</span><br /> +<span style="margin-left: 10em;">If one be self-subdued</span><br /> +<span style="margin-left: 11em;">And ever self-controlled,</span><br /> +<br /> +<span style="margin-left: 10em;">105.</span><br /> +<span style="margin-left: 10em;">Not the gods or demi-gods<a name="FNanchor_1_34" id="FNanchor_1_34"></a><a href="#Footnote_1_34" class="fnanchor">[1]</a></span><br /> +<span style="margin-left: 11em;">Nor the Lord of the world below<a name="FNanchor_2_35" id="FNanchor_2_35"></a><a href="#Footnote_2_35" class="fnanchor">[2]</a></span><br /> +<span style="margin-left: 10em;">Nor the God Supreme<a name="FNanchor_3_36" id="FNanchor_3_36"></a><a href="#Footnote_3_36" class="fnanchor">[3]</a> have power</span><br /> +<span style="margin-left: 11em;">To undo his victory.</span><br /> +<br /> +<span style="margin-left: 10em;">106.</span><br /> +<span style="margin-left: 10em;">Tho' one for a hundred years</span><br /> +<span style="margin-left: 11em;">Month after month should pray</span><br /> +<span style="margin-left: 10em;">With a thousand offerings,</span><br /> +<span style="margin-left: 11em;">Yet if for a moment's space</span><br /> +<span style="margin-left: 10em;">He worship the feet of one</span><br /> +<span style="margin-left: 11em;">Whose self is self-subdued,</span><br /> +<span style="margin-left: 10em;">His worship is better far</span><br /> +<span style="margin-left: 11em;">Than his age-long offerings.</span><br /> +<br /> +<span style="margin-left: 10em;">107.</span><br /> +<span style="margin-left: 10em;">Tho' a hundred years in the woods</span><br /> +<span style="margin-left: 11em;">One tend the sacred fire,<a name="FNanchor_4_37" id="FNanchor_4_37"></a><a href="#Footnote_4_37" class="fnanchor">[4]</a></span><br /> +<span style="margin-left: 10em;">Yet if for a moment's space</span><br /> +<span style="margin-left: 11em;">He worship the feet of one</span><br /> +<span style="margin-left: 10em;">Whose self is self-subdued;</span><br /> +<span style="margin-left: 11em;">Such worship is better far</span><br /> +<span style="margin-left: 11em;">Than his age-long offerings</span><br /> +<br /> +<span style="margin-left: 10em;">108.</span><br /> +<span style="margin-left: 10em;">Not all the sacrifice</span><br /> +<span style="margin-left: 11em;">That is offered in all the world</span><br /> +<span style="margin-left: 10em;">For a year, with a view to gain,</span><br /> +<span style="margin-left: 11em;">Is worth a single quarter</span><br /> +<span style="margin-left: 10em;">Of the worship that is paid</span><br /> +<span style="margin-left: 11em;">To the upright holy man.</span><br /> +<br /> +<span style="margin-left: 10em;">109.</span><br /> +<span style="margin-left: 10em;">Whoso hath reverence</span><br /> +<span style="margin-left: 11em;">For those advanced in years,</span><br /> +<span style="margin-left: 10em;">Four blessings thrive for him,</span><br /> +<span style="margin-left: 11em;">Life, beauty, bliss and strength.</span><br /> +<br /> +<span style="margin-left: 10em;">110.</span><br /> +<span style="margin-left: 10em;">Tho' one live a hundred years,</span><br /> +<span style="margin-left: 11em;">Immoral, uncontrolled,</span><br /> +<span style="margin-left: 10em;">'Tis better to live for a day,</span><br /> +<span style="margin-left: 11em;">Moral and well controlled.</span><br /> +<br /> +<span style="margin-left: 10em;">111.</span><br /> +<span style="margin-left: 10em;">Tho' one live a hundred years</span><br /> +<span style="margin-left: 11em;">Foolish and uncontrolled,</span><br /> +<span style="margin-left: 10em;">'Tis better to live for a day</span><br /> +<span style="margin-left: 11em;">Wisely and well controlled.</span><br /> +<br /> +<span style="margin-left: 10em;">112.</span><br /> +<span style="margin-left: 10em;">Tho' one live a hundred years</span><br /> +<span style="margin-left: 11em;">Listless and lacking zeal,</span><br /> +<span style="margin-left: 10em;">'Tis better to live for a day</span><br /> +<span style="margin-left: 11em;">While striving manfully.</span><br /> +<br /> +<span style="margin-left: 10em;">113.</span><br /> +<span style="margin-left: 10em;">Tho' one live a hundred years</span><br /> +<span style="margin-left: 11em;">Blind to the rise and fall,<a name="FNanchor_5_38" id="FNanchor_5_38"></a><a href="#Footnote_5_38" class="fnanchor">[5]</a></span><br /> +<span style="margin-left: 10em;">'Tis better to live for a day</span><br /> +<span style="margin-left: 11em;">Seeing the rise and fall.</span><br /> +<br /> +<span style="margin-left: 10em;">114.</span><br /> +<span style="margin-left: 10em;">Tho' one live a hundred years</span><br /> +<span style="margin-left: 11em;">And see not the Deathless State,<a name="FNanchor_6_39" id="FNanchor_6_39"></a><a href="#Footnote_6_39" class="fnanchor">[6]</a></span><br /> +<span style="margin-left: 10em;">'Tis better to live for a day</span><br /> +<span style="margin-left: 11em;">And see the Deathless State.</span><br /> +<br /> +<span style="margin-left: 10em;">115.</span><br /> +<span style="margin-left: 10em;">Tho' one live a hundred years</span><br /> +<span style="margin-left: 11em;">And see not the Norm Supreme,</span><br /> +<span style="margin-left: 10em;">'Tis better to live for a day</span><br /> +<span style="margin-left: 11em;">And see the Norm Supreme.</span><br /> +</p> +<hr style="width: 35%;" /> + +<div class="footnote"><p><a name="Footnote_1_34" id="Footnote_1_34"></a><a href="#FNanchor_1_34"><span class="label">[1]</span></a> <i>Gandhabbo</i>, Skt. <i>gandharva</i>, those who preside over music +and attend on the Four Great Kings.</p></div> + +<div class="footnote"><p><a name="Footnote_2_35" id="Footnote_2_35"></a><a href="#FNanchor_2_35"><span class="label">[2]</span></a> <i>Māra</i>, the Pluto of the Greeks, or Death-Lord.</p></div> + +<div class="footnote"><p><a name="Footnote_3_36" id="Footnote_3_36"></a><a href="#FNanchor_3_36"><span class="label">[3]</span></a> <i>Brahmā</i>, the Supreme Personal God or Zeus of Buddhism.</p></div> + +<div class="footnote"><p><a name="Footnote_4_37" id="Footnote_4_37"></a><a href="#FNanchor_4_37"><span class="label">[4]</span></a> <i>Aggihutam</i>, Skt. <i>agnihotra</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_5_38" id="Footnote_5_38"></a><a href="#FNanchor_5_38"><span class="label">[5]</span></a> <i>Udaya-vyayaṁ</i>, the law of <i>anicca</i>, impermanence.</p></div> + +<div class="footnote"><p><a name="Footnote_6_39" id="Footnote_6_39"></a><a href="#FNanchor_6_39"><span class="label">[6]</span></a> <i>Amatapadaṁ</i>, "the eternal lot," <i>Nibbāṇa</i>: see n. to +v. 21.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_NINE" id="CHAPTER_NINE"></a>CHAPTER NINE.</h3> + +<h3>EVIL.</h3> + + +<p> +<span style="margin-left: 10em;">116.</span><br /> +<span style="margin-left: 10em;">Haste to do good; thy thoughts from ill restrain;</span><br /> +<span style="margin-left: 10em;">Sloth in good deeds makes one for evil fain.</span><br /> +<br /> +<span style="margin-left: 10em;">117.</span><br /> +<span style="margin-left: 10em;">If thou do ill, cease, and thy sin forgo;</span><br /> +<span style="margin-left: 10em;">Take not delight therein; ill deeds bring woe.</span><br /> +<br /> +<span style="margin-left: 10em;">118.</span><br /> +<span style="margin-left: 10em;">If thou do good, thy life in good employ;</span><br /> +<span style="margin-left: 10em;">Take thou delight therein; good deeds bring joy.</span><br /> +<br /> +<span style="margin-left: 10em;">119.</span><br /> +<span style="margin-left: 10em;">Sinners see bliss while their ill deeds are green;</span><br /> +<span style="margin-left: 10em;">When the sin ripens, sorrow then is seen.</span><br /> +<br /> +<span style="margin-left: 10em;">120.</span><br /> +<span style="margin-left: 10em;">Good men see ill while their good deeds are green;</span><br /> +<span style="margin-left: 10em;">When the good ripens, happiness is seen.</span><br /> +<br /> +<span style="margin-left: 10em;">121.</span><br /> +<span style="margin-left: 10em;">Think not of ill: "It cannot be my fate";</span><br /> +<span style="margin-left: 10em;">As drop by drop the water fills the pot,</span><br /> +<span style="margin-left: 10em;">So slowly good men good accumulate.</span><br /> +<br /> +<span style="margin-left: 10em;">122.</span><br /> +<span style="margin-left: 10em;">Think not of good: "It cannot be my fate";</span><br /> +<span style="margin-left: 10em;">As drop by drop the water fills the pot,</span><br /> +<span style="margin-left: 10em;">So slowly bad men woes accumulate.</span><br /> +<br /> +<span style="margin-left: 10em;">123.</span><br /> +<span style="margin-left: 10em;">Just as the lord of some rich caravan,</span><br /> +<span style="margin-left: 10em;">Whose guard is scanty, fears the highwayman;</span><br /> +<span style="margin-left: 10em;">As one who loves his life must poison shun,</span><br /> +<span style="margin-left: 10em;">Be wise and guard 'gainst evil deeds begun.</span><br /> +<br /> +<span style="margin-left: 10em;">124.</span><br /> +<span style="margin-left: 10em;">Thou mayest poison handle if thy palm</span><br /> +<span style="margin-left: 10em;">Contain no wound; whole skin no poison fears;</span><br /> +<span style="margin-left: 10em;">There is no ill for him that doth no harm.</span><br /> +<br /> +<span style="margin-left: 10em;">125.</span><br /> +<span style="margin-left: 10em;">Who on a harmless creature worketh pain,</span><br /> +<span style="margin-left: 10em;">In whom no fault, in whom no ill is found,</span><br /> +<span style="margin-left: 10em;">Upon that fool his evil deeds rebound</span><br /> +<span style="margin-left: 10em;">As fine dust cast i' the wind falls back again.</span><br /> +<br /> +<span style="margin-left: 10em;">126.</span><br /> +<span style="margin-left: 10em;">Some men by birth a life on earth attain;</span><br /> +<span style="margin-left: 10em;">The wicked go to hell, the good to heaven;</span><br /> +<span style="margin-left: 10em;">But holy saints are never born again.</span><br /> +<br /> +<span style="margin-left: 10em;">127.</span><br /> +<span style="margin-left: 10em;">Not in the air nor middle of the sea,</span><br /> +<span style="margin-left: 10em;">Nor entering a mountain cave to hide,</span><br /> +<span style="margin-left: 10em;">Nor anywhere on earth can'st thou abide</span><br /> +<span style="margin-left: 10em;">Where from thy ill deeds thou can'st set thee free.</span><br /> +<br /> +<span style="margin-left: 10em;">128.</span><br /> +<span style="margin-left: 10em;">Not in the air nor middle of the sea,</span><br /> +<span style="margin-left: 10em;">Nor entering a mountain cave to hide,</span><br /> +<span style="margin-left: 10em;">Nor anywhere on earth can'st thou abide</span><br /> +<span style="margin-left: 10em;">Where death shall not pursue and conquer thee.</span><br /> +</p> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_TEN" id="CHAPTER_TEN"></a>CHAPTER TEN.</h3> + +<h3>PUNISHMENT.</h3> + + +<p> +<span style="margin-left: 10em;">129.</span><br /> +<span style="margin-left: 10em;">All beings fear the rod, all fear to die;</span><br /> +<span style="margin-left: 10em;">Regard them as thyself; strike not nor slay.</span><br /> +<br /> +<span style="margin-left: 10em;">130.</span><br /> +<span style="margin-left: 10em;">All beings fear the rod; all love their life;</span><br /> +<span style="margin-left: 10em;">Regard them as thyself; strike not nor slay.</span><br /> +<br /> +<span style="margin-left: 10em;">131.</span><br /> +<span style="margin-left: 10em;">Whoso treats pleasure-loving creatures ill,</span><br /> +<span style="margin-left: 10em;">When he seeks bliss for self he shall not find it.</span><br /> +<br /> +<span style="margin-left: 10em;">132.</span><br /> +<span style="margin-left: 10em;">Whoso treats pleasure-loving creatures well,</span><br /> +<span style="margin-left: 10em;">When he seeks happiness for self shall find it.</span><br /> +<br /> +<span style="margin-left: 10em;">133.</span><br /> +<span style="margin-left: 10em;">Use not harsh speech; when harshly spoken to</span><br /> +<span style="margin-left: 10em;">Men may retort; painful are quarrellings,</span><br /> +<span style="margin-left: 10em;">And punishment may follow thy harsh words.</span><br /> +<br /> +<span style="margin-left: 10em;">134.</span><br /> +<span style="margin-left: 10em;">If thou can'st keep thy tongue from wagging oft,</span><br /> +<span style="margin-left: 10em;">Silent as some cracked gong, thou hast thereby</span><br /> +<span style="margin-left: 10em;">Nibbāna won; no brawling is in thee.</span><br /> +<br /> +<span style="margin-left: 10em;">135.</span><br /> +<span style="margin-left: 10em;">As with a stick the herdsman drives his kine,</span><br /> +<span style="margin-left: 10em;">So death and age compel the lives of men.</span><br /> +<br /> +<span style="margin-left: 10em;">136.</span><br /> +<span style="margin-left: 10em;">The fool in doing ill knows not his folly;</span><br /> +<span style="margin-left: 10em;">His own deeds, like a fire, the fool consume.</span><br /> +<br /> +<span style="margin-left: 10em;">137.</span><br /> +<span style="margin-left: 10em;">He who offends the harmless innocent</span><br /> +<span style="margin-left: 10em;">Soon reaches one of these ten states of woe;</span><br /> +<br /> +<span style="margin-left: 10em;">138.</span><br /> +<span style="margin-left: 10em;">Sharp pain, disease, or bodily decay,</span><br /> +<span style="margin-left: 10em;">Grievous disaster, or a mind distraught;</span><br /> +<br /> +<span style="margin-left: 10em;">139.</span><br /> +<span style="margin-left: 10em;">Oppression by the king, or calumny,</span><br /> +<span style="margin-left: 10em;">Loss of relations, loss of all his wealth,</span><br /> +<br /> +<span style="margin-left: 10em;">140.</span><br /> +<span style="margin-left: 10em;">His house burned by a thunderbolt or fire;</span><br /> +<span style="margin-left: 10em;">At death, poor fool, he finds rebirth in hell.</span><br /> +<br /> +<span style="margin-left: 10em;">141.</span><br /> +<span style="margin-left: 10em;">Not nakedness, nor matted hair nor filth,</span><br /> +<span style="margin-left: 10em;">Not fasting long, nor lying on the ground,</span><br /> +<span style="margin-left: 10em;">Not dust and dirt, nor squatting on the heels.</span><br /> +<span style="margin-left: 10em;">Can cleanse the mortal that is full of doubt.</span><br /> +<br /> +<span style="margin-left: 10em;">142.</span><br /> +<span style="margin-left: 10em;">But one that lives a calm and tranquil life,</span><br /> +<span style="margin-left: 10em;">Though gaily decked, if tamed, restrained, he live</span><br /> +<span style="margin-left: 10em;">Walking the holy path in righteousness,</span><br /> +<span style="margin-left: 10em;">Laying aside all harm to living things,</span><br /> +<span style="margin-left: 10em;">True mendicant, ascetic, Brāhmin he!</span><br /> +<br /> +<span style="margin-left: 10em;">143.</span><br /> +<span style="margin-left: 10em;">Who in this world is so restrained by shame</span><br /> +<span style="margin-left: 10em;">That, like a thoroughbred flicked by the whip.</span><br /> +<span style="margin-left: 10em;">He can think lightly of the lash of blame?</span><br /> +<br /> +<span style="margin-left: 10em;">144.</span><br /> +<span style="margin-left: 10em;">By faith and virtue, energy, and mind</span><br /> +<span style="margin-left: 10em;">In perfect balance, searching of the Norm,</span><br /> +<span style="margin-left: 10em;">Perfect in knowledge and good practices,</span><br /> +<span style="margin-left: 10em;">Perfect in concentration of your thoughts,</span><br /> +<span style="margin-left: 10em;">Ye shall strike off this multitude of woes.</span><br /> +<br /> +<span style="margin-left: 10em;">145.</span><br /> +<span style="margin-left: 10em;">As cultivators guide the water-course,</span><br /> +<span style="margin-left: 10em;">As fletchers straighten out the arrow-shaft,</span><br /> +<span style="margin-left: 10em;">As carpenters warp timber to their needs,</span><br /> +<span style="margin-left: 10em;">So righteous men subdue and train themselves.</span><br /> +</p> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_ELEVEN" id="CHAPTER_ELEVEN"></a>CHAPTER ELEVEN.</h3> + +<h3>OLD AGE.</h3> + + +<p> +<span style="margin-left: 10em;">146.</span><br /> +<span style="margin-left: 10em;">Laugh ye, rejoice ye, when this world is burning?</span><br /> +<span style="margin-left: 10em;">O wrapped in darkness, will ye not seek light?</span><br /> +<br /> +<span style="margin-left: 10em;">147.</span><br /> +<span style="margin-left: 10em;">Behold this body decked, a mass of sores,</span><br /> +<span style="margin-left: 10em;">Sickly and swayed by multitudinous thoughts.</span><br /> +<span style="margin-left: 10em;">Impermanent, unstable, uncomposed!</span><br /> +<br /> +<span style="margin-left: 10em;">148.</span><br /> +<span style="margin-left: 10em;">Poor worn-out carcase, home of sicknesses,</span><br /> +<span style="margin-left: 10em;">Fragile, corrupting mass, mere life in death!</span><br /> +<br /> +<span style="margin-left: 10em;">149.</span><br /> +<span style="margin-left: 10em;">What joy to look upon these bleached bones,</span><br /> +<span style="margin-left: 10em;">Like useless gourds in autumn thrown aside!—</span><br /> +<br /> +<span style="margin-left: 10em;">150.</span><br /> +<span style="margin-left: 10em;">A township built of bones and plastered o'er</span><br /> +<span style="margin-left: 10em;">With flesh and blood, the home and dwelling-place</span><br /> +<span style="margin-left: 10em;">Of age and death, pride and hypocrisy!</span><br /> +<br /> +<span style="margin-left: 10em;">151.</span><br /> +<span style="margin-left: 10em;">Just as a royal chariot gaily decked</span><br /> +<span style="margin-left: 10em;">Falls to decay, so grows this body old;</span><br /> +<span style="margin-left: 10em;">But Truth and Norm old age cannot assail,</span><br /> +<span style="margin-left: 10em;">The holy ones indeed know no decay.</span><br /> +<br /> +<span style="margin-left: 10em;">152.</span><br /> +<span style="margin-left: 10em;">Just like an ox, the witless man grows old;</span><br /> +<span style="margin-left: 10em;">His flesh grows, but his wits do not increase.</span><br /> +<br /> +<span style="margin-left: 10em;">153-4.</span><br /> +<span style="margin-left: 10em;">Thro' many a round of birth and death I ran,</span><br /> +<span style="margin-left: 10em;">Nor found the builder that I sought. Life's stream</span><br /> +<span style="margin-left: 10em;">Is birth and death and birth, with sorrow filled.</span><br /> +<span style="margin-left: 10em;">Now, housebuilder, thou'rt seen! No more shalt build!</span><br /> +<span style="margin-left: 10em;">Broken are all thy rafters, split thy beam!</span><br /> +<span style="margin-left: 10em;">All that made up this mortal self is gone;</span><br /> +<span style="margin-left: 10em;">Mind hath slain craving; I have crossed the stream!<a name="FNanchor_1_40" id="FNanchor_1_40"></a><a href="#Footnote_1_40" class="fnanchor">[1]</a></span><br /> +<br /> +<span style="margin-left: 10em;">155.</span><br /> +<span style="margin-left: 10em;">They who in youth have never trod the way</span><br /> +<span style="margin-left: 10em;">Of righteousness, nor garnered wisdom's store.</span><br /> +<span style="margin-left: 10em;">Like herons in a fishless pool decay.</span><br /> +<br /> +<span style="margin-left: 10em;">156.</span><br /> +<span style="margin-left: 10em;">They who in youth have never trod the way</span><br /> +<span style="margin-left: 10em;">Of righteousness, nor garnered wisdom's store.</span><br /> +<span style="margin-left: 10em;">Like broken bows, lie weeping their lost day.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_40" id="Footnote_1_40"></a><a href="#FNanchor_1_40"><span class="label">[1]</span></a> The triumphant words of the Buddha, when at last He +attained enlightenment, Nibbāna, beneath the Bo-tree.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_TWELVE" id="CHAPTER_TWELVE"></a>CHAPTER TWELVE.</h3> + +<h3>The Self.</h3> + + +<p> +<span style="margin-left: 10em;">157.</span><br /> +<span style="margin-left: 10em;">Hast thou regard for self? Then keep thyself well guarded.</span><br /> +<span style="margin-left: 10em;">Be wise and keep good watch for one of the three watches.<a name="FNanchor_1_41" id="FNanchor_1_41"></a><a href="#Footnote_1_41" class="fnanchor">[1]</a></span><br /> +<br /> +<span style="margin-left: 10em;">158.</span><br /> +<span style="margin-left: 10em;">First ground thyself in fitness; next, another teach.</span><br /> +<span style="margin-left: 10em;">Thus shalt thou wisdom gain and suffer no reproach.</span><br /> +<br /> +<span style="margin-left: 10em;">159.</span><br /> +<span style="margin-left: 10em;">First carry out thyself whate'er thou teachest others.</span><br /> +<span style="margin-left: 10em;">Self-tamed, thou'lt tame another; but self is hard to tame.</span><br /> +<br /> +<span style="margin-left: 10em;">160.</span><br /> +<span style="margin-left: 10em;">Self is the lord of self; who else could be the lord?</span><br /> +<span style="margin-left: 10em;">By taming self one gains a lord most hard to gain.</span><br /> +<br /> +<span style="margin-left: 10em;">161.</span><br /> +<span style="margin-left: 10em;">The evil done by self, self-born and self-begotten,</span><br /> +<span style="margin-left: 10em;">Crushes the senseless fool, as a bolt the jar of stone.<a name="FNanchor_2_42" id="FNanchor_2_42"></a><a href="#Footnote_2_42" class="fnanchor">[2]</a></span><br /> +<br /> +<span style="margin-left: 10em;">162.</span><br /> +<span style="margin-left: 10em;">He who is choked by sins, as a creeper chokes a tree,</span><br /> +<span style="margin-left: 10em;">Doth to himself what e'en his foes would have him do.</span><br /> +<br /> +<span style="margin-left: 10em;">163.</span><br /> +<span style="margin-left: 10em;">Easy is ill to do and harmful to oneself;</span><br /> +<span style="margin-left: 10em;">But what is good and wholesome, that is hard to do.</span><br /> +<br /> +<span style="margin-left: 10em;">164.</span><br /> +<span style="margin-left: 10em;">Whose rejects the words of noble righteous saints</span><br /> +<span style="margin-left: 10em;">On his own head brings ruin by his perversity,</span><br /> +<span style="margin-left: 10em;">As bamboo trees put forth their fruit and die away.</span><br /> +<br /> +<span style="margin-left: 10em;">165.</span><br /> +<span style="margin-left: 10em;">By self is evil done; by self is one defiled;</span><br /> +<span style="margin-left: 10em;">Ill deeds not done by self to self bring purity;</span><br /> +<span style="margin-left: 10em;">Each for himself is pure; each for himself impure;</span><br /> +<span style="margin-left: 10em;">Thou can'st not cleanse another man's impurity.</span><br /> +<br /> +<span style="margin-left: 10em;">166.</span><br /> +<span style="margin-left: 10em;">Mind thy affairs, not others', however great they be;<a name="FNanchor_3_43" id="FNanchor_3_43"></a><a href="#Footnote_3_43" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 10em;">Right knowledge of one's own brings more prosperity.</span><br /> +</p> +<hr style="width: 35%;" /> + +<div class="footnote"><p><a name="Footnote_1_41" id="Footnote_1_41"></a><a href="#FNanchor_1_41"><span class="label">[1]</span></a> The night is divided into three watches of three hours +each. Some regard this passage as referring to childhood, youth and +age.</p></div> + +<div class="footnote"><p><a name="Footnote_2_42" id="Footnote_2_42"></a><a href="#FNanchor_2_42"><span class="label">[2]</span></a> This may be translated, "as a diamond crushes the stony +gem".</p></div> + +<div class="footnote"><p><a name="Footnote_3_43" id="Footnote_3_43"></a><a href="#FNanchor_3_43"><span class="label">[3]</span></a> Cf. <i>Bhagavad Gītā</i>: "Better one's own <i>dharma</i>, however +ill-performed, than others' <i>dharma</i>, well-performed tho' it be."</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_THIRTEEN" id="CHAPTER_THIRTEEN"></a>CHAPTER THIRTEEN.</h3> + +<h3>THE WORLD.</h3> + + +<p> +<span style="margin-left: 10em;">167.</span><br /> +<span style="margin-left: 10em;">Follow not the way unworthy;</span><br /> +<span style="margin-left: 11em;">Live not thou in slothfulness;</span><br /> +<span style="margin-left: 10em;">Let not doctrines false allure thee;</span><br /> +<span style="margin-left: 11em;">Turn thy thoughts from worldliness.</span><br /> +<br /> +<span style="margin-left: 10em;">168-9.</span><br /> +<span style="margin-left: 10em;">Stand! Arise! Throw sloth away;</span><br /> +<span style="margin-left: 11em;">Follow the path of righteousness;</span><br /> +<span style="margin-left: 10em;">Happy he who walks aright,</span><br /> +<span style="margin-left: 11em;">Here and in the world to come.</span><br /> +<br /> +<span style="margin-left: 10em;">170.</span><br /> +<span style="margin-left: 10em;">As a bubble on the water,</span><br /> +<span style="margin-left: 11em;">As a phantom of the sands,</span><br /> +<span style="margin-left: 10em;">Him who thus the world despiseth,</span><br /> +<span style="margin-left: 11em;">Death the king<a name="FNanchor_1_44" id="FNanchor_1_44"></a><a href="#Footnote_1_44" class="fnanchor">[1]</a> cannot behold.</span><br /> +<br /> +<span style="margin-left: 10em;">171.</span><br /> +<span style="margin-left: 10em;">Lo! this world in all its splendour,</span><br /> +<span style="margin-left: 11em;">Like a royal car adorned,</span><br /> +<span style="margin-left: 10em;">Wherein many a fool is seated,<a name="FNanchor_2_45" id="FNanchor_2_45"></a><a href="#Footnote_2_45" class="fnanchor">[2]</a></span><br /> +<span style="margin-left: 11em;">Hath no power to bind the wise.</span><br /> +<br /> +<span style="margin-left: 10em;">172.</span><br /> +<span style="margin-left: 10em;">He who formerly was slothful,</span><br /> +<span style="margin-left: 11em;">But is slothful now no more,</span><br /> +<span style="margin-left: 10em;">Lighteth up the world with splendour,</span><br /> +<span style="margin-left: 11em;">As the moon from clouds released.</span><br /> +<br /> +<span style="margin-left: 10em;">173.</span><br /> +<span style="margin-left: 10em;">He who, having once done evil,</span><br /> +<span style="margin-left: 11em;">Covers up his ill with good,</span><br /> +<span style="margin-left: 10em;">Lighteth up the world with splendour,</span><br /> +<span style="margin-left: 11em;">As the moon from clouds released.</span><br /> +<br /> +<span style="margin-left: 10em;">174.</span><br /> +<span style="margin-left: 10em;">All this world is wrapped in darkness;</span><br /> +<span style="margin-left: 11em;">Few be they that are not blind;</span><br /> +<span style="margin-left: 10em;">Like the birds that 'scape the fowler,</span><br /> +<span style="margin-left: 11em;">Few be they that go to heaven.</span><br /> +<br /> +<span style="margin-left: 10em;">175.</span><br /> +<span style="margin-left: 10em;">Lo! the swans fly on the sun's path,<a name="FNanchor_3_46" id="FNanchor_3_46"></a><a href="#Footnote_3_46" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 11em;">Fly by magic through the air;</span><br /> +<span style="margin-left: 10em;">Wise men from the world departing</span><br /> +<span style="margin-left: 11em;">Conquer Death and all his hosts.</span><br /> +<br /> +<span style="margin-left: 10em;">176.</span><br /> +<span style="margin-left: 10em;">He who by false words transgressing</span><br /> +<span style="margin-left: 11em;">Breaks one tittle of the Norm;<a name="FNanchor_4_47" id="FNanchor_4_47"></a><a href="#Footnote_4_47" class="fnanchor">[4]</a></span><br /> +<span style="margin-left: 10em;">He who future life renounceth</span><br /> +<span style="margin-left: 11em;">Every wicked deed will do.</span><br /> +<br /> +<span style="margin-left: 10em;">177.</span><br /> +<span style="margin-left: 10em;">Those who covet reach not heaven;</span><br /> +<span style="margin-left: 11em;">Fools care not for charity;</span><br /> +<span style="margin-left: 10em;">He who charity approveth</span><br /> +<span style="margin-left: 11em;">Reacheth heavenly joy thereby.</span><br /> +<br /> +<span style="margin-left: 10em;">178.</span><br /> +<span style="margin-left: 10em;">Rule on earth and joy in heaven,</span><br /> +<span style="margin-left: 11em;">Sovreignty of all the worlds—</span><br /> +<span style="margin-left: 10em;">These are all by him transcended</span><br /> +<span style="margin-left: 11em;">Who hath entered on the stream.<a name="FNanchor_5_48" id="FNanchor_5_48"></a><a href="#Footnote_5_48" class="fnanchor">[5]</a></span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_44" id="Footnote_1_44"></a><a href="#FNanchor_1_44"><span class="label">[1]</span></a> <i>Maccurāja.</i></p></div> + +<div class="footnote"><p><a name="Footnote_2_45" id="Footnote_2_45"></a><a href="#FNanchor_2_45"><span class="label">[2]</span></a> Reading <i>nisīdanti</i> for <i>visīdanti</i> ("are immersed").</p></div> + +<div class="footnote"><p><a name="Footnote_3_46" id="Footnote_3_46"></a><a href="#FNanchor_3_46"><span class="label">[3]</span></a> <i>Hamsā adicca-pathe yanti.</i> In Hinduism the <i>paramahamsa</i>, +"the swan," is the mystic name for the liberated being (Cf. <i>Bhagavad +Gītā</i>) who goes to the sun (<i>āditya</i> Skt.), and is reborn no more; also +in <i>Chāndogya Upanishad</i>, VIII, 7-5, we read: "When mind ceases to act, +he attains the sun. That is the way to the region above. It is open to +the learned, but closed to the ignorant." Those who are reborn are said +to go on the path of the moon. In Buddhism, the <i>Arahants</i>, Saints, have +the power (<i>iddhi</i>) of flying through the air even physically, by +self-levitation. Cf. V. 91.</p></div> + +<div class="footnote"><p><a name="Footnote_4_47" id="Footnote_4_47"></a><a href="#FNanchor_4_47"><span class="label">[4]</span></a> Cf. N.T.: "For whosoever shall keep the whole Norm, and yet +offend in one point, he is guilty of all."</p></div> + +<div class="footnote"><p><a name="Footnote_5_48" id="Footnote_5_48"></a><a href="#FNanchor_5_48"><span class="label">[5]</span></a> One who has "entered on the stream" is an Initiate, +<i>Solāpanno</i>, and is saved, <i>i.e.</i>, after seven more births, he reaches +the state of <i>Arahat</i> and <i>Nibbāna</i> and is free from birth.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_FOURTEEN" id="CHAPTER_FOURTEEN"></a>CHAPTER FOURTEEN.</h3> + +<h3>THE AWAKENED ONE.</h3> + + +<p> +<span style="margin-left: 10em;">179.