Dhammapada

Author(s): Max Muller
Publisher: Oxford
Catalog link: https://jainqq.org/explore/007674/1

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UC-NRLF B 3 021 312

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INN RSITATI SIGILLVA RNIENSI . PCCC L SENTIMETRITELE EX LIBRIS Dictilized ay Dalized by Google

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THE SACRED BOOKS OF THE EAST VOLUME X Part I. THE DHAMMAPADA Part II. THE SUTTA-NIPATA [10] Digitized by Google

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London HENRY FKOWDE DOM MINA INUSITIO TILLV MEA OXFORD UNIVERSITY PRESS WAREHOUSE 7 PATERNOSTER ROW Digitized by Google

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THE SACRED BOOKS OF THE EAST TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MULLER VOLUME X PART I Orford AT THE CLARENDON PRESS 1881 (All rights reserved ] Digitized by Google

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THE DHAMMAPADA A COLLECTION OF VERSES BEING ONE OF THE CANONICAL BOOKS OF THE BUDDHISTS TRANSLATED FROM PALI BY F. MAX MULLER . LIU VORSITY Orford AT THE CLARENDON PRESS 1881 [All rights reserved ] Digitized by Google

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685 M 946 Vio 204750 Digitized by Google

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CONTENTS. PAGE . . . ix-lv 16 20 . : 34 36 . 41 INTRODUCTION TO THE DHAMMAPADA . DHAMMAPADA. CHAPTER 1. The Twin-verses. 2. On Earnestness . 3. Thought . . . . 4. Flowers . . . . 5. The Fool . . . 6. The Wise Man (Pandita) 7. The Venerable (Arhat) 8. The Thousands. . . 9. Evil . . . . . 10. Punishment.. . . . 11. Old Age . . . . 12. Self . . . . . 13. The World'. -. .. 14. The Buddha (the Awakened) 15. Happiness. ... . Pleasure 17. Anger . . . 18. Impurity * * * 19. The Just. . . . 20. The Way . . 21. Miscellaneous . . 22. The Downward Course 23. The Elephant . . 24. Thirst . . 25. The Bhikshu (Mendicant). 6. The Brahmana Index . . . . . . . 49 53. 56 50 77 85 89 . . . Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East (see the end of this volume) . . . . . . . 221 Digitized by Google

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INTRODUCTION TO THE DHAMMA PADA TviT CITY THE DHAMMAPADA, A CANONICAL BOOK, NIE. THE Dhammapada forms part of the Pali Buddhist canon, though its exact place varies according to different authorities, and we have not as yet a sufficient number of complete MSS. of the Tipitaka to help us to decide the question? Those who divide that canon into three Pitakas or baskets, the Vinaya-pitaka, Sutta-pitaka, and Abhidhamma-pitaka, assign the Dhammapada to the Sutta-pitaka. That Pitaka consists of five Nikayas: the Digha-nikaya, the Magghima-nikaya, the Samyutta-nikaya, the Anguttaranikaya, and the Khuddaka-nikaya. The fifth, or Khuddakanikaya, comprehends the following works : 1. Khuddakapatha; 2. DHAMMAPADA; 3. Udana ; 4. Itivuttaka; 5. Suttanipata ; 6. Vimanavatthu ; 7. Petavatthu ; 8. Theragatha ; 9. Therigatha; 10. Gataka ; 11. Niddesa ; 12. Patisambhida; 13. Apadana ; 14. Buddhavamsa ; 15. Kariya-pitaka. According to another division, however, the whole Buddhist canon consists of five Nikayas: the Digha-nikaya, the Magghima-nikaya, the Samyutta-nikaya, the Anguttaranikaya, and the fifth, the Khuddaka-nikaya, which Khuddaka-nikaya is then made to comprehend the whole of the Vinaya (discipline) and Abhidhamma (metaphysics), together with the fifteen books beginning with the Khuddaka-patha. The order of these fifteen books varies, and even, as it would seem, their number. The Dighabhanaka school 1 See Feer, Journal Asiatique, 1871, p. 263. There is now at least one complete MS. of the Tipitaka, the Phayre MS., at the India Office, and Professor Forchhammer has just published a most useful List of Pali MSS., collected in Burma, the largest collection hitherto known. * See Childers, s. v. Nikaya, and extracts from Buddhaghosa's commentary on the Brahmagala-sutta. Digitized by Google

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DHAMMAPADA. admits twelve books only, and assigns them all to the Abhidhamma, while the Magghimabhanakas admit fifteen books, and assign them to the Sutta-pitaka. The order of the fifteen books is: 1. Gataka [10]; 2. Mahaniddesa [11]; 3. Kullaniddesa (11); 4. Patisambhidamagga (12); 5. Suttanipata [5]; 6. DHAMMAPADA [2]; 7. Udana [3]; 8. Itivuttaka [4]; 9. Vimanavatthu [6]; 10. Petavatthu [7]; 11. Theragatha [8] ; 12. Therigatha [9]; 13. Kariyapitaka [15] ; 14. Apadana [13]; 15. Buddhavamsa [14] The Khuddaka-patha is left out in the second list, and the number is brought to fifteen by dividing Niddesa into Maha-niddesa and Kulla-niddesa. There is a commentary on the Dhammapada in Pali, and supposed to be written by Buddhaghosa ?, in the first half of the fifth century A.D. In explaining the verses of the Dhammapada, the commentator gives for every or nearly every verse a parable to illustrate its meaning, which is likewise believed to have been uttered by Buddha in his intercourse with his disciples, or in preaching to the multitudes that came to hear him. DATE OF THE DHAMMAPADA. The only means of fixing the date of the Dhammapada is trying to ascertain the date of the Buddhist canon of which it forms a part, or the date of Buddhaghosa, who wrote a commentary on it. This, however, is by no means easy, and the evidence on which we have to rely is such that we must not be surprised if those who are accustomed to test historical and chronological evidence ! The figures within brackets refer to the other list of books in the Khuddaka-nikaya. See also p. xxviii. M. Leon Feer in the Journal Asiatique, 1871, p. 266, mentions another commentary of a more philosophical character, equally ascribed to Buddhaghosa, and having the title Vivara Bra Dhammapada, i.e. L'auguste Dhammapada devoile. Professor Forchhammer in his List of Manuscripts,' 1879-80, mentions the following works in connection with the Dhammapada: DhammapadaNissayo; Dh. P. Atthakatha by Buddhaghosa ; Dh. P. Atthakatha Nissayo, 3 vols., containing a complete translation of the commentary ; Dh. P. Vatthu. Of printed books he quotes : Kayanupassanakyam, a work based on the Garavaggo, Mandalay, 1876 (390 pages), and Dhammapada-desanakyam, printed in British Burma News.' Digitized by Google

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INTRODUCTION. in Greece and Rome, decline to be convinced by it. As a general rule, I quite agree that we cannot be too sceptical in assigning a date to ancient books, particularly if we intend to use them as documents for tracing the history of human thought. To the initiated, I mean to those who have themselves worked in the mines of ancient Oriental literature, such extreme scepticism may often seem unscientific and uncalled for. They are more or less aware of hundreds of arguments, each by itself, it may be, of small weight, but all combined proving irresistible. They are conscious, too, of having been constantly on the look out for danger, and, as all has gone on smoothly, they feel sure that, in the main, they are on the right road. Still it is always useful to be as incredulous as possible, particularly against oneself, and to have before our eyes critics who will not yield one inch beyond what they are forced to yield by the strongest pressure of facts. The age of our MSS. of the canonical books, either in Pali or Sanskrit, is of no help to us. All Indian MSS. are comparatively modern, and one who has probably handled more Indian MSS. than anybody else, Mr. A. Burnell, has lately expressed his conviction that 'no MS. written one thousand years ago is now existent in India, and that it is almost impossible to find one written five hundred years ago, for most MSS. which claim to be of that date are merely copies of old MSS. the dates of which are repeated by the copyists 1.' Nor is the language, whether Sanskrit or Pali, a safe guide for fixing dates. Both languages continue to be written to our own time, and though there are some characteristic marks to distinguish more modern from more ancient Buddhist Sanskrit and Pali, this branch of critical scholarship requires to be cultivated far more extensively and accurately before true scholars would venture to fix the date of a Sanskrit or Pali text on the strength of linguistic evidence alone 2. 1 Indian Antiquary, 1880, p. 233. See some important remarks on this subject in Fausboll's Introduction to Sutta-nipata, p. xi. Digitized by Google

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DHAMMAPADA. The Buddhists themselves have no difficulty in assigning a date to their sacred canon. They are told in that canon itself that it was settled at the First Council, or immediately after the death of Buddha, and they believe that it was afterwards handed down by means of oral tradition, or actually written down in books by order of Kasyapa, the president of the First Council. Buddhaghosa, a learned and in some respects a critical scholar, living in the beginning of the fifth century A.D., asserts that the canon which he had before him, was the same as that fixed by the First Council 2. Several European students have adopted the same opinion, and, so far as I know, no argument has yet been advanced showing the impossibility of the native view, that some collection of Buddha's doctrines was made immediately after his death at Ragagaha, and that it was finally settled at what is called the Second Council, or the Council of Vesali. But what is not impossible is not therefore true, nor can anything be gained by appealing to later witnesses, such as, for instance, Hiouen Thsang, who travelled through India in the seventh century, and wrote down anything that he could learn, little concerned whether one statement tallied with the other or not. He says that the Tipitaka was written down on palm leaves by Kasyapa at the end of the First Council. But what can be the weight of such a witness, living more than a thousand years after the event, compared with that, for instance, of the Mahavamsa, which dates from the fifth century of our era, and Bigandet, Life of Gaudama (Rangoon, 1866), p. 350 ; but also p. 120 note. . See Childers, s. v. Tipitaka. There is a curious passage in Buddhaghosa's account of the First Council. Now one may ask,' he says, Is there or is there not in this first Paragika anything to be taken away or added ?' I reply, There is nothing in the words of the Blessed Buddha that can be taken away, for the Buddhas speak not even a single syllable in vain, yet in the words of disciples and devatas there are things which may be omitted, and these the elders who made the recension, did omit. On the other hand, additions are everywhere necessary, and accordingly, whenever it was necessary to add anything, they added it. If it be asked, What are the additions referred to ? I reply, Only sentences necessary to connect the text, as 'at that time,' again at that time,' and so forth.' s Pelerins Bouddhistes, vol. i. p. 158. Digitized by Google

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INTRODUCTION. xiii tells us in the account of Mahinda's missionary journey to Ceylon (241/318), that the son of Asoka had to spend three years in learning the Tipitaka by heart from the mouth of a teacher1? No mention is then made of any books or MSS., when it would have been most natural to do so 2. At a later time, during the reign of King Vattagamani? (88-76 B.C.), the same chronicle, the Mahavamsa, tells us that 'the profoundly wise priests had theretofore orally (mukhapathena) perpetuated the Pali of the Pitakattaya and its Atthakatha (commentary), but that at this period the priests, foreseeing the perdition of the people assembled, and in order that the religion might endure for ages, recorded the same in books (potthakesu likhapayum) No one has yet questioned the dates of the Dipavamsa, about 400 A.D., or of the first part of the Mahavamsa, between 459-477 A. D., and though no doubt there is an interval of nearly 600 years between the composition of the Mahavamsa and the recorded writing down of the Buddhist canon under Vattagamani, yet we must remember that the Ceylonese chronicles were confessedly founded on an older Atthakatha preserved in the monasteries of the island, and representing an unbroken line of local tradition. My own argument therefore, so long as the question was only whether we could assign a pre-Christian date to the Pali Buddhist canon, has always been this. We have the commentaries on the Pali canon translated from Sinhalese into Pali, or actually composed, it may be, by Buddhaghosa. Buddhaghosa confessedly consulted various * Mahavamsa, p.37; Dipavamsa VII, 28-31; Buddhaghosha's Parables, p.xviii. ? Bigandet, Life of Gaudama, p. 351. : Dr. E. Muller (Indian Antiquary, Nov. 1880, p. 270) has discovered inscriptions in Ceylon, belonging to Devanapiya Maharaga Gamini Tissa, whom he identifies with Vattagamani. * The same account is given in the Dipavamsa XX, 20, and in the Sarasangraha, as quoted by Spence Hardy, Legends, p. 192. As throwing light on the completeness of the Buddhist canon at the time of King Vattagamani, it should be mentioned that, according to the commentary on the Mahavamsa (Turnour, p. liii), the sect of the Dhammarukikas established itself at the Abhayavihara, which had been constructed by Vattagamani, and that one of the grounds of their secession was their refusing to acknowledge the Parivara (thus I read instead of Pariwana) as part of the Vinaya-pitaka. According to the Dipavamsa (VII, 42) Mahinda knew the Parivara. Digitized by Google

