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diff --git a/old/35185.txt b/old/35185.txt new file mode 100644 index 0000000..82e1a87 --- /dev/null +++ b/old/35185.txt @@ -0,0 +1,3670 @@ +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: 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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