</span><br /> +<span style="margin-left: 10em;">The Awakened One, unconquered Conqueror,</span><br /> +<span style="margin-left: 10em;">Whose conquest naught in this world can undo.</span><br /> +<span style="margin-left: 10em;">Who ranges o'er His boundless sphere untraced.</span><br /> +<span style="margin-left: 10em;">By what tracks can ye lead Him to rebirth?<a name="FNanchor_1_49" id="FNanchor_1_49"></a><a href="#Footnote_1_49" class="fnanchor">[1]</a></span><br /> +<br /> +<span style="margin-left: 10em;">180.</span><br /> +<span style="margin-left: 10em;">Free from the snares of passion's outspread net,</span><br /> +<span style="margin-left: 10em;">The Awakened One, whom longing cannot draw,</span><br /> +<span style="margin-left: 10em;">Who ranges o'er His boundless sphere untraced.</span><br /> +<span style="margin-left: 10em;">By what tracks can ye lead Him to rebirth?</span><br /> +<br /> +<span style="margin-left: 10em;">181.</span><br /> +<span style="margin-left: 10em;">Those sages who, to meditation given,</span><br /> +<span style="margin-left: 10em;">Delight in freedom's bliss, with mind controlled,</span><br /> +<span style="margin-left: 10em;">Gods envy Them, Those All-Awakened Ones.<a name="FNanchor_2_50" id="FNanchor_2_50"></a><a href="#Footnote_2_50" class="fnanchor">[2]</a></span><br /> +<br /> +<span style="margin-left: 10em;">182.</span><br /> +<span style="margin-left: 10em;">To gain a birth as man is hard indeed;</span><br /> +<span style="margin-left: 10em;">'Tis hard to get one's living in the world;</span><br /> +<span style="margin-left: 10em;">Hard is the hearing of the doctrine true;<a name="FNanchor_3_51" id="FNanchor_3_51"></a><a href="#Footnote_3_51" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 10em;">Hardest to be an All-Awakened One.</span><br /> +<br /> +<span style="margin-left: 10em;">183.</span><br /> +<span style="margin-left: 10em;">"Refrain thyself from every evil deed;</span><br /> +<span style="margin-left: 10em;">Stablish thyself in good; cleanse thine own thoughts"—</span><br /> +<span style="margin-left: 10em;">This is the message of the Awakened Ones.</span><br /> +<br /> +<span style="margin-left: 10em;">184.</span><br /> +<span style="margin-left: 10em;">Long-sufferance is the best austerity;</span><br /> +<span style="margin-left: 10em;">Nibbāna, say the Awakened Ones, is best.</span><br /> +<br /> +<span style="margin-left: 10em;">185.</span><br /> +<span style="margin-left: 10em;">"Revile not, harm not, live by rule restrained;</span><br /> +<span style="margin-left: 10em;">Of food take little; sleep and sit alone;</span><br /> +<span style="margin-left: 10em;">In meditation keep thy thoughts controlled"—</span><br /> +<span style="margin-left: 10em;">This is the message of the Awakened Ones.</span><br /> +<br /> +<span style="margin-left: 10em;">186.</span><br /> +<span style="margin-left: 10em;">"Lust is not sated, tho' it rain gold coins;</span><br /> +<span style="margin-left: 10em;">Brief is the pleasure, great the pains of lust"—</span><br /> +<span style="margin-left: 10em;">Whoso saith this and knows it, he is wise.</span><br /> +<br /> +<span style="margin-left: 10em;">187.</span><br /> +<span style="margin-left: 10em;">He finds no pleasure e'en in heaven's delights;</span><br /> +<span style="margin-left: 10em;">He finds his joy in slaying all desire,</span><br /> +<span style="margin-left: 10em;">That follower of the All-Awakened Ones.</span><br /> +<br /> +<span style="margin-left: 10em;">188.</span><br /> +<span style="margin-left: 10em;">To many a refuge frightened mortals flee,</span><br /> +<span style="margin-left: 10em;">Mountains and forests, groves and sacred trees;</span><br /> +<br /> +<span style="margin-left: 10em;">189.</span><br /> +<span style="margin-left: 10em;">These are no refuge safe, no sure retreat,</span><br /> +<span style="margin-left: 10em;">By these we are not from all woe released.</span><br /> +<br /> +<span style="margin-left: 10em;">190.</span><br /> +<span style="margin-left: 10em;">He who takes refuge in the Awakened One,</span><br /> +<span style="margin-left: 10em;">The Doctrine and the Brotherhood, beholds</span><br /> +<span style="margin-left: 10em;">By right insight the Fourfold Noble Truths,</span><br /> +<br /> +<span style="margin-left: 10em;">191.</span><br /> +<span style="margin-left: 10em;">Sorrow and sorrow's cause and sorrow's ceasing,</span><br /> +<span style="margin-left: 10em;">The Noble Eightfold Path that leads thereto—</span><br /> +<br /> +<span style="margin-left: 10em;">192.</span><br /> +<span style="margin-left: 10em;">This is the refuge safe, the sure retreat;</span><br /> +<span style="margin-left: 10em;">This only from our woes can us release.</span><br /> +<br /> +<span style="margin-left: 10em;">193.</span><br /> +<span style="margin-left: 10em;">Hard is that one of noble birth to find;</span><br /> +<span style="margin-left: 10em;">Not born in every land is He; the race</span><br /> +<span style="margin-left: 10em;">Wherein that Sage is born is prosperous.<a name="FNanchor_4_52" id="FNanchor_4_52"></a><a href="#Footnote_4_52" class="fnanchor">[4]</a></span><br /> +<br /> +<span style="margin-left: 10em;">194.</span><br /> +<span style="margin-left: 10em;">Blest is the rising of the Awakened Ones;</span><br /> +<span style="margin-left: 10em;">Blest is Their teaching of the Doctrine True;</span><br /> +<span style="margin-left: 10em;">Blest is the union of the Brotherhood;</span><br /> +<span style="margin-left: 10em;">And blest to dwell together in unity.</span><br /> +<br /> +<span style="margin-left: 10em;">195.</span><br /> +<span style="margin-left: 10em;">The Awakened Ones and they that follow Them,</span><br /> +<span style="margin-left: 10em;">Worthy to be adored, have conquered all</span><br /> +<span style="margin-left: 10em;">The hosts of evil, crossed the flood of sorrow.</span><br /> +<br /> +<span style="margin-left: 10em;">196.</span><br /> +<span style="margin-left: 10em;">Whoso shall worship Them, the worthy Ones,</span><br /> +<span style="margin-left: 10em;">In whom desires are quenched and fear allayed,</span><br /> +<span style="margin-left: 10em;">None can declare the merits of that man.</span><br /> +</p> +<hr style="width: 35%;" /> + +<div class="footnote"><p><a name="Footnote_1_49" id="Footnote_1_49"></a><a href="#FNanchor_1_49"><span class="label">[1]</span></a> <i>Padam</i>, "track, footstep," may here refer to the +<i>khandhās</i>, basis, or occasions of rebirth, destroyed by Arahants, cf. +vv. 92-3.</p></div> + +<div class="footnote"><p><a name="Footnote_2_50" id="Footnote_2_50"></a><a href="#FNanchor_2_50"><span class="label">[2]</span></a> These verses may refer to any man who is "awakened," who +has found "<i>Nibbāna</i>."</p></div> + +<div class="footnote"><p><a name="Footnote_3_51" id="Footnote_3_51"></a><a href="#FNanchor_3_51"><span class="label">[3]</span></a> This might mean, "it is hard to get a hearing of it".</p></div> + +<div class="footnote"><p><a name="Footnote_4_52" id="Footnote_4_52"></a><a href="#FNanchor_4_52"><span class="label">[4]</span></a> All <i>Buddha's</i> must be born in India, the sacred land.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_FIFTEEN" id="CHAPTER_FIFTEEN"></a>CHAPTER FIFTEEN.</h3> + +<h3>Happiness.</h3> +<p><a name="FNanchor_1_53" id="FNanchor_1_53"></a><a href="#Footnote_1_53" class="fnanchor">[1]</a></p> + + +<p> +<span style="margin-left: 10em;">197.</span><br /> +<span style="margin-left: 10em;">O happily we live</span><br /> +<span style="margin-left: 11em;">Angerless amid the angry!</span><br /> +<span style="margin-left: 10em;">O happily we spend our days</span><br /> +<span style="margin-left: 11em;">Amid the angry angerless!</span><br /> +<br /> +<span style="margin-left: 10em;">198.</span><br /> +<span style="margin-left: 10em;">O happily we live</span><br /> +<span style="margin-left: 11em;">In health amid the sickly ones!</span><br /> +<span style="margin-left: 10em;">O happily we spend our days</span><br /> +<span style="margin-left: 11em;">Amid the sickly ones in health!</span><br /> +<br /> +<span style="margin-left: 10em;">199.</span><br /> +<span style="margin-left: 10em;">O happily we live</span><br /> +<span style="margin-left: 11em;">Free from greed amid the greedy!</span><br /> +<span style="margin-left: 10em;">O happily we spend our days</span><br /> +<span style="margin-left: 11em;">Amid the greedy free from greed!</span><br /> +<br /> +<span style="margin-left: 10em;">200.</span><br /> +<span style="margin-left: 10em;">O happily we live</span><br /> +<span style="margin-left: 11em;">Who have not anything at all!</span><br /> +<span style="margin-left: 10em;">Like ever-radiant gods above,</span><br /> +<span style="margin-left: 11em;">Our food immortal joys shall be.</span><br /> +<br /> +<span style="margin-left: 10em;">201.</span><br /> +<span style="margin-left: 10em;">Hate follows victory;</span><br /> +<span style="margin-left: 11em;">Conquered ones sit sorrowing.</span><br /> +<span style="margin-left: 10em;">But the calm live blissfully,</span><br /> +<span style="margin-left: 11em;">Renouncing conquest and defeat.</span><br /> +<br /> +<span style="margin-left: 10em;">202.</span><br /> +<span style="margin-left: 10em;">There is no fire like lust;</span><br /> +<span style="margin-left: 11em;">No sin brings such ill-luck<a name="FNanchor_3_54" id="FNanchor_3_54"></a><a href="#Footnote_3_54" class="fnanchor">[3]</a> as hate;</span><br /> +<span style="margin-left: 10em;">No pains so great as body's pains;</span><br /> +<span style="margin-left: 11em;">No bliss is like the perfect Calm.<a name="FNanchor_4_55" id="FNanchor_4_55"></a><a href="#Footnote_4_55" class="fnanchor">[4]</a></span><br /> +<br /> +<span style="margin-left: 10em;">203.</span><br /> +<span style="margin-left: 10em;">Hunger's the greatest plague,</span><br /> +<span style="margin-left: 11em;">Embodied life the greatest woe;</span><br /> +<span style="margin-left: 10em;">Whoso knows this in truth, can say:</span><br /> +<span style="margin-left: 11em;">"Nibbāna is the Bliss Supreme."</span><br /> +<br /> +<span style="margin-left: 10em;">204.</span><br /> +<span style="margin-left: 10em;">Health is the greatest gain;</span><br /> +<span style="margin-left: 11em;">Contentment is the greatest wealth;</span><br /> +<span style="margin-left: 10em;">Best kinsman is the trusty friend;</span><br /> +<span style="margin-left: 11em;">Nibbāna is the Bliss Supreme.</span><br /> +<br /> +<span style="margin-left: 10em;">205.</span><br /> +<span style="margin-left: 10em;">Who tastes the savour sweet</span><br /> +<span style="margin-left: 11em;">Of solitude, who drinks of calm,</span><br /> +<span style="margin-left: 10em;">Is free from terror, free from sin,</span><br /> +<span style="margin-left: 11em;">Draining the nectar of the Norm.</span><br /> +<br /> +<span style="margin-left: 10em;">206.</span><br /> +<span style="margin-left: 10em;">'Tis good to see the saints;</span><br /> +<span style="margin-left: 11em;">To dwell with them is blessedness;</span><br /> +<span style="margin-left: 10em;">If he should never fools behold,</span><br /> +<span style="margin-left: 11em;">A man could dwell in happiness.</span><br /> +<br /> +<span style="margin-left: 10em;">207.</span><br /> +<span style="margin-left: 10em;">The company of fools</span><br /> +<span style="margin-left: 11em;">Ne'er fails to bring distress.</span><br /> +<span style="margin-left: 10em;">To live with fools brings suffering,</span><br /> +<span style="margin-left: 11em;">As living with an enemy,</span><br /> +<span style="margin-left: 10em;">But wise men's company brings bliss,</span><br /> +<span style="margin-left: 11em;">As being with dear relatives.</span><br /> +<br /> +<span style="margin-left: 10em;">208.</span><br /> +<span style="margin-left: 10em;">If one be good and wise,</span><br /> +<span style="margin-left: 11em;">Well-versed in lore profound,</span><br /> +<span style="margin-left: 10em;">Long-suffering, dutiful, a saint,</span><br /> +<span style="margin-left: 11em;">Righteous and wise; if such there be,</span><br /> +<span style="margin-left: 10em;">Follow his footsteps, as the moon</span><br /> +<span style="margin-left: 11em;">Follows the path of the stars.</span><br /> +</p> +<hr style="width: 35%;" /> + +<div class="footnote"><p><a name="Footnote_1_53" id="Footnote_1_53"></a><a href="#FNanchor_1_53"><span class="label">[1]</span></a> This chapter applies especially to those who have retired +from the world.</p></div> + +<div class="footnote"><p><a name="Footnote_3_54" id="Footnote_3_54"></a><a href="#FNanchor_3_54"><span class="label">[3]</span></a> Ill-luck, <i>kali</i>, the unlucky throw in playing dice.</p></div> + +<div class="footnote"><p><a name="Footnote_4_55" id="Footnote_4_55"></a><a href="#FNanchor_4_55"><span class="label">[4]</span></a> <i>Nibbāna.</i></p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_SIXTEEN" id="CHAPTER_SIXTEEN"></a>CHAPTER SIXTEEN.</h3> + +<h3>AFFECTIONS.</h3> + + +<p> +<span style="margin-left: 10em;">209.</span><br /> +<span style="margin-left: 10em;">He who applies his mind unworthily,</span><br /> +<span style="margin-left: 11em;">Neglecting discipline,</span><br /> +<span style="margin-left: 10em;">Forsakes the goal and clings to things beloved,</span><br /> +<span style="margin-left: 11em;">Then envies those to meditation given.</span><br /> +<br /> +<span style="margin-left: 10em;">210.</span><br /> +<span style="margin-left: 10em;">Join not thyself to things beloved or loathed.</span><br /> +<span style="margin-left: 11em;">To lack dear company,</span><br /> +<span style="margin-left: 10em;">To be with those we loathe, brings misery.</span><br /> +<br /> +<span style="margin-left: 10em;">211.</span><br /> +<span style="margin-left: 10em;">Seek not for love; things loved when lost bring woe;</span><br /> +<span style="margin-left: 11em;">Both are impermanent.</span><br /> +<span style="margin-left: 10em;">They have no bonds who dwell indifferent.</span><br /> +<br /> +<span style="margin-left: 10em;">212.</span><br /> +<span style="margin-left: 10em;">Sorrow and fear are born of things beloved.</span><br /> +<span style="margin-left: 11em;">From things beloved set free,</span><br /> +<span style="margin-left: 10em;">How canst thou sorrow? fearful how canst be?</span><br /> +<br /> +<span style="margin-left: 10em;">213.</span><br /> +<span style="margin-left: 10em;">From things held dear, sorrow and fear are born.</span><br /> +<span style="margin-left: 11em;">Set free from things held dear,</span><br /> +<span style="margin-left: 10em;">How canst thou sorrow have? how canst have fear?</span><br /> +<br /> +<span style="margin-left: 10em;">214.</span><br /> +<span style="margin-left: 10em;">Sorrow and fear are children born of pleasure.</span><br /> +<span style="margin-left: 11em;">No longer pleasure's slave,</span><br /> +<span style="margin-left: 10em;">How canst thou sorrow, fear how canst thou have?</span><br /> +<br /> +<span style="margin-left: 10em;">215.</span><br /> +<span style="margin-left: 10em;">Sorrow and fear are children of desire.</span><br /> +<span style="margin-left: 11em;">From all desire set free,</span><br /> +<span style="margin-left: 10em;">How canst thou sorrow? fearful how canst be?</span><br /> +<br /> +<span style="margin-left: 10em;">216.</span><br /> +<span style="margin-left: 10em;">Sorrow and fear are things of longing born.</span><br /> +<span style="margin-left: 11em;">From longing if thou part,</span><br /> +<span style="margin-left: 10em;">Thou hast no fear nor sorrow in thine heart.</span><br /> +<br /> +<span style="margin-left: 10em;">217.</span><br /> +<span style="margin-left: 10em;">Upright and Norm-abiding, speaking truth,</span><br /> +<span style="margin-left: 11em;">Who minds his own affair,<a name="FNanchor_1_56" id="FNanchor_1_56"></a><a href="#Footnote_1_56" class="fnanchor">[1]</a></span><br /> +<span style="margin-left: 10em;">That is the man whom every one holds dear.</span><br /> +<br /> +<span style="margin-left: 10em;">218.</span><br /> +<span style="margin-left: 10em;">In whom is longing for the Nameless<a name="FNanchor_2_57" id="FNanchor_2_57"></a><a href="#Footnote_2_57" class="fnanchor">[2]</a> born,</span><br /> +<span style="margin-left: 11em;">Whose mind It hath enthralled,</span><br /> +<span style="margin-left: 10em;">Whose thoughts no longer are by passion torn,</span><br /> +<span style="margin-left: 11em;">That man "a Climber of the Stream" is called.<a name="FNanchor_3_58" id="FNanchor_3_58"></a><a href="#Footnote_3_58" class="fnanchor">[3]</a></span><br /> +<br /> +<span style="margin-left: 10em;">219.</span><br /> +<span style="margin-left: 10em;">As when a dweller in some far-off land</span><br /> +<span style="margin-left: 11em;">Safe home returns at last,</span><br /> +<span style="margin-left: 10em;">Kin, friends and lovers waiting to greet him stand;</span><br /> +<br /> +<span style="margin-left: 10em;">220.</span><br /> +<span style="margin-left: 10em;">So, when a man on earth good deeds hath done,</span><br /> +<span style="margin-left: 11em;">When he hath passed beyond,</span><br /> +<span style="margin-left: 10em;">All his good deeds like kin, await that one.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_56" id="Footnote_1_56"></a><a href="#FNanchor_1_56"><span class="label">[1]</span></a> <i>Attano kamma kubbānam</i>, as in v. 166. Attends to his own +spiritual progress without dictating to others how they should forward +their evolution.</p></div> + +<div class="footnote"><p><a name="Footnote_2_57" id="Footnote_2_57"></a><a href="#FNanchor_2_57"><span class="label">[2]</span></a> "The unborn, uncreate, undeclared" state of <i>Nibbāna</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_3_58" id="Footnote_3_58"></a><a href="#FNanchor_3_58"><span class="label">[3]</span></a> <i>Uddhamsoto.</i> (Skt. <i>Urdhamsrotas</i>) a name for the +<i>anāgāmin</i> "non-returner."</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_SEVENTEEN" id="CHAPTER_SEVENTEEN"></a>CHAPTER SEVENTEEN.</h3> + +<h3>ANGER.</h3> + + +<p> +<span style="margin-left: 10em;">221.</span><br /> +<span style="margin-left: 10em;">Conquer anger, banish pride;</span><br /> +<span style="margin-left: 11em;">Every fetter cast aside;<a name="FNanchor_1_59" id="FNanchor_1_59"></a><a href="#Footnote_1_59" class="fnanchor">[1]</a></span><br /> +<span style="margin-left: 10em;">Clinging not to Name and Form,<a name="FNanchor_2_60" id="FNanchor_2_60"></a><a href="#Footnote_2_60" class="fnanchor">[2]</a></span><br /> +<span style="margin-left: 11em;">Him who calleth nought his own</span><br /> +<span style="margin-left: 10em;">Sorrow never shall betide.</span><br /> +<br /> +<span style="margin-left: 10em;">222.</span><br /> +<span style="margin-left: 10em;">He who rising wrath restrains,</span><br /> +<span style="margin-left: 11em;">As one checks a whirling team,</span><br /> +<span style="margin-left: 10em;">Him a driver true I deem;</span><br /> +<span style="margin-left: 11em;">Others only hold the reins.</span><br /> +<br /> +<span style="margin-left: 10em;">223.</span><br /> +<span style="margin-left: 10em;">Wrath with kindliness allay,</span><br /> +<span style="margin-left: 11em;">To the stingy freely give;</span><br /> +<span style="margin-left: 10em;">Conquer lying words with truth;</span><br /> +<span style="margin-left: 11em;">Evil deeds with good repay.</span><br /> +<br /> +<span style="margin-left: 10em;">224.</span><br /> +<span style="margin-left: 10em;">Speak the truth nor vexed be;</span><br /> +<span style="margin-left: 11em;">Give, however scantily.</span><br /> +<span style="margin-left: 10em;">Following these maxims three,</span><br /> +<span style="margin-left: 11em;">Thou the blessed gods shalt see.</span><br /> +<br /> +<span style="margin-left: 10em;">225.</span><br /> +<span style="margin-left: 10em;">Sages harm no living thing;</span><br /> +<span style="margin-left: 11em;">Self-restraint accomplishing</span><br /> +<span style="margin-left: 10em;">Such men reach the Deathless Lot,<a name="FNanchor_3_61" id="FNanchor_3_61"></a><a href="#Footnote_3_61" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 11em;">Where all sorrow is forgot.</span><br /> +<br /> +<span style="margin-left: 10em;">226.</span><br /> +<span style="margin-left: 10em;">Ever watchful, night and day</span><br /> +<span style="margin-left: 11em;">Learning wisdom never cease;</span><br /> +<span style="margin-left: 10em;">In the one who strives for Peace<a name="FNanchor_4_62" id="FNanchor_4_62"></a><a href="#Footnote_4_62" class="fnanchor">[4]</a></span><br /> +<span style="margin-left: 11em;">All the cravings die away.<a name="FNanchor_5_63" id="FNanchor_5_63"></a><a href="#Footnote_5_63" class="fnanchor">[5]</a></span><br /> +<br /> +<span style="margin-left: 10em;">227.</span><br /> +<span style="margin-left: 10em;">There is a saying, Atula,</span><br /> +<span style="margin-left: 11em;">Of old, not of to-day:</span><br /> +<span style="margin-left: 10em;">"They blame the man who silent sits,</span><br /> +<span style="margin-left: 11em;">Or whose tongue wags alway;</span><br /> +<span style="margin-left: 10em;">And blame the man who keeps the mean;</span><br /> +<span style="margin-left: 11em;">None in the world is blameless seen."</span><br /> +<br /> +<span style="margin-left: 10em;">228.</span><br /> +<span style="margin-left: 10em;">There never was, nor will be, sure,</span><br /> +<span style="margin-left: 11em;">Nor lives now among men,</span><br /> +<span style="margin-left: 10em;">A being blamed exclusively,</span><br /> +<span style="margin-left: 11em;">Nor one entirely praised.</span><br /> +<br /> +<span style="margin-left: 10em;">229-30.</span><br /> +<span style="margin-left: 10em;">But one whom men of wisdom praise,</span><br /> +<span style="margin-left: 11em;">Watching him day by day,</span><br /> +<span style="margin-left: 10em;">Of faultless life, of holy ways,</span><br /> +<span style="margin-left: 11em;">Thoughtful and wise, like Jambu gold,<a name="FNanchor_6_64" id="FNanchor_6_64"></a><a href="#Footnote_6_64" class="fnanchor">[6]</a></span><br /> +<span style="margin-left: 10em;">Who to blame such a saint is bold?</span><br /> +<span style="margin-left: 11em;">Neither the gods, nor e'en Brahmā,</span><br /> +<span style="margin-left: 10em;">From him their praise withhold.</span><br /> +<br /> +<span style="margin-left: 10em;">231.</span><br /> +<span style="margin-left: 10em;">'Gainst angry deeds be on thy guard;</span><br /> +<span style="margin-left: 11em;">In body be composed;</span><br /> +<span style="margin-left: 10em;">All bodily misdeeds discard;</span><br /> +<span style="margin-left: 11em;">With body tread the Way.</span><br /> +<br /> +<span style="margin-left: 10em;">232. 'Gainst angry words be on thy guard;</span><br /> +<span style="margin-left: 11em;">In speech be thou composed;</span><br /> +<span style="margin-left: 10em;">All wrongful ways of speech discard;</span><br /> +<span style="margin-left: 11em;">In speech follow the Way.</span><br /> +<br /> +<span style="margin-left: 10em;">233. 'Gainst angry thoughts be on thy guard;</span><br /> +<span style="margin-left: 11em;">In thought be thou composed;</span><br /> +<span style="margin-left: 10em;">All wrongful ways of thought discard;</span><br /> +<span style="margin-left: 11em;">In thoughts follow the Way.</span><br /> +<br /> +<span style="margin-left: 10em;">234.</span><br /> +<span style="margin-left: 10em;">In body sages are controlled;</span><br /> +<span style="margin-left: 11em;">In thoughts as well as speech;</span><br /> +<span style="margin-left: 10em;">And they are Sages truly called</span><br /> +<span style="margin-left: 11em;">Who are controlled in each.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_59" id="Footnote_1_59"></a><a href="#FNanchor_1_59"><span class="label">[1]</span></a> The Fetters, <i>saññojanāni</i>, are ten. These are cast off at +different stages of the Path, until perfection is reached.</p></div> + +<div class="footnote"><p><a name="Footnote_2_60" id="Footnote_2_60"></a><a href="#FNanchor_2_60"><span class="label">[2]</span></a> <i>Nāma-rūpa</i>, "abstract and concrete," the five constituents +of personality, <i>viz.</i>, mind and its factors with the four, body, +feeling, perception, and mental functions.</p></div> + +<div class="footnote"><p><a name="Footnote_3_61" id="Footnote_3_61"></a><a href="#FNanchor_3_61"><span class="label">[3]</span></a> <i>Nibbāna</i>, 'the changeless, <i>accutaṁ</i>'.</p></div> + +<div class="footnote"><p><a name="Footnote_4_62" id="Footnote_4_62"></a><a href="#FNanchor_4_62"><span class="label">[4]</span></a> idem.</p></div> + +<div class="footnote"><p><a name="Footnote_5_63" id="Footnote_5_63"></a><a href="#FNanchor_5_63"><span class="label">[5]</span></a> idem.</p></div> + +<div class="footnote"><p><a name="Footnote_6_64" id="Footnote_6_64"></a><a href="#FNanchor_6_64"><span class="label">[6]</span></a> A precious gold from the Jambu river; others say, like rose +apple in colour.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_EIGHTEEN" id="CHAPTER_EIGHTEEN"></a>CHAPTER EIGHTEEN.</h3> + +<h3>IMPURITY.</h3> + + +<p> +<span style="margin-left: 10em;">235.</span><br /> +<span style="margin-left: 10em;">Lo! Thou art now a pale and withered leaf;</span><br /> +<span style="margin-left: 11em;">Death's messengers are close at hand;</span><br /> +<span style="margin-left: 10em;">Thou in the very gate of Death dost stand,</span><br /> +<span style="margin-left: 11em;">And yet hast no provision for the way.</span><br /> +<br /> +<span style="margin-left: 10em;">236.</span><br /> +<span style="margin-left: 10em;">Then make thyself an island of defence;</span><br /> +<span style="margin-left: 11em;">Strive quick; be wise; when all the taints</span><br /> +<span style="margin-left: 10em;">Of dirt and dust are blown away, the saints</span><br /> +<span style="margin-left: 11em;">Shall greet thee entering the Happy Land.</span><br /> +<br /> +<span style="margin-left: 10em;">237.</span><br /> +<span style="margin-left: 10em;">Thy life has run its course; thou art come nigh</span><br /> +<span style="margin-left: 11em;">The King of Death;<a name="FNanchor_1_65" id="FNanchor_1_65"></a><a href="#Footnote_1_65" class="fnanchor">[1]</a> for thine abode</span><br /> +<span style="margin-left: 10em;">Thou hast no resting-place upon the road,</span><br /> +<span style="margin-left: 11em;">And yet hast no provision for the way.</span><br /> +<br /> +<span style="margin-left: 10em;">238.</span><br /> +<span style="margin-left: 10em;">Then make thyself an island of defence;</span><br /> +<span style="margin-left: 11em;">Strive quick; be wise; blow off the dust</span><br /> +<span style="margin-left: 10em;">And stains of travel; wipe away the rust;</span><br /> +<span style="margin-left: 11em;">So shalt thou see no more birth and decay.</span><br /> +<br /> +<span style="margin-left: 10em;">239.</span><br /> +<span style="margin-left: 10em;">The wise and thoughtful man attacks his faults</span><br /> +<span style="margin-left: 11em;">One after other, momently,</span><br /> +<span style="margin-left: 10em;">In order due, and rubs them all away,</span><br /> +<span style="margin-left: 11em;">E'en as a smith blows off the silver's dross,</span><br /> +<br /> +<span style="margin-left: 10em;">240.</span><br /> +<span style="margin-left: 10em;">Just as the iron rust accumulates</span><br /> +<span style="margin-left: 11em;">Self born; and eats itself away;</span><br /> +<span style="margin-left: 10em;">So with the man who sinneth; day by day</span><br /> +<span style="margin-left: 11em;">His own deeds to destruction lead him on,</span><br /> +<br /> +<span style="margin-left: 10em;">241.</span><br /> +<span style="margin-left: 10em;">Texts not repeated oft are soon forgot;</span><br /> +<span style="margin-left: 11em;">The house neglected soon decays;</span><br /> +<span style="margin-left: 10em;">Sloth is the bane of beauty; heedless ways</span><br /> +<span style="margin-left: 11em;">Bring ruin unto him that keepeth watch.</span><br /> +<br /> +<span style="margin-left: 10em;">242.</span><br /> +<span style="margin-left: 10em;">The taint of woman is impurity,</span><br /> +<span style="margin-left: 11em;">And gifts by stinginess are spoiled,</span><br /> +<span style="margin-left: 10em;">And mortal man by oft transgression soiled</span><br /> +<span style="margin-left: 11em;">Finds ruin here, loss in the life to come.</span><br /> +<br /> +<span style="margin-left: 10em;">243.</span><br /> +<span style="margin-left: 10em;">Yet there's a taint far worse than any other.</span><br /> +<span style="margin-left: 11em;">What is that taint? 'tis ignorance.<a name="FNanchor_2_66" id="FNanchor_2_66"></a><a href="#Footnote_2_66" class="fnanchor">[2]</a></span><br /> +<span style="margin-left: 10em;">Make yourselves free from this, O mendicants!</span><br /> +<span style="margin-left: 11em;">Wipe off this stain and be ye undefiled.</span><br /> +<br /> +<span style="margin-left: 10em;">244.</span><br /> +<span style="margin-left: 10em;">Life seems an easy thing to him that lives</span><br /> +<span style="margin-left: 11em;">Wanton and shameless as a crow,</span><br /> +<span style="margin-left: 10em;">A fault-finder, who through this life doth go</span><br /> +<span style="margin-left: 11em;">Immodest, insolent, and full of sins.</span><br /> +<br /> +<span style="margin-left: 10em;">245.</span><br /> +<span style="margin-left: 10em;">But life's no easy thing for one restrained</span><br /> +<span style="margin-left: 11em;">By shame, who seeks to walk aright,</span><br /> +<span style="margin-left: 10em;">All unattached, withdrawn from vulgar sight;</span><br /> +<span style="margin-left: 11em;">Who liveth purely and hath eyes to see.</span><br /> +<br /> +<span style="margin-left: 10em;">246-7.</span><br /> +<span style="margin-left: 10em;">He who takes life; whose mouth is full of lies;</span><br /> +<span style="margin-left: 11em;">Who steals, and fouls another's wife;</span><br /> +<span style="margin-left: 10em;">A slave to drink, he even in this life</span><br /> +<span style="margin-left: 11em;">The root of his own fortunes undermines.<a name="FNanchor_3_67" id="FNanchor_3_67"></a><a href="#Footnote_3_67" class="fnanchor">[3]</a></span><br /> +<br /> +<span style="margin-left: 10em;">248.</span><br /> +<span style="margin-left: 10em;">O man I know this: "Not easy of control</span><br /> +<span style="margin-left: 11em;">Are evil ways." Let not thy greed</span><br /> +<span style="margin-left: 10em;">And wickedness (of misery the seed)</span><br /> +<span style="margin-left: 11em;">Become thy masters, lest thou suffer long.