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xiv DHAMMAPADA. MSS., and gives various readings, just as any modern scholar might do. This was in the beginning of the fifth century A.D., and there is nothing improbable, though I would say no more, in supposing that some of the MSS., consulted by Buddhaghosa, dated from the first century B.C., when Vattagamani ordered the sacred canon to be reduced to writing. There is one other event with reference to the existence of the sacred canon in Ceylon, recorded in the Mahavamsa, between the time of Buddhaghosa and Vattagamani, viz. the translation of the Suttas from Pali into the language of Ceylon, during the reign of Buddhadasa, 339-368 A. D. If MSS. of that ancient translation still existed, they would, no doubt, be very useful for determining the exact state of the Pali originals at that time. But even without them there seems no reason to doubt that Buddhaghosa had before him old MSS. of the Pali canon, and that these were in the main the same as those written down at the time of Vattagamani. BUDDHAGHOSA'S AGE. The whole of this argument, however, rested on the supposition that Buddhaghosa's date in the beginning of the fifth century A. D. was beyond the reach of reasonable doubt. His age,' I had ventured to say in the Preface to Buddhaghosha's Parables (1870), 'can be fixed with greater accuracy than most dates in the literary history of India.' But soon after, one of our most celebrated Pali scholars, the great Russian traveller, Professor Joh. Minayeff, expressed in the Melanges Asiatiques (13/25 April, 1871) the gravest-doubts as to Buddhaghosa's age, and thus threw the whole Buddhist chronology, so far as it had then been accepted by all, or nearly all scholars, back into chaos. He gave as his chief reason that Buddhaghosa was not, as I supposed, the contemporary of Mahanama, the 1 A note is added, stating that several portions of the other two divisions also of the Pitakattaya were translated into the Sinhalese language, and that these alone are consulted by the priests, who are unacquainted with Pali. On the other hand, it is stated that the Sinhalese text of the Atthakatha exists no longer. See Spence Hardy, Legends, p. xxv, and p. 69. Digitized by Google

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INTRODUCTION. XV author of the Mahavamsa, but of another Mahanama, the king of Ceylon. Professor Minayeff is undoubtedly right in this, but I am not aware that I, or anybody else, had ever questioned so palpable a fact. There are two Mahana mas; one, the king who reigned from 410-432 A.D.; the other, the supposed author of the Mahavamsa, the uncle and protector of King Dhatusena, 459-477. 'Dhatusena,' I had written,' was the nephew of the historian Mahanama, and owed the throne to the protection of his uncle. Dhatusena was in fact the restorer of a national dynasty, and after having defeated the foreign usurpers (the Damilo dynasty) "he restored the religion which had been set aside by the foreigners"' (Mahav. p. 256). Among his many pious acts it is particularly mentioned that he gave a thousand, and ordered the Dipavamsa to be promulgated. As Mahanama was the uncle of Dhatusena, who reigned from 459-477, he may be considered as a trustworthy witness with regard to events that occurred between 410 and 432. Now the literary activity of Buddhaghosa in Ceylon falls in that period These facts being admitted, it is surely not too great a stretch of probability to suppose, as I did, that a man whose nephew was king in 459-477, might have been alive in 410-432, that is to say, might have been a contemporary of Buddhaghosa. I did not commit myself to any further theories. The question whether Mahanama, the uncle of Dhatusena, was really the author of the Mahavamsa, the question whether he wrote the second half of the 37th chapter of that work, or broke off his chronicle in the middle of that chapter, I did not discuss, having no new materials to bring forward beyond those on which Turnour and those who followed him had founded their conclusions, and which I had discussed in my History of Sanskrit Literature (1859), p. 267. All I said was, 'It is difficult to determine whether the 38th as well as the (whole of the) 37th chapter came from the pen of Mahanama, for 1.Ungefahr 50 Jahre alter als Mahanama ist Buddhaghosha,' see Westergaard, Uber Buddha's Todesjahr, p. 99. Digitized by Google

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xvi DHAMMAPADA. the Mahavamsa was afterwards continued by different writers, even to the middle of the last century. But, taking into account all the circumstances of the case, it is most probable that Mahanama carried on the history to his own time, to the death of Dhatusena, 477 A.D.' What I meant by all the circumstances of the case' might easily be understood by any one who had read Turnour's Preface to the Mahavamsa. Turnour himself thought at first that Mahanama's share in the Mahavamsa ended with the year 301 A.D., and that the rest of the work, called the Sulu Wanse, was composed by subsequent writers. Dharmakirti is mentioned by name as having continued the work to the reign of Prakrama Bahu (A.D. 1266). But Turnour afterwards changed his mind 2. Considering that the account of Mahasena's reign, the first of the Seven Kings, terminates in the middle of a chapter, at verse 48, while the whole chapter is called the Sattaragiko, 'the chapter of the Seven Kings,' he naturally supposed that the whole of that chapter, extending to the end of the reign of his nephew Dhatusena, might be the work of Mahanama, unless there were any strong proofs to the contrary. Such proofs, beyond the tradition of writers of the MSS., have not, as yet, been adduced 3. But even if it could be proved that Mahanama's own pen did not go beyond the 48th verse of the 37th chapter, the historical trustworthiness of the concluding portion of that chapter, containing the account of Buddhaghosa's literary activity, nay, even of the 38th chapter, would be little affected thereby. We know that both the Mahavamsa and the somewhat earlier Dipavamsa were founded on the Sinhalese Atthakathas, the commentaries and chronicles preserved in the Mahavihara at Anuradhapura. We also know that that Vihara was demolished by Mahasena, and deserted by nearly all its inmates for the space of nine years (p. 235), and again for the space of nine months 1 Introduction, p. ii. The Kulavamsa is mentioned with the Mahavamsa, both as the works of Mahanama, by Professor Forchhammer in his List of Pali MSS. * Introduction, p. xci. See Rhys Davids, Journal of the Royal Asiatic Society, 1875, p. 196. Digitized by Google

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xvii (p. 237). We can well understand therefore why the older history, the Dipavamsa, should end with the death of Mahasena (died 302 A.D.), and why in the Mahavamsa too there should have been a break at that date. But we must not forget that, during Mahanama's life, the Mahavihara at Anuradhapura was restored, that some kind of chronicle, called the Dipavamsa, whether it be a general name of any ' chronicle of the island,' or of our Dipavamsa, or, it may be, even of our Mahavamsa, was ordered to be published or promulgated (dipetum) under Dhatusena, the nephew and protege of Mahanama. Therefore, even if we do not insist on the personal authorship of Mahanama, we may certainly maintain that historical entries had been made in the chronicles of Anuradhapura during Dhatusena's reign, and probably under the personal auspices of Mahanama, so that if we find afterwards, in the second half of the 37th chapter of his Mahavamsa, an account of events which had happened between the destruction of the Mahavihara and the reign of Dhatusena, and among them an account of so important an event as the arrival of Buddhaghosa from Magadha and his translation of the Sinhalese Atthakatha into the language of Magadha, we may well suppose that they rest on the authority of native chronicles, written not long after the events, and that therefore, 'under all the circumstances of the case,' the age of Buddhaghosa can be fixed with greater accuracy than most dates in the literary history of India. There is one difficulty still remaining with regard to the date of the historian Mahanama which might have perplexed Turnour's mind, and has certainly proved a stumblingblock to myself. Turnour thought that the author of the commentary on the Mahavamsa, the Vamsatthappakasini, was the same as the author of the Mahavamsa, viz. Mahanama. The date of that commentary, however, as we know now, must be fixed much later, for it speaks of a schism which took place in the year 601 A. D., during the reign of Agrabodhi (also called Dhatapatisso). Turnour1 looked JA INTRODUCTION. [10] 1 Introduction, p. liii. b Digitized by Google

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xviii DHAMMAPADA. upon that passage as a later interpolation, because he thought the evidence for the identity of the author and the commentator of the Mahavamsa too strong to be set aside. He trusted chiefly to a passage in the commentary, and if that passage had been correctly rendered, the conclusion which he drew from it could hardly be resisted. We read in the Mahavamsa (p. 254): *Certain members of the Moriyan dynasty, dreading the power of the (usurper) Subho, the balattho, had settled in various parts of the country, concealing themselves. Among them there was a certain landed proprietor Dhatusena, who had established himself at Nandivapi. His son named Dhata, who lived at the village Ambiliyago, had two sons, Dhatusena and Silatissabodhi, of unexceptional descent. Their mother's brother (Mahanama), devoted to the cause of religion, continued to reside (at Anuradhapura) in his sacerdotal character, at the edifice built by the minister Dighasandana. The youth Dhatusena became a priest in his fraternity, and on a certain day, while he was chaunting at the foot of a tree, a shower of rain fell, and a Naga, seeing him there, encircled him in his folds, and covered him and his book with his hood. ... Causing an image of Maha Mahinda to be made, and conveying it to the edifice (Ambamalaka) in which the thera's body had been burnt, in order that he might celebrate a great festival there, and that he might also promulgate the contents of the Dipavamsa, distributing a thousand pieces, he caused it to be read aloud 1.' If we compare with this extract from the Mahavamsa a passage from the commentary as translated by Turnour, we can well understand how he arrived at the conclusion that it was written by the same person who wrote the Mahavamsa. Turnour translates (p. liv): 'Upon these data by me, the thera, who had, with due 1 Mr. Turnour added a note in which he states that Dipavamsa is here meant for Mahavamsa, but whether brought down to this period, or only to the end of the reign of Mahasena, to which alone the Tika extends, there is no means of ascertaining (p. 257). Digitized by Google

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INTRODUCTION. xix solemnity, been invested with the dignified title of Mahanama, resident at the parivena founded by the minister Dighasa ndana, endowed with the capacity requisite to record the narrative comprised in the Mahavamsa, in due order, rejecting only the dialect in which the Singhalese Atthakatha are written, but retaining their import and following their arrangement, the history, entitled the Palapadoruvamsa (Padyapadanuvamsa), is compiled. As even in times when the despotism of the ruler of the land, and the horrors arising from the inclemencies of the seasons, and when panics of epidemics and other visitations prevailed, this work escaped all injury; and moreover, as it serves to perpetuate the fame of the Buddhas, their disciples, and the Pache Buddhas of old, it is also worthy of bearing the title of Vamsatthappakasini.' As the evidence of these two passages in support of the identity of the author and the commentator of the Mahavamsa seemed to me very startling, I requested Mr. Rhys Davids to copy for me the passage of the commentary. The passage runs as follows: Ya ettavata mahavamsatthanusarakusalena Dighasandasena patina karapita-mahaparivenavasina Mahanamo ti garuhi gahitanamadheyyena therena pubba-Sihala-bhasitaya Sihalatthakathaya bhasantaram eva vaggiya atthasaram eva gahetva tantinayanurdpena katassa imassa Padyapadanuvamsassa atthavannana maya tam eva sannissitena araddha, padesissariya-dubbutthibhaya - rogabhayadi - vividha-antaraya-yuttakale pi anantarayena nitthanam upagata, sa buddha-buddhasavaka-pakkekabuddhadinam porananam kikkam pubbavamsatthappakasanato ayam Vamsatthappakasini nama ti dharetabba. ... Padyapadanuvamsavannana Vamsatthappakasini nitthita. Mr. Rhys Davids translates this: The commentary on this Padyapadanuvamsa, which (latter work) was made in the same order and arrangement, and retaining the sense, but rejecting the dialect, of the Sinhalese commentary formerly expressed in the Sinhalese tongue) by the elder who bore the name of Mahanama, which he had b 2 Digitized by Google

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XX DHAMMAPADA. received from the venerable, who resided at the Mahaparivena built by the minister Dighasanda, and who was well able to conform to the sense of the Mahavamsa-(this commentary) which was undertaken by me out of devotion to that (history), and which (though thus undertaken) at a time full of danger of various kinds--such as the danger from disease, and the danger from drought, and the danger from the government of the province-has been safely brought to a conclusion--this (commentary), since it makes known the meaning of the history of old, the mission of the ancients, of the Buddhas, of their disciples, and of the Pakkeka Buddhas, should bear the name Vamsatthappakasini.... 'End of the Vamsatthappakasini, the commentary on the Padyapadanuvamsa.' This shows clearly that Turnour made a mistake in translating this exceedingly involved, yet perfectly intelligible, passage, and that so far from proving that the author of the commentary was the same person as the author of the text", it proves the very contrary. Nay, I feel bound to add, that we might now argue that as the commentator must have lived later than 601 A. D., the fact that he too breaks off at verse 48 of chapter 37, seems to show that at his time also the Mahavamsa did not extend as yet beyond that verse. But even then, the fact that with the restoration of the Mahavihara of Anuradhapura an interest in historical studies revived in Ceylon, would clearly show that we may trust the date of Buddhaghosa, as fixed by the second part of the 37th chapter of the Mahavamsa, at all events till stronger evidence is brought forward against such a date. Now I am not aware of any such evidence. On the contrary, making allowance for a difference of some ten or twenty years, all the evidence which we can gain from other quarters tends to confirm the date of Buddha Dr. Oldenberg informs me that the commentator quotes various readings in the text of the Mahavamsa. * The passage, quoted by Professor Minayeff from the Sasanavamsa, would assign to Buddhaghosa the date of 930-543 = 387 A.D., which can easily be reconciled with his accepted date. If he is called the contemporary of Siripala, we ought to know who that Siripala is. Digitized by Google