</span><br /> +<br /> +<span style="margin-left: 10em;">249.</span><br /> +<span style="margin-left: 10em;">According to their trust and faith men give.</span><br /> +<span style="margin-left: 11em;">Whoso regards with discontent</span><br /> +<span style="margin-left: 10em;">And jealousy the food for others meant</span><br /> +<span style="margin-left: 11em;">Cannot get peace of mind by night or day.<a name="FNanchor_4_68" id="FNanchor_4_68"></a><a href="#Footnote_4_68" class="fnanchor">[4]</a></span><br /> +<br /> +<span style="margin-left: 10em;">250.</span><br /> +<span style="margin-left: 10em;">But whoso disregards what others get,</span><br /> +<span style="margin-left: 11em;">Whose heart of jealousy is void,</span><br /> +<span style="margin-left: 10em;">In whom the root of envy is destroyed,</span><br /> +<span style="margin-left: 11em;">He gaineth peace of mind by night and day.</span><br /> +<br /> +<span style="margin-left: 10em;">251.</span><br /> +<span style="margin-left: 10em;">There is no fire that burneth like desire;</span><br /> +<span style="margin-left: 11em;">No beast like hatred can devour;</span><br /> +<span style="margin-left: 10em;">No snare like folly to entrap hath power;</span><br /> +<span style="margin-left: 11em;">No river-flood can carry off like greed.</span><br /> +<br /> +<span style="margin-left: 10em;">252.</span><br /> +<span style="margin-left: 10em;">'Tis easy to perceive another's faults;</span><br /> +<span style="margin-left: 11em;">Hard are one's own faults to descry;</span><br /> +<span style="margin-left: 10em;">A man will winnow others' faults like chaff;</span><br /> +<span style="margin-left: 11em;">But as the cheating gambler hides the die,</span><br /> +<span style="margin-left: 10em;">His own faults he conceals right carefully.</span><br /> +<br /> +<span style="margin-left: 10em;">253.</span><br /> +<span style="margin-left: 10em;">Whoso is watchful for another's faults,</span><br /> +<span style="margin-left: 11em;">Testy and quick to take offence,</span><br /> +<span style="margin-left: 10em;">In him his passions will increase, and thence</span><br /> +<span style="margin-left: 11em;">Further is he from cleansing of his sins.</span><br /> +<br /> +<span style="margin-left: 10em;">254.</span><br /> +<span style="margin-left: 10em;">The sky-path shows no tracks; no outward signs</span><br /> +<span style="margin-left: 11em;">The treader of the Path betray;<a name="FNanchor_5_69" id="FNanchor_5_69"></a><a href="#Footnote_5_69" class="fnanchor">[5]</a></span><br /> +<span style="margin-left: 10em;">The multitude in outward shows delay;</span><br /> +<span style="margin-left: 11em;">They who have won the Goal are free from all.<a name="FNanchor_6_70" id="FNanchor_6_70"></a><a href="#Footnote_6_70" class="fnanchor">[6]</a></span><br /> +<br /> +<span style="margin-left: 10em;">255.</span><br /> +<span style="margin-left: 10em;">The sky-path shows no tracks; no outward signs</span><br /> +<span style="margin-left: 11em;">The treader of the Path betray;</span><br /> +<span style="margin-left: 10em;">Nought lasts; all things embodied pass away;<a name="FNanchor_7_71" id="FNanchor_7_71"></a><a href="#Footnote_7_71" class="fnanchor">[7]</a></span><br /> +<span style="margin-left: 10em;">But nought can shake the All-Awakened Ones.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_65" id="Footnote_1_65"></a><a href="#FNanchor_1_65"><span class="label">[1]</span></a> <i>Yama</i>, Pluto.</p></div> + +<div class="footnote"><p><a name="Footnote_2_66" id="Footnote_2_66"></a><a href="#FNanchor_2_66"><span class="label">[2]</span></a> <i>Avijjā</i>, the first of the twelve links of the chain of +causation and the last of the Fetters to be broken.</p></div> + +<div class="footnote"><p><a name="Footnote_3_67" id="Footnote_3_67"></a><a href="#FNanchor_3_67"><span class="label">[3]</span></a> Those are the five Precepts of Buddhism.</p></div> + +<div class="footnote"><p><a name="Footnote_4_68" id="Footnote_4_68"></a><a href="#FNanchor_4_68"><span class="label">[4]</span></a> <i>Bhikkhus</i>, mendicants, have to beg their daily meal.</p></div> + +<div class="footnote"><p><a name="Footnote_5_69" id="Footnote_5_69"></a><a href="#FNanchor_5_69"><span class="label">[5]</span></a> <i>Samano n'atthi bāhiro.</i> This verse is generally +translated, "There is no true disciple outside the pale of Buddhism," +and the commentary (P.T.S. text, vol. 3. p. 378) so translates these +words, which the Buddha spoke to Subhadda just before His passing away. +The context here seems to require the meaning "outward." Cf. v. 92 and +vv. 179-80. The perfect leave no traces. "Sky-path," <i>ākāsa</i>, space.</p></div> + +<div class="footnote"><p><a name="Footnote_6_70" id="Footnote_6_70"></a><a href="#FNanchor_6_70"><span class="label">[6]</span></a> <i>Tathāgatā.</i> The epithet of the Buddha by which He usually +describes Himself (cf. N.T. "He who was for to come"). See Sir (now +Lord) Robert Chalmer's valuable pamphlet for the meaning of this much +discussed epithet (J.R.A.S., Jan. 1898). <i>Nippapañcā Tathāgatā</i>, lit, +"is free from the delays of human failings".</p></div> + +<div class="footnote"><p><a name="Footnote_7_71" id="Footnote_7_71"></a><a href="#FNanchor_7_71"><span class="label">[7]</span></a> <i>Saṁkārā</i>, all compounding factors of entities, +persons.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_NINETEEN" id="CHAPTER_NINETEEN"></a>CHAPTER NINETEEN.</h3> + +<h3>THE JUST.</h3> + + +<p> +<span style="margin-left: 10em;">256.</span><br /> +<span style="margin-left: 10em;">He is not just who arbitrates by will.</span><br /> +<span style="margin-left: 10em;">He who by weighing right and wrong decides.</span><br /> +<span style="margin-left: 11em;">He is a just man called.</span><br /> +<br /> +<span style="margin-left: 10em;">257.</span><br /> +<span style="margin-left: 10em;">Not by his will, but with impartial mind</span><br /> +<span style="margin-left: 10em;">Keeping the Norm, thoughtful, who others guides,</span><br /> +<span style="margin-left: 11em;">He is a just man called.</span><br /> +<br /> +<span style="margin-left: 10em;">258.</span><br /> +<span style="margin-left: 10em;">One is not wise because his speech is long.</span><br /> +<span style="margin-left: 10em;">Long-suffering and harmless, free from fear,</span><br /> +<span style="margin-left: 11em;">He is a wise man called.</span><br /> +<br /> +<span style="margin-left: 10em;">259.</span><br /> +<span style="margin-left: 10em;">Not by much talk doth one uphold the Norm.</span><br /> +<span style="margin-left: 10em;">Who sees the Norm in action,<a name="FNanchor_1_72" id="FNanchor_1_72"></a><a href="#Footnote_1_72" class="fnanchor">[1]</a> tho' he be</span><br /> +<span style="margin-left: 10em;">Of little learning, strenuous in the Norm,</span><br /> +<span style="margin-left: 11em;">'Tis he upholds the Norm.</span><br /> +<br /> +<span style="margin-left: 10em;">260.</span><br /> +<span style="margin-left: 10em;">Grey hairs do not a man an elder<a name="FNanchor_2_73" id="FNanchor_2_73"></a><a href="#Footnote_2_73" class="fnanchor">[2]</a> make.</span><br /> +<span style="margin-left: 10em;">Tho' ripe in years, if all his age be vain,</span><br /> +<span style="margin-left: 11em;">He may be dotard called.</span><br /> +<br /> +<span style="margin-left: 10em;">261.</span><br /> +<span style="margin-left: 10em;">True, virtuous, harmless, moderate, restrained,</span><br /> +<span style="margin-left: 10em;">Wise and washed clean of all impurities,</span><br /> +<span style="margin-left: 11em;">He is an elder called.</span><br /> +<br /> +<span style="margin-left: 10em;">262.</span><br /> +<span style="margin-left: 10em;">Not by mere talk nor beauty of his form,</span><br /> +<span style="margin-left: 10em;">If he be grudging, greedy, fraudulent,</span><br /> +<span style="margin-left: 11em;">Is any reverend called.</span><br /> +<br /> +<span style="margin-left: 10em;">263.</span><br /> +<span style="margin-left: 10em;">In whom these faults are cut down, rooted out,</span><br /> +<span style="margin-left: 10em;">Who hath cast off his sins, who meditates,</span><br /> +<span style="margin-left: 11em;">That man is reverend called.</span><br /> +<br /> +<span style="margin-left: 10em;">264.</span><br /> +<span style="margin-left: 10em;">A shaven crown makes not the Samana.<a name="FNanchor_3_74" id="FNanchor_3_74"></a><a href="#Footnote_3_74" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 10em;">If such a one, lying and unrestrained,</span><br /> +<span style="margin-left: 10em;">Be full of lust and craving, how can he</span><br /> +<span style="margin-left: 11em;">A Samana be called?</span><br /> +<br /> +<span style="margin-left: 10em;">265.</span><br /> +<span style="margin-left: 10em;">But if he calm his faults, both great and small,</span><br /> +<span style="margin-left: 10em;">Since he all evil ways hath quieted,</span><br /> +<span style="margin-left: 11em;">He is a Samana.</span><br /> +<br /> +<span style="margin-left: 10em;">266.</span><br /> +<span style="margin-left: 10em;">He is no mendicant who begs his food.<a name="FNanchor_4_75" id="FNanchor_4_75"></a><a href="#Footnote_4_75" class="fnanchor">[4]</a></span><br /> +<span style="margin-left: 10em;">Not he who begs but he who keeps the Norm,</span><br /> +<span style="margin-left: 11em;">He is a mendicant.</span><br /> +<br /> +<span style="margin-left: 10em;">267.</span><br /> +<span style="margin-left: 10em;">He who hath good and evil laid aside,</span><br /> +<span style="margin-left: 10em;">Who wisely in this world walks righteously,</span><br /> +<span style="margin-left: 11em;">He is a mendicant.</span><br /> +<br /> +<span style="margin-left: 10em;">268.</span><br /> +<span style="margin-left: 10em;">He is no Muni who refrains from speech,<a name="FNanchor_5_76" id="FNanchor_5_76"></a><a href="#Footnote_5_76" class="fnanchor">[5]</a></span><br /> +<span style="margin-left: 10em;">If he be foolish and have wandering wits.</span><br /> +<span style="margin-left: 10em;">But he who holds the balance, grasps the real,</span><br /> +<span style="margin-left: 10em;">Who's wise to choose the good and leave the bad,</span><br /> +<span style="margin-left: 10em;">Who in this world sees both sides, is thereby</span><br /> +<span style="margin-left: 11em;">A Muni truly called.</span><br /> +<br /> +<span style="margin-left: 10em;">270.</span><br /> +<span style="margin-left: 10em;">He is no Worthy One who creatures harms.<a name="FNanchor_6_77" id="FNanchor_6_77"></a><a href="#Footnote_6_77" class="fnanchor">[6]</a></span><br /> +<span style="margin-left: 10em;">By harmlessness to every living thing</span><br /> +<span style="margin-left: 11em;">A man is Worthy called.</span><br /> +<br /> +<span style="margin-left: 10em;">271-2</span><br /> +<span style="margin-left: 10em;">Not by mere goodness nor by ceremonies,</span><br /> +<span style="margin-left: 10em;">Not by vast knowledge nor by ecstasy,</span><br /> +<span style="margin-left: 11em;">Nor by a life retired,</span><br /> +<span style="margin-left: 10em;">Nor sleeping lonely, do I touch the Bliss</span><br /> +<span style="margin-left: 10em;">Of freedom which no worldly one can know.</span><br /> +<span style="margin-left: 10em;">By killing all desire, the mendicant<a name="FNanchor_7_78" id="FNanchor_7_78"></a><a href="#Footnote_7_78" class="fnanchor">[7]</a></span><br /> +<span style="margin-left: 10em;">Attaineth confidence.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_72" id="Footnote_1_72"></a><a href="#FNanchor_1_72"><span class="label">[1]</span></a> <i>Kāyena</i>, bodily action, may mean all the faculties +combined.</p></div> + +<div class="footnote"><p><a name="Footnote_2_73" id="Footnote_2_73"></a><a href="#FNanchor_2_73"><span class="label">[2]</span></a> <i>Thero</i>, a "mendicant" of ten years standing in ordination +is so called in the Buddhist "church".</p></div> + +<div class="footnote"><p><a name="Footnote_3_74" id="Footnote_3_74"></a><a href="#FNanchor_3_74"><span class="label">[3]</span></a> <i>Samana</i>, "ascetic," a title originally contemptuously +applied to the Buddha and His disciples by the Brāhmaṇas. The word is +etymologically derived from V. <i>sam</i>—to tame or quiet. Hence the +reference in v. 265.</p></div> + +<div class="footnote"><p><a name="Footnote_4_75" id="Footnote_4_75"></a><a href="#FNanchor_4_75"><span class="label">[4]</span></a> <i>Bhikkhu</i>, "beggar," the name given by the Buddha to His +ordained disciples.</p></div> + +<div class="footnote"><p><a name="Footnote_5_76" id="Footnote_5_76"></a><a href="#FNanchor_5_76"><span class="label">[5]</span></a> <i>Muni</i>, "sage, silent one." The Buddha was called +Sakyamuni—"the sage of the Sakya clan."</p></div> + +<div class="footnote"><p><a name="Footnote_6_77" id="Footnote_6_77"></a><a href="#FNanchor_6_77"><span class="label">[6]</span></a> <i>Ariya</i>, "the noble, the worthy."</p></div> + +<div class="footnote"><p><a name="Footnote_7_78" id="Footnote_7_78"></a><a href="#FNanchor_7_78"><span class="label">[7]</span></a> Reading <i>vissāsam āpādi</i>. This verse is important as +showing the Buddhist ideal in a nutshell. <i>Nibbāna</i> is the dying out of +craving, the root of all evil.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_TWENTY" id="CHAPTER_TWENTY"></a>CHAPTER TWENTY.</h3> + +<h3>THE PATH.</h3> + + +<p> +<span style="margin-left: 10em;">273.</span><br /> +<span style="margin-left: 10em;">Best is the Eightfold Path: of truths, the four;<a name="FNanchor_1_79" id="FNanchor_1_79"></a><a href="#Footnote_1_79" class="fnanchor">[1]</a></span><br /> +<span style="margin-left: 11em;">Dispassion in the best of states sublime.</span><br /> +<span style="margin-left: 10em;">Blest is he of human beings, who hath eyes to see.</span><br /> +<br /> +<span style="margin-left: 10em;">274.</span><br /> +<span style="margin-left: 10em;">This is the way; no other way can lead ye</span><br /> +<span style="margin-left: 11em;">To purify the mind and see the truth.</span><br /> +<span style="margin-left: 10em;">Walk this Way and free yourselves from Māra's host of ills.</span><br /> +<br /> +<span style="margin-left: 10em;">275.</span><br /> +<span style="margin-left: 10em;">Tread ye this Path, and make an end of sorrow.</span><br /> +<span style="margin-left: 11em;">Tread ye this Path for I myself have shown it.</span><br /> +<span style="margin-left: 10em;">Shown it after learning how to pluck away the thorns.<a name="FNanchor_2_80" id="FNanchor_2_80"></a><a href="#Footnote_2_80" class="fnanchor">[2]</a></span><br /> +<br /> +<span style="margin-left: 10em;">276.</span><br /> +<span style="margin-left: 10em;">Strive ye yourselves; Buddha's but preach the way</span><br /> +<span style="margin-left: 11em;">To them that strive. To meditation given</span><br /> +<span style="margin-left: 10em;">They who walk this Way are free from Māra's every bond.</span><br /> +<br /> +<span style="margin-left: 10em;">277.</span><br /> +<span style="margin-left: 10em;"><i>"All things compounded are impermanent"</i>;</span><br /> +<span style="margin-left: 11em;">Whoso sees this with opened inner eye</span><br /> +<span style="margin-left: 10em;">Wearies soon of sorrow. 'Tis the Path of Purity.</span><br /> +<br /> +<span style="margin-left: 10em;">278.</span><br /> +<span style="margin-left: 10em;"><i>"All things compounded are of sorrow made"</i>;</span><br /> +<span style="margin-left: 11em;">Whoso sees this with opened inner eye,</span><br /> +<span style="margin-left: 10em;">Wearies soon of sorrow. 'Tis the Path of Purity.</span><br /> +<br /> +<span style="margin-left: 10em;">279.</span><br /> +<span style="margin-left: 10em;"><i>"All states compounded are without a self"</i>;<a name="FNanchor_3_81" id="FNanchor_3_81"></a><a href="#Footnote_3_81" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 11em;">Whoso sees this with opened inner eye,</span><br /> +<span style="margin-left: 10em;">Wearies soon of sorrow. 'Tis the Path of Purity.</span><br /> +<br /> +<span style="margin-left: 10em;">280.</span><br /> +<span style="margin-left: 10em;">Whoso strives not when it is time to strive,</span><br /> +<span style="margin-left: 11em;">Tho' young and strong, to sloth and folly prone,</span><br /> +<span style="margin-left: 10em;">Weak in will and thought, to knowledge never finds the way.</span><br /> +<br /> +<span style="margin-left: 10em;">281.</span><br /> +<span style="margin-left: 10em;">Who guardeth speech and mind, who doth no wrong</span><br /> +<span style="margin-left: 11em;">With body, making pure the triple way,<a name="FNanchor_4_82" id="FNanchor_4_82"></a><a href="#Footnote_4_82" class="fnanchor">[4]</a></span><br /> +<span style="margin-left: 10em;">He shall tread the Path of Wisdom by the sages shown.</span><br /> +<br /> +<span style="margin-left: 10em;">282.</span><br /> +<span style="margin-left: 10em;">Wisdom is born of meditation deep,</span><br /> +<span style="margin-left: 11em;">But lost by mind's distraction; knowing these</span><br /> +<span style="margin-left: 11em;">Two paths of loss and gain, so let him live,</span><br /> +<span style="margin-left: 10em;">Let him so direct his life that wisdom may increase.</span><br /> +<br /> +<span style="margin-left: 10em;">283.</span><br /> +<span style="margin-left: 10em;">Cut down trees and undergrowth, and from desire be free!<a name="FNanchor_5_83" id="FNanchor_5_83"></a><a href="#Footnote_5_83" class="fnanchor">[5]</a></span><br /> +<span style="margin-left: 11em;">For from this jungle fear of danger's born;</span><br /> +<span style="margin-left: 10em;">Cut it down, O mendicants, and from desire be free!</span><br /> +<br /> +<span style="margin-left: 10em;">284.</span><br /> +<span style="margin-left: 10em;">If but a trace there be, however small,</span><br /> +<span style="margin-left: 11em;">Of lust of man for woman, as a calf</span><br /> +<span style="margin-left: 10em;">Clingeth to its dam, the mind in bondage will be held.</span><br /> +<br /> +<span style="margin-left: 10em;">285.</span><br /> +<span style="margin-left: 10em;">Pluck out the love of self with thine own hand,</span><br /> +<span style="margin-left: 11em;">Just as the hand an autumn lily plucks;</span><br /> +<span style="margin-left: 10em;">Tread the Way of Peace declared by Him who hath it trod.</span><br /> +<br /> +<span style="margin-left: 10em;">286.</span><br /> +<span style="margin-left: 10em;">"Here in the rainy season will I dwell;</span><br /> +<span style="margin-left: 11em;">And here in heat and cold." So thinks the fool,</span><br /> +<span style="margin-left: 10em;">Little recking of the dangers that may him befall.</span><br /> +<br /> +<span style="margin-left: 10em;">287.</span><br /> +<span style="margin-left: 10em;">Care-stricken, with his thoughts of sons and flocks,</span><br /> +<span style="margin-left: 11em;">Attached to life, Death comes and seizes him,</span><br /> +<span style="margin-left: 10em;">As a sleeping village by a flood is swept away.<a name="FNanchor_6_84" id="FNanchor_6_84"></a><a href="#Footnote_6_84" class="fnanchor">[6]</a></span><br /> +<br /> +<span style="margin-left: 10em;">288.</span><br /> +<span style="margin-left: 10em;">Not all his sons have power to guard that man;</span><br /> +<span style="margin-left: 11em;">No sire, no kinsman can protect him now;</span><br /> +<span style="margin-left: 10em;">How can kinsmen aught avail him in the grasp of Death?</span><br /> +<br /> +<span style="margin-left: 10em;">289.</span><br /> +<span style="margin-left: 10em;">The wise man, when he sees the truth of this,</span><br /> +<span style="margin-left: 11em;">Restrained by righteous living in the Norm,</span><br /> +<span style="margin-left: 10em;">Soon will clear the path that leadeth unto Perfect Bliss.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_79" id="Footnote_1_79"></a><a href="#FNanchor_1_79"><span class="label">[1]</span></a> <i>The Eightfold Path</i> is;—Right Views, Right Thought, Right +Speech, Right Action, Right Living, Right Effort, Right Concentration, +Right Mental Balance. +</p><p> +The <i>Four Noble Truths</i> are:—Ill, the cause of Ill, the ceasing of Ill, +the Path.</p></div> + +<div class="footnote"><p><a name="Footnote_2_80" id="Footnote_2_80"></a><a href="#FNanchor_2_80"><span class="label">[2]</span></a> The <i>thorns</i> are the stings and torments of desire.</p></div> + +<div class="footnote"><p><a name="Footnote_3_81" id="Footnote_3_81"></a><a href="#FNanchor_3_81"><span class="label">[3]</span></a> These three <i>dicta</i> are the essence of the Buddha's +teaching.</p></div> + +<div class="footnote"><p><a name="Footnote_4_82" id="Footnote_4_82"></a><a href="#FNanchor_4_82"><span class="label">[4]</span></a> The second, third and fourth steps of the Path.</p></div> + +<div class="footnote"><p><a name="Footnote_5_83" id="Footnote_5_83"></a><a href="#FNanchor_5_83"><span class="label">[5]</span></a> 'desire', <i>viz.</i>: '<i>nibbanā hotha</i>, 'be ye free from the +jungle (or forest) of desire (<i>nir-vanā</i>, a pun on the word +<i>nirvāṇa</i>), cf. v.344, <i>vanamutto</i>'.</p></div> + +<div class="footnote"><p><a name="Footnote_6_84" id="Footnote_6_84"></a><a href="#FNanchor_6_84"><span class="label">[6]</span></a> Cf. V. 47.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_TWENTY_ONE" id="CHAPTER_TWENTY_ONE"></a>CHAPTER TWENTY ONE.</h3> + +<h3>DIVERS VERSES.</h3> + + +<p> +<span style="margin-left: 10em;">290.</span><br /> +<span style="margin-left: 10em;">If in giving up slight pleasure</span><br /> +<span style="margin-left: 11em;">Thou a greater bliss discern,</span><br /> +<span style="margin-left: 10em;">Leave the lesser gain and wisely</span><br /> +<span style="margin-left: 11em;">To the greater profit turn.</span><br /> +<br /> +<span style="margin-left: 10em;">291.</span><br /> +<span style="margin-left: 10em;">He who causeth pain to others,</span><br /> +<span style="margin-left: 11em;">Seeking his own selfish bliss,</span><br /> +<span style="margin-left: 10em;">By the bonds of hate encumbered</span><br /> +<span style="margin-left: 11em;">Hatred never can dismiss.</span><br /> +<br /> +<span style="margin-left: 10em;">292. Those who disregard their duty,<a name="FNanchor_1_85" id="FNanchor_1_85"></a><a href="#Footnote_1_85" class="fnanchor">[1]</a></span><br /> +<span style="margin-left: 11em;">Doing what should not be done,</span><br /> +<span style="margin-left: 10em;">Insolent and negligent in evil-doing</span><br /> +<span style="margin-left: 11em;">More and more corrupt become.</span><br /> +<br /> +<span style="margin-left: 10em;">293.</span><br /> +<span style="margin-left: 10em;">They who mounting guard on body,</span><br /> +<span style="margin-left: 11em;">Ceaseless watch and ward preserve;</span><br /> +<span style="margin-left: 10em;">They who others' things neglecting,</span><br /> +<span style="margin-left: 11em;">From their duty never swerve;</span><br /> +<span style="margin-left: 11em;">They who, self-controlled, aspire,</span><br /> +<span style="margin-left: 11em;">Concentrate in every nerve,</span><br /> +<span style="margin-left: 11em;">Reach destruction of desire.</span><br /> +<br /> +<span style="margin-left: 10em;">294.</span><br /> +<span style="margin-left: 10em;">Slaying father, slaying mother,</span><br /> +<span style="margin-left: 11em;">With two kings of warrior fame,</span><br /> +<span style="margin-left: 10em;">And a realm with all its subjects,<a name="FNanchor_2_86" id="FNanchor_2_86"></a><a href="#Footnote_2_86" class="fnanchor">[2]</a></span><br /> +<span style="margin-left: 11em;">Brāhmana's go free from blame.</span><br /> +<br /> +<span style="margin-left: 10em;">295.</span><br /> +<span style="margin-left: 10em;">Slaying father, slaying mother,</span><br /> +<span style="margin-left: 11em;">With two kings of saintly name,</span><br /> +<span style="margin-left: 10em;">And a fifth pre-eminent,<a name="FNanchor_3_87" id="FNanchor_3_87"></a><a href="#Footnote_3_87" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 11em;">Brāhmana's go free from blame.</span><br /> +</p> + +<hr style="width: 45%;" /> + +<p> +<span style="margin-left: 10em;">296.</span><br /> +<span style="margin-left: 10em;">They who, watchful night and day,</span><br /> +<span style="margin-left: 10em;">On the Buddha meditate,</span><br /> +<span style="margin-left: 11em;">Are followers of Gotama.</span><br /> +<br /> +<span style="margin-left: 10em;">297.</span><br /> +<span style="margin-left: 10em;">They who watchful night and day,</span><br /> +<span style="margin-left: 10em;">On the Dhamma meditate,</span><br /> +<span style="margin-left: 11em;">Are followers of Gotama.</span><br /> +<br /> +<span style="margin-left: 10em;">298.</span><br /> +<span style="margin-left: 10em;">They who, watchful night and day,</span><br /> +<span style="margin-left: 10em;">On the Sangha meditate,</span><br /> +<span style="margin-left: 11em;">Are followers of Gotama.</span><br /> +<br /> +<span style="margin-left: 10em;">299.</span><br /> +<span style="margin-left: 10em;">They who, watchful night and day,</span><br /> +<span style="margin-left: 10em;">On the body meditate,</span><br /> +<span style="margin-left: 11em;">Are followers of Gotama.</span><br /> +<br /> +<span style="margin-left: 10em;">300.</span><br /> +<span style="margin-left: 10em;">They who, watchful night and day,</span><br /> +<span style="margin-left: 10em;">Take delight in harmlessness,</span><br /> +<span style="margin-left: 11em;">Are followers of Gotama.</span><br /> +<br /> +<span style="margin-left: 10em;">301.</span><br /> +<span style="margin-left: 10em;">They who, watchful night and day,</span><br /> +<span style="margin-left: 10em;">Take delight in ecstasy,</span><br /> +<span style="margin-left: 11em;">Are followers of Gotama.</span><br /> +</p> + +<hr style="width: 45%;" /> + +<p> +<span style="margin-left: 10em;">302.</span><br /> +<span style="margin-left: 10em;">O 'tis hard to give the world up,</span><br /> +<span style="margin-left: 11em;">Yet the lonely life is hard;</span><br /> +<span style="margin-left: 10em;">Painful 'tis to dwell in houses</span><br /> +<span style="margin-left: 11em;">With the uncongenial;</span><br /> +<span style="margin-left: 10em;">Painful travelling to and fro;</span><br /> +<span style="margin-left: 11em;">Cease to be a traveller.<a name="FNanchor_4_88" id="FNanchor_4_88"></a><a href="#Footnote_4_88" class="fnanchor">[4]</a></span><br /> +<span style="margin-left: 10em;">Cease to be beset with pain!</span><br /> +<br /> +<br /> +<span style="margin-left: 10em;">303.</span><br /> +<span style="margin-left: 10em;">Faithful and of good repute,</span><br /> +<span style="margin-left: 11em;">Full of honour and renown,</span><br /> +<span style="margin-left: 10em;">He is reverenced and honoured,</span><br /> +<span style="margin-left: 11em;">Whereso'er he choose to dwell.</span><br /> +<br /> +<span style="margin-left: 10em;">304.</span><br /> +<span style="margin-left: 10em;">Holy saints are far-resplendent</span><br /> +<span style="margin-left: 11em;">Like the peaks Himalayan;</span><br /> +<span style="margin-left: 10em;">Like the shaft that flies in darkness,</span><br /> +<span style="margin-left: 11em;">Wicked men are never seen.</span><br /> +<br /> +<span style="margin-left: 10em;">305.</span><br /> +<span style="margin-left: 10em;">Lonely sitting, lying lonely,</span><br /> +<span style="margin-left: 11em;">Act alone and strenuous;</span><br /> +<span style="margin-left: 10em;">Taming self alone, rejoice thee</span><br /> +<span style="margin-left: 11em;">In the ending of desire.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_85" id="Footnote_1_85"></a><a href="#FNanchor_1_85"><span class="label">[1]</span></a> <i>Kiccam</i> "minding one's own business."</p></div> + +<div class="footnote"><p><a name="Footnote_2_86" id="Footnote_2_86"></a><a href="#FNanchor_2_86"><span class="label">[2]</span></a> The Brahmins used to claim that a "twice-born" saint was +blameless, whatever his bodiless actions might be. The Buddha here +speaks mystically. <i>Father</i> is ignorance, <i>Mother</i> is craving; the <i>two +kings</i> are the great heresies of non-causation and nihilism. <i>The +Kingdom and its subjects</i> are the six organs of sense (mind being the +sixth); and the six objects of sense (form, sound, sight, smell, taste, +thoughts), conquest of all these brings liberation from embodied +existence.</p></div> + +<div class="footnote"><p><a name="Footnote_3_87" id="Footnote_3_87"></a><a href="#FNanchor_3_87"><span class="label">[3]</span></a> <i>veyyaggha-pañcamaṁ</i>, lit. 'a tiger-like man, as a +fifth'. The Commentator explains this to mean the fifth of the Five +Hindrances (lust, malice, sloth, pride, doubt) which beset the Path.</p></div> + +<div class="footnote"><p><a name="Footnote_4_88" id="Footnote_4_88"></a><a href="#FNanchor_4_88"><span class="label">[4]</span></a> <i>A traveller</i> is one who runs up and down the paths of +rebirth.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_TWENTY_TWO" id="CHAPTER_TWENTY_TWO"></a>CHAPTER TWENTY TWO.</h3> + +<h3>THE EVIL WAY.</h3> +<p><a name="FNanchor_1_89" id="FNanchor_1_89"></a><a href="#Footnote_1_89" class="fnanchor">[1]</a></p> + + +<p> +<span style="margin-left: 10em;">306.</span><br /> +<span style="margin-left: 10em;">The liar reaches hell, and he who says</span><br /> +<span style="margin-left: 11em;">He did not what he did;</span><br /> +<span style="margin-left: 10em;">Both are the same hereafter, men of crooked ways.</span><br /> +<br /> +<span style="margin-left: 10em;">307.</span><br /> +<span style="margin-left: 10em;">And many a one the yellow gown who wears,</span><br /> +<span style="margin-left: 11em;">Wicked and uncontrolled,</span><br /> +<span style="margin-left: 10em;">By reason of his evil deeds in hell appears.</span><br /> +<br /> +<span style="margin-left: 10em;">308.</span><br /> +<span style="margin-left: 10em;">Better for him who lives unworthily</span><br /> +<span style="margin-left: 11em;">A red-hot ball to swallow,</span><br /> +<span style="margin-left: 10em;">Than eat the food the country gives in charity.</span><br /> +<br /> +<span style="margin-left: 10em;">309.</span><br /> +<span style="margin-left: 10em;">Four states of ill to reckless men I tell</span><br /> +<span style="margin-left: 11em;">Who seek the wives of others—</span><br /> +<span style="margin-left: 10em;">Ill-luck, a restless bed, an evil name and hell.</span><br /> +<br /> +<span style="margin-left: 10em;">310.</span><br /> +<span style="margin-left: 10em;">Ill-luck, the Evil Way, short-lived delight</span><br /> +<span style="margin-left: 11em;">Of fearful man with timid woman spent,</span><br /> +<span style="margin-left: 10em;">And from the king a grievous punishment—</span><br /> +<span style="margin-left: 11em;">Let these four evils all adulterers affright.</span><br /> +<br /> +<span style="margin-left: 10em;">311.</span><br /> +<span style="margin-left: 10em;">Just as a blade of grass not handled well</span><br /> +<span style="margin-left: 11em;">Will cut the hand that grasps,</span><br /> +<span style="margin-left: 10em;">So doth the ascetic's life ill-handled lead to hell.</span><br /> +<br /> +<span style="margin-left: 10em;">312.</span><br /> +<span style="margin-left: 10em;">Deeds done with sluggishness, the broken vow,</span><br /> +<span style="margin-left: 11em;">The saintly life befouled—</span><br /> +<span style="margin-left: 10em;">Such evil deeds as these small recompense bestow.</span><br /> +<br /> +<span style="margin-left: 10em;">313.</span><br /> +<span style="margin-left: 10em;">Act thou with energy, if act thou must:</span><br /> +<span style="margin-left: 11em;">The careless mendicant</span><br /> +<span style="margin-left: 10em;">Doth but stir up a denser cloud of passion's dust.</span><br /> +<br /> +<span style="margin-left: 10em;">314.</span><br /> +<span style="margin-left: 10em;">Leave evil deeds which afterwards bring pain;</span><br /> +<span style="margin-left: 11em;">Better to do the good;</span><br /> +<span style="margin-left: 10em;">For when 'tis done that deed no sorrow brings again.</span><br /> +<br /> +<span style="margin-left: 10em;">315.</span><br /> +<span style="margin-left: 10em;">Just as a frontier town that's guarded well,</span><br /> +<span style="margin-left: 11em;">Which ramparts well defend on every side,</span><br /> +<span style="margin-left: 11em;">So guard thyself, let not a moment slide;</span><br /> +<span style="margin-left: 10em;">Time-wasters suffer sorrow when consigned to hell.</span><br /> +<br /> +<span style="margin-left: 10em;">316.</span><br /> +<span style="margin-left: 10em;">They who feel shame, where shame there should be none,</span><br /> +<span style="margin-left: 11em;">Shameless, where shame should be,</span><br /> +<span style="margin-left: 10em;">Embracing doctrines false, down the Ill Path have gone.</span><br /> +<br /> +<span style="margin-left: 10em;">317.</span><br /> +<span style="margin-left: 10em;">They who feel fear, where fear there should be none,</span><br /> +<span style="margin-left: 11em;">Fearless, when they should fear,</span><br /> +<span style="margin-left: 10em;">Embracing doctrines false, down the Ill Path have gone.</span><br /> +<br /> +<span style="margin-left: 10em;">318.</span><br /> +<span style="margin-left: 10em;">They who see sin, where sin there can be none,</span><br /> +<span style="margin-left: 11em;">Who see no harm in sin,</span><br /> +<span style="margin-left: 10em;">Embracing doctrines false, down the Ill Path have gone.</span><br /> +<br /> +<span style="margin-left: 10em;">319. They who know sin as sin, and right as right,</span><br /> +<span style="margin-left: 11em;">Embracing doctrines true,</span><br /> +<span style="margin-left: 10em;">Those beings enter on the Path of True Delight.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_89" id="Footnote_1_89"></a><a href="#FNanchor_1_89"><span class="label">[1]</span></a> <i>Niraya</i>, the Evil Path, the downward course to +destruction, <i>duggati</i>, as opposed to <i>su-gati</i> the happy way or state +of heaven.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_TWENTY_THREE" id="CHAPTER_TWENTY_THREE"></a>CHAPTER TWENTY THREE.</h3> + +<h3>THE ELEPHANT.</h3> + + +<p> +<span style="margin-left: 10em;">320.</span><br /> +<span style="margin-left: 10em;">As an elephant in battle bears the arrows at him hurled,</span><br /> +<span style="margin-left: 10em;">I must bear men's bitter tongues, for very evil is the world.</span><br /> +<br /> +<span style="margin-left: 10em;">321.</span><br /> +<span style="margin-left: 10em;">Tamed, they lead him into battle; tamed, the king his back ascends;</span><br /> +<span style="margin-left: 10em;">Tamed is he the best of beings, whom no bitter speech offends.</span><br /> +<br /> +<span style="margin-left: 10em;">322.</span><br /> +<span style="margin-left: 10em;">Good are well-tamed mules, and good are Scindian steeds of lineage famed;</span><br /> +<span style="margin-left: 10em;">Good indeed the mighty tusker; best of all the man self-tamed.</span><br /> +<br /> +<span style="margin-left: 10em;">323.</span><br /> +<span style="margin-left: 10em;">Yet such mounts can nought avail us, cannot be Nibbāna's guide;</span><br /> +<span style="margin-left: 10em;">We can only reach The Pathless<a name="FNanchor_1_90" id="FNanchor_1_90"></a><a href="#Footnote_1_90" class="fnanchor">[1]</a> on the self-tamed self astride.</span><br /> +<br /> +<span style="margin-left: 10em;">324.</span><br /> +<span style="margin-left: 10em;">With the must from temples streaming, mighty Dhanapālako<a name="FNanchor_2_91" id="FNanchor_2_91"></a><a href="#Footnote_2_91" class="fnanchor">[2]</a></span><br /> +<span style="margin-left: 10em;">Captive, tastes no food, but longeth to the Nāga-grove to go.</span><br /> +<br /> +<span style="margin-left: 10em;">325.</span><br /> +<span style="margin-left: 10em;">Sluggish, gluttonous and sleepy, wallowing idly to and fro,</span><br /> +<span style="margin-left: 10em;">Like a huge and grain-fed hog, a fool again to birth must go.</span><br /> +<br /> +<span style="margin-left: 10em;">326.</span><br /> +<span style="margin-left: 10em;">Once this mind roamed as it listed, as it pleaded a-wandering went.</span><br /> +<span style="margin-left: 10em;">As the holder of the <i>ankus</i> checks the furious elephant,</span><br /> +<span style="margin-left: 10em;">Now with wisdom I'll restrain it, guide it wholly to my bent.</span><br /> +<br /> +<span style="margin-left: 10em;">327.</span><br /> +<span style="margin-left: 10em;">Take delight in earnestness; watch thy thoughts and never tire;</span><br /> +<span style="margin-left: 10em;">Lift thee from the Path of Evil, like the tusker sunk in mire.</span><br /> +<br /> +<span style="margin-left: 10em;">328.</span><br /> +<span style="margin-left: 10em;">Hast thou found a fellow-traveller, upright, firm, intelligent?<a name="FNanchor_3_92" id="FNanchor_3_92"></a><a href="#Footnote_3_92" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 10em;">Leaving all thy cares behind thee, gladly walk with him intent.</span><br /> +<br /> +<span style="margin-left: 10em;">329.</span><br /> +<span style="margin-left: 10em;">Hast thou found no fellow-traveller, upright, firm, intelligent?</span><br /> +<span style="margin-left: 10em;">As a king deserts his borders, by the enemy pursued,</span><br /> +<span style="margin-left: 10em;">Like the tusker in the forest, go thy way in solitude.</span><br /> +<br /> +<span style="margin-left: 10em;">330.</span><br /> +<span style="margin-left: 10em;">Better is the lonely life, for fools companions cannot be;</span><br /> +<span style="margin-left: 10em;">Live alone and do no evil, live alone with scanty needs,</span><br /> +<span style="margin-left: 10em;">Lonely, as the mighty tusker in the forest lonely feeds.</span><br /> +<br /> +<span style="margin-left: 10em;">331.</span><br /> +<span style="margin-left: 10em;">Sweet are friends when need ariseth, sweet is joy whate'er it be;</span><br /> +<span style="margin-left: 10em;">Sweet the blessing of life's ending, sweet to be from sorrow free.</span><br /> +<br /> +<span style="margin-left: 10em;">332.</span><br /> +<span style="margin-left: 10em;">Sweet it is to be a mother, sweet the lot of fatherhood,</span><br /> +<span style="margin-left: 10em;">Sweet the life of holy hermits, sweet the life of Brāhmans good.</span><br /> +<br /> +<span style="margin-left: 10em;">333.</span><br /> +<span style="margin-left: 10em;">Sweet is growing old in goodness, sweet is faith established,</span><br /> +<span style="margin-left: 10em;">Sweet to gain the prize of wisdom when desire for sin is dead.</span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_90" id="Footnote_1_90"></a><a href="#FNanchor_1_90"><span class="label">[1]</span></a> <i>Nibbāna.</i></p></div> + +<div class="footnote"><p><a name="Footnote_2_91" id="Footnote_2_91"></a><a href="#FNanchor_2_91"><span class="label">[2]</span></a> A favourite beast of the king of Benares. The elephant, to +the East, typifies wisdom, strength and endurance. +</p><p> +The Buddha is called <i>Mahā-nāga</i>, "mighty elephant"; The <i>nāga-grove</i> is +<i>Nibbāna</i>. Those who wander in the jungle are those still bound by the +fetters of rebirth.</p></div> + +<div class="footnote"><p><a name="Footnote_3_92" id="Footnote_3_92"></a><a href="#FNanchor_3_92"><span class="label">[3]</span></a> Cf. verse 61.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_TWENTY_FOUR" id="CHAPTER_TWENTY_FOUR"></a>CHAPTER TWENTY FOUR.</h3> + +<h3>CRAVING.</h3> + + +<p> +<span style="margin-left: 10em;">334.</span><br /> +<span style="margin-left: 10em;">Even as a creeper groweth,</span><br /> +<span style="margin-left: 11em;">Creatures that are indolent</span><br /> +<span style="margin-left: 10em;">Find their craving ever grow;</span><br /> +<span style="margin-left: 11em;">Like a monkey in the forest</span><br /> +<span style="margin-left: 10em;">Seeking fruit from bough to bough,</span><br /> +<span style="margin-left: 11em;">So they wander to and fro.<a name="FNanchor_1_93" id="FNanchor_1_93"></a><a href="#Footnote_1_93" class="fnanchor">[1]</a></span><br /> +<br /> +<span style="margin-left: 10em;">335.</span><br /> +<span style="margin-left: 10em;">He who yields to sordid craving</span><br /> +<span style="margin-left: 11em;">That thro' all the world doth go,</span><br /> +<span style="margin-left: 10em;">Like the gadding vine that spreadeth,</span><br /> +<span style="margin-left: 11em;">That man's sorrows ever grow.</span><br /> +<br /> +<span style="margin-left: 10em;">336.</span><br /> +<span style="margin-left: 10em;">He who quiets sordid craving,</span><br /> +<span style="margin-left: 11em;">Hard in this world to allay,</span><br /> +<span style="margin-left: 10em;">Like the dewdrop from the lotus,</span><br /> +<span style="margin-left: 11em;">All his sorrows fall away.</span><br /> +<br /> +<span style="margin-left: 10em;">337.</span><br /> +<span style="margin-left: 10em;">Lo! to all of ye assembled</span><br /> +<span style="margin-left: 11em;">This the good advice I tell:</span><br /> +<span style="margin-left: 10em;">"Dig ye up the root of craving,</span><br /> +<span style="margin-left: 11em;">As men dig the scented grass.</span><br /> +<span style="margin-left: 10em;">Let not Death so oft assail ye,</span><br /> +<span style="margin-left: 10em;">Even as the rushing torrent</span><br /> +<span style="margin-left: 11em;">O'er the river reeds doth pass."</span><br /> +<br /> +<span style="margin-left: 10em;">338.</span><br /> +<span style="margin-left: 10em;">If the root be still uninjured,</span><br /> +<span style="margin-left: 11em;">Trees cut down will spring again;</span><br /> +<span style="margin-left: 10em;">If the root of craving liveth,</span><br /> +<span style="margin-left: 11em;">Still there is rebirth of pain.</span><br /> +<br /> +<span style="margin-left: 10em;">339.</span><br /> +<span style="margin-left: 10em;">When the six and thirty currents<a name="FNanchor_2_94" id="FNanchor_2_94"></a><a href="#Footnote_2_94" class="fnanchor">[2]</a></span><br /> +<span style="margin-left: 11em;">Bring one under pleasure's sway,</span><br /> +<span style="margin-left: 10em;">Thoughts, like waves, with passion surging.</span><br /> +<span style="margin-left: 11em;">Sweep him all confused away.</span><br /> +<br /> +<span style="margin-left: 10em;">340.</span><br /> +<span style="margin-left: 10em;">Everywhere those streams are flowing;</span><br /> +<span style="margin-left: 11em;">Now the creeper of desire</span><br /> +<span style="margin-left: 10em;">Plants its roots and standeth fast;</span><br /> +<span style="margin-left: 11em;">Cut it ere it riseth higher,</span><br /> +<span style="margin-left: 10em;">Cut it with the axe of wisdom,</span><br /> +<span style="margin-left: 11em;">Root the creeper up at last.</span><br /> +<br /> +<span style="margin-left: 10em;">341.</span><br /> +<span style="margin-left: 10em;">Restless, wanton is men's craving;</span><br /> +<span style="margin-left: 11em;">They who wander to and fro</span><br /> +<span style="margin-left: 10em;">In the restless search for pleasure</span><br /> +<span style="margin-left: 11em;">Birth and death must undergo.</span><br /> +<br /> +<span style="margin-left: 10em;">342.</span><br /> +<span style="margin-left: 10em;">They who in the trap of craving,</span><br /> +<span style="margin-left: 11em;">Like a hare run to and fro,</span><br /> +<span style="margin-left: 10em;">By the fetters' bonds entangled,</span><br /> +<span style="margin-left: 11em;">Long must sorrow undergo.</span><br /> +<br /> +<span style="margin-left: 10em;">343.</span><br /> +<span style="margin-left: 10em;">Beings, in the trap of craving</span><br /> +<span style="margin-left: 11em;">Like a hare run to and fro:</span><br /> +<span style="margin-left: 10em;">Mendicants who hope for freedom</span><br /> +<span style="margin-left: 11em;">Must their passions all forego.</span><br /> +<br /> +<span style="margin-left: 10em;">344.</span><br /> +<span style="margin-left: 10em;">Whoso, free from human passions,</span><br /> +<span style="margin-left: 11em;">Junglewards to run is fain;<a name="FNanchor_3_95" id="FNanchor_3_95"></a><a href="#Footnote_3_95" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 10em;">Who, from lust emancipated,</span><br /> +<span style="margin-left: 11em;">To his lust runs back again;</span><br /> +<span style="margin-left: 10em;">Lo! the man infatuated</span><br /> +<span style="margin-left: 11em;">Plunges into bonds of pain.</span><br /> +<br /> +<span style="margin-left: 10em;">345.</span><br /> +<span style="margin-left: 10em;">Not by ties of wood or iron</span><br /> +<span style="margin-left: 11em;">Nor of rope (the wise men say)</span><br /> +<span style="margin-left: 10em;">Are men held in bondage strong;</span><br /> +<span style="margin-left: 10em;">But for jewels, wives and children,</span><br /> +<span style="margin-left: 10em;">They who passionately crave,</span><br /> +<span style="margin-left: 11em;">They are held in bondage long.</span><br /> +<br /> +<span style="margin-left: 10em;">346.</span><br /> +<span style="margin-left: 10em;">But the downward-dragging chain,</span><br /> +<span style="margin-left: 11em;">Yielding, hard to loose again—</span><br /> +<span style="margin-left: 10em;">This is bondage real (they say):</span><br /> +<span style="margin-left: 10em;">Who this chain of craving breaks,</span><br /> +<span style="margin-left: 11em;">Free from lust, the world forsakes.</span><br /> +<br /> +<span style="margin-left: 10em;">347.</span><br /> +<span style="margin-left: 10em;">They who yield to their desires</span><br /> +<span style="margin-left: 11em;">Down the stream of craving swim;</span><br /> +<span style="margin-left: 10em;">As we see the spider run</span><br /> +<span style="margin-left: 11em;">In the net himself hath spun.</span><br /> +<span style="margin-left: 10em;">Wise men cut the net and go</span><br /> +<span style="margin-left: 11em;">Free from craving, free from woe.</span><br /> +<br /> +<span style="margin-left: 10em;">348.</span><br /> +<span style="margin-left: 10em;">Loose all behind, between, before;<a name="FNanchor_4_96" id="FNanchor_4_96"></a><a href="#Footnote_4_96" class="fnanchor">[4]</a></span><br /> +<span style="margin-left: 11em;">Cross thou unto the other shore;<a name="FNanchor_5_97" id="FNanchor_5_97"></a><a href="#Footnote_5_97" class="fnanchor">[5]</a></span><br /> +<span style="margin-left: 10em;">With thy mind on all sides free</span><br /> +<span style="margin-left: 11em;">Birth and death no more shalt see.</span><br /> +<br /> +<span style="margin-left: 10em;">349.</span><br /> +<span style="margin-left: 10em;">He whose mind is tossed with doubt,</span><br /> +<span style="margin-left: 11em;">Seeing bliss in passion's surge,</span><br /> +<span style="margin-left: 10em;">Makes his craving grow the longer,</span><br /> +<span style="margin-left: 11em;">Rivets all his bonds the stronger.</span><br /> +<br /> +<span style="margin-left: 10em;">350.</span><br /> +<span style="margin-left: 10em;">He who joys in calming doubt,</span><br /> +<span style="margin-left: 11em;">And the loathsome contemplates,<a name="FNanchor_6_98" id="FNanchor_6_98"></a><a href="#Footnote_6_98" class="fnanchor">[6]</a></span><br /> +<span style="margin-left: 10em;">Soon will Māra's bondage leave,</span><br /> +<span style="margin-left: 11em;">Every fetter soon will cleave.</span><br /> +<br /> +<span style="margin-left: 10em;">351.</span><br /> +<span style="margin-left: 10em;">He who hath attained the goal,</span><br /> +<span style="margin-left: 11em;">Fearless, free from lust and sin,</span><br /> +<span style="margin-left: 10em;">Who hath plucked out every thorn,<a name="FNanchor_7_99" id="FNanchor_7_99"></a><a href="#Footnote_7_99" class="fnanchor">[7]</a></span><br /> +<span style="margin-left: 11em;">Nevermore will be reborn.</span><br /> +<br /> +<span style="margin-left: 10em;">352.</span><br /> +<span style="margin-left: 10em;">Free from lust, to nothing clinging,</span><br /> +<span style="margin-left: 11em;">Who is skilful to interpret</span><br /> +<span style="margin-left: 10em;">All the wealth of sacred lore;</span><br /> +<span style="margin-left: 11em;">All the mass of letters knowing</span><br /> +<span style="margin-left: 11em;">(Whether after or before),<a name="FNanchor_8_100" id="FNanchor_8_100"></a><a href="#Footnote_8_100" class="fnanchor">[8]</a></span><br /> +<span style="margin-left: 10em;">This indeed is his last body,</span><br /> +<span style="margin-left: 10em;">He's a Master of The Wisdom,</span><br /> +<span style="margin-left: 10em;">Mighty Being,</span><br /> +<span style="margin-left: 11em;">He indeed is born no more.</span><br /> +<br /> +<span style="margin-left: 10em;">353.</span><br /> +<span style="margin-left: 10em;">Conqueror of all am I!</span><br /> +<span style="margin-left: 11em;">Knowing all, from all conditions</span><br /> +<span style="margin-left: 10em;">Of existence I am free;</span><br /> +<span style="margin-left: 11em;">By the slaying of desire</span><br /> +<span style="margin-left: 10em;">I have ended craving's fire.</span><br /> +<span style="margin-left: 10em;">Who could then my teacher be?</span><br /> +<span style="margin-left: 11em;">I have now forsaken all,</span><br /> +<span style="margin-left: 10em;">I myself, by mine own knowledge.</span><br /> +<span style="margin-left: 11em;">Whom should I my teacher call?<a name="FNanchor_9_101" id="FNanchor_9_101"></a><a href="#Footnote_9_101" class="fnanchor">[9]</a></span><br /> +<br /> +<span style="margin-left: 10em;">354.</span><br /> +<span style="margin-left: 10em;">To give The Norm all gifts transcends;</span><br /> +<span style="margin-left: 11em;">To taste The Norm is sweetest far;</span><br /> +<span style="margin-left: 10em;">No joy can with its joy compare;</span><br /> +<span style="margin-left: 11em;">Who raving slays all sorrow ends.</span><br /> +<br /> +<span style="margin-left: 10em;">355.</span><br /> +<span style="margin-left: 10em;">Wealth harms the fool; not him who runs</span><br /> +<span style="margin-left: 11em;">To win the goal intent;</span><br /> +<span style="margin-left: 10em;">By lust of wealth the fool harms self</span><br /> +<span style="margin-left: 11em;">With harm for others meant.</span><br /> +<br /> +<span style="margin-left: 10em;">356.</span><br /> +<span style="margin-left: 10em;">Weeds are the ruin of the fields;</span><br /> +<span style="margin-left: 11em;">This world by lust is spoiled;</span><br /> +<span style="margin-left: 10em;">Then great the fruit of gifts to those</span><br /> +<span style="margin-left: 11em;">By lust who are not soiled.</span><br /> +<br /> +<span style="margin-left: 10em;">357.</span><br /> +<span style="margin-left: 10em;">Weeds are the ruin of the fields;</span><br /> +<span style="margin-left: 11em;">This world is spoiled by hate;</span><br /> +<span style="margin-left: 10em;">To those by hatred undefiled</span><br /> +<span style="margin-left: 11em;">The fruit of gifts is great.</span><br /> +<br /> +<span style="margin-left: 10em;">358.</span><br /> +<span style="margin-left: 10em;">Weeds are the ruin of the fields;</span><br /> +<span style="margin-left: 11em;">Deluded are mankind;</span><br /> +<span style="margin-left: 10em;">Then great the fruit of gifts to those</span><br /> +<span style="margin-left: 11em;">Whom folly doth not blind.</span><br /> +<br /> +<span style="margin-left: 10em;">359.</span><br /> +<span style="margin-left: 10em;">Weeds are the ruin of the fields;</span><br /> +<span style="margin-left: 11em;">Craving pollutes the world;</span><br /> +<span style="margin-left: 10em;">Then great the fruit of gifts to those</span><br /> +<span style="margin-left: 11em;">By craving not enthralled.<a name="FNanchor_10_102" id="FNanchor_10_102"></a><a href="#Footnote_10_102" class="fnanchor">[10]</a></span><br /> +</p> + +<hr style="width: 35%;" /> +<div class="footnote"><p><a name="Footnote_1_93" id="Footnote_1_93"></a><a href="#FNanchor_1_93"><span class="label">[1]</span></a> In the round of rebirth.</p></div> + +<div class="footnote"><p><a name="Footnote_2_94" id="Footnote_2_94"></a><a href="#FNanchor_2_94"><span class="label">[2]</span></a> The six sense-organs and the six objects of sense (twelve) +are affected by three desires of each, generally taken as <i>Kāmatanhā</i>, +<i>Rūpatanhā</i>, <i>Arūpatanhā</i>, desire for existence in the world of desire, +in the worlds of form, in the worlds of the formless (abstract), thus +making thirty-six varieties.</p></div> + +<div class="footnote"><p><a name="Footnote_3_95" id="Footnote_3_95"></a><a href="#FNanchor_3_95"><span class="label">[3]</span></a> The jungle of passion.</p></div> + +<div class="footnote"><p><a name="Footnote_4_96" id="Footnote_4_96"></a><a href="#FNanchor_4_96"><span class="label">[4]</span></a> Past, present and future ties.</p></div> + +<div class="footnote"><p><a name="Footnote_5_97" id="Footnote_5_97"></a><a href="#FNanchor_5_97"><span class="label">[5]</span></a> Cross the stream to <i>Nibbāna</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_6_98" id="Footnote_6_98"></a><a href="#FNanchor_6_98"><span class="label">[6]</span></a> One of the meditation exercises, to inspire loathing for +the body and its corrupt nature.</p></div> + +<div class="footnote"><p><a name="Footnote_7_99" id="Footnote_7_99"></a><a href="#FNanchor_7_99"><span class="label">[7]</span></a> Cf. above v. 275.</p></div> + +<div class="footnote"><p><a name="Footnote_8_100" id="Footnote_8_100"></a><a href="#FNanchor_8_100"><span class="label">[8]</span></a> <i>Nirutti-pada-kovido</i>: skilled in the true meaning of the +language (Pali) in which the Buddha taught.</p></div> + +<div class="footnote"><p><a name="Footnote_9_101" id="Footnote_9_101"></a><a href="#FNanchor_9_101"><span class="label">[9]</span></a> This was the reply of the Buddha to an ascetic who, struck +by the Master's radiance after attaining <i>Nibbāna</i>, inquired who was His +teacher and what was the cause of His joy.</p></div> + +<div class="footnote"><p><a name="Footnote_10_102" id="Footnote_10_102"></a><a href="#FNanchor_10_102"><span class="label">[10]</span></a> <i>Bhoga</i>, <i>rāga</i>, <i>dosa</i>, <i>moha</i>, <i>iccha</i>, riches, lust, +hate, delusion, craving, are five of the hindrances to the saintly +life.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_TWENTY-FIVE" id="CHAPTER_TWENTY-FIVE"></a>CHAPTER TWENTY-FIVE.</h3> + +<h3>THE MENDICANT.</h3> + + +<p> +<span style="margin-left: 10em;">360-1</span><br /> +<span style="margin-left: 10em;">Good is restraint of eye and ear, of nose and tongue,</span><br /> +<span style="margin-left: 11em;">Of body, speech and mind; restraint is good</span><br /> +<span style="margin-left: 11em;">In every way; the mendicant restrained</span><br /> +<span style="margin-left: 12em;">All sorrow casts away.</span><br /> +<br /> +<span style="margin-left: 10em;">362.</span><br /> +<span style="margin-left: 10em;">In hand and foot and speech whoso is self restrained;</span><br /> +<span style="margin-left: 11em;">Whoso to ponder inwardly delights,</span><br /> +<span style="margin-left: 11em;">Who liveth lonely and is well-content,</span><br /> +<span style="margin-left: 12em;">Him men call mendicant.</span><br /> +<br /> +<span style="margin-left: 10em;">363.</span><br /> +<span style="margin-left: 10em;">Whoso controls his lips, and words of wisdom speaks,</span><br /> +<span style="margin-left: 11em;">Is not puffed up, who can elucidate</span><br /> +<span style="margin-left: 11em;">The meaning and the essence of The Norm—</span><br /> +<span style="margin-left: 12em;">Pleasant is he to hear.</span><br /> +<br /> +<span style="margin-left: 10em;">364.</span><br /> +<span style="margin-left: 10em;">Who dwelleth in the Norm and in the Norm delights,</span><br /> +<span style="margin-left: 11em;">Who searcheth out and well remembers it—</span><br /> +<span style="margin-left: 11em;">From the True Norm that steadfast mendicant</span><br /> +<span style="margin-left: 12em;">Will never fall away.</span><br /> +<br /> +<span style="margin-left: 10em;">365.</span><br /> +<span style="margin-left: 10em;">Let him not think of little worth the alms he gains.</span><br /> +<span style="margin-left: 11em;">Nor jealous be of alms to others given;</span><br /> +<span style="margin-left: 11em;">For whoso envies other mendicants</span><br /> +<span style="margin-left: 12em;">Wins not tranquillity.</span><br /> +<br /> +<span style="margin-left: 10em;">366.</span><br /> +<span style="margin-left: 10em;">Though small the part of charity that falls to him,</span><br /> +<span style="margin-left: 11em;">Whoso despiseth not the alms he gains,</span><br /> +<span style="margin-left: 11em;">If he live clean, not given to slothfulness,</span><br /> +<span style="margin-left: 12em;">E'en by the gods is praised.<a name="FNanchor_1_103" id="FNanchor_1_103"></a><a href="#Footnote_1_103" class="fnanchor">[1]</a></span><br /> +<br /> +<span style="margin-left: 10em;">367.</span><br /> +<span style="margin-left: 10em;">Whoso hath neither part nor lot in Name and Form<a name="FNanchor_2_104" id="FNanchor_2_104"></a><a href="#Footnote_2_104" class="fnanchor">[2]</a></span><br /> +<span style="margin-left: 11em;">(Who saith not "this is I" or "this is mine")</span><br /> +<span style="margin-left: 11em;">And grieveth not for what existeth not,</span><br /> +<span style="margin-left: 12em;">A mendicant is called.</span><br /> +<br /> +<span style="margin-left: 10em;">368.</span><br /> +<span style="margin-left: 10em;">Whoso in friendly wise with all mankind abides,</span><br /> +<span style="margin-left: 11em;">Firm in the teaching of the Awakened One;</span><br /> +<span style="margin-left: 11em;">Reaches the bliss where all conditions cease,</span><br /> +<span style="margin-left: 12em;">Reaches the State of Peace.</span><br /> +<br /> +<span style="margin-left: 10em;">369.</span><br /> +<span style="margin-left: 10em;">O mendicants! bail out the water from this boat!<a name="FNanchor_3_105" id="FNanchor_3_105"></a><a href="#Footnote_3_105" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 11em;">Swift will it go when from this burden freed.</span><br /> +<span style="margin-left: 11em;">Of passion and of hatred cut the root;</span><br /> +<span style="margin-left: 12em;">Then shalt thou reach The Peace.</span><br /> +<br /> +<span style="margin-left: 10em;">370.</span><br /> +<span style="margin-left: 10em;">Cut off the five; desert the five; the five subdue!</span><br /> +<span style="margin-left: 11em;">That mendicant, who from the fetters five<a name="FNanchor_4_106" id="FNanchor_4_106"></a><a href="#Footnote_4_106" class="fnanchor">[4]</a></span><br /> +<span style="margin-left: 11em;">Hath freed himself at last, by men is called</span><br /> +<span style="margin-left: 12em;">"A crosser of the Stream".</span><br /> +<br /> +<span style="margin-left: 10em;">371.</span><br /> +<span style="margin-left: 10em;">O mendicant! be meditative; let not sloth,<a name="FNanchor_5_107" id="FNanchor_5_107"></a><a href="#Footnote_5_107" class="fnanchor">[5]</a></span><br /> +<span style="margin-left: 11em;">Let not thy passions toss thee to and fro;<a name="FNanchor_6_108" id="FNanchor_6_108"></a><a href="#Footnote_6_108" class="fnanchor">[6]</a></span><br /> +<span style="margin-left: 11em;">Lest, swallowing the ball, thou burning cry,</span><br /> +<span style="margin-left: 12em;">"Ah! this is suffering!"</span><br /> +<br /> +<span style="margin-left: 10em;">372.</span><br /> +<span style="margin-left: 10em;">Who hath no wisdom cannot ecstasy attain;<a name="FNanchor_7_109" id="FNanchor_7_109"></a><a href="#Footnote_7_109" class="fnanchor">[7]</a></span><br /> +<span style="margin-left: 11em;">Who knows not ecstasy, no wisdom gains;</span><br /> +<span style="margin-left: 11em;">Whoso both ecstasy and wisdom hath,</span><br /> +<span style="margin-left: 12em;">Unto The Peace is nigh.</span><br /> +<br /> +<span style="margin-left: 10em;">373.</span><br /> +<span style="margin-left: 10em;">The mendicant, whose mind hath gained tranquillity,</span><br /> +<span style="margin-left: 11em;">When he hath entered on his empty cell,<a name="FNanchor_8_110" id="FNanchor_8_110"></a><a href="#Footnote_8_110" class="fnanchor">[8]</a></span><br /> +<span style="margin-left: 11em;">Hath joy beyond man's power to tell, for he</span><br /> +<span style="margin-left: 12em;">The Truth discerneth well.</span><br /> +<br /> +<span style="margin-left: 10em;">374.</span><br /> +<span style="margin-left: 10em;">Soon as he grasps the rise and fall of elements,<a name="FNanchor_9_111" id="FNanchor_9_111"></a><a href="#Footnote_9_111" class="fnanchor">[9]</a></span><br /> +<span style="margin-left: 11em;">Such pleasure and delight thereby he wins</span><br /> +<span style="margin-left: 11em;">As falls to them that rightly know the state</span><br /> +<span style="margin-left: 12em;">Of immortality.<a name="FNanchor_10_112" id="FNanchor_10_112"></a><a href="#Footnote_10_112" class="fnanchor">[10]</a></span><br /> +<br /> +<span style="margin-left: 10em;">375.