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INTRODUCTION. xxi ghosa? I therefore feel no hesitation in here reprinting that story, as we find it in the Mahavamsa, not free from legendary ingredients, it is true, yet resting, I believe, on a sound foundation of historical fact. A Brahman youth, born in the neighbourhood of the terrace of the great Bo-tree (in Magadha), accomplished in the "vigga" (knowledge) and "sippa" (art), who had achieved the knowledge of the three Vedas, and possessed great aptitude in attaining acquirements; indefatigable as a schismatic disputant, and himself a schismatic wanderer over Gambudipa, established himself, in the character of a disputant, in a certain vihara ?, and was in the habit of rehearsing, by night and by day with clasped hands, a discourse which he had learned, perfect in all its component parts, and sustained throughout in the same lofty strain. A certain Mahathera, Revata, becoming acquainted with him there, and (saying to himself), " This individual is a person of profound knowledge, it will be worthy (of me) to convert him ;" enquired, "Who is this who is braying like an ass?" The Brahman replied to him, "Thou canst define, then, the meaning conveyed in the bray of asses." On the Thera rejoining, "I can define it ;" he (the Brahman) exhibited the extent of the knowledge he possessed. The Thera criticised each of his propositions, and pointed out in what respect they were fallacious. He who had been thus refuted, said, "Well, then, descend to thy own creed ;" and he propounded to him a passage from the Abhidhamma (of the Pitakattaya). He (the Brahman) could not divine the signification of that passage, and enquired, "Whose manta is this?"_"It is Buddha's manta." On his exclaiming, "Impart it to me;" the Thera replied, "Enter the sacerdotal order." He who was desirous of acquiring the knowledge of the Pitakattaya, subsequently coming to this conviction, "This is the sole road" (to salvation), became a convert to that faith. As he was as profound in his eloquence (ghosa) as Buddha himself, they conferred on him the appellation of Buddhaghosa (the 1 See Bigandet, Life of Gaudama, pp. 351, 381. > On this vihara, its foundation and character, see Oldenberg, Vinaya, vol. i. p. liji; Hiouen-thsang, III, p. 487 seq. Digitized by Google

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xxii DHAMMAPADA. voice of Buddha); and throughout the world he became as renowned as Buddha. Having there (in Gambudspa) composed an original work called Nanodaya (Rise of Knowledge), he, at the same time, wrote the chapter called Atthasalini, on the Dhammasangani (one of the commentaries on the Abhidhamma). Revata Thera then observing that he was desirous of undertaking the compilation of a general commentary on the Pitakattaya, thus addressed him: "The text alone of the Pitakattaya has been preserved in this land, the Atthakatha are not extant here, nor is there any version to be found of the schisms (vada) complete. The Sinhalese Atthakatha are genuine. They were composed in the Sinhalese language by the inspired and profoundly wise Mahinda, who had previously consulted the discourses (kathamagga) of Buddha, authenticated at the three convocations, and the dissertations and arguments of Sariputta and others, and they are extant among the Sinhalese. Preparing for this, and studying the same, translate them according to the rules of the grammar of the Magadhas. It will be an act conducive to the welfare of the whole world." 'Having been thus advised, this eminently wise personage rejoicing therein, departed from thence, and visited this island in the reign of this monarch (i.e. Mahanama, 410432). On reaching the Mahavihara (at Anuradhapura), he entered the Mahapadhana hall, the most splendid of the apartments in the vihara, and listened to the Sinhalese Atthakatha, and the Theravada, from the beginning to the end, propounded by the Thera Sanghapala ; and became thoroughly convinced that they conveyed the true meaning of the doctrines of the Lord of Dhamma. Thereupon paying reverential respect to the priesthood, he thus petitioned: "I am desirous of translating the Atthakatha ; give me access to all your books." The priesthood, for the purpose of testing his qualifications, gave only two gathas, saying, "Hence prove thy qualification ; having satisfied ourselves on this point, we will then let thee have all our books." From these (taking these gatha for his text), and Digitized by Google

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INTRODUCTION. xxiii consulting the Pitakattaya, together with the Atthakatha, and condensing them into an abridged form, he composed the work called the Visuddhimagga. Thereupon, having assembled the priesthood, who had acquired a thorough knowledge of the doctrines of Buddha, at the Bo-tree, he commenced to read out the work he had composed. The devatas, in order that they might make his (Buddhaghosa's) gifts of wisdom celebrated among men, rendered that book invisible. He, however, for a second and third time recomposed it. When he was in the act of producing his book for the third time, for the purpose of propounding it, the devatas restored the other two copies also. The assembled priests then read out the three books simultaneously. In those three versions there was no variation whatever from the orthodox Theravadas in passages, in words, or in syllables. Thereupon, the priesthood rejoicing, again and again fervently shouted forth, saying, "Most assuredly this is Metteya (Buddha) himself," and made over to him the books in which the Pitakattaya were recorded, together with the Atthakatha. Taking up his residence in the secluded Ganthakara-vihara (at Anuradhapura), he translated, according to the grammatical rules of the Magadhas, which is the root of all languages, the whole of the Sinhalese Atthakatha (into Pali). This proved an achievement of the utmost consequence to all beings, whatever their language. All the Theras and Akariyas held this compilation in the same estimation as the text (of the Pitakattaya). Thereafter, the objects of his mission having been fulfilled, he returned to Gambudipa, to worship at the Bo-tree (at Uruvelaya, or Uruvilva, in Magadha).' Here we have a simple account of Buddhaghosa 2 and Mahavamsa, p. 250, translated by Turnour. * The Burmese entertain the higbest respect for Buddhaghosa. Bishop Bigandet, in his Life or Legend of Gaudama (Rangoon, 1866), writes: 'It is perhaps as well to mention here an epoch which has been, at all times, famous in the history of Budhism in Burma. I allude to the voyage which a Religious of Thaton, named Budhagosa, made to Ceylon, in the year of religion 943 = 400 A.D. The object of this voyage was to procure a copy of the scriptures. He succeeded in his undertaking. He made use of the Burmese, or rather Talaing Digitized by Google

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xxiv DHAMMAPADA. his literary labours written by a man, himself a priest, and who may well have known Buddhaghosa during his stay in Ceylon. It is true that the statement of his writing the same book three times over without a single various reading, partakes a little of the miraculous; but we find similar legends mixed up with accounts of translations of other sacred books, and we cannot contend that writers who believed in such legends are therefore altogether unworthy to be believed as historical witnesses. But although the date which we can assign to Buddhaghosa's translation of the commentaries on the Pali Tipitaka proves the existence of that canon, not only for the beginning of the fifth century of our era, but likewise, though it may be, with less stringency, for the first century before our era, the time of Vattagamani, the question whether Buddhaghosa was merely a compiler and translator of old commentaries, and more particularly of the commentaries brought to Ceylon by Mahinda (241 B.C.), or whether he added anything of his own', requires to be more carefully examined. The Buddhists themselves have no difficulty on that point. They consider the Atthakathas or commentaries as old as the canon itself. To us, such a supposition seems improbable, yet it has never been proved to be impossible. The Mahavamsa tells us that Mahinda, the son of Asoka, who had become a priest, learnt the whole of the Buddhist canon, as it then was, in three years (p. 37) 2; and that at the end of the Third Council he was despatched to Ceylon, in order to establish there the religion of Buddha (p. 71). The king of Ceylon, Devanampiya Tissa, was converted, and Buddhism soon became the dominant characters, in transcribing the manuscripts, which were written with the characters of Magatha. The Burmans lay much stress upon that voyage, and always carefully note down the year it took place. In fact, it is to Budhagosa that the people living on the shores of the Gulf of Martaban owe the possession of the Budhist scriptures. From Thaton, the collection made by Budha. gosa was transferred to Pagan, six hundred and fifty years after it had been imported from Ceylon.' See ibid. p. 392. i He had written the Nanodaya, and the Atthasalini, a commentary on the Dhamma-sangani, before he went to Ceylon. Cf. Mahavamsa, p. 251. He learnt the five Nikayas, and the seven sections of the Abhidhamma); the two Vibhangas of the Vinaya, the Parivara and the Khandhaka. See Dipavamsa VII, 42. Digitized by Google

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INTRODUCTION. XXV religion of the island. The Tipitaka and the Atthakatha, such as they had been collected or settled at the Third Council in 242 B.C., were brought to Ceylon by Mahinda, who promulgated them orally, the Tipitaka in Pali, the Atthakatha in Sinhalese, together with an additional Atthakatha of his own. It does not follow that Mahinda knew the whole of that enormous literature by heart, for, as he was supported by a number of priests, they may well have divided the different sections among them, following the example of Ananda and Upali at the First Council. The same applies to their disciples also. But the fact of their transmitting the sacred literature by oral tradition was evidently quite familiar to the author of the Mahavamsa. For when he comes to describe the reign of Vattagamani (88-76 B.C.) he simply says: "The profoundly wise priests had heretofore orally perpetuated the Pali Pitakattaya and its Atthakatha (commentaries). At this period these priests, foreseeing the perdition of the people (from the perversions of the true doctrines), assembled; and in order that the religion might endure for ages, wrote the same in books. No valid objection has yet been advanced to our accepting Buddhaghosa's Atthakathas as a translation and new redaction of the Atthakathas which were reduced to writing under Vattagamani, and these again as a translation of the old Atthakathas brought to Ceylon by Mahinda 3. There is prima facie evidence in favour of the truth of historical events vouched for by such works as the Dipavamsa and the Mahavamsa so far back at least as Mahinda, because we know that historical events were recorded in the monasteries of Ceylon long before Mahanama's time. Beyond Mahinda we move in legendary history, and must be ready to surrender every name and every date as soon as rebutting evidence has been produced, but not till then. I cannot, therefore, see any reason why we should not treat the verses of the Dhammapada, if not as the utterances of Buddha, at least as what were believed by the i On the importance of oral tradition in the history of Sanskrit literature see the writer's Ancient Sanskrit Literature, 1859, pp. 497-524. : Mahavamsa, p. 207; Dipavamsa XX, 20. * Mahavamsa, p. 251. Digitized by Google

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xxvi DHAMMAPADA. members of the Council under Asoka, in 242 B.C., to have been the utterances of the founder of their religion; nor can I see that Professor Minayeff has shaken the date of Buddhaghosa and the general credibility of the Ceylonese tradition, that he was the translator and editor of commentaries which had existed in the island for many centuries, whether from the time of Vattagamani or from the time of Mahinda. DATE OF THE BUDDHIST CANON. We now return to the question of the date of the Buddhist canon, which, as yet, we have only traced back to the first century before Christ, when it was reduced to writing in Ceylon under King Vattagamani. The question is, how far beyond that date we may trace its existence in a collected form, or in the form of the three Pitakas or baskets. There may be, and we shall see that there is, some doubt as to the age of certain works, now incorporated in the Tipitaka. We are told, for instance, that some doubt attached to the canonicity of the Kariya-pitaka, the Apadana, and the Buddhavamsa', and there is another book of the Abhidhammapitaka, the Kathavatthu, which was reported to be the work of Tissa Moggaliputta, the president of the Third Council. Childers, s. V., stated that it was composed by the apostle Moggaliputtatissa, and delivered by him at the Third Mahasangiti. The same scholar, however, withdrew this opinion on p. 507 of his valuable Dictionary, where he says: It is a source of great regret to me that in my article on Kathavatthuppakaranam I inadvertently followed James D'Alwis in the stupendous blunder of his assertion that the Kathavatthu was added by Moggaliputtatissa'at the Third Convocation. The Kathavatthu is one of the Abhidhamma books, mentioned by Buddhaghosa as having been rehearsed at the First Convocation, immediately after Gotama's death; and the passage in Mahavamsa upon which D'Alwis rests his assertion is as follows, Kathavatthuppakararanam paravadappamaddanam abhasi Tissatthero ka tasmim sangitimandale, which simply means 'in that Convocation-assem 1 See Childers, s. v. Nikaya. Digitized by Google

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INTRODUCTION. xxvii bly the Thera Tissa also recited (Buddha's) heresy-crushing Kathavatthuppakarana.' This mistake, for I quite agree with Childers that it was a mistake, becomes however less stupendous than at first sight it would appear, when we read the account given in the Dipavamsa. Here the impression is easily conveyed that Moggaliputta was the author of the Kathavatthu, and that he recited it for the first time at the Third Council. "Wise Moggaliputta,' we read, 'the destroyer of the schismatic doctrines, firmly established the Theravada, and held the Third Council. Having destroyed the different (heretical) doctrines, and subdued many shameless people, and restored splendour to the (true) faith, he proclaimed (pakasayi) (the treatise called) Kathavatthu.' And again : * They all were sectarians?, opposed to the Theravada; and in order to annihilate them and to make his own doctrine resplendent, the Thera set forth (desesi) the treatise belonging to the Abhidhamma, which is called Kathavatthu3.' At present, however, we are not concerned with these smaller questions. We treat the canon as a whole, divided into three parts, and containing the books which still exist in MSS., and we want to find out at what time such a collection was made. The following is a short abstract of the Tipitaka, chiefly taken from Childers' Pali Dictionary: . I. Vinaya-pitaka. 1. Vibhanga 4. Vol. I, beginning with Paragika, or sins involving expulsion. Vol. II, beginning with Pakittiya, or sins involving penance. 2. Khandhaka. Vol. I, Mahavagga, the large section. Vol. II, Kullavagga, the small section. 3. Parivarapatha, an appendix and later resume (25 chap ters). See p. xiii, n. 4; p. xxiv, n. 2. 1 Dipavamsa VII, 40. Dipavamsa VII, 55. 3 Dr. Oldenberg, in his Introduction to the Vinaya-pitaka, p. xxxii. * Oldenberg, Vinaya-pitaka I, p. xvi, treats it as an extended reading of the Patimokkha. Digitized by Google :