</span><br /> +<span style="margin-left: 10em;">Let the wise mendicant in this world thus begin;</span><br /> +<span style="margin-left: 11em;">Guard thou thy senses; next, with mind content,</span><br /> +<span style="margin-left: 11em;">By discipline restrained, seek noble friends</span><br /> +<span style="margin-left: 12em;">Who zealous live and pure;</span><br /> +<br /> +<span style="margin-left: 10em;">376.</span><br /> +<span style="margin-left: 10em;">And by the laws of friendship act, live perfectly,</span><br /> +<span style="margin-left: 11em;">And upright walk according to the Norm;</span><br /> +<span style="margin-left: 11em;">Then in the fullness of thy joy thou shalt</span><br /> +<span style="margin-left: 12em;">An end of suffering make.</span><br /> +<br /> +<span style="margin-left: 10em;">377.</span><br /> +<span style="margin-left: 10em;">O mendicants! just as the snow-white <i>vassikâ</i>,</span><br /> +<span style="margin-left: 11em;">The jasmine, putting forth fresh blooms to-day,</span><br /> +<span style="margin-left: 11em;">Sheds down the withered blooms of yesterday,</span><br /> +<span style="margin-left: 12em;">So shed ye lust and hate.</span><br /> +<br /> +<span style="margin-left: 10em;">378.</span><br /> +<span style="margin-left: 10em;">Tranquil in body, speech and mind, O mendicants,</span><br /> +<span style="margin-left: 11em;">Whoso in every way is well-restrained,</span><br /> +<span style="margin-left: 11em;">Who all this world's desires hath thrown aside</span><br /> +<span style="margin-left: 12em;">He is "the tranquil" called.</span><br /> +<br /> +<span style="margin-left: 10em;">379.</span><br /> +<span style="margin-left: 10em;">Rouse thou the self by self, by self examine self;</span><br /> +<span style="margin-left: 11em;">Thus guarded by the self, and with thy mind</span><br /> +<span style="margin-left: 11em;">Intent and watchful, thus, O mendicant,</span><br /> +<span style="margin-left: 12em;">Thou shall live happily.</span><br /> +<br /> +<span style="margin-left: 10em;">380.</span><br /> +<span style="margin-left: 10em;">Yea! Self is guard of self and refuge takes in self;</span><br /> +<span style="margin-left: 11em;">Just as a dealer trains a thoroughbred,</span><br /> +<span style="margin-left: 11em;">A noble steed, and breaks him to the rein,</span><br /> +<span style="margin-left: 12em;">So do thou self restrain.</span><br /> +<br /> +<span style="margin-left: 10em;">381.</span><br /> +<span style="margin-left: 10em;">That mendicant, with utter joy and gladness filled,</span><br /> +<span style="margin-left: 11em;">Firm in the teaching of the Awakened One,</span><br /> +<span style="margin-left: 11em;">Reaches the bliss where all conditions cease,</span><br /> +<span style="margin-left: 12em;">Reaches the State of Peace.</span><br /> +<br /> +<span style="margin-left: 10em;">382.</span><br /> +<span style="margin-left: 10em;">Lo ye! a mendicant, though young he be, that strives</span><br /> +<span style="margin-left: 11em;">To grasp the teaching of the Awakened One,</span><br /> +<span style="margin-left: 11em;">Lights up the world, as from a cloud released</span><br /> +<span style="margin-left: 12em;">The moon lights up the night.</span><br /> +</p> +<hr style="width: 35%;" /> + +<div class="footnote"><p><a name="Footnote_1_103" id="Footnote_1_103"></a><a href="#FNanchor_1_103"><span class="label">[1]</span></a> Cf. vv. 229-30.</p></div> + +<div class="footnote"><p><a name="Footnote_2_104" id="Footnote_2_104"></a><a href="#FNanchor_2_104"><span class="label">[2]</span></a> <i>Nāma rūpa</i>, a traditional Vedic term for "mind and +Matter," the immortal and the perishable, borrowed by the Buddha to +stand for the mental and bodily compound in the individual, cf. +<i>Buddhist Psychology</i>, Mrs. C.A. Rhys-Davids, pp. 23-5.</p></div> + +<div class="footnote"><p><a name="Footnote_3_105" id="Footnote_3_105"></a><a href="#FNanchor_3_105"><span class="label">[3]</span></a> The body with its needs and passions (water in the boat) +hampers the progress across the stream.</p></div> + +<div class="footnote"><p><a name="Footnote_4_106" id="Footnote_4_106"></a><a href="#FNanchor_4_106"><span class="label">[4]</span></a></p> +<blockquote><p>I. The first five fetters of <i>delusion of self</i>, <i>doubt</i>, +<i>ceremonial observance</i>, <i>lust</i> and <i>ill-will</i>.</p> + +<p>II. The second five fetters of <i>desire for form</i>, <i>desire for the +formless</i>, <i>pride</i>, <i>vanity</i> and <i>ignorance</i>.</p> + +<p>III. If the verb of the third clause, <i>vuttaribhāvaye</i>, be +translated "pay attention to," as is possible, the meaning will be, +"develop the five good qualities of <i>faith</i>, <i>zeal</i>, +<i>concentration</i>, <i>meditation</i>, <i>wisdom</i>."</p> + +<p>IV. This may refer to the second five fetters, by throwing off +which one becomes an Arahat.</p></blockquote> +</div> + +<div class="footnote"><p><a name="Footnote_5_107" id="Footnote_5_107"></a><a href="#FNanchor_5_107"><span class="label">[5]</span></a> "Toss thee," reading <i>kāmagunā bhamiṁsu</i> (for <i>kāmagune +bhamassu</i>) as Prof. Dines Andersen suggests (p. 192, <i>Glossary to +Dhammapada.</i> Pt. 2).</p></div> + +<div class="footnote"><p><a name="Footnote_6_108" id="Footnote_6_108"></a><a href="#FNanchor_6_108"><span class="label">[6]</span></a> Cf. v. 107. One of the tortures in the hells.</p></div> + +<div class="footnote"><p><a name="Footnote_7_109" id="Footnote_7_109"></a><a href="#FNanchor_7_109"><span class="label">[7]</span></a> "ecstasy," <i>jhāna</i>. There are four stages of mystic +meditation leading to rebirth in the higher worlds.</p></div> + +<div class="footnote"><p><a name="Footnote_8_110" id="Footnote_8_110"></a><a href="#FNanchor_8_110"><span class="label">[8]</span></a> "Empty cell," <i>suññāgāram</i>, may refer to the meditation in +the "cave of the heart," when all thought vibrations are stilled, cf. v. +37.</p></div> + +<div class="footnote"><p><a name="Footnote_9_111" id="Footnote_9_111"></a><a href="#FNanchor_9_111"><span class="label">[9]</span></a> "The rise and fall," reading <i>udayavyayam</i>. cf. v. 113.</p></div> + +<div class="footnote"><p><a name="Footnote_10_112" id="Footnote_10_112"></a><a href="#FNanchor_10_112"><span class="label">[10]</span></a> 'immortality': <i>viz.</i>: 'the Ambrosial'.</p></div> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_TWENTY-SIX" id="CHAPTER_TWENTY-SIX"></a>CHAPTER TWENTY-SIX.</h3> + +<h3>THE BRAHMANA.</h3> + + +<p> +<span style="margin-left: 10em;">383.</span><br /> +<span style="margin-left: 10em;">Cut off the stream,<a name="FNanchor_1_113" id="FNanchor_1_113"></a><a href="#Footnote_1_113" class="fnanchor">[1]</a> O Brāhmana, right manfully;</span><br /> +<span style="margin-left: 11em;">Repel desires; when thou hast known the end</span><br /> +<span style="margin-left: 12em;">Of things conditioned, thou shalt be</span><br /> +<span style="margin-left: 13em;">A knower of the Uncreate.<a name="FNanchor_2_114" id="FNanchor_2_114"></a><a href="#Footnote_2_114" class="fnanchor">[2]</a></span><br /> +<br /> +<span style="margin-left: 10em;">384.</span><br /> +<span style="margin-left: 10em;">When by the twofold law (restraint and ecstasy),</span><br /> +<span style="margin-left: 11em;">By virtue of the knowledge he hath gained,</span><br /> +<span style="margin-left: 12em;">The Brāhmana hath crossed the stream;</span><br /> +<span style="margin-left: 13em;">Then every fetter falls away.</span><br /> +<br /> +<span style="margin-left: 10em;">385.</span><br /> +<span style="margin-left: 10em;">Whoso the stream hath crossed and from this shore hath passed,<a name="FNanchor_3_115" id="FNanchor_3_115"></a><a href="#Footnote_3_115" class="fnanchor">[3]</a></span><br /> +<span style="margin-left: 11em;">Free from all cares, unfettered; one to whom</span><br /> +<span style="margin-left: 12em;">This shore and that alike are naught;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">386.</span><br /> +<span style="margin-left: 10em;">Whoso dwells meditiative, passionless,</span><br /> +<span style="margin-left: 11em;">And free from all Taints, his course hath run,</span><br /> +<span style="margin-left: 12em;">Whoso hath won the highest Goal—</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">387.</span><br /> +<span style="margin-left: 10em;">"One who is rid of evil" is a Brāmaṇa;</span><br /> +<span style="margin-left: 11em;"><i>Samaṇa</i> is one who tranquil hath become;</span><br /> +<span style="margin-left: 12em;">"Gone forth from all impurity";</span><br /> +<span style="margin-left: 4.5em;">The hermit is <i>pabbajjā</i> called.<a name="FNanchor_4_116" id="FNanchor_4_116"></a><a href="#Footnote_4_116" class="fnanchor">[4]</a></span><br /> +<br /> +<span style="margin-left: 10em;">388.</span><br /> +<span style="margin-left: 10em;">Let not a Brāhmaṇa assail a Brāhmaṇa;</span><br /> +<span style="margin-left: 11em;">Nor let him with the assailant angry be,</span><br /> +<span style="margin-left: 12em;">Woe to the striker; greater woe</span><br /> +<span style="margin-left: 13em;">To him that, stricken, strikes again.</span><br /> +<br /> +<span style="margin-left: 10em;">390.</span><br /> +<span style="margin-left: 10em;">No little profit cometh to the Brāhmaṇa</span><br /> +<span style="margin-left: 11em;">Who hath his mind from pleasant things restrained;</span><br /> +<span style="margin-left: 12em;">Soon as the lust to harm is gone</span><br /> +<span style="margin-left: 13em;">All sorrowing is laid to rest.</span><br /> +<br /> +<span style="margin-left: 10em;">391.</span><br /> +<span style="margin-left: 10em;">Whoso offendeth not in thought and word and deed,</span><br /> +<span style="margin-left: 11em;">In whom no evil from these three is seen;</span><br /> +<span style="margin-left: 12em;">Whoso is in these three controlled;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">392.</span><br /> +<span style="margin-left: 10em;">If there be one from whom thou canst obtain the Norm</span><br /> +<span style="margin-left: 11em;">Which He, the All-Awakened One, declared,</span><br /> +<span style="margin-left: 12em;">Revere him, as a Brāhmaṇa</span><br /> +<span style="margin-left: 13em;">The sacrificial fire reveres.</span><br /> +<br /> +<span style="margin-left: 10em;">393.</span><br /> +<span style="margin-left: 10em;">Not matted hair, nor caste, nor noble birth can make</span><br /> +<span style="margin-left: 11em;">The Brāhmaṇa; but he that knows the truth</span><br /> +<span style="margin-left: 12em;">And knows the Norm, is blest indeed;</span><br /> +<span style="margin-left: 13em;">And him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">394.</span><br /> +<span style="margin-left: 10em;">Of what avail to thee, O fool, is matted hair?</span><br /> +<span style="margin-left: 11em;">And what avails thy garment made of skins?</span><br /> +<span style="margin-left: 12em;">The outer part thou makest clean,</span><br /> +<span style="margin-left: 13em;">But all is ravening within.<a name="FNanchor_5_117" id="FNanchor_5_117"></a><a href="#Footnote_5_117" class="fnanchor">[5]</a></span><br /> +<br /> +<span style="margin-left: 10em;">395.</span><br /> +<span style="margin-left: 10em;">Whoso wears rags from dustheaps picked, whoso is lean,</span><br /> +<span style="margin-left: 11em;">With veins o'erspread, who in the jungle dwells</span><br /> +<span style="margin-left: 12em;">And meditates in loneliness;<a name="FNanchor_6_118" id="FNanchor_6_118"></a><a href="#Footnote_6_118" class="fnanchor">[6]</a></span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">396.</span><br /> +<span style="margin-left: 10em;">One is not Brāhmaṇa because of race or birth;</span><br /> +<span style="margin-left: 11em;">"Hail-fellow" is such called, and riches hath.<a name="FNanchor_7_119" id="FNanchor_7_119"></a><a href="#Footnote_7_119" class="fnanchor">[7]</a></span><br /> +<span style="margin-left: 12em;">Possessing naught, free from desire</span><br /> +<span style="margin-left: 13em;">Is one I call a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">397.</span><br /> +<span style="margin-left: 10em;">Whoso hath cut all fetters off and hath no fear</span><br /> +<span style="margin-left: 11em;">Of what may him befall; whoso from bonds</span><br /> +<span style="margin-left: 12em;">And all attachments is released;</span><br /> +<span style="margin-left: 13em;">Is one I call a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">398.</span><br /> +<span style="margin-left: 10em;">Whoso hath cut the strap, the leathern thong, the ropes<a name="FNanchor_8_120" id="FNanchor_8_120"></a><a href="#Footnote_8_120" class="fnanchor">[8]</a></span><br /> +<span style="margin-left: 11em;">And all thereto pertaining, and the bar</span><br /> +<span style="margin-left: 12em;">Hath lifted; him, the Awakened one;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">399.</span><br /> +<span style="margin-left: 10em;">He who endures, tho' innocent of all offence,</span><br /> +<span style="margin-left: 11em;">Abuse and blows and e'en imprisonment</span><br /> +<span style="margin-left: 12em;">With patience strong, a host in strength;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">400.</span><br /> +<span style="margin-left: 10em;">Who hath no anger, who to all his vows is true,</span><br /> +<span style="margin-left: 11em;">Upright in life, from passion free, subdued,</span><br /> +<span style="margin-left: 12em;">No more on earth to be reborn;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">401.</span><br /> +<span style="margin-left: 10em;">Who like a dew-drop on a lotus-lily leaf,</span><br /> +<span style="margin-left: 11em;">Or seed of mustard on a needle's point,</span><br /> +<span style="margin-left: 12em;">Clings not to any worldly bliss;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">402.</span><br /> +<span style="margin-left: 10em;">Who knoweth even in this world his sorrow's end,</span><br /> +<span style="margin-left: 11em;">Who bath laid down the burden of desire,</span><br /> +<span style="margin-left: 12em;">Emancipated from his bonds;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">403.</span><br /> +<span style="margin-left: 10em;">Whoso is deep in wisdom and intelligence,</span><br /> +<span style="margin-left: 11em;">Who can with skill discern the right and wrong,</span><br /> +<span style="margin-left: 12em;">Who hath attained the highest goal;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">404.</span><br /> +<span style="margin-left: 10em;">Whoso with householders and wanderers alike</span><br /> +<span style="margin-left: 11em;">Small dealings hath, who lives the homeless life,</span><br /> +<span style="margin-left: 12em;">A mendicant of scanty needs;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">405.</span><br /> +<span style="margin-left: 10em;">Whoso withholds the rod of painful punishment</span><br /> +<span style="margin-left: 11em;">From living creatures, be they weak or strong,</span><br /> +<span style="margin-left: 12em;">Who neither strikes nor makes to strike,</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">406.</span><br /> +<span style="margin-left: 10em;">Whoso forbearance hath to those that hinder him,</span><br /> +<span style="margin-left: 11em;">And to the angry showeth gentleness,</span><br /> +<span style="margin-left: 12em;">Among the greedy without greed;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">407.</span><br /> +<span style="margin-left: 10em;">From whom all anger, hate, hypocrisy and pride</span><br /> +<span style="margin-left: 11em;">Have fall'n away, as from a needle's point</span><br /> +<span style="margin-left: 12em;">A grain of mustard-seed falls off;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">408.</span><br /> +<span style="margin-left: 10em;">Gentle in ways and apt to teach his fellow-men,</span><br /> +<span style="margin-left: 11em;">Whoso will utter truth and naught but truth,</span><br /> +<span style="margin-left: 12em;">Whoso in speech offendeth not;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">409.</span><br /> +<span style="margin-left: 10em;">He that takes nothing in this world that is not given,</span><br /> +<span style="margin-left: 11em;">Whatever it may be, or great or small,</span><br /> +<span style="margin-left: 12em;">Or long or short or good or bad;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">410.</span><br /> +<span style="margin-left: 10em;">In whom is seen no more the longing of desire</span><br /> +<span style="margin-left: 11em;">For this world or beyond, who hath no lust,</span><br /> +<span style="margin-left: 12em;">Who hath no fetters any more;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">411.</span><br /> +<span style="margin-left: 10em;">In whom is seen no craving, who, because he knows,</span><br /> +<span style="margin-left: 11em;">Asks not in doubt the How or Why, for he</span><br /> +<span style="margin-left: 12em;">Hath reached Nibbāna's peace profound;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">412.</span><br /> +<span style="margin-left: 10em;">Whoso on earth hath passed beyond the opposites</span><br /> +<span style="margin-left: 11em;">Of good and evil, and is free from grief,</span><br /> +<span style="margin-left: 12em;">From passion and impurity;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">413.</span><br /> +<span style="margin-left: 10em;">Who, like the moon on high, is stainless, pure and calm,</span><br /> +<span style="margin-left: 11em;">Translucent and serene, who hath restrained</span><br /> +<span style="margin-left: 12em;">The rise of all delightful states;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">414.</span><br /> +<span style="margin-left: 10em;">Whoso hath trod the hard and muddy road of births,</span><br /> +<span style="margin-left: 11em;">Hath crossed delusion, reached the other shore,</span><br /> +<span style="margin-left: 12em;">Nor lusts, nor doubts, grasps not, is calm,</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">415.</span><br /> +<span style="margin-left: 10em;">Who homeless wanders through this world, a mendicant,</span><br /> +<span style="margin-left: 11em;">Abandoning desires, who hath restrained</span><br /> +<span style="margin-left: 12em;">The rise of sensual delight;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">416.</span><br /> +<span style="margin-left: 10em;">Who homeless wanders through this world a mendicant,</span><br /> +<span style="margin-left: 11em;">Abandoning his lust; who hath restrained</span><br /> +<span style="margin-left: 12em;">The rise of craving and desire;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">417.</span><br /> +<span style="margin-left: 10em;">Whoso hath left behind all ties that bind on earth,</span><br /> +<span style="margin-left: 11em;">And e'en the heavenly world transcended hath;</span><br /> +<span style="margin-left: 12em;">Whoso from every tie is free;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">415.</span><br /> +<span style="margin-left: 10em;">Who joy and pain hath left, who from the heat of life</span><br /> +<span style="margin-left: 11em;">Is cooled, and hath no basis of rebirth,</span><br /> +<span style="margin-left: 12em;">Heroic conqueror of the worlds;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">419.</span><br /> +<span style="margin-left: 10em;">Who knows the rise and fall of things in birth and death,</span><br /> +<span style="margin-left: 11em;">Who is not of the world, who hath the path</span><br /> +<span style="margin-left: 12em;">Well trod, who hath become awake;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">420.</span><br /> +<span style="margin-left: 10em;">Whose passage<a name="FNanchor_9_121" id="FNanchor_9_121"></a><a href="#Footnote_9_121" class="fnanchor">[9]</a> hence the gods themselves cannot discern,</span><br /> +<span style="margin-left: 11em;">Nor demi-gods nor men; a worthy one</span><br /> +<span style="margin-left: 12em;">In whom the passions are subdued;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">421.</span><br /> +<span style="margin-left: 10em;">To whom pertaineth naught of past or future things</span><br /> +<span style="margin-left: 11em;">Or of the present; one who owneth naught,</span><br /> +<span style="margin-left: 12em;">Who hath no wish for anything;</span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">422.</span><br /> +<span style="margin-left: 10em;">Dauntless,<a name="FNanchor_10_122" id="FNanchor_10_122"></a><a href="#Footnote_10_122" class="fnanchor">[10]</a> pre-eminent, heroic mighty seer,</span><br /> +<span style="margin-left: 11em;">The conqueror, desireless one, made clean,<a name="FNanchor_11_123" id="FNanchor_11_123"></a><a href="#Footnote_11_123" class="fnanchor">[11]</a></span><br /> +<span style="margin-left: 12em;">Whose eyes have opened to the light,<a name="FNanchor_12_124" id="FNanchor_12_124"></a><a href="#Footnote_12_124" class="fnanchor">[12]</a></span><br /> +<span style="margin-left: 13em;">Him I deem a Brāhmaṇa.</span><br /> +<br /> +<span style="margin-left: 10em;">423.</span><br /> +<span style="margin-left: 10em;">Who knows his former births, who sees both heaven and hell,<a name="FNanchor_13_125" id="FNanchor_13_125"></a><a href="#Footnote_13_125" class="fnanchor">[13]</a></span><br /> +<span style="margin-left: 11em;">Who now at last hath reached the end of births;</span><br /> +<span style="margin-left: 12em;">Perfect in knowledge he who hath done all things well,</span><br /> +<span style="margin-left: 13em;">That sage I call a Brāhmaṇa.</span><br /> +</p> +<hr style="width: 35%;" /> + +<div class="footnote"><p><a name="Footnote_1_113" id="Footnote_1_113"></a><a href="#FNanchor_1_113"><span class="label">[1]</span></a> Cf. v. 178.</p></div> + +<div class="footnote"><p><a name="Footnote_2_114" id="Footnote_2_114"></a><a href="#FNanchor_2_114"><span class="label">[2]</span></a> <i>Akataññu</i>, "unconditioned," Nibbāṇa.</p></div> + +<div class="footnote"><p><a name="Footnote_3_115" id="Footnote_3_115"></a><a href="#FNanchor_3_115"><span class="label">[3]</span></a> 'lit. one for whom there exists neither this shore (the +stream being not yet entered) nor that shore (Arahantship being yet +unattained) nor both shores (as he has now attained)'.</p></div> + +<div class="footnote"><p><a name="Footnote_4_116" id="Footnote_4_116"></a><a href="#FNanchor_4_116"><span class="label">[4]</span></a> <i>Sāhita</i>, "removed," the supposed etymology of <i>Brāhmana</i>; +as <i>samitatta</i>, "quieted" is here supposed to be that of <i>samana</i>, +ascetic monk. <i>Pabbajjā</i> is one who "goes forth," takes the robes, +becomes ordained a Buddhist mendicant monk.</p></div> + +<div class="footnote"><p><a name="Footnote_5_117" id="Footnote_5_117"></a><a href="#FNanchor_5_117"><span class="label">[5]</span></a> Cf. the words of the Christ to the Pharisees: "Now do ye +Pharisees make clean the outside of the cup and the platter, but your +inward part is full of ravening and wickedness." The word used, +<i>gahanam</i>, 'grasping,' may also mean 'jungle'.</p></div> + +<div class="footnote"><p><a name="Footnote_6_118" id="Footnote_6_118"></a><a href="#FNanchor_6_118"><span class="label">[6]</span></a> These were the marks of the early and stricter ascetics; +even to-day the <i>bhikkhus</i> of Ceylon have their robes made of pieces +of cloth sewn together, but these are not picked from the dust-heap.</p></div> + +<div class="footnote"><p><a name="Footnote_7_119" id="Footnote_7_119"></a><a href="#FNanchor_7_119"><span class="label">[7]</span></a> "Hail-fellow," <i>bhovādi</i>, one who uses the disrespectful +term of <i>bho</i>, "I say! man". These Brahmins who did not accept the +Buddha as Master would address Him in this way, and of course they were +often wealthy men.</p></div> + +<div class="footnote"><p><a name="Footnote_8_120" id="Footnote_8_120"></a><a href="#FNanchor_8_120"><span class="label">[8]</span></a> <i>The strap</i> is said to be hate; <i>the thong</i>, desire; <i>the +ropes</i>, orthodoxy with its attendant narrowness; <i>the bar</i>, ignorance +that shuts the door of knowledge.</p></div> + +<div class="footnote"><p><a name="Footnote_9_121" id="Footnote_9_121"></a><a href="#FNanchor_9_121"><span class="label">[9]</span></a> <i>Cuti</i>; <i>gati</i>; the "fall" from other worlds into this one, +and the 'going' or passage or state of the next birth.</p></div> + +<div class="footnote"><p><a name="Footnote_10_122" id="Footnote_10_122"></a><a href="#FNanchor_10_122"><span class="label">[10]</span></a> Like a bull.</p></div> + +<div class="footnote"><p><a name="Footnote_11_123" id="Footnote_11_123"></a><a href="#FNanchor_11_123"><span class="label">[11]</span></a> <i>Nahātakam</i>, an allusion to the ceremonial bathing of the +Brāhmaṇa after finishing his course of studies.</p></div> + +<div class="footnote"><p><a name="Footnote_12_124" id="Footnote_12_124"></a><a href="#FNanchor_12_124"><span class="label">[12]</span></a> The meaning of buddha.</p></div> + +<div class="footnote"><p><a name="Footnote_13_125" id="Footnote_13_125"></a><a href="#FNanchor_13_125"><span class="label">[13]</span></a> One who knows earth, heaven and hell, and can range them +at will, is called <i>ñānatilōka</i>, "knower of the three worlds". Such a +one is born no more, as he has learned the lessons of these worlds.</p></div> + + + + + + + + + +<pre> + + + + + +End of Project Gutenberg's The Buddha's Path of Virtue, by Frank Lee Woodward + +*** END OF THIS PROJECT GUTENBERG EBOOK THE BUDDHA'S PATH OF VIRTUE *** + +***** This file should be named 35185-h.htm or 35185-h.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/3/5/1/8/35185/ + +Produced by Andrea Ball & Marc D'Hooghe at http://www.freeliterature.org + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Buddha's Path of Virtue + A Translation of the Dhammapada + +Author: Frank Lee Woodward + +Release Date: February 6, 2011 [EBook #35185] + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK THE BUDDHA'S PATH OF VIRTUE *** + + + + +Produced by Andrea Ball & Marc D'Hooghe at http://www.freeliterature.org + + + + +THE BUDDHA'S PATH OF VIRTUE + +A TRANSLATION OF THE DHAMMAPADA + +BY + +F.L. WOODWARD, M.A. + + +WITH A FOREWORD BY + +SIR PONNAMBALAM ARUNACHALAM, M.A. (Cantab.) + + +THEOSOPHICAL PUBLISHING HOUSE + +MADRAS--LONDON + +1921 + + + + +TO H.S.O. + + + + +CONTENTS + + Foreword + + Translator's Preface + + I. The Pairs + II. Heedfulness + III. The Mind + IV. Flowers + V. Fools + VI. The Wise + VII. The Arahat--The Worthy + VIII. The Thousands + IX. Evil + X. Punishment + XI. Old Age + XII. The Self + XIII. The World + XIV. The Awakened One + XV. Happiness + XVI. Affections + XVII. Anger + XVIII. Impurity + XIX. The Just + XX. The Path + XXI. Divers Verses + XXII. The Evil Way + XXIII. The Elephant + XXIV. Craving + XXV. The Mendicant + XXVI. The Brahmana + + + +[Note on Pali transcription: [x.] is character with dot under - [.x] is +character with dot above - characters with macron get circumflex.] + + + + +FOREWORD + + +The Dhammapada, of which a metrical translation by Mr. Woodward is here +presented, is a precious Buddhist Scripture which deserves to be widely +known. The Theosophical Society is to be congratulated on securing so +competent and sympathetic a translator and on publishing it in a popular +form. + +The _Dhammapada_ is a part of the _Khuddaka Nikaya_ of the Buddhistic +Canon and consists of about 420 stanzas in the _sloka_ metre. Every +fully ordained _bhikkhu_[1] is expected to know the book by heart, and +its verses are often on the lips of pious laymen. The beginner of +Buddhist studies can have no better introduction to Buddhism and must go +back to it again and again to enter into the spirit of Buddha and his +apostles. + +The Scriptures of the Buddhist Canon are known collectively as the +_Ti-pi[t.]aka_ (Sansk. _Tri-pi[t.]aka_), "the Three Baskets or +Treasuries". These divisions correspond to the two Testaments of the +Christian Bible and contain (excluding repetitions) more than twice as +much matter. They are known separately as the _Vinaya pi[t.]aka_, _Sutta +pi[t.]aka_ and _Abhidhamma pi[t.]aka_, the Basket of Discipline, the +Basket of Discourses and the Basket of Metaphysics. These scriptures are +regarded with the utmost veneration by Buddhists as containing the word +of Buddha (_Buddha-vacanam_), and are reputed to have been recited at +the first Council held, according to tradition, at Rajagaha immediately +after Buddha's death _circa_ 540 B.C. + +It seems more probable that they grew up gradually and did not receive +their final shape till about three centuries later, at the Council held +under the auspices of the Emperor Asoka at Pa[t.]aliputra _circa_ 247 +B.C. The account given of the First Council in the closing chapter of +the _Culla vagga_ seems to indicate that the Basket of Metaphysics was +then unknown or unrecognised, and that the scriptures were then a +_Dvi-pi[t.]aka_ (Two Baskets) rather than a _Ti-pi[t.]aka_ (Three +Baskets). + +If the _Culla vagga_ account is accepted, it would appear that at this +Council, expressly held by the Emperor for the consecrative settlement +of the holy texts, the five Nikayas or divisions which constitute the +second Basket formed the subject of discussion between the President +Kassappa and Buddha's favourite pupil Ananda. The _Dhammapada_ is a book +of the fifth Nikaya. The _Mahavansa_ (Ch. v, 68) carries it back a few +years earlier than the Council, to the time of the Emperor's conversion +to the Buddhist faith, for on that occasion his teacher, Nigrodha, is +said to have explained to him the _Appamada-vagga_, which is the second +chapter of the work. It was therefore known in the middle or early part +of the third century B.C. + +It seems to be an Anthology, prepared for the use of the faithful, of +verses believed to be the real words of Buddha, short improvisations in +which he expressed striking thoughts and embellished his preaching. +They were current among the early Buddhists, and have been culled from +the other scriptures as of high ethical and spiritual value. The +importance of the _Dhammapada_ for a critical study of Buddhism is thus +considerable. + +For a thorough understanding of the work and of the orthodox Buddhist +view of it, it should be studied with the valuable commentary of +Buddhaghosa. Buddhism owes a profound debt to this great man, and has +recognised it in the name by which he is known in the Buddhist world. +Says the _Mahavansa_ (Ch. xxxvii, 174): "Because he was as profound in +his eloquence (_ghosa_) as Buddha himself, they conferred on him the +appellation of _Buddha-ghosa_ (the Voice of Buddha), and throughout the +world he became as renowned as Buddha." He was an Indian Brahmana and a +great Vedic scholar and apostle. On his conversion to Buddhism he became +a not less ardent champion of the new Faith. He came to Ceylon from the +cradle of Buddhism, "the terrace of the great Bo-tree" in Buddha Gaya, +in the beginning of the fifth century, _i.e._, nearly a thousand years +after Buddha's death. He came in search of the old commentaries on the +Tripi[t.]akas. The commentaries had been brought to Ceylon by the +Emperor Asoka's son, the apostle Mahinda, and by him translated into +Sinhalese. They continued to be orally transmitted until reduced to +writing, in the reign of the Ceylon king, Va[t.][t.]agamini (88-76 +B.C.), at a convocation of learned _bhikkhus_ at the cave-temple of Alu +Vihare in the Matale district. + +The original Pali version having perished in India, Buddhaghosa, during +his residence in the Maha-vihare at Anuradhapura, re-translated it from +Sinhalese to Pali. His version supplanted the Sinhalese (since lost) and +is now the only record remaining of the ancient tradition. He also wrote +elaborate commentaries (_A[t.][t.]ha katha_)[2] on almost every part of +the Tri-pi[t.]aka and composed the _Visuddhi magga_, an extensive and +systematic treatise on Buddhist doctrine, a veritable cyclopaedia of +Buddhist theology. His writings are regarded as absolute authorities in +the interpretation of the Buddhist scriptures, and he is regarded as the +second founder of Buddhism in Ceylon. He is held in high reverence also +in Burma as the founder of Buddhism in that country (450 of the +Christian era), having taken the Buddhist scriptures there from Ceylon. + +Buddhaghosa's commentary on the _Dhammapada_ mentions the occasions on +which, and the audiences to whom, most of the verses were addressed by +Buddha when, as an itinerant preacher, he went with his followers +through the land--mid-Ganges valley and sub-Himalayan tract in the +modern provinces of Agra, Oude and Behar; his watchwords--not wealth, +fame or dominion, but peace, happiness, deliverance from the burden of +sorrow and death, and his message: "Open ye your ears, the deliverance +from death is found."[3] + +When he first attained enlightenment under the Bodhi-tree (at Buddha +Gaya), a descendant of which still flourishes in Anuradhapura, the +oldest historical tree in the world, Buddha is said to have broken out +into a song of triumph which is included in the anthology of the +_Dhammapada_ (153-4) and has been spiritedly rendered by Mr. Woodward: + + Through many a round of birth and death I ran, + Nor found the builder that I sought. Life's stream + Is birth and death and birth with sorrow filled. + Now house-holder, thou'rt seen! no more shalt build! + Broken are all thy rafters, split thy beam! + All that made up this mortal self is gone; + Mind hath slain craving. I have crossed the stream! + +The way that he claimed to have discovered is known as the Middle Way +(_Majjhima Pa[t.]ipada_), equally removed from an ignoble life of +pleasure and a gloomy life of mortification, and consists in a +realisation of the Four Great Truths (_cattari ariya saccani_) of +suffering, its origin, its end and the path thereto. All existence, he +declares, is suffering, its origin is desire, its end is the extinction +of desire, to be attained by the Eightfold Path (_a[t.][t.]hangiko +maggo_) of right belief, right resolve, right speech, right act, right +occupation, right effort, right mindfulness, right concentration and +tranquillity.[4] The exposition and illustration of the Truths and the +Way fill numerous tomes of the Buddhist scriptures. + +It is these ideals of self-control, self-culture and heroic endeavour, +the graces of wisdom, purity and love, the eternal law of _Karma_, or +causality and moral retribution--under which every deed, good or bad, +comes back most to the doer and yields fruit, helping or marring his +progress--that are enshrined in the _Dhammapada_ in luminous, pithy +verse which lingers in the memory as a fountain of noble inspiration. +They are almost too ethereal for human nature's daily food, and it is +granted to few to realise in actual life these counsels of perfection +unaided. + +Buddha failed to make allowance for the weakness of humanity. His stoic +agnosticism and self-reliant courage ignored God, denied the soul, +repudiated worship and prayer and made man the master of his fate. This +line of thought was not new to India, however stamped with his own +personality. But human needs and aspirations have asserted themselves, +and Buddhism has been compelled to absorb elements of doctrine and +practice which he condemned. This has happened, especially, in the +countries where the doctrine of the Mahayana (the Great Vehicle) +prevails. + +In China, Amitabha (Boundless Light), of whom Gautama Buddha is held to +be an incarnation, and Kwanyin the Goddess of mercy, have laid great +hold on the affections of the Buddhist population. Kwanyin (Sansk. +_Kanya_, the Virgin) is the gracious _Sakti_ (Cosmic Power) of the +Hindus, + + Mother of millions of world-clusters, + Yet Virgin by the Vedas called. + +In Japan, Amitabha is the Eternal one who is the Light, the Way, and the +Life, and took human form to open the door of salvation to all. Kwanyin +shares with him the sovereignty of Heaven. In Tibet are worshipped these +and other emanations of heavenly beings--Manju Sri, the personification +of wisdom, Avalokitesvara, "the Lord who looketh down" on the world +with mercy to help and protect, Vajrapana, and others, with a host of +minor deities. + +In Ceylon, which claims to belong to the purer faith, Buddhism is +interwoven with the worship of, the popular gods of the Hindus and with +animism and demonology. Under Mahayanist influence Buddha has become a +God, greater than others, but worshipped less fervently, for (as Robert +Knox[5] found during his twenty years' residence in the island in the +seventeenth century) the popular mind looks to Buddha for the soul, to +the gods for the things of this world. His own doctrine remains a dream +of philosophers. + +Fifty years ago Buddhism was at one of the lowest ebbs in its history in +the Island. The arrival of Madame Blavatsky and Colonel Olcott, the +founders of the Theosophical Society, and their zealous propaganda, +materially helped the efforts of the saintly Sri Sumangala to stem the +tide, and there arose a renaissance which has had far-reaching effects. +Colonel Olcott by his speech and writings did much to remove the +prevailing ignorance and indifference, and recalled Buddhists to a sense +of the value of their Faith.[6] He laid the foundation of that +educational activity which has filled many parts of the Island with +Buddhist schools and colleges. + +Mr. Woodward is one of the noble band of Theosophists who have carried +on Colonel Olcott's mission in Ceylon, and is perhaps the greatest of +them all. Not being a Theosophist or Buddhist, I can speak of him more +freely. Self-sacrificing zeal and devotion are commonplace words to use +of him. They are often said of men, good and zealous in their way, who +have had the compensations of good incomes and creature comforts, +congenial friends and efficient fellow-workers. Mr. Woodward (or, to +call him by his Sanskrit name, _Vanapala_) was little favoured in these +respects. His was a life of ascetic simplicity and self-denial and +strenuous well-doing. An English gentleman of the best type, he combined +in a rare degree the culture of the West and Bast, combined also the +active spirit of the West with the mysticism of the East. He belongs to +the roll of the great apostles of Mahayanist Buddhism who carried its +message and its culture over the mountains and deserts of Asia to the +Pacific Ocean. The Mahinda College, Galle, of which he was the mainstay +for nearly twenty years, is a shining memorial of him. But who can +estimate the gracious influence of his personality? The memory of it +will be a cherished possession to his friends, young and old, and an +inspiration to them all, and their gratitude and good wishes follow him +unstintingly to his Tasmanian home. + + P. ARUNACHALAM + +_Ponklar, Colombo_ + October, 1921. + + +[1] Usually but erroneously translated "priest," ignoring a fundamental +difference between Buddhism and other religions. Buddhism recognises no +priesthood. By "priest" one understands a mediator between God and man, +a vehicle of divine grace, a person with delegated authority from God to +administer the sacraments of religion, to admit into the faith or eject +from it, to absolve from sin, etc. Such an institution can have no place +in Buddhism. _Bhikkhu_, (literally, a "beggar" and etymologically the +same word) is one of a brotherhood of men trying to live as Buddha +lived, to purify and discipline themselves, earnest pilgrims on the road +reaching unto deliverance (_Nirvana_). The layman demands from the +_bhikkhu_ no assistance in heavenly, no interference in worldly, +affairs, but only that he should live as becomes a follower of the great +Teacher. The nearest English equivalent of _bhikkhu is_ "mendicant +friar". + +[2] Sansk. _Artha Katha_. + +[3] _Maha-vagga_, i, 6-10 _seq._ The message continues: "I teach you, I +preach the Norm. If ye walk according to my teaching, ye shall be +partakers, in a short time, of that for which noble youths leave their +homes and go into homelessness, the highest end of religious effort: ye +shall even in the present life apprehend the Truth itself and see it +face to face." + +[4] (1) Samma di[t.][t.]hi, (2) Samma sankappo, (3) Samma vaca, (4) +Samma kammanto, (5) Samma ajivo, (6) Samma vayamo, (7) Samma sati, (8) +Samma samadhi. + +[5] Shipwrecked off Trincomalee in 1660, he remained an unwilling but +favoured guest of King Raja Sinha II for twenty years. Escaping to +Europe, he wrote his excellent _Historical Relation of the Island of +Ceylon_, published 1681. + +[6] It was uphill work for Colonel Olcott, but his magnificent courage +and enthusiasm prevailed over every obstacle. I was then a Magistrate in +the Kalutara district of the Western Province, and remember that +well-known Buddhists, appearing as witnesses, would not acknowledge +their Faith and swore on the Bible rather than affirm. The Portuguese +and Dutch Governments had persecuted them, and the English Government, +though it did not persecute, continued for years many disabilities. + + + + +TRANSLATOR'S PREFACE + + +I made this translation of the _Dhammapada_, intending it to be a simple +memorial text-book for my pupils, at intervals some seven or eight years +ago, when reading the Pali as a lesson in religion with my senior class +in Ceylon. Its publication has been held up for several years owing to +various causes, and, having left Ceylon in 1919, I was unable owing to +distance to correct the proofs. My thanks are due to Mr. Fritz Kunz, +B.A., of Adyar, Madras, for seeing the book through the press. The +rather long list of alterations[1] is due to the fact that I saw no +proofs till the whole was printed off, and had meanwhile desired to +recast certain verses. The use of metre of course often prohibits the +exact translation of certain philosophical and technical terms, but I +have kept as close to the original as was possible. I have followed the +Pali text of Fausboell (1900), and have been much helped by Dr. Dines +Andersen's _Glossary of the Words of the Dhammapada_. The Pali Text +Society's edition of the text (by Suriyogo[d.]a Suma[.n]gala Thero) +appeared just after I had finished, and I have made several alterations +in accordance with the readings of that edition. + + F.L. WOODWARD + +_Chartley, West Tamar,_ + _Tasmania_ + 1921. + +[1] transcribers' note--all alterations of the list mentioned have been +duely incorporated in the text following, and the list itself has been +omitted in this e-book. + + + + +Glory to Him, the Blessed Saint, the All-Enlightened one. + + +The Buddha's Path of Virtue. + + + + +CHAPTER ONE. + +THE PAIRS. + + + 1. + All states arising have mind for their causing, + Mind for their master, of mind are the offspring. + He who with foul mind speaks or does action-- + Him pain pursues as the wheel dogs the ox-hoof. + + 2. + All states arising have mind for their causing, + Mind for their master, of mind are the offspring. + He who with pure mind speaks or does action-- + Him bliss pursues, to him clings like his shadow. + + 3. + "This man abused me: he beat me and conquered, + Conquered and plundered." Cherishing in such thoughts, + Never appeased is the hatred of such men. + + 4. + "This man abused me, he beat me and conquered, + Conquered and plundered." Not having such thoughts, + Quickly appeased is the hatred of such men. + + 5. + Never by hatred is hatred appeased + Nay! but by kindness; that's the old-time Norm.[1] + + 6. + Others don't grasp this--"We men are mortals".[2] + Men who can grasp this soon end their quarrels. + + 7. + Looking for fair sights, unchecked in his senses, + In food uncontrolled, slack, inert, without vigour, + Death overwhelms him, as winds uproot weak trees. + + 8. + He who lives sense-restrained, heedless of fair sights, + Who in food keeps the mean, is trusty and sturdy, + Death cannot shake him: winds cannot move mountains. + + 9-10. + Without doffing his faults who would don the monk's yellow,[3] + Void of truth and of training, deserves not the monk's robe. + If he doff all his faults and be versed in the virtues, + In the training and truth firm, he merits the monk's robe. + + 11-12. + In the false seeing truth, and in truth seeing falsehood, + Men touch not the truth, but are fed on illusion. + But in truth seeing truth and falsehood in falsehood, + Men touch the truth ever, feeding on right thoughts. + + 13-14. + As the rain through the roof of a house that is ill-thatched, + Lust leaks through the mind not composed by the training: + As rain never leaks through the roof that is well-thatched, + So through the mind well-trained lust leaketh never. + + 15. + Here he grieves and grieves hereafter: doubly grieves the evil-doer, + Grieves and suffers anguish when he sees the foulness of his deeds. + + 16. + Happy here, he's happy after: doing good he's doubly glad: + Glad, exceeding happy, when he sees the pureness of his deeds. + + 17. + Here he suffers, suffers after: doubly suffer evil-doers: + Thoughts of ill-deeds torture, much more torture when they enter hell.[4] + + 18. + He rejoices here and after: doing good he's doubly glad: + Thoughts of good deeds comfort, much more comfort when they enter heaven. + + 19. + Though reciting many verses,[5] if they do not what they preach, + Sluggards, counting others' cattle, cannot share the Brotherhood. + + 20. + Practising the Norm he preaches, though he utter verses few, + Quit of anger, lust and folly, truly wise, with thoughts set free, + Caring nought for this or that world, he hath part in brotherhood. + + + [1] _Dhammo sanantano_ (Skt. _sanatana dharma_). _comm._ _poranako + dhammo_, the doctrine of the early tradition. + + [2] See "Psalms of the Brethren," p. 177, trans. Mrs. C.A. Rhys Davids. + + "People can really never understand That we are here but for a little + spell." + + 'Others' means all except the wise. ] + + [3] A play on words, _anikkasavo_ (one who has not removed the + _asava's_, taints of lust, anger, delusion) and _kasavam_, the yellow + robe. See note to v.21 re the use of the word 'monk' + + [4] 'hell': '_duggati[.m]_, 'the evil path or destiny', a purgatorial + state of rebirth. + + [5] Texts of the sacred books, learned by heart by the Brahmins. + + + + +CHAPTER TWO. + +HEEDFULNESS. + + + 21. + Heedfulness leads to the Deathless;[1] heedlessness leads unto Death! + Heedful men live on for ever; they who heed not are as dead. + + 22. + Knowing this full surely, wise men take delight in heedfulness; + Heedfully they range with joy the pastures[2] of the Worthy Ones. + + 23. + Meditative, persevering, ever with strong might endowed, + Wise men reach the Blissful Haven, reach Security Supreme.[3] + + 24. + Heedful men's good name increaseth, if they strive with mind subdued + Pure in deed, with thoughts well-guarded, well-controlled of lawful lives. + + 25. + Let the wise man, striving, heedful, well-controlled and temperate, + Make himself an island which the flood shall never sweep away. + + 26. + Heedlessness the foolish follow, men of small intelligence; + As the best of treasures wise men guard the prize of Heedfulness. + + 27. + Cleave not thou to Heedlessness, cleave not thou to Passion's snares; + Strenuous and meditative, wisdom winneth widespread bliss. + + 28. + Lo! the sage that drives away the cloud of sloth by Heedfulness, + Climbing up the heights of wisdom, sorrowless looks down upon + All the miserable beings, as a hillman on the plains.[4] + + 29. + Strenuous amid the heedless, 'mid the sleepers wide awake, + As a racer beats the weak jade, so the wise outstrips the fools. + + 30. + Maghava by Heedfulness attained the kingship of the gods;[5] + Heedfulness is praised for ever; Heedlessness is ever blamed. + + 31. + Monks[6] whom Heedfulness delighteth, seeing fear in Heedlessness, + As the fire blazeth onwards, burn their fetters great and small. + + 32. + Monks whom Heedfulness delighteth, seeing fear in Heedlessness, + Cannot fall into destruction; they are near Nibbana's shore. + + +[1] '_amata-pada[.m]_, 'the immortal lot', or simply 'the Ambrosial +(nibba[n.]a): the word 'immortality' in Buddhism does not imply 'a +deathless Ego'. + +[2] 'the sphere or range, _gocara_'. + +[3] _Nibbana_. + +[4] 'literally,' as one standing on a mountain looks down on those +standing on the level'. + +[5] _Maghava_, a name of Indra, the "sky-god," Jupiter. Human beings by +great _tapas_, will power exercised, can attain this office. + +[6] _"Monks"_ does not convey the real meaning of _bhikkhu_, a mendicant +ascetic wearer of the yellow robe. + + + + +CHAPTER THREE. + +THE MIND. + + + 33. + The fugitive, flickering mind, + Hard to guard and hard to bind, + The wise men train as they choose, + As a fletcher fashions a shaft to his use. + + 34. + Like a fish flung out on the bank; + Drawn from its watery home in a tank,[1] + Flutters this fugitive mind + To leave the realm of Mara behind.[2] + + 35. + Impalpable, hard to seize, + Eagerly rushing wherever it please, + Good is the taming of mind; + A mind well-tamed is a treasure to find. + + 36. + Invisible, subtle indeed, + Eagerly rushing its passions to feed, + Let the wise man guard this mind; + A guarded mind is a treasure to find. + + 37. + Wandering, dwelling apart, + Bodiless there in the cave of the heart,[3] + They who subdue this mind + Leave all the fetters of Mara behind. + + 38. + If he know not the Doctrine Pure, + If he waver in faith and be not sure, + If his mind be not strong-willed, + The cup of his wisdom is never fulfilled. + + 39. + If his mind be free from desire, + If his thought be free from anger's fire, + If evil and good he forsake, + There is no fear in the man that's awake. + + 40. + "Body's a vessel of clay; + Mind must be made like a fort," if he say, + Let him give battle to Mara, arrayed + In the weapons of wisdom, unafraid + Let him conquer and guard him and passionless stay. + + 41. + Soon, ah! soon on the earth + Will this body lie, a thing of no worth, + Neglected, void of the six + Workings of sense, a mere bundle of sticks. + + 42. + Whatever the ill that a foe + Doth a foe, whatever the grudge he may owe. + Greater by far will he find + The ill that is done by an ill-trained mind. + + 43. + Nay, not a father or mother + Could do so much; not a kinsman or other; + Greater by far will he find + The good that is done by a well-trained mind. + + +[1] _The tank_ is earthly existence. The watery home is the world of +desires. + +[2] _Mara_--death, the personification of evil, rules the six highest +desire-heaven-worlds: other great Gods are _Mahabrahma_ and _Sakka_ +(Indra). _Yama_ also, death, is the lord of the under-world. We may +compare the Greek Gods, Zeus, Poseidon, and Pluto, who divide the rule +of the manifested universe. + +[3] Cp. v. 374, _sunnagara_. + + + + +CHAPTER FOUR. + +FLOWERS. + + + 44. + Who shall discern this earth aright + And the Realm of Death and the World of Light? + Who shall choose out the Way + Of righteousness well displayed, + As a skilled hand chooseth a flower gay? + + 45. + The disciple[1] discerneth this earth aright + And the Realm of Death and the World of Light; + The disciple chooseth the Way + Of Righteousness well displayed, + As a skilled hand chooseth a flower gay. + + 46. + Seeing this body as like unto foam, + Illusive, by insight of wisdom alone, + Scattering Death's flower-tipp'd shafts, + He shall pass to a realm where Death is unknown. + + 47. + Culling life's blossoms here and there, + With his mind entangled by pleasures' delay, + Death comes and carries him off, + As a flood sweeps a slumbering village away. + + 48. + Culling life's blossoms here and there, + With his mind entangled by pleasures' delay, + Insatiate in desire, + Death makes him his bondsman and takes him away. + + 49. + As a bee on the wing flits from flower to flower, + Not harming the scent or the blossom's hue, + And is gone taking only the taste, + Let the sage his way through the village pursue. + + 50. + Not with other men's faults and other men's failings, + Nor the things they have done, nor the things left undone, + Should the wise man be concerned; + Let him look to his own things done and undone. + + 51. + Fair is the flow'r with its hue and its colour; + But if it lack odour its beauty is hollow. + So fair are the words well-spoken, + But how empty the words which deeds do not follow. + + 52. + Fair is the flow'r with its hue and its colour; + But if it have odour its beauty's not hollow; + So fair are the words well-spoken; + Well-spoken indeed are the words which deeds follow. + + 53. + As one from a heap of gathered flowers + Makes many a garland, many a crown; + So by a mortal being + Many a seed of good may be sown. + + 54. + The odour of flowers cannot prevail + 'Gainst the wind, nor of sandal and _tagara_[2] fair; + 'Gainst the wind goes the odour of saints; + The odour of saints goeth everywhere. + + 55. + Sweet is the sandal and sweet is the _tagara_, + And sweet of the lily the odour faint; + But of all sweet-savoured things + Sweetest by far is the scent of the saint. + + 56. + How small a thing is the odour of wood + Of the sandal or jasmine! How poor is their scent! + Yet the odour of saints prevails + E'en 'mongst the gods, most excellent. + + 57. + Men who live righteously, men who live heedfully, + Perfect in wisdom, rebirth have transcended: + Though he search for the prints of their feet, + Death cannot find them:[3] their journey is ended. + + 58-9. + On a heap of dung by the high road hurled, + As a lily may bloom and grow, + Delighting the mind with its fragrance pure: + So, lit by the wisdom of those who know, + 'mid those who on the dung-hill grow[4] + A disciple shines out in the darkened world. + + +[1] "Disciple," _sekho_, one who has entered the Path, but has not +become Arahat, who is _asekho_, Master. + +[2] _Tagara_, an aromatic shrub. + +[3] An Arahat at death leaves no _skandhas_ or basis for another birth. +Death, _Mara_, is pictured as hunting for a man's "rebirth +consciousness". Cf. _The Book of the Kindred Sayings_ p. 152 (Pali Text +Translation Series). + +[4] cf. Shakespeare, Henry V, I,1, 60. + +'The strawberry grows underneath the nettle, And wholesome berries +thrive and ripen best, Neighbour'd by fruit of baser quality'. + + + + + +CHAPTER FIVE. + +FOOLS. + + + 60. + Long is the night to him that is waking, + Long is a league to the traveller worn, + Long is the coil of births + For fools that know not the truth of the Norm. + + 61. + If one find not a comrade to join him in travel. + Either like unto self or better than self, + It is safer to push on alone; + What fellowship can there be with a fool? + + 62. + "I am father of sons! I am owner of wealth!" + Thinks the fool in his folly and thereat is troubled. + He himself is not owner of self; + Much less is he owner of sons and of wealth. + + 63. + Wise indeed is he that knoweth his folly; + Fool indeed is the fool that thinks himself wise. + + 64. + Tho' a fool in his folly sit all his life long + By the side of a wise man, he never gets wiser, + For he knows not the Norm and its worth, + As the spoon never knoweth the taste of the broth. + + 65. + But a wise man that sits by the wise but a minute, + Quickly learns of the Norm and its worth, + As the tongue quickly savours the taste of the broth. + + 66. + Fools fare up and down with themselves for their foe, + And work evil deeds whose fruit will be bitter; + + 67. + Ill-done is the deed that brings sorrow in doing, + Whose fruit they will meet with tears and annoy; + + 68. + Well done is the deed that brings pleasure in doing, + Whose fruit they will welcome with gladness and joy. + + 69. + "O! how sweet!" thinks the fool, ere his wicked deed ripens. + When his wicked deed ripens he knows what is sorrow. + + 70. + Tho' month after month with the blade of a sword-grass[1] + The fool eats his rice grain by grain, + Not one fourth of a quarter of good doth he gain + Such as those who are stablished in Dhamma obtain. + + 71. + Now an ill deed, like milk, doth not change into curds, + But it burneth the fool--a live coal 'neath the ashes. + + 72. + Since his knowledge is born to a fool all in vain, + His good luck is lost to him wholly; + On his own head it falls; he is crushed by his folly. + + 73-4. + If a fool long for credit that is not his due, + Chief seats in the monks' hall,[2] respect from the Order, + And worship from laymen desiring; + "Let the monks and the laymen my deeds hold in honour + And in all things obey me, whate'er I may will--" + If such be the thoughts of the fool, + His pride and his longing increase in him still. + + 75. + "Success here is one thing, Nibbana another:" + When a monk, the Buddha's disciple, is sure + Of this truth, he delights not in honour, eschews + The ways of the world and lives a recluse. + + +[1] An ascetic way of eating, supposed to be meritorious. + +[2] Cf. N.T. "chief seats in the synagogue." + + + + +CHAPTER SIX. + +THE WISE. + + + 76. + If thou see a man of wisdom, + Like a guide to treasure-trove, + Pointing out thy faults and failings, + Follow him; such company + Brings prosperity, not woe. + + 77. + He who gives advice and teaching, + And restrains thy feet from wrong, + By the righteous is beloved, + But the wicked love him not. + + 78. + Have no fellowship with evil; + Make no friends among the vile; + Make the virtuous thy companions; + Follow thou the Perfect Men. + + 79. + They who drink the Good Norm's nectar + Live in bliss with tranquil mind; + In the Norm by saints expounded + Wise men ever take delight. + + 80. + Irrigators guide the waters, + Fletchers straighten out the shaft, + Carpenters unwarp the timber, + But the wise subdue themselves. + + 81. + As the solid rock for ever + Rests unshaken by the wind, + Wise men rest unwavering, + Troubled not by praise or blame. + + 82. + As a deep clear pool of water + Lies unruffled by the wind, + To the Good Norm listening + Wise men reach tranquillity. + + 83. + When the good men go about, + Sensual babble is not theirs; + They, when touched by pain or pleasure, + Show a calm untroubled face. + + 84. + Not for self and not for others + Do they long for sons or wealth, + Not for rule, nor by injustice + Self-advancement to attain; + Righteous, wise and just are they. + + 85. + Few are they among us mortals + Who have reached the further shore + Over yonder. But we others + On this side fare up and down. + + 86. + They who hold fast to the teaching + Of the Norm expounded well + They shall reach the shore and pass + The realm of Death so hard to cross. + + 87-8. + Giving up the state of darkness, + Let the wise embrace the pure; + Giving up home for the homeless + Loneliness, where joys are rare, + Let him long for bliss unbounded + Casting all desire aside, + Owning naught, and, firm in wisdom, + Cleanse his heart from passion's stain. + + 89. + They whose mind is rightly tempered + In the Wisdom's seven ways,[1] + Who have left desire behind them, + Void of clinging, they rejoicing + Passionless and all-resplendent, + Even in this world are freed.[2] + + +[1] The seven limbs of the Bodhi are:--_Sati_, concentration; +_Dhammavicaya_, examination of mental processes or of nature; _Viriya_, +energy; _Piti_, zest; _Passaddhi_, calmness; _Samadhi_, mental balance; +_U[.p]ekha_, equanimity. + +[2] _Parinibbuta_, let free from rebirth by having attained the state of +_Nibbana_, "gone out." + + + + +CHAPTER SEVEN. + +THE ARAHAT--THE WORTHY. + + + 90. + He for whom life's journey's over, free from sorrow, free from pain + Who has all the knots unfastened, suffering knows not again. + + 91. + Household life for them no joys hath; striving and intent in mind + As the swan deserts the marshes, every home they leave behind. + + 92. + They who gather up no treasure, feeding on the food that's known,[1] + They who range in mind the Void, the unconditioned formless Space, + As the bird's path in the ether, so their ways are hard to trace. + + 93. + They whose taints are all evanished, independent of support, + They who range in mind the Void, the unconditioned, formless Space, + As the bird's path in the ether, so their tracks are hard to trace. + + 94. + He whose senses now are tranquil, like a horse by trainer tamed + (Pride struck off, the taints[2] evanished), to the very gods is famed.