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xxviii DHAMMAPADA. II. Sutta-pitaka. 1. Digha-nikaya, collection of long suttas (34 suttas). 2. Magghima-nikaya, collection of middle suttas (152 suttas). 3. Samyutta-nikaya, collection of joined suttas. 4. Anguttara-nikaya ?, miscellaneous suttas, in divisions the length of which increases by one. 5. Khuddaka-nikaya 3, the collection of short suttas, con sisting of 1. Khuddakapatha, the small texts 4. 2. Dhammapada, law verses (423) 5. 3. Udana, praise (82 suttas). 4. Itivuttaka, stories referring to sayings of Buddha. 5. Suttanipata, 70 suttas o. 6. Vimanavatthu, stories of Vimanas, celestial palaces. 7. Petavatthu, stories of Pretas, departed spirits. 8. Theragatha, stanzas of monks. 9. Therigatha, stanzas of nuns. 10. Gataka, former births (550 tales)?. 11. Niddesa, explanations of certain suttas by Sariputta. 1 The Mahaparinibbana-sutta, ed. by Childers, Journal of the Royal Asiatic Society, translated with other Suttas by Rhys Davids (S. B. E. vol. xi). Sept Suttas Palis, par Grimblot, Paris, 1876. 2 The first four are sometimes called the Four Nikayas, the five together the Five Nikayas. They represent the Dharma, as settled at the First and Second Councils, described in the Kullavagga (Oldenberg, I, p. xi). Sometimes Khuddaka-nikaya stands for the whole Vinaya and Abhidhammapitaka, with the fifteen divisions here given of Khuddaka-nikaya. In the commentary on the Brahmagala-sutta it is said that the Dighanikaya professors rehearsed the text of the Gataka, Maha and Kulla Niddesa, Palisambhidamagga, Suttanipata, Dhammapada, Udana, Itivuttaka, Vimana, and Petavatthu, Thera and Theri Gatha, and called it Khuddakagantha, and made it a canonical text, forming part of the Abhidhamma; while the Magghimanikaya professors assert that, with the addition of the Kariyapitaka, Apadana, and Buddhavamsa, the whole of this Khuddakagantha was included in the Suttapitaka. See Childers, s.v. Nikaya. See also p. X. * Published by Childers, Journal of the Royal Asiatic Society, 1869. * Published by Fausboll, 1855. * Thirty translated by Sir Coomara Swamy; the whole by Fausboll, in Sacred Books of the East, vol. x. Published by Fausboll, translated by Rhys Davids. Digitized by Google

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INTRODUCTION. xxix 12. Patisambhidamagga, the road of discrimination, and intuitive insight. 13. Apadana 1, legends. 14. Buddhavamsa ', story of twenty-four preceding Bud dhas and of Gotama. 15. Kariyapitaka', basket of conduct, Buddha's meri torious actions III. Abhidhamma-pitaka. 1. Dhammasangani, numeration of conditions of life 3. 2. Vibhanga, disquisitions (18). 3. Kathavatthupakarana, book of subjects for discussion (1000 suttas). 4. Puggalapannatti or pannatti, declaration on puggala, or personality. 5. Dhatukatha, account of dhatus or elements. 6. Yamaka, pairs (ten divisions). 7. Patthanapakarana, book of causes. Taking this collection as a whole we may lay it down as self-evident that the canon, in its collected form, cannot be older than any of the events related therein. There are two important facts for determining the age of the Pali canon, which, as Dr. Oldenberg 4 has been the first to show, should take precedence of all other arguments, viz. 1. That in the Tipitaka, as we now have it, no mention is made of the so-called Third Council, which took place at Pataliputta, under King Asoka, about 242 B.C. 2. That in the Tipitaka, as we now have it, the First Council of Ragagaha (477 B.C.) and the Second Council of Vesali (377 B.C.) are both mentioned. From these two facts it may safely be concluded that the Buddhist canon, as handed down to us, was finally closed Buddhaghosa does not say whether these were recited at the First Council. Partly translated by Gogerly, Journal of the Asiatic Society of Ceylon, 1852. . Cf. Gogerly, Journal of the Asiatic Society of Ceylon, 1848, p. 7. * See Oldenberg's Vinaya-pitaka, Introduction, p. xxv. The kings Agatasatru (485-453 B. c.), Udayin (453-437 B. C.), and Munda (437-429 B. c.) are all mentioned in the Tipitaka. See Oldenberg, Zeitschrift der D. M. G., XXXIV, PP. 753, 753. Digitized by Google

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XXX DHAMMAPADA. after the Second and before, or possibly at, the Third Council. Nay, the fact that the description of the two Councils stands at the very end of the Kullavagga may be taken, as Dr. Oldenberg remarks, as an indication that it was one of the latest literary contributions which obtained canonical authority, while the great bulk of the canon may probably claim a date anterior to the Second Council. This fact, namely, that the collection of the canon, as a whole, must have preceded the Second Council rests on an argument which does great credit to the ingenuity of Dr. Oldenberg. The Second Council was convoked to consider the ten deviations from the strict discipline of the earliest times. That discipline had been laid down first in the Patimokkha rules, then in the commentary now included in the Vibhanga, lastly in the Mahavagga and Kullavagga. The rules as to what was allowed or forbidden to a Bhikkhu were most minute ?, and they were so firmly established that no one could have ventured either to take away or to add anything to them as they stood in the sacred code. In that code itself a distinction is made between the offences which were from the first visited with punishment (paragika and pakittiya) and those misdemeanours and crimes which were put down as punishable at a later time (dukkata and thullakkaya). With these classes the code was considered as closed, and if any doubt arose as to the criminality of certain acts, it could be settled at once by an appeal to the Vinaya-pitaka. Now it so happens that, with one exception, the ten deviations that had to be considered at the Second Council, are not provided for in the Vinaya-pitaka ; and I quite agree with Dr. Oldenberg's argument that, if they had been mentioned in the Vinayapitaka, the Second Council would have been objectless. A mere appeal to chapter and verse in the existing Pitaka would then have silenced all dissent. On the other side, if it had been possible to add anything to the canon, as it then existed, the ten, or nine, deviations might have been con 1 Oldenberg, Introduction, p. xxix, * Oldenberg, loc. cit. p. xx. Digitized by Google

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INTRODUCTION. xxxi demned by a few additional paragraphs of the canon, without convoking a new Council. I think we may be nearly certain, therefore, that we possess the principal portion of the Vinaya-pitaka as it existed before the Council of Vesali. So far I quite agree with Dr. Oldenberg. But if he proceeds to argue that certain portions of the canon must have been finally settled before even the First Council took place, or was believed to have taken place, I do not think his arguments conclusive. He contends that in the Parinibbana-sutta, which tells of the last days of Buddha's life, of his death, the cremation of his body, and the distribution of his relics, and of Subhadda's revolt, it would have been impossible to leave out all mention of the First Council, if that Council had then been known. It is true, no doubt, that Subhadda's disloyalty was the chief cause of the First Council, but there was no necessity to mention that Council. On the contrary, it seems to me that the unity of the Parinibbana-sutta would have been broken if, besides telling of the last days of Buddha, it had also given a full description of the Council. The very title, the Sutta of the Great Decease, would have become inappropriate, if so important a subject as the first Sangiti had been mixed up with it. However, how little we may trust to such general arguments, is best shown by the fact that in some very early Chinese renderings of the Hinayana text of the Mahaparinibbana-sutta the story is actually carried on to the First Council, two (Nos. 552 and 119) mentioning the rehearsal under Kasyapa, while the third (No. 118) simply states that the Tipitaka was then collected 2. 1 Loc. cit. pp. xxvi-xxviii. There are several Chinese translations of Sutras on the subject of the Mahaparinirvana. Three belong to the Mahayana school: 1. Mahaparinirvana-sutra, translated by Dharmaraksha, about 414-423 A. D.; afterwards revised, 424-453 (Nos. 113, 114). 2. Translation by Fa-hian and Buddhabhadra, about 415 A.D.; less complete (No. 120). 3. Translation (vaipulya) by Dharmaraksha I, i.e. Ku Fa-hu, about 261-308 A.D. (No. 116). Three belong to the Hinayana school: 1. Mahaparinirvana-sutra, translated by Po-fa-tsu, about 290-306 A.D. (No. 552). 2. Translation under the Eastern Tsin dynasty, 317-420 A.D. (No.119). 3. Translation by Fa-hian, about 415 A.D. (No. 118). Digitized by Google

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xxxii DHAMMAPADA. We must be satisfied therefore, so far as I can see at present, with fixing the date, and the latest date, of a Buddhist canon at the time of the Second Council, 377 B.C. That some works were added later, we know; that many of the treatises included in the canon existed before that Council, can hardly be doubted. The second chapter of the Dhammapada, for instance, is called the Appamada-vagga, and if the Mahavamsa (p. 25) tells us that at the time when Asoka was converted by Nigrodha, that Buddhist priest explained to him the Appamadavagga, we can hardly doubt that there existed then a collection (vagga) of verses on Appamada, such as we now possess in the Dhammapada and in the Samyutta- * nikaya 1. With regard to the Vinaya, I should even feel inclined to admit, with Dr. Oldenberg, that it must have existed in a more or less settled form before that time. What I doubt is whether such terms as Pitaka, basket, or Tipitaka, the three baskets, i.e. the canon, existed at that early time. They have not been met with, as yet, in any of the canonical books; and if the Dipavamsa (IV, 32) uses the word Tipitaka,' when describing the First Council, this is due to its transferring new terms to older times. If Dr. Oldenberg speaks of a Dvi-pitaka ? as the name of the canon before the third basket, that of the Abhidhamma, was admitted, this seems to me an impossible name, because at the time when the Abhidhamma was not yet recognised as a third part of the canon, the word pitaka had probably no existence as a technical terms. We must always, I think, distinguish between the three. portions of the canon, called the basket of the Suttas, the Feer, Revue Critique, 1870, No. 24, p. 377. Introduction, pp. x, xii. 3 Dr. Oldenberg informs me that piraka occurs in the Kankisuttanta in the Magghima Nikaya (Turnour's MS., fol. the), but applied to the Veda. He also refers to the tipitakakaryas mentioned in the Western Cave inscriptions as compared with the Pankanekayaka in the square Asoka character inscriptions (Cunningham, Bharhut, pl. Ivi, No. 52). In the Su trakrid-anga of the Gainas, too, the term pidagam occurs (MS. Berol. fol. 77 a). He admits, however, that pitaka or tipitaka, as the technical name of the Buddhist canon, has not yet been met with in that canon itself, and defends Dvipiraka only as a convenient term. Digitized by Google

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INTRODUCTION. xxxiii basket of Vinaya, and the basket of Abhidhamma, and the three subjects of Dhamma (sutta), Vinaya, and Abhidhamma, treated in these baskets. The subjects existed and were taught long before the three baskets were definitely arranged. Dhamma had originally a much wider meaning than Sutta-pitaka. It often means the whole teaching of Buddha; and even when it refers more particularly to the Sutta-pitaka, we know that the Dhamma there taught deals largely with Vinaya and Abhidhamma doctrines. Even the fact that at the First Council, according to the description given in the Kullavagga, the Vinaya and Dhamma only were rehearsed, though proving the absence at that time of the Abhidhamma, as a separate Pitaka, by no means excludes the subject of the Abhidhamma having been taught under the head of Dhamma. In the Mahakarunapundarika-sutra the doctrine of Buddha is divided into Dharma and Vinaya; the Abhidharma is not mentioned. But the same text knows of all the twelve Dharmapravakanani', the 1. Satra; 2. Geya; 3. Vyakarana ; 4. Gatha; 5. Udana ; 6. Nidana ; 7. Avadana ; 8. Itivrittaka; 9. Gataka ; 10. Vaipulya ; 11. Adbhutadharma ; 12. Upadesa ; some of these being decidedly metaphysical. To my mind nothing shows so well the historical character both of the Kullavagga and of Buddhaghosa in the Introduction to his commentary on the Digha-nikaya, as that the former, in its account of the First Council, should know only of the Vinaya, as rehearsed by Upali, and the Dhamma, as rehearsed by Ananda, while the much later Buddhaghosa, in his account of the First Council?, divides the Dhamma into two parts, and states that the second part, the Abhidhamma, was rehearsed after the first part, the Dhamma. Between the time of the Kullavagga and the time of Buddhaghosa the Abhidhamma must have assumed its recognised position by the side of Vinaya and Sutta. It must be left to further researches to determine, if possible, See Academy, August 28, 1880, Division of Buddhist Scriptures. Oldenberg, Introduction, p. xii; Turnour, Journal of the Asiatic Society of Bengal, vi, p. 510 seq. [10] Digitized by Google