[3] + + 95. + Like the solid ground unshaken, like the threshold of a door, + Like a pool by mud unsullied, such a saint is born no more. + + 96. + Calm the mind of such a being, calm his thoughts and words and deeds, + Set free by the perfect knowledge, liberated from life's needs. + + 97. + Self-dependent, self-sufficing, knower of the Uncreate[4] + Who hath loosed the bonds of action, from the chain of births set free, + All desires are fallen from him, noblest of all beings he. + + 98. + In the village or the forest, on the water or the ground, + Where the worthy ones are dwelling, there the earth's delights are found. + + 99. + Ah! delightful are the forests! where the worldling finds no joy, + There the passionless find pleasure, whom the senses do not cloy. + + +[1] literally, 'whose food is thoroughly understood' (as to its +properties, qualities and purpose). + +[2] The taints, _asava's_, are three:--_kama_, desire; _bhava_, love of +life; _avijja_, ignorance. A fourth, _ditthi_, the holding of heretical +views, is sometimes added. The gods are supposed to be still bound by +these, and to envy the emancipated man. + +[3] 'famed', literally 'by the gods is envied'. + +[4] _Akatannu_, knowing the Unborn, the Eternal, the state of +'_Nibba[n.]a_', as in v.3 83:, but possibly here the context requires +'ungrateful', _i.e._, not bound by ties of gratitude to anybody. + + + + +CHAPTER EIGHT. + +THE THOUSANDS. + + + 100. + Tho' one's speech be a thousand words, + Vain words all strung together, + Better a single phrase + Which calms the one that hears. + + 101. + Tho' a song have a thousand words, + Vain words all strung together, + Better a single verse + Which calms the one that hears. + + 102. + Tho' one utter a hundred songs, + Vain words all strung together, + Better one verse of the Norm + Which brings peace to the hearer. + + 103. + Tho' one conquer a thousand times + A thousand men in battle, + Who conquers self alone + Is the best of conquerors. + + 104. + Tis better to conquer self + Than all this multitude; + If one be self-subdued + And ever self-controlled, + + 105. + Not the gods or demi-gods[1] + Nor the Lord of the world below[2] + Nor the God Supreme[3] have power + To undo his victory. + + 106. + Tho' one for a hundred years + Month after month should pray + With a thousand offerings, + Yet if for a moment's space + He worship the feet of one + Whose self is self-subdued, + His worship is better far + Than his age-long offerings. + + 107. + Tho' a hundred years in the woods + One tend the sacred fire,[4] + Yet if for a moment's space + He worship the feet of one + Whose self is self-subdued; + Such worship is better far + Than his age-long offerings + + 108. + Not all the sacrifice + That is offered in all the world + For a year, with a view to gain, + Is worth a single quarter + Of the worship that is paid + To the upright holy man. + + 109. + Whoso hath reverence + For those advanced in years, + Four blessings thrive for him, + Life, beauty, bliss and strength. + + 110. + Tho' one live a hundred years, + Immoral, uncontrolled, + 'Tis better to live for a day, + Moral and well controlled. + + 111. + Tho' one live a hundred years + Foolish and uncontrolled, + 'Tis better to live for a day + Wisely and well controlled. + + 112. + Tho' one live a hundred years + Listless and lacking zeal, + 'Tis better to live for a day + While striving manfully. + + 113. + Tho' one live a hundred years + Blind to the rise and fall,[5] + 'Tis better to live for a day + Seeing the rise and fall. + + 114. + Tho' one live a hundred years + And see not the Deathless State,[6] + 'Tis better to live for a day + And see the Deathless State. + + 115. + Tho' one live a hundred years + And see not the Norm Supreme, + 'Tis better to live for a day + And see the Norm Supreme. + + +[1] _Gandhabbo_, Skt. _gandharva_, those who preside over music and +attend on the Four Great Kings. + +[2] _Mara_, the Pluto of the Greeks, or Death-Lord. + +[3] _Brahma_, the Supreme Personal God or Zeus of Buddhism. + +[4] _Aggihutam_, Skt. _agnihotra_. + +[5] _Udaya-vyaya[.m]_, the law of _anicca_, impermanence. + +[6] _Amatapada[.m]_, "the eternal lot," _Nibba[n.]a_: see n. to v. 21. + + + + +CHAPTER NINE. + +EVIL. + + + 116. + Haste to do good; thy thoughts from ill restrain; + Sloth in good deeds makes one for evil fain. + + 117. + If thou do ill, cease, and thy sin forgo; + Take not delight therein; ill deeds bring woe. + + 118. + If thou do good, thy life in good employ; + Take thou delight therein; good deeds bring joy. + + 119. + Sinners see bliss while their ill deeds are green; + When the sin ripens, sorrow then is seen. + + 120. + Good men see ill while their good deeds are green; + When the good ripens, happiness is seen. + + 121. + Think not of ill: "It cannot be my fate"; + As drop by drop the water fills the pot, + So slowly good men good accumulate. + + 122. + Think not of good: "It cannot be my fate"; + As drop by drop the water fills the pot, + So slowly bad men woes accumulate. + + 123. + Just as the lord of some rich caravan, + Whose guard is scanty, fears the highwayman; + As one who loves his life must poison shun, + Be wise and guard 'gainst evil deeds begun. + + 124. + Thou mayest poison handle if thy palm + Contain no wound; whole skin no poison fears; + There is no ill for him that doth no harm. + + 125. + Who on a harmless creature worketh pain, + In whom no fault, in whom no ill is found, + Upon that fool his evil deeds rebound + As fine dust cast i' the wind falls back again. + + 126. + Some men by birth a life on earth attain; + The wicked go to hell, the good to heaven; + But holy saints are never born again. + + 127. + Not in the air nor middle of the sea, + Nor entering a mountain cave to hide, + Nor anywhere on earth can'st thou abide + Where from thy ill deeds thou can'st set thee free. + + 128. + Not in the air nor middle of the sea, + Nor entering a mountain cave to hide, + Nor anywhere on earth can'st thou abide + Where death shall not pursue and conquer thee. + + + + +CHAPTER TEN. + +PUNISHMENT. + + + 129. + All beings fear the rod, all fear to die; + Regard them as thyself; strike not nor slay. + + 130. + All beings fear the rod; all love their life; + Regard them as thyself; strike not nor slay. + + 131. + Whoso treats pleasure-loving creatures ill, + When he seeks bliss for self he shall not find it. + + 132. + Whoso treats pleasure-loving creatures well, + When he seeks happiness for self shall find it. + + 133. + Use not harsh speech; when harshly spoken to + Men may retort; painful are quarrellings, + And punishment may follow thy harsh words. + + 134. + If thou can'st keep thy tongue from wagging oft, + Silent as some cracked gong, thou hast thereby + Nibbana won; no brawling is in thee. + + 135. + As with a stick the herdsman drives his kine, + So death and age compel the lives of men. + + 136. + The fool in doing ill knows not his folly; + His own deeds, like a fire, the fool consume. + + 137. + He who offends the harmless innocent + Soon reaches one of these ten states of woe; + + 138. + Sharp pain, disease, or bodily decay, + Grievous disaster, or a mind distraught; + + 139. + Oppression by the king, or calumny, + Loss of relations, loss of all his wealth, + + 140. + His house burned by a thunderbolt or fire; + At death, poor fool, he finds rebirth in hell. + + 141. + Not nakedness, nor matted hair nor filth, + Not fasting long, nor lying on the ground, + Not dust and dirt, nor squatting on the heels. + Can cleanse the mortal that is full of doubt. + + 142. + But one that lives a calm and tranquil life, + Though gaily decked, if tamed, restrained, he live + Walking the holy path in righteousness, + Laying aside all harm to living things, + True mendicant, ascetic, Brahmin he! + + 143. + Who in this world is so restrained by shame + That, like a thoroughbred flicked by the whip. + He can think lightly of the lash of blame? + + 144. + By faith and virtue, energy, and mind + In perfect balance, searching of the Norm, + Perfect in knowledge and good practices, + Perfect in concentration of your thoughts, + Ye shall strike off this multitude of woes. + + 145. + As cultivators guide the water-course, + As fletchers straighten out the arrow-shaft, + As carpenters warp timber to their needs, + So righteous men subdue and train themselves. + + + + +CHAPTER ELEVEN. + +OLD AGE. + + + 146. + Laugh ye, rejoice ye, when this world is burning? + O wrapped in darkness, will ye not seek light? + + 147. + Behold this body decked, a mass of sores, + Sickly and swayed by multitudinous thoughts. + Impermanent, unstable, uncomposed! + + 148. + Poor worn-out carcase, home of sicknesses, + Fragile, corrupting mass, mere life in death! + + 149. + What joy to look upon these bleached bones, + Like useless gourds in autumn thrown aside!-- + + 150. + A township built of bones and plastered o'er + With flesh and blood, the home and dwelling-place + Of age and death, pride and hypocrisy! + + 151. + Just as a royal chariot gaily decked + Falls to decay, so grows this body old; + But Truth and Norm old age cannot assail, + The holy ones indeed know no decay. + + 152. + Just like an ox, the witless man grows old; + His flesh grows, but his wits do not increase. + + 153-4. + Thro' many a round of birth and death I ran, + Nor found the builder that I sought. Life's stream + Is birth and death and birth, with sorrow filled. + Now, housebuilder, thou'rt seen! No more shalt build! + Broken are all thy rafters, split thy beam! + All that made up this mortal self is gone; + Mind hath slain craving; I have crossed the stream![1] + + 155. + They who in youth have never trod the way + Of righteousness, nor garnered wisdom's store. + Like herons in a fishless pool decay. + + 156. + They who in youth have never trod the way + Of righteousness, nor garnered wisdom's store. + Like broken bows, lie weeping their lost day. + + +[1] The triumphant words of the Buddha, when at last He attained +enlightenment, Nibbana, beneath the Bo-tree. + + + + +CHAPTER TWELVE. + +The Self. + + + 157. + Hast thou regard for self? Then keep thyself well guarded. + Be wise and keep good watch for one of the three watches.[1] + + 158. + First ground thyself in fitness; next, another teach. + Thus shalt thou wisdom gain and suffer no reproach. + + 159. + First carry out thyself whate'er thou teachest others. + Self-tamed, thou'lt tame another; but self is hard to tame. + + 160. + Self is the lord of self; who else could be the lord? + By taming self one gains a lord most hard to gain. + + 161. + The evil done by self, self-born and self-begotten, + Crushes the senseless fool, as a bolt the jar of stone.[2] + + 162. + He who is choked by sins, as a creeper chokes a tree, + Doth to himself what e'en his foes would have him do. + + 163. + Easy is ill to do and harmful to oneself; + But what is good and wholesome, that is hard to do. + + 164. + Whose rejects the words of noble righteous saints + On his own head brings ruin by his perversity, + As bamboo trees put forth their fruit and die away. + + 165. + By self is evil done; by self is one defiled; + Ill deeds not done by self to self bring purity; + Each for himself is pure; each for himself impure; + Thou can'st not cleanse another man's impurity. + + 166. + Mind thy affairs, not others', however great they be;[3] + Right knowledge of one's own brings more prosperity. + + +[1] The night is divided into three watches of three hours each. Some +regard this passage as referring to childhood, youth and age. + +[2] This may be translated, "as a diamond crushes the stony gem". + +[3] Cf. _Bhagavad Gita_: "Better one's own _dharma_, however +ill-performed, than others' _dharma_, well-performed tho' it be." + + + + +CHAPTER THIRTEEN. + +THE WORLD. + + + 167. + Follow not the way unworthy; + Live not thou in slothfulness; + Let not doctrines false allure thee; + Turn thy thoughts from worldliness. + + 168-9. + Stand! Arise! Throw sloth away; + Follow the path of righteousness; + Happy he who walks aright, + Here and in the world to come. + + 170. + As a bubble on the water, + As a phantom of the sands, + Him who thus the world despiseth, + Death the king[1] cannot behold. + + 171. + Lo! this world in all its splendour, + Like a royal car adorned, + Wherein many a fool is seated,[2] + Hath no power to bind the wise. + + 172. + He who formerly was slothful, + But is slothful now no more, + Lighteth up the world with splendour, + As the moon from clouds released. + + 173. + He who, having once done evil, + Covers up his ill with good, + Lighteth up the world with splendour, + As the moon from clouds released. + + 174. + All this world is wrapped in darkness; + Few be they that are not blind; + Like the birds that 'scape the fowler, + Few be they that go to heaven. + + 175. + Lo! the swans fly on the sun's path,[3] + Fly by magic through the air; + Wise men from the world departing + Conquer Death and all his hosts. + + 176. + He who by false words transgressing + Breaks one tittle of the Norm;[4] + He who future life renounceth + Every wicked deed will do. + + 177. + Those who covet reach not heaven; + Fools care not for charity; + He who charity approveth + Reacheth heavenly joy thereby. + + 178. + Rule on earth and joy in heaven, + Sovreignty of all the worlds-- + These are all by him transcended + Who hath entered on the stream.[5] + + +[1] _Maccuraja._ + +[2] Reading _nisidanti_ for _visidanti_ ("are immersed"). + +[3] _Hamsa adicca-pathe yanti._ In Hinduism the _paramahamsa_, "the +swan," is the mystic name for the liberated being (Cf. _Bhagavad Gita_) +who goes to the sun (_aditya_ Skt.), and is reborn no more; also in +_Chandogya Upanishad_, VIII, 7-5, we read: "When mind ceases to act, he +attains the sun. That is the way to the region above. It is open to the +learned, but closed to the ignorant." Those who are reborn are said to +go on the path of the moon. In Buddhism, the _Arahants_, Saints, have +the power (_iddhi_) of flying through the air even physically, by +self-levitation. Cf. V. 91. + +[4] Cf. N.T.: "For whosoever shall keep the whole Norm, and yet offend +in one point, he is guilty of all." + +[5] One who has "entered on the stream" is an Initiate, _Solapanno_, and +is saved, _i.e._, after seven more births, he reaches the state of +_Arahat_ and _Nibbana_ and is free from birth. + + + + +CHAPTER FOURTEEN. + +THE AWAKENED ONE. + + + 179. + The Awakened One, unconquered Conqueror, + Whose conquest naught in this world can undo. + Who ranges o'er His boundless sphere untraced. + By what tracks can ye lead Him to rebirth?[1] + + 180. + Free from the snares of passion's outspread net, + The Awakened One, whom longing cannot draw, + Who ranges o'er His boundless sphere untraced. + By what tracks can ye lead Him to rebirth? + + 181. + Those sages who, to meditation given, + Delight in freedom's bliss, with mind controlled, + Gods envy Them, Those All-Awakened Ones.[2] + + 182. + To gain a birth as man is hard indeed; + 'Tis hard to get one's living in the world; + Hard is the hearing of the doctrine true;[3] + Hardest to be an All-Awakened One. + + 183. + "Refrain thyself from every evil deed; + Stablish thyself in good; cleanse thine own thoughts"-- + This is the message of the Awakened Ones. + + 184. + Long-sufferance is the best austerity; + Nibbana, say the Awakened Ones, is best. + + 185. + "Revile not, harm not, live by rule restrained; + Of food take little; sleep and sit alone; + In meditation keep thy thoughts controlled"-- + This is the message of the Awakened Ones. + + 186. + "Lust is not sated, tho' it rain gold coins; + Brief is the pleasure, great the pains of lust"-- + Whoso saith this and knows it, he is wise. + + 187. + He finds no pleasure e'en in heaven's delights; + He finds his joy in slaying all desire, + That follower of the All-Awakened Ones. + + 188. + To many a refuge frightened mortals flee, + Mountains and forests, groves and sacred trees; + + 189. + These are no refuge safe, no sure retreat, + By these we are not from all woe released. + + 190. + He who takes refuge in the Awakened One, + The Doctrine and the Brotherhood, beholds + By right insight the Fourfold Noble Truths, + + 191. + Sorrow and sorrow's cause and sorrow's ceasing, + The Noble Eightfold Path that leads thereto-- + + 192. + This is the refuge safe, the sure retreat; + This only from our woes can us release. + + 193. + Hard is that one of noble birth to find; + Not born in every land is He; the race + Wherein that Sage is born is prosperous.[4] + + 194. + Blest is the rising of the Awakened Ones; + Blest is Their teaching of the Doctrine True; + Blest is the union of the Brotherhood; + And blest to dwell together in unity. + + 195. + The Awakened Ones and they that follow Them, + Worthy to be adored, have conquered all + The hosts of evil, crossed the flood of sorrow. + + 196. + Whoso shall worship Them, the worthy Ones, + In whom desires are quenched and fear allayed, + None can declare the merits of that man. + + +[1] _Padam_, "track, footstep," may here refer to the _khandhas_, basis, +or occasions of rebirth, destroyed by Arahants, cf. vv. 92-3. + +[2] These verses may refer to any man who is "awakened," who has found +"_Nibbana_." + +[3] This might mean, "it is hard to get a hearing of it". + +[4] All _Buddha's_ must be born in India, the sacred land. + + + + +CHAPTER FIFTEEN. + +Happiness[1]. + + + 197. + O happily we live + Angerless amid the angry! + O happily we spend our days + Amid the angry angerless! + + 198. + O happily we live + In health amid the sickly ones! + O happily we spend our days + Amid the sickly ones in health! + + 199. + O happily we live + Free from greed amid the greedy! + O happily we spend our days + Amid the greedy free from greed! + + 200. + O happily we live + Who have not anything at all! + Like ever-radiant gods above, + Our food immortal joys shall be. + + 201. + Hate follows victory; + Conquered ones sit sorrowing. + But the calm live blissfully, + Renouncing conquest and defeat. + + 202. + There is no fire like lust; + No sin brings such ill-luck[3] as hate; + No pains so great as body's pains; + No bliss is like the perfect Calm.[4] + + 203. + Hunger's the greatest plague, + Embodied life the greatest woe; + Whoso knows this in truth, can say: + "Nibbana is the Bliss Supreme." + + 204. + Health is the greatest gain; + Contentment is the greatest wealth; + Best kinsman is the trusty friend; + Nibbana is the Bliss Supreme. + + 205. + Who tastes the savour sweet + Of solitude, who drinks of calm, + Is free from terror, free from sin, + Draining the nectar of the Norm. + + 206. + 'Tis good to see the saints; + To dwell with them is blessedness; + If he should never fools behold, + A man could dwell in happiness. + + 207. + The company of fools + Ne'er fails to bring distress. + To live with fools brings suffering, + As living with an enemy, + But wise men's company brings bliss, + As being with dear relatives. + + 208. + If one be good and wise, + Well-versed in lore profound, + Long-suffering, dutiful, a saint, + Righteous and wise; if such there be, + Follow his footsteps, as the moon + Follows the path of the stars. + + +[1] This chapter applies especially to those who have retired from the +world. + +[3] Ill-luck, _kali_, the unlucky throw in playing dice. + +[4] _Nibbana._ + + + + +CHAPTER SIXTEEN. + +AFFECTIONS. + + + 209. + He who applies his mind unworthily, + Neglecting discipline, + Forsakes the goal and clings to things beloved, + Then envies those to meditation given. + + 210. + Join not thyself to things beloved or loathed. + To lack dear company, + To be with those we loathe, brings misery. + + 211. + Seek not for love; things loved when lost bring woe; + Both are impermanent. + They have no bonds who dwell indifferent. + + 212. + Sorrow and fear are born of things beloved. + From things beloved set free, + How canst thou sorrow? fearful how canst be? + + 213. + From things held dear, sorrow and fear are born. + Set free from things held dear, + How canst thou sorrow have? how canst have fear? + + 214. + Sorrow and fear are children born of pleasure. + No longer pleasure's slave, + How canst thou sorrow, fear how canst thou have? + + 215. + Sorrow and fear are children of desire. + From all desire set free, + How canst thou sorrow? fearful how canst be? + + 216. + Sorrow and fear are things of longing born. + From longing if thou part, + Thou hast no fear nor sorrow in thine heart. + + 217. + Upright and Norm-abiding, speaking truth, + Who minds his own affair,[1] + That is the man whom every one holds dear. + + 218. + In whom is longing for the Nameless[2] born, + Whose mind It hath enthralled, + Whose thoughts no longer are by passion torn, + That man "a Climber of the Stream" is called.[3] + + 219. + As when a dweller in some far-off land + Safe home returns at last, + Kin, friends and lovers waiting to greet him stand; + + 220. + So, when a man on earth good deeds hath done, + When he hath passed beyond, + All his good deeds like kin, await that one. + + +[1] _Attano kamma kubbanam_, as in v. 166. Attends to his own spiritual +progress without dictating to others how they should forward their +evolution. + +[2] "The unborn, uncreate, undeclared" state of _Nibbana_. + +[3] _Uddhamsoto._ (Skt. _Urdhamsrotas_) a name for the _anagamin_ +"non-returner." + + + + +CHAPTER SEVENTEEN. + +ANGER. + + + 221. + Conquer anger, banish pride; + Every fetter cast aside;[1] + Clinging not to Name and Form,[2] + Him who calleth nought his own + Sorrow never shall betide. + + 222. + He who rising wrath restrains, + As one checks a whirling team, + Him a driver true I deem; + Others only hold the reins. + + 223. + Wrath with kindliness allay, + To the stingy freely give; + Conquer lying words with truth; + Evil deeds with good repay. + + 224. + Speak the truth nor vexed be; + Give, however scantily. + Following these maxims three, + Thou the blessed gods shalt see. + + 225. + Sages harm no living thing; + Self-restraint accomplishing + Such men reach the Deathless Lot,[3] + Where all sorrow is forgot. + + 226. + Ever watchful, night and day + Learning wisdom never cease; + In the one who strives for Peace[4] + All the cravings die away.[5] + + 227. + There is a saying, Atula, + Of old, not of to-day: + "They blame the man who silent sits, + Or whose tongue wags alway; + And blame the man who keeps the mean; + None in the world is blameless seen." + + 228. + There never was, nor will be, sure, + Nor lives now among men, + A being blamed exclusively, + Nor one entirely praised. + + 229-30. + But one whom men of wisdom praise, + Watching him day by day, + Of faultless life, of holy ways, + Thoughtful and wise, like Jambu gold,[6] + Who to blame such a saint is bold? + Neither the gods, nor e'en Brahma, + From him their praise withhold. + + 231. + 'Gainst angry deeds be on thy guard; + In body be composed; + All bodily misdeeds discard; + With body tread the Way. + + 232. 'Gainst angry words be on thy guard; + In speech be thou composed; + All wrongful ways of speech discard; + In speech follow the Way. + + 233. 'Gainst angry thoughts be on thy guard; + In thought be thou composed; + All wrongful ways of thought discard; + In thoughts follow the Way. + + 234. + In body sages are controlled; + In thoughts as well as speech; + And they are Sages truly called + Who are controlled in each. + + +[1] The Fetters, _sannojanani_, are ten. These are cast off at different +stages of the Path, until perfection is reached. + +[2] _Nama-rupa_, "abstract and concrete," the five constituents of +personality, _viz._, mind and its factors with the four, body, feeling, +perception, and mental functions. + +[3] _Nibbana_, 'the changeless, _accuta[.m]_'. + +[4] idem. + +[5] idem. + +[6] A precious gold from the Jambu river; others say, like rose apple in +colour. + + + + +CHAPTER EIGHTEEN. + +IMPURITY. + + + 235. + Lo! Thou art now a pale and withered leaf; + Death's messengers are close at hand; + Thou in the very gate of Death dost stand, + And yet hast no provision for the way. + + 236. + Then make thyself an island of defence; + Strive quick; be wise; when all the taints + Of dirt and dust are blown away, the saints + Shall greet thee entering the Happy Land. + + 237. + Thy life has run its course; thou art come nigh + The King of Death;[1] for thine abode + Thou hast no resting-place upon the road, + And yet hast no provision for the way. + + 238. + Then make thyself an island of defence; + Strive quick; be wise; blow off the dust + And stains of travel; wipe away the rust; + So shalt thou see no more birth and decay. + + 239. + The wise and thoughtful man attacks his faults + One after other, momently, + In order due, and rubs them all away, + E'en as a smith blows off the silver's dross, + + 240. + Just as the iron rust accumulates + Self born; and eats itself away; + So with the man who sinneth; day by day + His own deeds to destruction lead him on, + + 241. + Texts not repeated oft are soon forgot; + The house neglected soon decays; + Sloth is the bane of beauty; heedless ways + Bring ruin unto him that keepeth watch. + + 242. + The taint of woman is impurity, + And gifts by stinginess are spoiled, + And mortal man by oft transgression soiled + Finds ruin here, loss in the life to come. + + 243. + Yet there's a taint far worse than any other. + What is that taint? 'tis ignorance.[2] + Make yourselves free from this, O mendicants! + Wipe off this stain and be ye undefiled. + + 244. + Life seems an easy thing to him that lives + Wanton and shameless as a crow, + A fault-finder, who through this life doth go + Immodest, insolent, and full of sins. + + 245. + But life's no easy thing for one restrained + By shame, who seeks to walk aright, + All unattached, withdrawn from vulgar sight; + Who liveth purely and hath eyes to see. + + 246-7. + He who takes life; whose mouth is full of lies; + Who steals, and fouls another's wife; + A slave to drink, he even in this life + The root of his own fortunes undermines.[3] + + 248. + O man I know this: "Not easy of control + Are evil ways." Let not thy greed + And wickedness (of misery the seed) + Become thy masters, lest thou suffer long. + + 249. + According to their trust and faith men give. + Whoso regards with discontent + And jealousy the food for others meant + Cannot get peace of mind by night or day.[4] + + 250. + But whoso disregards what others get, + Whose heart of jealousy is void, + In whom the root of envy is destroyed, + He gaineth peace of mind by night and day. + + 251. + There is no fire that burneth like desire; + No beast like hatred can devour; + No snare like folly to entrap hath power; + No river-flood can carry off like greed. + + 252. + 'Tis easy to perceive another's faults; + Hard are one's own faults to descry; + A man will winnow others' faults like chaff; + But as the cheating gambler hides the die, + His own faults he conceals right carefully. + + 253. + Whoso is watchful for another's faults, + Testy and quick to take offence, + In him his passions will increase, and thence + Further is he from cleansing of his sins. + + 254. + The sky-path shows no tracks; no outward signs + The treader of the Path betray;[5] + The multitude in outward shows delay; + They who have won the Goal are free from all.[6] + + 255. + The sky-path shows no tracks; no outward signs + The treader of the Path betray; + Nought lasts; all things embodied pass away;[7] + But nought can shake the All-Awakened Ones. + + +[1] _Yama_, Pluto. + +[2] _Avijja_, the first of the twelve links of the chain of causation +and the last of the Fetters to be broken. + +[3] Those are the five Precepts of Buddhism. + +[4] _Bhikkhus_, mendicants, have to beg their daily meal. + +[5] _Samano n'atthi bahiro._ This verse is generally translated, "There +is no true disciple outside the pale of Buddhism," and the commentary +(P.T.S. text, vol. 3. p. 378) so translates these words, which the +Buddha spoke to Subhadda just before His passing away. The context here +seems to require the meaning "outward." Cf. v. 92 and vv. 179-80. The +perfect leave no traces. "Sky-path," _akasa_, space. + +[6] _Tathagata._ The epithet of the Buddha by which He usually describes +Himself (cf. N.T. "He who was for to come"). See Sir (now Lord) Robert +Chalmer's valuable pamphlet for the meaning of this much discussed +epithet (J.R.A.S., Jan. 1898). _Nippapanca Tathagata_, lit, "is free +from the delays of human failings". + +[7] _Sa[.m]kara_, all compounding factors of entities, persons. + + + + +CHAPTER NINETEEN. + +THE JUST. + + + 256. + He is not just who arbitrates by will. + He who by weighing right and wrong decides. + He is a just man called. + + 257. + Not by his will, but with impartial mind + Keeping the Norm, thoughtful, who others guides, + He is a just man called. + + 258. + One is not wise because his speech is long. + Long-suffering and harmless, free from fear, + He is a wise man called. + + 259. + Not by much talk doth one uphold the Norm. + Who sees the Norm in action,[1] tho' he be + Of little learning, strenuous in the Norm, + 'Tis he upholds the Norm. + + 260. + Grey hairs do not a man an elder[2] make. + Tho' ripe in years, if all his age be vain, + He may be dotard called. + + 261. + True, virtuous, harmless, moderate, restrained, + Wise and washed clean of all impurities, + He is an elder called. + + 262. + Not by mere talk nor beauty of his form, + If he be grudging, greedy, fraudulent, + Is any reverend called. + + 263. + In whom these faults are cut down, rooted out, + Who hath cast off his sins, who meditates, + That man is reverend called. + + 264. + A shaven crown makes not the Samana.[3] + If such a one, lying and unrestrained, + Be full of lust and craving, how can he + A Samana be called? + + 265. + But if he calm his faults, both great and small, + Since he all evil ways hath quieted, + He is a Samana. + + 266. + He is no mendicant who begs his food.[4] + Not he who begs but he who keeps the Norm, + He is a mendicant. + + 267. + He who hath good and evil laid aside, + Who wisely in this world walks righteously, + He is a mendicant. + + 268. + He is no Muni who refrains from speech,[5] + If he be foolish and have wandering wits. + But he who holds the balance, grasps the real, + Who's wise to choose the good and leave the bad, + Who in this world sees both sides, is thereby + A Muni truly called. + + 270. He is no Worthy One who creatures harms.[6] + By harmlessness to every living thing + A man is Worthy called. + + 271-2 + Not by mere goodness nor by ceremonies, + Not by vast knowledge nor by ecstasy, + Nor by a life retired, + Nor sleeping lonely, do I touch the Bliss + Of freedom which no worldly one can know. + By killing all desire, the mendicant[7] + Attaineth confidence. + + +[1] _Kayena_, bodily action, may mean all the faculties combined. + +[2] _Thero_, a "mendicant" of ten years standing in ordination is so +called in the Buddhist "church". + +[3] _Samana_, "ascetic," a title originally contemptuously applied to +the Buddha and His disciples by the Brahma[n.]as. The word is +etymologically derived from V. _sam_--to tame or quiet. Hence the +reference in v. 265. + +[4] _Bhikkhu_, "beggar," the name given by the Buddha to His ordained +disciples. + +[5] _Muni_, "sage, silent one." The Buddha was called Sakyamuni--"the +sage of the Sakya clan." + +[6] _Ariya_, "the noble, the worthy." + +[7] Reading _vissasam apadi_. This verse is important as showing the +Buddhist ideal in a nutshell. _Nibbana_ is the dying out of craving, the +root of all evil. + + + + +CHAPTER TWENTY. + +THE PATH. + + + 273. + Best is the Eightfold Path: of truths, the four;[1] + Dispassion in the best of states sublime. + Blest is he of human beings, who hath eyes to see. + + 274. + This is the way; no other way can lead ye + To purify the mind and see the truth. + Walk this Way and free yourselves from Mara's host of ills. + + 275. + Tread ye this Path, and make an end of sorrow. + Tread ye this Path for I myself have shown it. + Shown it after learning how to pluck away the thorns.[2] + + 276. + Strive ye yourselves; Buddha's but preach the way + To them that strive. To meditation given + They who walk this Way are free from Mara's every bond. + + 277. + _"All things compounded are impermanent"_; + Whoso sees this with opened inner eye + Wearies soon of sorrow. 'Tis the Path of Purity. + + 278. + _"All things compounded are of sorrow made"_; + Whoso sees this with opened inner eye, + Wearies soon of sorrow. 'Tis the Path of Purity. + + 279. + _"All states compounded are without a self"_;[3] + Whoso sees this with opened inner eye, + Wearies soon of sorrow. 'Tis the Path of Purity. + + 280. + Whoso strives not when it is time to strive, + Tho' young and strong, to sloth and folly prone, + Weak in will and thought, to knowledge never finds the way. + + 281. + Who guardeth speech and mind, who doth no wrong + With body, making pure the triple way,[4] + He shall tread the Path of Wisdom by the sages shown. + + 282. + Wisdom is born of meditation deep, + But lost by mind's distraction; knowing these + Two paths of loss and gain, so let him live, + Let him so direct his life that wisdom may increase. + + 283. + Cut down trees and undergrowth, and from desire be free![5] + For from this jungle fear of danger's born; + Cut it down, O mendicants, and from desire be free! + + 284. + If but a trace there be, however small, + Of lust of man for woman, as a calf + Clingeth to its dam, the mind in bondage will be held. + + 285. + Pluck out the love of self with thine own hand, + Just as the hand an autumn lily plucks; + Tread the Way of Peace declared by Him who hath it trod. + + 286. + "Here in the rainy season will I dwell; + And here in heat and cold." So thinks the fool, + Little recking of the dangers that may him befall. + + 287. + Care-stricken, with his thoughts of sons and flocks, + Attached to life, Death comes and seizes him, + As a sleeping village by a flood is swept away.[6] + + 288. + Not all his sons have power to guard that man; + No sire, no kinsman can protect him now; + How can kinsmen aught avail him in the grasp of Death? + + 289. + The wise man, when he sees the truth of this, + Restrained by righteous living in the Norm, + Soon will clear the path that leadeth unto Perfect Bliss. + + +[1] _The Eightfold Path_ is;--Right Views, Right Thought, Right Speech, +Right Action, Right Living, Right Effort, Right Concentration, Right +Mental Balance. + +The _Four Noble Truths_ are:--Ill, the cause of Ill, the ceasing of Ill, +the Path. + +[2] The _thorns_ are the stings and torments of desire. + +[3] These three _dicta_ are the essence of the Buddha's teaching. + +[4] The second, third and fourth steps of the Path. + +[5] 'desire', _viz._: '_nibbana hotha_, 'be ye free from the jungle (or +forest) of desire (_nir-vana_, a pun on the word _nirva[n.]a_), cf. +v.344, _vanamutto_'. + +[6] Cf. V. 47. + + + + +CHAPTER TWENTY ONE. + +DIVERS VERSES. + + + 290. + If in giving up slight pleasure + Thou a greater bliss discern, + Leave the lesser gain and wisely + To the greater profit turn. + + 291. + He who causeth pain to others, + Seeking his own selfish bliss, + By the bonds of hate encumbered + Hatred never can dismiss. + + 292. Those who disregard their duty,[1] + Doing what should not be done, + Insolent and negligent in evil-doing + More and more corrupt become. + + 293. + They who mounting guard on body, + Ceaseless watch and ward preserve; + They who others' things neglecting, + From their duty never swerve; + They who, self-controlled, aspire, + Concentrate in every nerve, + Reach destruction of desire. + + 294. + Slaying father, slaying mother, + With two kings of warrior fame, + And a realm with all its subjects,[2] + Brahmana's go free from blame. + + 295. + Slaying father, slaying mother, + With two kings of saintly name, + And a fifth pre-eminent,[3] + Brahmana's go free from blame. + + * * * * * + + 296. + They who, watchful night and day, + On the Buddha meditate, + Are followers of Gotama. + + 297. + They who watchful night and day, + On the Dhamma meditate, + Are followers of Gotama. + + 298. + They who, watchful night and day, + On the Sangha meditate, + Are followers of Gotama. + + 299. + They who, watchful night and day, + On the body meditate, + Are followers of Gotama. + + 300. + They who, watchful night and day, + Take delight in harmlessness, + Are followers of Gotama. + + 301. + They who, watchful night and day, + Take delight in ecstasy, + Are followers of Gotama. + + * * * * * + + 302. + O 'tis hard to give the world up, + Yet the lonely life is hard; + Painful 'tis to dwell in houses + With the uncongenial; + Painful travelling to and fro; + Cease to be a traveller.[4] + Cease to be beset with pain! + + + 303. + Faithful and of good repute, + Full of honour and renown, + He is reverenced and honoured, + Whereso'er he choose to dwell. + + 304. + Holy saints are far-resplendent + Like the peaks Himalayan; + Like the shaft that flies in darkness, + Wicked men are never seen. + + 305. + Lonely sitting, lying lonely, + Act alone and strenuous; + Taming self alone, rejoice thee + In the ending of desire. + + +[1] _Kiccam_ "minding one's own business." + +[2] The Brahmins used to claim that a "twice-born" saint was blameless, +whatever his bodiless actions might be. The Buddha here speaks +mystically. _Father_ is ignorance, _Mother_ is craving; the _two kings_ +are the great heresies of non-causation and nihilism. _The Kingdom and +its subjects_ are the six organs of sense (mind being the sixth); and +the six objects of sense (form, sound, sight, smell, taste, thoughts), +conquest of all these brings liberation from embodied existence. + +[3] _veyyaggha-pancama[.m]_, lit. 'a tiger-like man, as a fifth'. The +Commentator explains this to mean the fifth of the Five Hindrances +(lust, malice, sloth, pride, doubt) which beset the Path. + +[4] _A traveller_ is one who runs up and down the paths of rebirth. + + + + +CHAPTER TWENTY TWO. + +THE EVIL WAY.[1] + + + 306. + The liar reaches hell, and he who says + He did not what he did; + Both are the same hereafter, men of crooked ways. + + 307. + And many a one the yellow gown who wears, + Wicked and uncontrolled, + By reason of his evil deeds in hell appears. + + 308. + Better for him who lives unworthily + A red-hot ball to swallow, + Than eat the food the country gives in charity. + + 309. + Four states of ill to reckless men I tell + Who seek the wives of others-- + Ill-luck, a restless bed, an evil name and hell. + + 310. + Ill-luck, the Evil Way, short-lived delight + Of fearful man with timid woman spent, + And from the king a grievous punishment-- + Let these four evils all adulterers affright. + + 311. + Just as a blade of grass not handled well + Will cut the hand that grasps, + So doth the ascetic's life ill-handled lead to hell. + + 312. + Deeds done with sluggishness, the broken vow, + The saintly life befouled-- + Such evil deeds as these small recompense bestow. + + 313. + Act thou with energy, if act thou must: + The careless mendicant + Doth but stir up a denser cloud of passion's dust. + + 314. + Leave evil deeds which afterwards bring pain; + Better to do the good; + For when 'tis done that deed no sorrow brings again. + + 315. + Just as a frontier town that's guarded well, + Which ramparts well defend on every side, + So guard thyself, let not a moment slide; + Time-wasters suffer sorrow when consigned to hell. + + 316. + They who feel shame, where shame there should be none, + Shameless, where shame should be, + Embracing doctrines false, down the Ill Path have gone. + + 317. + They who feel fear, where fear there should be none, + Fearless, when they should fear, + Embracing doctrines false, down the Ill Path have gone. + + 318. + They who see sin, where sin there can be none, + Who see no harm in sin, + Embracing doctrines false, down the Ill Path have gone. + + 319. They who know sin as sin, and right as right, + Embracing doctrines true, + Those beings enter on the Path of True Delight. + + +[1] _Niraya_, the Evil Path, the downward course to destruction, +_duggati_, as opposed to _su-gati_ the happy way or state of heaven. + + + + +CHAPTER TWENTY THREE. + +THE ELEPHANT. + + + 320. + As an elephant in battle bears the arrows at him hurled, + I must bear men's bitter tongues, for very evil is the world. + + 321. + Tamed, they lead him into battle; tamed, the king his back ascends; + Tamed is he the best of beings, whom no bitter speech offends. + + 322. + Good are well-tamed mules, and good are Scindian steeds of lineage famed; + Good indeed the mighty tusker; best of all the man self-tamed. + + 323. + Yet such mounts can nought avail us, cannot be Nibbana's guide; + We can only reach The Pathless[1] on the self-tamed self astride. + + 324. + With the must from temples streaming, mighty Dhanapalako[2] + Captive, tastes no food, but longeth to the Naga-grove to go. + + 325. + Sluggish, gluttonous and sleepy, wallowing idly to and fro, + Like a huge and grain-fed hog, a fool again to birth must go. + + 326. + Once this mind roamed as it listed, as it pleaded a-wandering went. + As the holder of the _ankus_ checks the furious elephant, + Now with wisdom I'll restrain it, guide it wholly to my bent. + + 327. + Take delight in earnestness; watch thy thoughts and never tire; + Lift thee from the Path of Evil, like the tusker sunk in mire. + + 328. + Hast thou found a fellow-traveller, upright, firm, intelligent?[3] + Leaving all thy cares behind thee, gladly walk with him intent. + + 329. + Hast thou found no fellow-traveller, upright, firm, intelligent? + As a king deserts his borders, by the enemy pursued, + Like the tusker in the forest, go thy way in solitude. + + 330. + Better is the lonely life, for fools companions cannot be; + Live alone and do no evil, live alone with scanty needs, + Lonely, as the mighty tusker in the forest lonely feeds. + + 331. + Sweet are friends when need ariseth, sweet is joy whate'er it be; + Sweet the blessing of life's ending, sweet to be from sorrow free. + + 332. + Sweet it is to be a mother, sweet the lot of fatherhood, + Sweet the life of holy hermits, sweet the life of Brahmans good. + + 333. + Sweet is growing old in goodness, sweet is faith established, + Sweet to gain the prize of wisdom when desire for sin is dead. + + +[1] _Nibbana._ + +[2] A favourite beast of the king of Benares. The elephant, to the East, +typifies wisdom, strength and endurance. + +The Buddha is called _Maha-naga_, "mighty elephant"; The _naga-grove_ is +_Nibbana_. Those who wander in the jungle are those still bound by the +fetters of rebirth. + +[3] Cf. verse 61. + + + + +CHAPTER TWENTY FOUR. + +CRAVING. + + + 334. + Even as a creeper groweth, + Creatures that are indolent + Find their craving ever grow; + Like a monkey in the forest + Seeking fruit from bough to bough, + So they wander to and fro.[1] + + 335. + He who yields to sordid craving + That thro' all the world doth go, + Like the gadding vine that spreadeth, + That man's sorrows ever grow. + + 336. + He who quiets sordid craving, + Hard in this world to allay, + Like the dewdrop from the lotus, + All his sorrows fall away. + + 337. + Lo! to all of ye assembled + This the good advice I tell: + "Dig ye up the root of craving, + As men dig the scented grass. + Let not Death so oft assail ye, + Even as the rushing torrent + O'er the river reeds doth pass." + + 338. + If the root be still uninjured, + Trees cut down will spring again; + If the root of craving liveth, + Still there is rebirth of pain. + + 339. + When the six and thirty currents[2] + Bring one under pleasure's sway, + Thoughts, like waves, with passion surging. + Sweep him all confused away. + + 340. + Everywhere those streams are flowing; + Now the creeper of desire + Plants its roots and standeth fast; + Cut it ere it riseth higher, + Cut it with the axe of wisdom, + Root the creeper up at last. + + 341. + Restless, wanton is men's craving; + They who wander to and fro + In the restless search for pleasure + Birth and death must undergo. + + 342. + They who in the trap of craving, + Like a hare run to and fro, + By the fetters' bonds entangled, + Long must sorrow undergo. + + 343. + Beings, in the trap of craving + Like a hare run to and fro: + Mendicants who hope for freedom + Must their passions all forego. + + 344. + Whoso, free from human passions, + Junglewards to run is fain;[3] + Who, from lust emancipated, + To his lust runs back again; + Lo! the man infatuated + Plunges into bonds of pain. + + 345. + Not by ties of wood or iron + Nor of rope (the wise men say) + Are men held in bondage strong; + But for jewels, wives and children, + They who passionately crave, + They are held in bondage long. + + 346. + But the downward-dragging chain, + Yielding, hard to loose again-- + This is bondage real (they say): + Who this chain of craving breaks, + Free from lust, the world forsakes. + + 347. + They who yield to their desires + Down the stream of craving swim; + As we see the spider run + In the net himself hath spun. + Wise men cut the net and go + Free from craving, free from woe. + + 348. + Loose all behind, between, before;[4] + Cross thou unto the other shore;[5] + With thy mind on all sides free + Birth and death no more shalt see. + + 349. + He whose mind is tossed with doubt, + Seeing bliss in passion's surge, + Makes his craving grow the longer, + Rivets all his bonds the stronger. + + 350. + He who joys in calming doubt, + And the loathsome contemplates,[6] + Soon will Mara's bondage leave, + Every fetter soon will cleave. + + 351. + He who hath attained the goal, + Fearless, free from lust and sin, + Who hath plucked out every thorn,[7] + Nevermore will be reborn. + + 352. + Free from lust, to nothing clinging, + Who is skilful to interpret + All the wealth of sacred lore; + All the mass of letters knowing + (Whether after or before),[8] + This indeed is his last body, + He's a Master of The Wisdom, + Mighty Being, + He indeed is born no more. + + 353. + Conqueror of all am I! + Knowing all, from all conditions + Of existence I am free; + By the slaying of desire + I have ended craving's fire. + Who could then my teacher be? + I have now forsaken all, + I myself, by mine own knowledge. + Whom should I my teacher call?[9] + + 354. + To give The Norm all gifts transcends; + To taste The Norm is sweetest far; + No joy can with its joy compare; + Who raving slays all sorrow ends. + + 355. + Wealth harms the fool; not him who runs + To win the goal intent; + By lust of wealth the fool harms self + With harm for others meant. + + 356. + Weeds are the ruin of the fields; + This world by lust is spoiled; + Then great the fruit of gifts to those + By lust who are not soiled. + + 357. + Weeds are the ruin of the fields; + This world is spoiled by hate; + To those by hatred undefiled + The fruit of gifts is great. + + 358. + Weeds are the ruin of the fields; + Deluded are mankind; + Then great the fruit of gifts to those + Whom folly doth not blind. + + 359. + Weeds are the ruin of the fields; + Craving pollutes the world; + Then great the fruit of gifts to those + By craving not enthralled.[10] + + +[1] In the round of rebirth. + +[2] The six sense-organs and the six objects of sense (twelve) are +affected by three desires of each, generally taken as _Kamatanha_, +_Rupatanha_, _Arupatanha_, desire for existence in the world of desire, +in the worlds of form, in the worlds of the formless (abstract), thus +making thirty-six varieties. + +[3] The jungle of passion. + +[4] Past, present and future ties. + +[5] Cross the stream to _Nibbana_. + +[6] One of the meditation exercises, to inspire loathing for the body +and its corrupt nature. + +[7] Cf. above v. 275. + +[8] _Nirutti-pada-kovido_: skilled in the true meaning of the language +(Pali) in which the Buddha taught. + +[9] This was the reply of the Buddha to an ascetic who, struck by the +Master's radiance after attaining _Nibbana_, inquired who was His +teacher and what was the cause of His joy. + +[10] _Bhoga_, _raga_, _dosa_, _moha_, _iccha_, riches, lust, hate, +delusion, craving, are five of the hindrances to the saintly life. + + + + +CHAPTER TWENTY-FIVE. + +THE MENDICANT. + + + 360-1 + Good is restraint of eye and ear, of nose and tongue, + Of body, speech and mind; restraint is good + In every way; the mendicant restrained + All sorrow casts away. + + 362. + In hand and foot and speech whoso is self restrained; + Whoso to ponder inwardly delights, + Who liveth lonely and is well-content, + Him men call mendicant. + + 363. + Whoso controls his lips, and words of wisdom speaks, + Is not puffed up, who can elucidate + The meaning and the essence of The Norm-- + Pleasant is he to hear. + + 364. + Who dwelleth in the Norm and in the Norm delights, + Who searcheth out and well remembers it-- + From the True Norm that steadfast mendicant + Will never fall away. + + 365. + Let him not think of little worth the alms he gains. + Nor jealous be of alms to others given; + For whoso envies other mendicants + Wins not tranquillity. + + 366. + Though small the part of charity that falls to him, + Whoso despiseth not the alms he gains, + If he live clean, not given to slothfulness, + E'en by the gods is praised.[1] + + 367. + Whoso hath neither part nor lot in Name and Form[2] + (Who saith not "this is I" or "this is mine") + And grieveth not for what existeth not, + A mendicant is called. + + 368. + Whoso in friendly wise with all mankind abides, + Firm in the teaching of the Awakened One; + Reaches the bliss where all conditions cease, + Reaches the State of Peace. + + 369. + O mendicants! bail out the water from this boat![3] + Swift will it go when from this burden freed. + Of passion and of hatred cut the root; + Then shalt thou reach The Peace. + + 370. + Cut off the five; desert the five; the five subdue! + That mendicant, who from the fetters five[4] + Hath freed himself at last, by men is called + "A crosser of the Stream". + + 371. + O mendicant! be meditative; let not sloth,[5] + Let not thy passions toss thee to and fro;[6] + Lest, swallowing the ball, thou burning cry, + "Ah! this is suffering!" + + 372. + Who hath no wisdom cannot ecstasy attain;[7] + Who knows not ecstasy, no wisdom gains; + Whoso both ecstasy and wisdom hath, + Unto The Peace is nigh. + + 373. + The mendicant, whose mind hath gained tranquillity, + When he hath entered on his empty cell,[8] + Hath joy beyond man's power to tell, for he + The Truth discerneth well. + + 374. + Soon as he grasps the rise and fall of elements,[9] + Such pleasure and delight thereby he wins + As falls to them that rightly know the state + Of immortality.[10] + + 375. + Let the wise mendicant in this world thus begin; + Guard thou thy senses; next, with mind content, + By discipline restrained, seek noble friends + Who zealous live and pure; + + 376. + And by the laws of friendship act, live perfectly, + And upright walk according to the Norm; + Then in the fullness of thy joy thou shalt + An end of suffering make. + + 377. + O mendicants! just as the snow-white _vassika_, + The jasmine, putting forth fresh blooms to-day, + Sheds down the withered blooms of yesterday, + So shed ye lust and hate. + + 378. + Tranquil in body, speech and mind, O mendicants, + Whoso in every way is well-restrained, + Who all this world's desires hath thrown aside + He is "the tranquil" called. + + 379. + Rouse thou the self by self, by self examine self; + Thus guarded by the self, and with thy mind + Intent and watchful, thus, O mendicant, + Thou shall live happily. + + 380. + Yea! Self is guard of self and refuge takes in self; + Just as a dealer trains a thoroughbred, + A noble steed, and breaks him to the rein, + So do thou self restrain. + + 381. + That mendicant, with utter joy and gladness filled, + Firm in the teaching of the Awakened One, + Reaches the bliss where all conditions cease, + Reaches the State of Peace. + + 382. + Lo ye! a mendicant, though young he be, that strives + To grasp the teaching of the Awakened One, + Lights up the world, as from a cloud released + The moon lights up the night. + + +[1] Cf. vv. 229-30. + +[2] _Nama rupa_, a traditional Vedic term for "mind and Matter," the +immortal and the perishable, borrowed by the Buddha to stand for the +mental and bodily compound in the individual, cf. _Buddhist Psychology_, +Mrs. C.A. Rhys-Davids, pp. 23-5. + +[3] The body with its needs and passions (water in the boat) hampers the +progress across the stream. + +[4] + +I. The first five fetters of _delusion of self_, _doubt_, _ceremonial +observance_, _lust_ and _ill-will_. + +II. The second five fetters of _desire for form_, _desire for the +formless_, _pride_, _vanity_ and _ignorance_. + +III. If the verb of the third clause, _vuttaribhavaye_, be translated +"pay attention to," as is possible, the meaning will be, "develop the +five good qualities of _faith_, _zeal_, _concentration_, _meditation_, +_wisdom_." + +IV. This may refer to the second five fetters, by throwing off which one +becomes an Arahat. + + +[5] "Toss thee," reading _kamaguna bhami[.m]su_ (for _kamagune +bhamassu_) as Prof. Dines Andersen suggests (p. 192, _Glossary to +Dhammapada._ Pt. 2). + +[6] Cf. v. 107. One of the tortures in the hells. + +[7] "ecstasy," _jhana_. There are four stages of mystic meditation +leading to rebirth in the higher worlds. + +[8] "Empty cell," _sunnagaram_, may refer to the meditation in the "cave +of the heart," when all thought vibrations are stilled, cf. v. 37. + +[9] "The rise and fall," reading _udayavyayam_. cf. v. 113. + +[10] 'immortality': _viz._: 'the Ambrosial'. + + + + +CHAPTER TWENTY-SIX. + +THE BRAHMANA. + + + 383. + Cut off the stream,[1] O Brahmana, right manfully; + Repel desires; when thou hast known the end + Of things conditioned, thou shalt be + A knower of the Uncreate.[2] + + 384. + When by the twofold law (restraint and ecstasy), + By virtue of the knowledge he hath gained, + The Brahmana hath crossed the stream; + Then every fetter falls away. + + 385. + Whoso the stream hath crossed and from this shore hath passed,[3] + Free from all cares, unfettered; one to whom + This shore and that alike are naught; + Him I deem a Brahma[n.]a. + + 386. + Whoso dwells meditiative, passionless, + And free from all Taints, his course hath run, + Whoso hath won the highest Goal-- + Him I deem a Brahma[n.]a. + + 387. + "One who is rid of evil" is a Brama[n.]a; + _Sama[n.]a_ is one who tranquil hath become; + "Gone forth from all impurity"; + The hermit is _pabbajja_ called.[4] + + 388. + Let not a Brahma[n.]a assail a Brahma[n.]a; + Nor let him with the assailant angry be, + Woe to the striker; greater woe + To him that, stricken, strikes again. + + 390. + No little profit cometh to the Brahma[n.]a + Who hath his mind from pleasant things restrained; + Soon as the lust to harm is gone + All sorrowing is laid to rest. + + 391. + Whoso offendeth not in thought and word and deed, + In whom no evil from these three is seen; + Whoso is in these three controlled; + Him I deem a Brahma[n.]a. + + 392. + If there be one from whom thou canst obtain the Norm + Which He, the All-Awakened One, declared, + Revere him, as a Brahma[n.]a + The sacrificial fire reveres. + + 393. + Not matted hair, nor caste, nor noble birth can make + The Brahma[n.]a; but he that knows the truth + And knows the Norm, is blest indeed; + And him I deem a Brahma[n.]a. + + 394. + Of what avail to thee, O fool, is matted hair? + And what avails thy garment made of skins? + The outer part thou makest clean, + But all is ravening within.[5] + + 395. + Whoso wears rags from dustheaps picked, whoso is lean, + With veins o'erspread, who in the jungle dwells + And meditates in loneliness;[6] + Him I deem a Brahma[n.]a. + + 396. + One is not Brahma[n.]a because of race or birth; + "Hail-fellow" is such called, and riches hath.[7] + Possessing naught, free from desire + Is one I call a Brahma[n.]a. + + 397. + Whoso hath cut all fetters off and hath no fear + Of what may him befall; whoso from bonds + And all attachments is released; + Is one I call a Brahma[n.]a. + + 398. + Whoso hath cut the strap, the leathern thong, the ropes[8] + And all thereto pertaining, and the bar + Hath lifted; him, the Awakened one; + Him I deem a Brahma[n.]a. + + 399. + He who endures, tho' innocent of all offence, + Abuse and blows and e'en imprisonment + With patience strong, a host in strength; + Him I deem a Brahma[n.]a. + + 400. + Who hath no anger, who to all his vows is true, + Upright in life, from passion free, subdued, + No more on earth to be reborn; + Him I deem a Brahma[n.]a. + + 401. + Who like a dew-drop on a lotus-lily leaf, + Or seed of mustard on a needle's point, + Clings not to any worldly bliss; + Him I deem a Brahma[n.]a. + + 402. + Who knoweth even in this world his sorrow's end, + Who bath laid down the burden of desire, + Emancipated from his bonds; + Him I deem a Brahma[n.]a. + + 403. + Whoso is deep in wisdom and intelligence, + Who can with skill discern the right and wrong, + Who hath attained the highest goal; + Him I deem a Brahma[n.]a. + + 404. + Whoso with householders and wanderers alike + Small dealings hath, who lives the homeless life, + A mendicant of scanty needs; + Him I deem a Brahma[n.]a. + + 405. + Whoso withholds the rod of painful punishment + From living creatures, be they weak or strong, + Who neither strikes nor makes to strike, + Him I deem a Brahma[n.]a. + + 406. + Whoso forbearance hath to those that hinder him, + And to the angry showeth gentleness, + Among the greedy without greed; + Him I deem a Brahma[n.]a. + + 407. + From whom all anger, hate, hypocrisy and pride + Have fall'n away, as from a needle's point + A grain of mustard-seed falls off; + Him I deem a Brahma[n.]a. + + 408. + Gentle in ways and apt to teach his fellow-men, + Whoso will utter truth and naught but truth, + Whoso in speech offendeth not; + Him I deem a Brama[n.]a. + + 409. + He that takes nothing in this world that is not given, + Whatever it may be, or great or small, + Or long or short or good or bad; + Him I deem a Brahma[n.]a. + + 410. + In whom is seen no more the longing of desire + For this world or beyond, who hath no lust, + Who hath no fetters any more; + Him I deem a Brahma[n.]a. + + 411. + In whom is seen no craving, who, because he knows, + Asks not in doubt the How or Why, for he + Hath reached Nibbana's peace profound; + Him I deem a Brahma[n.]a. + + 412. + Whoso on earth hath passed beyond the opposites + Of good and evil, and is free from grief, + From passion and impurity; + Him I deem a Brahma[n.]a. + + 413. + Who, like the moon on high, is stainless, pure and calm, + Translucent and serene, who hath restrained + The rise of all delightful states; + Him I deem a Brahma[n.]a. + + 414. + Whoso hath trod the hard and muddy road of births, + Hath crossed delusion, reached the other shore, + Nor lusts, nor doubts, grasps not, is calm, + Him I deem a Brahma[n.]a. + + 415. + Who homeless wanders through this world, a mendicant, + Abandoning desires, who hath restrained + The rise of sensual delight; + Him I deem a Brahma[n.]a. + + 416. + Who homeless wanders through this world a mendicant, + Abandoning his lust; who hath restrained + The rise of craving and desire; + Him I deem a Brahma[n.]a. + + 417. + Whoso hath left behind all ties that bind on earth, + And e'en the heavenly world transcended hath; + Whoso from every tie is free; + Him I deem a Brahma[n.]a. + + 415. + Who joy and pain hath left, who from the heat of life + Is cooled, and hath no basis of rebirth, + Heroic conqueror of the worlds; + Him I deem a Brahma[n.]a. + + 419. + Who knows the rise and fall of things in birth and death, + Who is not of the world, who hath the path + Well trod, who hath become awake; + Him I deem a Brahma[n.]a. + + 420. + Whose passage[9] hence the gods themselves cannot discern, + Nor demi-gods nor men; a worthy one + In whom the passions are subdued; + Him I deem a Brahma[n.]a. + + 421. + To whom pertaineth naught of past or future things + Or of the present; one who owneth naught, + Who hath no wish for anything; + Him I deem a Brahma[n.]a. + + 422. + Dauntless,[10] pre-eminent, heroic mighty seer, + The conqueror, desireless one, made clean,[11] + Whose eyes have opened to the light,[12] + Him I deem a Brahma[n.]a. + + 423. + Who knows his former births, who sees both heaven and hell,[13] + Who now at last hath reached the end of births; + Perfect in knowledge he who hath done all things well, + That sage I call a Brahma[n.]a. + + +[1] Cf. v. 178. + +[2] _Akatannu_, "unconditioned," Nibba[n.]a. + +[3] 'lit. one for whom there exists neither this shore (the stream being +not yet entered) nor that shore (Arahantship being yet unattained) nor +both shores (as he has now attained)'. + +[4] _Sahita_, "removed," the supposed etymology of _Brahmana_; as +_samitatta_, "quieted" is here supposed to be that of _samana_, ascetic +monk. _Pabbajja_ is one who "goes forth," takes the robes, becomes +ordained a Buddhist mendicant monk. + +[5] Cf. the words of the Christ to the Pharisees: "Now do ye Pharisees +make clean the outside of the cup and the platter, but your inward part +is full of ravening and wickedness." The word used, _gahanam_, +'grasping,' may also mean 'jungle'. + +[6] These were the marks of the early and stricter ascetics; even to-day +the _bhikkhus_ of Ceylon have their robes made of pieces of cloth sewn +together, but these are not picked from the dust-heap. + +[7] "Hail-fellow," _bhovadi_, one who uses the disrespectful term of +_bho_, "I say! man". These Brahmins who did not accept the Buddha as +Master would address Him in this way, and of course they were often +wealthy men. + +[8] _The strap_ is said to be hate; _the thong_, desire; _the ropes_, +orthodoxy with its attendant narrowness; _the bar_, ignorance that shuts +the door of knowledge. + +[9] _Cuti_; _gati_; the "fall" from other worlds into this one, and the +'going' or passage or state of the next birth. + +[10] Like a bull. + +[11] _Nahatakam_, an allusion to the ceremonial bathing of the +Brahma[n.]a after finishing his course of studies. + +[12] The meaning of buddha. + +[13] One who knows earth, heaven and hell, and can range them at will, +is called _nanatiloka_, "knower of the three worlds". Such a one is born +no more, as he has learned the lessons of these worlds. + + + + + + +End of Project Gutenberg's The Buddha's Path of Virtue, by Frank Lee Woodward + +*** END OF THIS PROJECT GUTENBERG EBOOK THE BUDDHA'S PATH OF VIRTUE *** + +***** This file should be named 35185.txt or 35185.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/3/5/1/8/35185/ + +Produced by Andrea Ball & Marc D'Hooghe at http://www.freeliterature.org + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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