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xxxiv DHAMM APADA. the time when the name of pitaka was first used, and when Tipitaka was accepted as the title of the whole canon. Whenever we see such traces of growth, we feel that we are on historical ground, and in that sense Dr. Oldenberg's researches into the growth of the Vinaya, previous to the Second Council, deserve the highest credit. He shows, in opposition to other scholars, that the earliest elements of Vinaya must be looked for in the short Patimokkha rules, which were afterwards supplemented by explanations, by glosses and commentaries, and in that form answered for some time every practical purpose. Then followed a new generation who, not being satisfied, as it would seem, with these brief rules and comments, wished to know the occasion on which these rules had been originally promulgated. What we now call the Vibhanga, i.e. the first and second divisions of the Vinaya-pitaka, is a collection of the stories, illustrating the origin of each rule, of the rules themselves (the Patimokkha), and of the glosses and comments on these rules. The third and fourth books, the Mahavagga and Kullavagga, are looked upon as possibly of a slightly later date. They treat, in a similar manner as the Vibhanga, on the rules not included in that collection, and give a general picture of the outward life of the monks. While the Vibhanga deals chiefly with the original so-called paragika, sanghadisesa, and pakittiya offences, the Khandhaka, i.e. the Mahavagga and Kullavagga, treats of the so-called dukkata and thullakkaya crimes. The arrangement is the same, story, rule, and comment succeeding each other in regular sequence. If we follow the guidance of the Vinaya-pitaka, we should be able to distinguish the following steps in the growth of Buddhism before the Second Council of Vesali : 1. Teaching of Buddha and his disciples (543/477 A.D. Buddha's death). 2. Collection of Patimokkha rules (first code). 3. Comment and glosses on these rules. 4. Stories in illustration of these rules (vibhanga). 5. Mahavagga and Kullavagga (Khandhaka). Digitized by Google

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INTRODUCTION. XXXV 6. Council of Vesali for the repression of ten abuses (443/377 A.D.) 7. Description of First and Second Councils in Kullavagga. The Kullavagga ascribes the settlement of the canon to the First Council, and does not even claim a revision of that canon for the Second Council. The Dipavamsa claims a revision of the canon by the 700 Arhats for the Second Council. CHRONOLOGY. In order to bring the Council of Vesali in connection with the chronology of the world, we must follow the Buddhist historians for another century. One hundred and eighteen years after the Council of Vesali they place the anointment of King Asoka, during whose reign a Third Council, under the presidency of Tissa Moggaliputta, took place at Pataliputta, the new capital adopted by that king, instead of Ragagaha and Vesali. This Council is chiefly known to us through the writings of the southern Buddhists (Dipavasa, Mahavansa, and Buddhaghosa), who belong to the school of Moggaliputta (Theravada or Vibhaggavada), which ruled supreme at Pataliputta, while Upagupta, the chief authority of the northern Buddhists, is altogether ignored in the Pali chronicles. Now it is well known that Asoka was the grandson of Kandagutta, and Kandagutta the contemporary of Alexander the Great. Here we see land, and I may refer to my History of Sanskrit Literature, published in 1859, for the process by which the storm-tossed ship of Indian chronology has been landed in the harbour of real historical chronology. We are told by the monks of the Mahavihara in Ceylon that Asoka was crowned, according to their computation, 146 + 18 years before the accession of Dutthagamani, 161 B.C., i. e. 325 B.C. ; that between his coronation and his father's death four years had elapsed (329 B.C.); that his father Bindusara had reigned twentyeight years 1 (357-329 B.C.), and Bindusara's father, Kan 1 Mahavamsa, p. 31. C 2 Digitized by Google

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Xxxvi DHAMMAPADA. dagutta, twenty-four years (381-357). As we know that Kandagutta, whom the Ceylonese place 381-357 B.C., was king of India after Alexander's conquest, it follows that Ceylonese chronology is wrong by more than half a century. For reasons stated in my History of Sanskrit Literature, I fix the exact fault in Ceylonese chronology as sixty-six years, assigning to Kandagutta the dates 315-291, instead of 381-357. This gives us 291-263 for Bindusara, 259 for Asoka's abhisheka; 259+118=377 for the Council of Vesali, and 377 +100=477 for Buddha's death, instead of 543 B.C. These dates are, of course, approximate only, and they depend on one or two points on which people may differ. But, with that reservation, I see no ground whatever for modifying the chronological system which I put forward more than twenty years ago. Professor Westergaard and Professor Kern, who have since suggested different dates for the death of Buddha, do not really differ from me in principle, but only in their choice of one or the other alternative, which I readily admit as possible, but not as more certain than my own. Professor Westergaard, for instance, fixes Buddha's death at 368 (370), instead of 477. This seems a wide difference, but it is so in appearance only. Following Justinus, who says that Sandrokyptos 3 had conquered the empire of India at the time when Seleucus laid the foundations of his own greatness, I had accepted 315*, half-way between the murder of Porus and the taking of Babylon by Seleucus, as the probable beginning 1 According to Bigandet, Life of Gaudama, p. 361, the era of Buddha's death was introduced by Agatasatru, at the conclusion of the First Council, and began in the year 146 of the older Eetzana era (p. 12). See, however, Rhys Davids, Num. Orient. vi, p. 38. In the Karanda-vyuha, p. 96, a date is given as 300 after the Nirvana, tritiye varshasate gate mama parinirvritasya.' In the Asoka-avadana we read, mama nirvritim arabhya satavarshagata Upagupto nama bhikshur utpatsyati. Uber Buddha's Todesjahr (1860), 1862. : The Greek name Sandrokyptus shows that the Pali corruption Kandagutta was not yet the recognised name of the king. * Mr. Rhys Davids accepts 315 B. c. as the date when, after the murder of king Nanda, Kandragupta stept into the vacant throne, though he had begun to count his reign seven or eight years before. Buddhism, p. 220. Digitized by Google

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INTRODUCTION. xxxvii of Kandragupta's reign. Westergaard prefers 320 as a more likely date for Kandragupta, and therefore places the death of the last Nanda and the beginning of Asoka's royal pretensions 268. Here there is a difference between him and me of five years, which depends chiefly on the view we take as to the time when Seleucus really laid what Justinus calls the foundation of his future greatness. Secondly, Westergaard actually adopts the idea, at which I only hinted as possible, that the southern Buddhists made two Asokas out of one, and two Councils out of one. Trusting in the tradition that 118 years elapsed between Buddha's death and the Council under Asoka (at Pataliputra), and that the Council took place in the king's tenth year (as was the case with the imaginary Kalasoka's Council), he gets 268-10=258 as the date of the Council, and 368 or 370 as the date of Buddha's death? The two points on which Westergaard differs from me, seem to me questions which should be kept before our mind in dealing with early Buddhist history, but which, for the present at least, admit of no definite solution. The same remark seems to me to apply to the calculations of another eminent Sanskrit scholar, Professor Kern?. He lays great stress on the general untrustworthiness of Indian chronology, and I am the last to differ from him on that point. He then places the beginning of Kandragupta's reign in 322 B.C. Allowing twenty-four years to him and twenty-eight to his son Bindusara, he places the beginning of Asoka's reign in 270. Asoka's inscriptions would fall about 258. As Asoka reigned thirty-six or thirty-seven years, his death would fall in 234 or 233 B.C. Like Westergaard, Professor Kern too eliminates Kalasoka, as a kind of chronological Asoka, and the Council of Vaisali, and therefore places Buddha's death, according to the northern tradition, 100 or 110 years before Dharmasoka, i.e. 270 + 100 or + 110=370 or 380 3; while, according to the southern 1 Westergaard, loc. cit. p. 128. ? Jaartelling der Zuidelijke Buddhisten, 1873. * See Professor Kern's remark in Indian Antiquary, 1874, p. 79. Digitized by Google

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xxxviii DHAMMAPADA. tradition, that 118 years elapsed between Asoka's accession and Buddha's death, the Ceylonese monks would seem originally to have retained 270+1181=388 B.C. as Buddha's Nirvana, a date which, as Professor Kern holds, happens to coincide with the date assigned to the death of Mahavira, the founder of the Gaina religion. Here we see again that the moot point is the beginning of Kandragupta's reign in accordance with the information supplied by Greek historians. Professor Kern places it in 322, Westergaard in 320, I myself in 315. That difference once granted, Dr. Kern's reasoning is the same as my own. According to the traditions which we follow, Buddha's death took place 100, 110, 118, or 228 years before Asoka. Hence Professor Westergaard arrives at 368 or 370 B.C. Professor Kern at 370 (380) or 388 B.C., I myself at 477 B.C. Every one of these dates is liable to certain objections, and if I prefer my own date, 477 B.C., it is simply because it seems to me liable to neither more nor less reservations than those of Professor Westergaard and Professor Kern, and because, so long as we always remember the grounds of our differences, namely, the beginning of Kandragupta's reign, and the additional century, every one of these dates furnishes a good hypothesis to work on, until we can arrive at greater certainty in the ancient chronology of India. To my mind all dates beyond Kandragupta are as yet purely tentative, resting far more on a chronological theory than on actual tradition; and though I do not doubt the historical character of the Council of Vaisali, I look upon the date assigned to it, on the authority of the Dipavamsa and Mahavamsa, as, for the present, hypothetical only. 1 When Professor Kern states that the Mahavamsa (p. 22) places the Third Council 218 years after Buddha's death, this is not so. Asoka's abhisheka takes place in that year. The prophecy that a calamity would befall their religion, 118 years after the Second Council (Mahavamsa, p. 28), does not refer to the Council, but to Kandasoka's accession, 477-218= 259 B. C. Digitized by Google

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INTRODUCTION. xxxix B. C. 557. Buddha born. 552. Bimbisara born. 537-485. Bimbisara, 5 years younger than Buddha, was 15 when crowned, 30 or 31 when he met Buddha in 522. 485-453. Agatasatru (4 x 8 years). 477. Buddha's death (485-8=477). 477. COUNCIL AT RAGAGRIHA under Kasyapa, Ananda, and Upali. 453-437. Udayibhadra (2 x 8 years). S Anuruddhaka (8 years). 437-429. Munda (at Pataliputra). 429-405. Nagadasaka (3 x 8 years). 405-387. Sisunaga (at Vaisali). 387-359. Kalasoka. 377. COUNCIL AT VAISALI, under Yasas and Revata, a disciple of Ananda (259 +118=377). 359-337. Ten sons of Kalasoka (22 years). 337-315. Nine Nandas (22 years); the last, Dhanananda, killed by Kanakya. 315-291. Kandragupta (477-162=315; 3 x 8 years)". 291-263. Bindusara. 263-259. Asoka, sub-king at Uggayini, as pretenderhis brothers killed. 259. Asoka anointed at Pataliputra (477-218=259). 256. Asoka converted by Nigrodha (D.V. VI, 18). 256-253. Building of Viharas, Sthapas, &c. 255. Conversion of Tishya (M.V. p. 34). 253. Ordination of Mahendra (born 477-204=273). 251. Tishya and Sumitra die (D. V. VII, 32). 242. COUNCIL AT PATALIPUTRA (259-17=242; 477 - 236=241), under Tishya Maudgaliputra (477-236=241 ; D.V. vii, 37). 241. Mahendra to Ceylon. 222. Asoka died (259-37 =222). 193. Mahendra died (D. V. XVII, 93). 161. Dutthagamani. 88-76. Vattagamani, canon reduced to writing. 400. Dipavamsa. 420. Buddhaghosha, Pali commentaries. 459-477. Mahavasa. i Westergaard, 320 - 296; Kern, 322 - 298. A.D. Digitized by Google

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DHAMMAPADA. Though the preceding table, embodying in the main the results at which I arrived in my History of Ancient Sanskrit Literature, still represents what I hold to be true or most probable with respect to Indian chronology, previous to the beginning of our era, yet I suppose I may be expected to say here a few words on the two latest attempts to fix the date of Buddha's death; the one by Mr. Rhys Davids in the Numismata Orientalia, Part VI, 1877, the other by Dr. Buhler in the Indian Antiquary, 1877 and 18781. Mr. Rhys Davids, to whom we owe so much for the elucidation of the history of Buddha's religion, accepts Westergaard's date for the beginning of Kandragupta's reign, 320 B.C., instead of 322 (Kern), 315 (myself); and as he assigns (p. 41) to Bindusara 25 years instead of 28 (Mahavamsa, p. 21), he arrives at 268 as the year of Asoka's coronation 2. He admits that the argument derived from the mention of the five foreign kings in one of Asoka's inscriptions, dated the twelfth year of his reign, is too precarious to enable us to fix the date of Asoka's reign more definitely, and though, in a general way, that inscription confirms the date assigned by nearly all scholars to Asoka in the middle of the third century B.C., yet there is nothing in it that Asoka might not have written in 247 quite as well as in 258-261. What chiefly distinguishes Mr. Rhys Davids' chronology from that of his predecessors is the shortness of the period between Asoka's coronation and Buddha's death. On the strength of an examination of the list of kings and the list of the so-called patriarchs, he reduces the traditional 218 years to 140 or 150, and thus arrives at 412 B.C. as the probable beginning of the Buddhist era. In this, however, I cannot follow him, but have to follow Dr. Buhler. As soon as I saw Dr. Buhler's first essay on the Three New Edicts of Asoka, I naturally felt delighted at the unexpected confirmation which he furnished of the date which I had assigned to Buddha's death, 477 B.C. And though I am quite aware of the 1 Three New Edicts of Asoka, Bombay, 1877; Second Notice, Bombay, 1878. Mr. Rhys Davids on p. 50 assigns the 25 years of Bindusara rightly to the Puranas, the 28 years to the Ceylon Chronicles. Digitized by Google

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INTRODUCTION. xli danger of unexpected confirmations of one's own views, yet, after carefully weighing the objections raised by Mr. Rhys Davids and Professor Pischel against Dr. Buhler's arguments, I cannot think that they have shaken Dr. Buhler's position. I fully admit the difficulties in the phraseology of these inscriptions: but I ask, Who could have written these inscriptions, if not Asoka? And how, if written by Asoka, can the date which they contain mean anything but 256 years after Buddha's Nirvana? These points, however, have been argued in so masterly a manner by Dr. Buhler in his Second Notice,' that I should be afraid of weakening his case by adding anything of my own, and must refer my readers to his 'Second Notice.' Allowing that latitude which, owing to the doubtful readings of MSS., and the constant neglect of odd months, we must allow in the interpretation of Buddhist chronology, Asoka is the only king we know of who could have spoken of a thirty-fourth year since the beginning of his reign and since his conversion to Buddhism. And if he calls that year, say the very last of his reign (222 B.C.), 256 after the departure of the Master, we have a right to say that as early as Asoka's time, Buddha was believed to have died about 477 B.C. Whether the inscriptions have been accurately copied and rightly read is, however, a more serious question, and the doubts raised by Dr. Oldenberg (Mahavagga, p. xxxviii) make a new collation of the originals absolutely indispensable, before we can definitely accept Dr. Buhler's interpretation. I cannot share Dr. Buhler's opinion as to the entire worthlessness of the Gaina chronology in confirming the date of Buddha's death. If the Svetambara Gainas place the death of Mahavira 470 before Vikramaditya, i. e. 56 B.C. +470=526 B.C., and the Digambaras 605, i.e.78 A.D.deducted from 605=527 B.C., this so far confirms Dr. Buhler's and Dr. Jacobi's brilliant discovery that Mahavira was the same as Nigantha Nataputta, who died at Pava during Buddha's lifetime. Most likely 527 is too early a date, while another 1 Three Edicts, p. 21; Second Notice, pp. 9, 10. See Jacobi, Kalpa-satra of Bhadrabahu, and Oldenberg, Zeitschrift der D.M.G., XXXIV, p. 749. Digitized by Google

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xlii DHAMMAPADA. tradition fixing Mahavira's death 155 years before Kandragupta !, 470 B.C., is too late. Yet they both show that the distance between Asoka (259-222 B.C.), the grandson of Kandragupta (315-291 B.C.), and the contemporaries of Buddha was by the Gainas also believed to be one of two rather than one century. When I saw that the date of Buddha's death, 477 B.C., which in my History of Ancient Sanskrit Literature (1859) I had myself tried to support by such arguments as were then accessible, had received so powerful a support by the discovery of the inscriptions of Sahasram, Rupnath, and Bairat, due to General Cunningham, who had himself always been an advocate of the date 477 B.C., and through their careful decipherment by Dr. Buhler, I lost no time in testing that date once more by the Dipavamsa, that Ceylonese chronicle having lately become accessible through Dr. Oldenberg's edition and translation ? And here I am able to say that, before having read Dr. Buhler's Second Notice, I arrived, though by a somewhat different way, at nearly the same conclusions as those so well worked out by Dr. Buhler in his restoration of the Episcopal Succession (theravali) of the Buddhists, and therefore feel convinced that, making all such allowances as the case requires, we know now as much of early Buddhist chronology as could be known at the time of Asoka's Council, 242 B.C. Taking the date of Buddha's death 477 B.C. for granted, I found that Upali, who rehearsed the Vinaya at the First Council, 477 B.C., had been in orders sixty years in the twenty-fourth year of Agatasatru, i. e. 461 B.C., which was the sixteenth year A.B. He must therefore 3 have been born in 541 B.C., and he died 447 B.C., i. e. thirty years A.B., at the age of 94. This is said to have been the sixth year of Udayi, and so it is, 453-6=447 B.C. In the year 461 B.C. Dasaka received orders from Upali, who was then 80 years of age; and when Dasaka had been 1 Oldenberg, loc. cit. p. 750. The Dipavamsa, an ancient Buddhist historical record. London, 1879. * Assuming twenty to be the minimum age at which a man could be ordained. Digitized by Google

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INTRODUCTION. xliii in orders forty-five years (Dipavainsa IV, 41), he ordained Saunaka. This would give us 461 - 45=416 B.C., while the tenth year of Nagadasa, 429 - 10, would give us 419 A.D. Later on the Dipavamsa (V, 78) allows an interval of forty years between the ordinations of Dasaka and Saunaka, which would bring the date of Saunaka's ordination to 421 B.C., instead of 419 or 416 B.C. Here there is a fault which must be noted. Dasaka died 461-64=397 A.D., which is called the eighth year of Sisunaga, and so it is, 405-8= 397 A. D. When Saunaka had been in orders forty years, i. e. 416-40=376, Kalasoka is said to have reigned a little over ten years, i. e. 387-11=376 A.D., and in that year Saunaka ordained Siggava. He died 416-66=350 A.D., which is called the sixth year of the Ten, while in reality it is the ninth, 359-6=353 A.D. If, however, we take 419 as the year of Saunaka's ordination, his death would fall 419-66=353 B.C. Siggava, when he had been in orders sixty-four years, ordained Tishya Maudgaliputra. This date 376_64=312 B.C. is called more than two years after Kandragupta's accession, and so it very nearly is, 315-2=313. Siggava died when he had been in orders seventy-six years, i. e. 376-76=300 A.D. This year is called the fourteenth year of Kandragupta, which it very nearly is, 315-14=301. When Tishya had been in orders sixty years, he ordained Mahendra, 312-60=252 B.C. This is called six years after Asoka's coronation, 259-6=253, and so it very nearly is. He died 312-80=232 B.C., which is called the twenty-sixth year of Asoka, and so it very nearly is. * I take 60 (80), as given in Dipavamsa V, 95, 107, instead of 66 (86), as given in Dipavamsa V, 94. Digitized by Google

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xliv DHAMMAPADA. BUDDHIST PATRIARCHS. Ordination of Birth. Ordination. successor. Death. (Generally 527... 461 447 20 years (60) before 416 397 419 421) Upali Patriarchate. 30 Age. 94 Dasaka ordination 50 ordination.) 461 45 Saunaka 416) 350 86 44 (47) 376) 379 > 381 353 Siggava 419 421) (40) 376} (64) 312 , 3124 3001 96 50 (52) Tishya 253 233 100 68 1 (60) Mahendra 273 253 * 193 80 40 282 (284) If we test the dates of this table by the length of time assigned to each patriarchate, we find that Upali ruled thirty years, from Buddha's death, 477 to 447; Dasaka fifty years. To Saunaka forty-four years are assigned, instead of forty-seven, owing to a fault pointed out before ; and to Siggava fifty-two years, or fifty-fivel instead of fifty. Tishya's patriarchate is said to have lasted sixty-eight years, which agrees with previous statements. Lastly, the years of the death of the six patriarchs, as fixed according to the reigns of the kings of Magadha, agree extremely well. Upali died in the sixth year of Udayi, i.e.453-6=447B.C. Dasaka died in the eighth year of Sisunaga, i.e. 405-8= 397 B.C. Saunaka died in the sixth year of the Ten, i.e. 359-6= 353 B.C., showing again the difference of three years. | The combined patriarchates of Saunaka and Siggava are given as 99 by the Dipavamsa. Digitized by Google

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INTRODUCTION. xlv Siggava died in the fourteenth year of Kandragupta, i.e. 315-14=301 B.C. Tishya died in the twenty-sixth or twenty-seventh year of Asoka, i.e. 259-27=233 B.C. This general and more than general agreement between dates taken from the history of the kings and the history of the patriarchs leaves on my mind a decided impression of a tradition which, though not strictly historical, in our sense of the word, represents at all events the result of such enquiries as could be made into the past ages of Buddhism at the time of Asoka. There are difficulties in that tradition which would certainly have been avoided, if the whole chronology had been simply made up: but there is no doubt a certain method too perceptible throughout, which warns us that we must not mistake a smooth chronology for solid history. THE TITLE OF DHAMMAPADA. The title of Dhammapa da has been interpreted in various ways. It is an ambiguous word, and has been accepted as such by the Buddhists themselves. Dhamma has many meanings. Under one aspect it means religion, particularly the religion taught by Buddha, the law which every Buddhist should accept and observe. Under another aspect dhamma is virtue, or the realisation of the law. Pada also has many meanings. In the Abhidhanapadipika it is explained by place, protection, Nirvana, cause, word, thing, portion, foot, footstep. Hence dhammapada may mean 'footstep of religion,' and thus the title was first rendered by Gogerly, only that he used the plural instead of the singular, and called it.The Footsteps of Religion,' while Spence Hardy still more freely called it 'The Paths of Religion.' It may be quite true, as pointed out by Childers, that pada by itself never means path. But it means footstep, and the footstep towards a thing is much the same as what we call the path to a thing. Thus we read, verse 21, 'appamado amatapadam,' earnestness is the step, i.e. the path that leads to immor Digitized by Google

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xlvi DHAMMAPADA. tality. Again, pamado makkuno padam' can hardly mean anything but that thoughtlessness is the path of death, is the path that leads to death. The commentator, too, rightly explains it here by amatasya adhigamupaya, the means of obtaining immortality, i. e. Nirvana, or simply by upayo, and even by maggo, the way. If we compare verses 92 and 93 of our text, and verses 254 and 255, we see that pada is used synonymously with gati, going. In the same manner dhammapada would mean the footstep or the footpath of virtue, i. e. the path that leads to virtue, and supply a very appropriate title for a collection of moral precepts. In verses 44 and 45'path of virtue' seems to be the most appropriate meaning for dhammapada', and it is hardly possible to assign any other meaning to it in the following verse (Kundasutta, v. 6): Yo dhammapade sudesite Magge givati sannato satima, Anavagga-padani sevamano Tatiyam bhikkhum ahu maggagivim, 'He who lives restrained and attentive in the way that has been well pointed out, in the path of the law, cultivating blameless words, such a Bhikkhu they call a Maggagivi (living in the way).' I therefore think that'Path of Virtue,' or 'Footstep of the Law,' was the idea most prominent in the mind of those who originally framed the title of this collection of verses. It seems to me that Buddhaghosa also took the same view, for the verse which D'Alwis ? quotes from the introduction of Buddhaghosa's commentary,-- Sampatta-saddhammapado sattha dhammapadam subham Desesi, and which he translates, 'The Teacher who had reached, the very depths (lit. bottom) of Saddhamma, preached this holy Dhammapada,'--lends itself far better to another translation, viz. 'The Teacher who had gained a firm 1 Cf. Dhammapada, v. 285, nibbanam sugaten 1 desitam. Buddhist Nirvana, p. 62. Digitized by Google

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INTRODUCTION. xlvii footing in the Good Law, showed (preached) the holy Path of the Law.' Gogerly, again, who may generally be taken as a faithful representative of the tradition of the Buddhists still preserved in Ceylon, translates the title by the Footsteps of Religion,' so that there can be little doubt that the priests of that island accept Dhammapada in the sense of Vestiges of Religion,' or, from a different point of view, 'The Path of Virtue. M. L. Feer takes a slightly different view, and assigning to pada the meaning of foot or base, he translates Dhammapada by Loi fondamentale, or Base de la Religion. But it cannot be denied that the title of Dhammapada was very soon understood in a different sense also, namely, as 'Sentences of Religion.' Pada means certainly a foot of a verse, a verse, or a line, and dhammapadam actually occurs in the sense of a 'religious sentence.' Thus we read in verse 102, 'Though a man recite a hundred Gathas made up of senseless words, one dhammapadam, i.e. one single word or line of the law, is better, which if a man hears, he becomes quiet.' But here we see at once the difficulty of translating the title of.dhammapadam' by 'religious sentences.' Dhammapadam means one law verse, or wise saw, not many. Professor Fausboll, who in his excellent edition of the Dhammapada translated that title by a collection of verses on religion,' appeals to such passages as verses 44 and 102 in support of his interpretation. But in verse 42 dhammapadam sudesitam, even if it does not mean the path of the law, could never mean'versus legis bene enarratos,' but only versum legis bene enarratum, as Dr. Fausboll himself renders ekam dhammapadam, in verse 102, by unus legis versus. Buddhaghosa, too, when he speaks of many law verses uses the plural, for instance ?, 'Be it known that the Gatha consists of the Dhammapadani, Theragatha, Therigatha, and those unmixed (detached) Gatha not comprehended in any of the above-named Suttanta.' * Revue Critique, 1870, p. 378. D'Alwis, Pali Grammar, p. 61. Digitized by Google

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xlviii DHAMMAPADA. The only way in which Dhammapada could be defended in the sense of Collection of Verses of the Law,' would be if we took it for an aggregate compound. But such aggregate compounds, in Sanskrit at least, are possible with numerals only; for instance, tribhuvanam, the three worlds; katuryugam, the four ages?. It might therefore be possible in Pali, too, to form such compounds as dasapadam, a collection of ten padas, a work consisting of ten padas, a decamerone, but it would in no wise follow that we could in that language attempt such a compound as Dhammapadam, in order to express a collection of law verses 2. Mr. Beals informs us that the Chinese seem to have taken Dhammapada in the sense of stanzas of law,' 'law texts,' or 'scripture texts.' It should be remembered, also, that the idea of representing life, and particularly the life of the faithful, as a path of duty or virtue leading to deliverance, (in Sanskrit dharmapatha,) is very familiar to Buddhists. The four great truths of their religion * consist in the recognition of the following principles : 1. that there is suffering ; 2. that there is a cause of that suffering ; 3. that such cause can be removed ; 4. that there is a way of deliverance, viz. the doctrine of Buddha. This way is the ashtanga-marga, the eightfold ways, taught by Buddha, and leading to Nirvana 6. The faithful advances on that road, padat padam, 1 See M. M.'s Sanskrit Grammar, $ 519. * Mr. D'Alwis' arguments (Buddhist Nirvana, pp. 63-67) in support of this view, viz. the dhammapada may be a collective term, do not seem to me to strengthen my own conjecture. * Dhammapada from Chinese, p. 4. * Spence Hardy, Manual, p. 496. 5 Burnouf, Lotus, p. 520, 'Ajoutons, pour terminer ce que nous trouvons a dire sur le mot magga, quelque commentaire qu'on en donne d'ailleurs, que suivant une definition rapportee par Turnour, le magga renferme une sous-division que l'on nomme patipada, en sanscrit pratipad. Le magga, dit Turnour, est la voie qui conduit au Nibbana, la patipada, litteralement "la marche pas a pas, ou le degre," est la vie de rectitude qu'on doit suivre, quand on marche dans la voie du magga.' . See Spence Hardy, Manual, p. 496. Should not katurvidha-dharmapada, mentioned on p. 497, be translated by the fourfold path of the Law?' It can hardly be the fourfold word of the Law. Digitized by Google

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INTRODUCTION. xlix step by step, and it is therefore called patipada, lit. the step by step. If we make allowance for these ambiguities, inherent in the name of Dhammapada, we may well understand how the Buddhists themselves play with the word pada (see V. 45). Thus we read in Mr. Beal's translation of a Chinese version of the Pratimoksha 1: * Let all those who desire such birth, Who now are living in the world, Guard and preserve these Precepts, as feet.' TRANSLATION. In translating the verses of the Dhammapada, I have followed the edition of the Pali text, published in 1855 by Dr. Fausboll, and I have derived great advantage from his Latin translation, his notes, and his copious extracts from Buddhaghosa's commentary. I have also consulted translations, either of the whole of the Dhammapada, or of portions of it, by Burnouf, Gogerly ?, Upham, Weber, and others. Though it will be seen that in many places my translation differs from those of my predecessors, I can only claim for myself the name of a very humble gleaner in this field of Pali literature. The greatest credit is due to Dr. Fausboll, whose editio princeps of the Dhammapada will mark for ever an important epoch in the history of Pali scholarship; and though later critics have been able to point out some mistakes, both in his text and in his translation, the value of their labours is not to be compared with that of the work accomplished singlehanded by that eminent Danish scholar. In revising my translation, first published in 18703, for i Catena, p. 207. 9. Several of the chapters have been translated by Mr. Gogerly, and have appeared in The Friend, vol. iv, 1840.' (Spence Hardy, Eastern Monachism, p. 169.) 3 Buddhaghosha's Parables, translated from Burmese by Captain T. Rogers, R. E. With an Introduction, containing Buddha's Dhammapada, translated from Pali by F. Max Muller. London, 1870. [10] Digitized by Google

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DHAMMAPADA. the Sacred Books of the East, I have been able to avail myself of Notes on Dhammapada, published by Childers in the Journal of the Royal Asiatic Society (May, 1871), and of valuable hints as to the meaning of certain words and verses scattered about in the Pali Dictionary of that much regretted scholar, 1875. I have carefully weighed the remarks of Mr. James D'Alwis in his 'Buddhist Nirvana, a review of Max Muller's Dhammapada' (Colombo, 1871), and accepted some of his suggestions. Some very successful renderings of a number of verses by Mr. Rhys Davids in his 'Buddhism,' and a French translation, too, of the Dhammapada, published by Fernand Ha!, have been consulted with advantage. It was hoped for a time that much assistance for a more accurate understanding of this work might be derived from a Chinese translation of the Dhammapada?, of which Mr. S. Beal published an English translation in 1878. But this hope has not been entirely fulfilled. It was, no doubt, a discovery of great interest, when Mr. Beal announced that the text of the Dhammapada was not restricted to the southern Buddhists only, but that similar collections existed in the north, and had been translated into Chinese. It was equally important when Schiefner proved the existence of the same work in the sacred canon of the Tibetans. But as yet neither a Chinese nor a Tibetan translation of the Pali Dhammapada has been rendered accessible to us by translations of these translations into English or German, and what we have received instead, cannot make up for what we had hoped for. The state of the case is this. There are, as Mr. Beal informs us, four principal copies of what may be called Dhammapada in Chinese, the first dating from the Wu dynasty, about the beginning of the third century A.D. This translation, called Fa-kheu-king, is the work of a 1 Le Dhammapada avec introduction et notes par Fernand Hd, suivi du Sutra en 42 articles, traduit du Tibetain, par Leon Feer. Paris, 1878. * Texts from the Buddhist Canon, commonly known as Dhammapada, translated from the Chinese by Samuel Beal. London, 1878. Digitized by Google

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INTRODUCTION. Shaman Wei-ki-lan and others. Its title means 'the Sutra of Law verses,' kheu being explained by gatha, a verse, a word which we shall meet with again in the Tibetan title, Gathasangraha. In the preface the Chinese translator states that the Shamans in after ages copied from the canonical scriptures various gathas, some of four lines and some of six, and attached to each set of verses a. title, according to the subject therein explained. This work of extracting and collecting is ascribed to Tsun-ke-Fa-kieou, i. e. Arya-Dharmatrata, the author of the Samyuktabhidharma-sastra and other works, and the uncle of Vasumitra. If this Vasumitra was the patriarch who took a prominent part in the Council under Kanishka, Dharmatrata's collection would belong to the first century B.C.; but this is, as yet, very doubtful. In the preface to the Fa-kheu-king we are told that the original, which consisted of 500 verses, was brought from India by Wai-ki-lan in 223 A.D., and that it was translated into Chinese with the help of another Indian called Tsiangsin. After the translation was finished, thirteen sections were added, making up the whole to 752 verses, 14,580 words, and 39 chapters 1. If the Chinese translation is compared with the Pali text, it appears that the two agree from the 9th to the 35th chapter (with the exception of the 33rd), so far as their subjects are concerned, though the Chinese has in these chapters 79 verses more than the Pali. But the Chinese translation has eight additional chapters in the beginning (viz. On Intemperance, Inciting to Wisdom, The Sravaka, Simple Faith, Observance of Duty, Reflection, Loving-kindness, Conversation), and four at the end (viz. Nirvana, Birth and Death, Profit of Religion, and Good Fortune), and one between the 24th and 25th chapter of the Pali text (viz. Advantageous Service), all of which are absent in our Pali texts. This, the most ancient 1 Beal, Dhammapada, p. 30. The real number of verses, however, is 760. In the Pali text, too, there are five verses more than stated in the Index; see M. M., Buddhaghosha's Parables, p. ix, note; Beal, loc. cit. p. 11, note. d 2 Digitized by Google

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DHAMMAPADA. Chinese translation of Dharmatrata's work, has not been rendered into English by Mr. Beal, but he assures us that it is a faithful reproduction of the original. The book which he has chosen for translation is the Fa-kheu-pi-u, i.e. parables connected with the Dhammapada, and translated into Chinese by two Shamans of the western Tsin dynasty (A.D. 265-313). These parables are meant to illustrate the teaching of the verses, like the parables of Buddhaghosa, but they are not the same parables, nor do they illustrate all the verses. A third Chinese version is called Kuh-yan-king, i.e. the Sutra of the Dawn (avadana?), consisting of seven volumes. Its author was Dharmatrata, its translator Ku-fo-nien (Buddhasmriti), about 410 A. D. The MS. of the work is said to have been brought from India by a Shaman Sanghabhadanga of Kipin (Cabul), about 345 A. D. It is a much more extensive work in 33 chapters, the last being, as in the Pali text, on the Brahmana. A fourth translation dates from the Sung dynasty (800 or 900 A. D.), and in it, too, the authorship of the text is ascribed to Arya-Dharmatrata. A Tibetan translation of a Dhammapada was discovered by Schiefner in the 28th volume of the Satras, in the collection called Udanavarga. It contains 33 chapters, and more than 1000 verses, of which about onefourth only can be traced in the Pali text. The same collection is found also in the Tangur, vol. 71 of the Satras, foll. 1-53, followed by a commentary, the Udanavargavivarana by the Akarya Pragnavarman. Unfortunately Schiefner's intention of publishing a translation of it (Melanges Asiatiques, tom. viii. p. 560) has been frustrated by his death. All that he gives us in his last paper is the Tibetan text with translation of another shorter collection, the Gathasangraha by Vasubandhu, equally published in the 72nd volume of the Sutras in the Tangur, and accompanied by a commentary. Digitized by Google

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INTRODUCTION. lui SPELLING OF BUDDHIST TERMS. I had on a former occasion pleaded so strongly in favour of retaining, as much as possible, the original Sanskrit forms of Pali Buddhist terms, that I feel bound to confess openly that I hold this opinion no longer, or, at all events, that I see it is hopeless to expect that Pali scholars will accept my proposal. My arguments were these: Most of the technical terms employed by Buddhist writers come from Sanskrit ; and in the eyes of the philologist the various forms which they have assumed in Pali, in Burmese, in Tibetan, in Chinese, in Mongolian, are only so many corruptions of the same original form. Everything, therefore, would seem to be in favour of retaining the Sanskrit forms throughout, and of writing, for instance, Nirvana instead of the Pali Nibbana, the Burmese Niban or Nepbhan, the Siamese Niruphan, the Chinese Nipan. The only hope, in fact, that writers on Buddhism will ever arrive at a uniform and generally intelligible phraseology seems to lie in their agreeing to use throughout the Sanskrit terms in their original form, instead of the various local disguises and disfigurements which they present in Ceylon, Burmah, Siam, Tibet, China, and Mongolia.') I fully admitted that many Buddhist words have assumed such a strongly marked local or national character in the different countries and in the different languages in which the religion of Buddha has found a new home, that to translate them back into Sanskrit might seem as affected, nay, prove in certain cases as misleading, as if, in speaking of priests and kings, we were to speak of presbyters and cynings. The rule by which I meant mainly to be guided was to use the Sanskrit forms as much as possible; in fact, everywhere except where it seemed affected to do so. I therefore wrote Buddhaghosha instead of the Pali Buddhaghosa, because the name of that famous theologian, the Voice of Buddha, seemed to lose its significance if turned 1 Introduction to Buddhaghosha's Parables, 1870, p. 1. Digitized by Google

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liv DHAMMAPADA. into Buddhaghosa. But I was well aware what may be said on the other side. The name of Buddhaghosa, 'Voice of Buddha,' was given him after he had been converted from Brahmanism to Buddhism, and it was given to him by people to whom the Pali word ghosa conveyed the same meaning as ghosha does to us. On the other hand, I retained the Pali Dhammapada instead of Dharmapada, simply because, as the title of a Pali book, it has become so familiar that to speak of it as Dharmapada seemed like speaking of another work. We are accustomed to speak of Samanas instead of Sramanas, for even in the days of Alexander's conquest, the Sanskrit word Sramana had assumed the prakritized or vulgar form which we find in Pali, and which alone could have been rendered by the later Greek writers (first by Alexander Polyhistor, 80-60 B.C.) by rapavaloi?. As a Buddhist term, the Pali form Samana has so entirely supplanted that of Sramana that, even in the Dhammapada (v. 388), we find an etymology of Samana as derived from sam, 'to be quiet,' and not from sram, 'to toil.' But if we speak of Samanas, we ought also to speak of Bahmanas instead of Brahmanas, for this word had been replaced by bahmana at so early a time, that in the Dhammapada it is derived from a root vah,'to remove, to separate, to cleanse?? I still believe that it would be best if writers on Buddhist literature and religion were to adopt Sanskrit throughout as the lingua franca. For an accurate understanding of the original meaning of most of the technical terms of Buddhism a knowledge of their Sanskrit form is indispensable; and nothing is lost, while much would be gained, if, even in the treating of southern Buddhism, we were to See Lassen, Indische Alterthumskunde, vol. ii. p. 700, note. That Lassen is right in taking the Sappavai, mentioned by Megasthenes, for Brahmanic, not for Buddhist ascetics, might be proved also by their dress. Dresses made of the bark of trees are not strictly Buddhistic. See Dhammapada, v. 388; Bastian, Volker des ostlichen Asien, vol. iii. p. 412: .Ein buddhistischer Monch erklarte mir, dass die Brahmanen ihren Namen fuhrten, als Leute, die ihre Sunden abgespult hatten.' See also Lalitavistara, p. 551, line 1; P. 553, line 7. Digitized by Google

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INTRODUCTION. lv speak of the town of Sravasti instead of Savatthi in Pali, Sevet in Sinhalese; of Tripitaka, 'the three baskets,' instead of Tipitaka in Pali, Tunpitaka in Sinhalese; of Arthakatha, "commentary,' instead of Atthakatha in Pali, Atuwava in Sinhalese ; and therefore also of Dharmapada, the path of virtue,' instead of Dhammapada. But inclinations are stronger than arguments. Pali scholars prefer their Pali terms, and I cannot blame them for it. Mr. D'Alwis (Buddhist Nirvana, p. 68) says: 'It will be seen how very difficult it is to follow the rule rigidly. We are, therefore, inclined to believe that in translating Pali works, at least, much inconvenience may not be felt by the retention of the forms of the language in which the Buddhist doctrines were originally delivered. For the sake of uniformity, therefore, I have given up my former plan. I use the Pali forms when I quote from Pali, but I still prefer the Sanskrit forms, not only when I quote from Sanskrit Buddhist books, but also when I have to speak of Buddhism in general. I speak of Nirvana, dharma, and bhikshu, rather than of Nibbana, dhamma, and bhikkhu, when discussing the meaning of these words without special reference to southern Buddhism ; but when treating of the literature and religion of the Theravada school I must so far yield to the arguments of Pali scholars as to admit that it is but fair to use their language when speaking of their opinions. Digitized by Google

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DHA M M A PADA. Digitized by Google

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

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DHAMMAPADA. CHAP. I. 2. All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him. 3. 'He abused me, he beat me, he defeated me, he robbed me,'--in those who harbour such thoughts hatred will never cease. 4. He abused me, he beat me, he defeated me, he robbed me,'- in those who do not harbour such thoughts hatred will cease. seems not applicable here, where we have to deal with the simplest moral precepts, and not with psychological niceties of Buddhist philosophy. It should be stated, however, that Childers, who first (s.v. dhamma) approved of my translation, seems afterwards to have changed his opinion. On p. 120 of his excellent Pali Dictionary he said: "Three of the five khandhas, viz. vedana, sanna, and sankhara, are collectively termed dhamma (plur.), "mental faculties," and in the first verse of Dhammapada the commentator takes the word dhamma to mean those three faculties. But this interpretation appears forced and unnatural, and I look upon Dr. Max Muller's translation, " All that we are is the result of what we have thought," as the best possible rendering of the spirit of the phrase mano pubbangama dhamma.' But on p. 577 the same scholar writes: 'Of the four mental khandhas the superiority of vinnana is strongly asserted in the first verse of Dhammapada, " The mental faculties (vedana, sanna, and sankhara) are dominated by Mind, they are governed by Mind, they are made up of Mind." That this is the true meaning of the passage I am now convinced ; see D'Alwis, Nirwana, pp. 70-75.' I do not deny that this may have been the traditional interpretation, at all events since the days of Buddhaghosa, but the very legend quoted by Buddhaghosa in illustration of this verse shows that its simpler and purely moral interpretation was likewise supported by tradition, and I therefore adhere to my original translation. 2. See Beal, Dhammapada, p. 169. 3. On akkokkhi, see Kakkayana VI, 4, 17. D'Alwis, Pali Grammar, p. 38 note. When akkokkhi means "he abused," it is derived from krus, not from krudh.' See Senart, Kakkayana, 1. c. Digitized by Google

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TWIN-VERSES. 5. For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule. 6. The world does not know that we must all come to an end here ;--but those who know it, their quarrels cease at once. 7. He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak, Mara (the tempter) will certainly overthrow him, as the wind throws down a weak tree. 8. He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, him Mara will certainly not overthrow, any more than the wind throws down a rocky mountain. 9. He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards also temperance and truth, is unworthy of the yellow dress. 6. Pare is explained by "fools,' but it has that meaning by implication only. It is oi modot, cf. Vinaya, ed. Oldenberg, vol. i. p. 5, l. 4. Yamamase, a i pers. plur. imp. Atm., but really a Let in Pali. See Fausboll, Five Gatakas, p. 38. 7. Mara must be taken in the Buddhist sense of tempter,' or evil spirit.' See Burnouf, Introduction, p. 76: Mara est le demon de l'amour, du peche et de la mort; c'est le tentateur et l'ennemi de Buddha.' As to the definite meaning of virya, see Burnouf, Lotus, p. 548 In the Buddhistical Sanskrit, kusida, 'idle,' is the exact counterpart of the Pali kusita; see Burnouf, Lotus, p. 548. On the change of Sanskrit d into Pali t, see Kuhn, Beitrage zur Pali Grammatik, p. 40; Weber, Ind. Studien, XIII, p. 135. 9. The dark yellow dress, the Kasava or Kashaya, is the distinctive garment of the Buddhist priests. See Vishnu-satra LXIII, 36. The play on the words anikkasavo kasavam, or in Sanskrit anishkashayah kashayam, cannot be rendered in English. Kashaya means 'impurity,' nish-kashaya,' free from impurity,'anish-kashaya, not free from impurity,' while kashaya is the name of the yellowish Digitized by Google

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DHAMMAPADA. CHAP. I. 10. But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance and truth, he is indeed worthy of the yellow dress. II. They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires. 12. They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires.'. 13. As rain breaks through an ill-thatched house, passion will break through an unreflecting mind. 14. As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind. 15. The evil-doer mdurns in this world, and he Buddhist garment. The pun is evidently a favourite one, for, as Fausboll shows, it occurs also in the Mahabharata, XII, 568: Anishkashaye kashayam ihartham iti viddhi tam, Dharmadhvaganam mundanam vriityartham iti me matih. Know that this yellow-coloured garment on a man who is not free from impurity, serves only for the purpose of cupidity; my opinion is, that it is meant to supply the means of living to those shavelings, who carry their virtue or the dharma like a flag.' (I read vrittyartham, according to the Bombay edition, instead of kritartham, the reading of the Calcutta edition.) On the exact colour of the dress, see Bishop Bigandet, The Life or Legend of Gaudama, the Budha of the Burmese, Rangoon, 1866, p. 504. Cf. Gataka, vol. ii. P. 198. 10. With regard to sila, virtue,' see Burnouf, Lotus, p. 547. 11, 12. Sara, which I have translated by truth,' has many meanings in Sanskrit. It means the sap of a thing, then essence or reality; in a metaphysical sense, the highest reality; in a moral sense, truth. It is impossible in a translation to do more than indicate the meaning of such words, and in order to understand them fully, we must know not only their definition, but their history. See Beal, Dhammapada, p. 64. 13. See Beal, Dhammapada, p. 65. 15. Kilittha is klishta, a participle of klis. It means literally, 1. P. 198. Digitized by Google

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TWIN-VERSES. mourns in the next; he mourns in both. He mourns and suffers when he sees the evil of his own work. 16. The virtuous man delights in this world, and he delights in the next; he delights in both. He delights and rejoices, when he sees the purity of his own work. 17. The evil-doer suffers in this world, and he suffers in the next; he suffers in both. He suffers when he thinks of the evil he has done; he suffers more when going on the evil path. 18. The virtuous man is happy in this world, and he is happy in the next; he is happy in both. He is happy when he thinks of the good he has done; he is still more happy when going on the good path. 19. The thoughtless man, even if he can recite a large portion (of the law), but is not a doer of it, has no share in the priesthood, but is like a cowherd counting the cows of others. what is spoilt. The abstract noun klesa,' evil or sin,' is constantly employed in Buddhist works; see Burnouf, Lotus, p. 443. 16. Like klishta in the preceding verse, visuddhi in the present has a technical meaning. One of Buddhaghosa's most famous works is called Visuddhi-magga. See Burnouf, Lotus, p. 844 ; Beal, Dhammapada, p. 67. 17, 18. The evil path and the good path' are technical expressions for the descending and ascending scale of worlds through which all beings have to travel upward or downward, according to their deeds; see Bigandet, Life of Gaudama, p. 5, note 4, and p. 449; Burnouf, Introduction, p. 599; Lotus, p. 865, 1. 7; 1. 11. Fausboll translates 'heaven and hell,' which comes to the same; cf. vv. 126, 306. 19. In taking sahitam in the sense of samhitam or samhita, I follow the commentator who says, Tepitakassa Buddhavakanass' etam namam, but I cannot find another passage where the Tipitaka, or any portion of it, is called Sahita. Samhita in vv. 100-102 has a different meaning. The fact that some followers of Buddha were Digitized by Google

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DHAMMAPADA. CHAP. I. 20. The follower of the law, even if he can recite only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood. allowed to learn short portions only of the sacred writings by heart, and to repeat them, while others had to learn a larger collection, is shown by the story of Kakkhupala, p. 3, of Mahakala, p. 26, &c. See Childers, s. v. sahita. 20. Samanna, which I have rendered by priesthood,' expresses all that belongs to, or constitutes a real Samana or Sramana, this being the Buddhist name corresponding to the Brahmana, or priest, of the orthodox Hindus. Buddha himself is frequently called the Good Samana. Fausboll takes the abstract word samanna as corresponding to the Sanskrit samanya, community,' but Weber has well shown that it ought to be taken as representing sramanya. He might have quoted the Samanna-phala-sutta, of which Burnouf has given such interesting details in his Lotus, p. 449 seq. Fausboll also, in his notes on v. 332, rightly explains samannata by sramanyata. See Childers, s. v. samanna. Anupadiyano, which I have translated by caring for nothing,' has a technical meaning. It is the negative of the fourth Nidana, the so-called Upadana, which Koppen has well explained by Anhanglichkeit,' taking to the world, loving the world.' Koppen, Die Religion des Buddha, p. 610. Cf. Suttanipata, v. 470. Digitized by Google

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EARNESTNESS. CHAPTER II. 9 RELSE LIDHARY JEIVERSITY ON EARNESTNESS1. 21. Earnestness is the path of immortality (Ni vana), thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already. 22. Those who are advanced in earnestness, having understood this clearly, delight in earnestness, and rejoice in the knowledge of the Ariyas (the elect). 23. These wise people, meditative, steady, always \ possessed of strong powers, attain to Nirvana, the highest happiness. 1 There is nothing in the tenth section of the Dhammapada, as translated by Beal, corresponding to the verses of this chapter. 21. Apramada, which Fausboll translates by 'vigilantia,' Gogerly by 'religion,' Childers by diligence,' expresses literally the absence of that giddiness or thoughtlessness which characterizes the state of mind of worldly people. It is the first entering into oneself, and hence all virtues are said to have their root in apramada. (Ye keki kusala dhamma sabbe te appamadamulaka.) I have translated it by' earnestness,' sometimes by 'reflection.' 'Immortality,' amrita, is explained by Buddhaghosa as Nirvana. Amrita is used, no doubt, as a synonym of Nirvana, but this very fact shows how many different conceptions entered from the very first into the Nirvana of the Buddhists. See Childers, s. v. nibbana, p. 269. This verse, as recited to Asoka, occurs in the Dipavamsa VI, 53, and in the Mahavamsa, p. 25. See also Sanatsugatiya, translated by Telang, Sacred Books of the East, vol. viii. p. 138. 22. The Ariyas, the noble or elect, are those who have entered on the path that leads to Nirvana; see Koppen, p. 396. Their knowledge and general status is minutely described; see Koppen, P. 436. 23. Childers, s. v. nibbana, thinks that nibbana here and in many other places means Arhatship. [10] e Digitized by Google

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10 DHAMMAPADA. CHAP. II. av 24. If an earnest person has roused himself, if he is not forgetful, if his deeds are pure, if he acts with consideration, if he restrains himself, and lives according to law,--then his glory will increase. 25. By rousing himself, by earnestness, by restraint and control, the wise man may make for himself an island which no flood can overwhelm 26. Fools follow after vanity, men of evil wisdom. The wise man keeps earnestness as his best jewel. 27. Follow not after vanity, nor after the enjoyment of love and lust! He who is earnest and meditative, obtains ample joy. 28. When the learned man drives away vanity by earnestness, he, the wise, climbing the terraced heights of wisdom, looks down upon the fools, serene he looks upon the toiling crowd, as one that stands on a mountain looks down upon them that stand upon the plain. 29. Earnest among the thoughtless, awake among the sleepers, the wise man advances like a racer, leaving behind the hack. 30. By earnestness did Maghavan (Indra) rise to the lordship of the gods. People praise earnestness; thoughtlessness is always blamed. 31. A Bhikshu (mendicant) who delights in earnestness, who looks with fear on thoughtless 25. Childers explains this island again as the state of an Arhat (arahatta-phalam). 28. Cf. Childers, Dictionary, Preface, p. xiv. See Vinaya, ed. Oldenberg, vol. i. p. 5, s. f. 31. Instead of saham, which Dr. Fausboll translates by 'vincens, Dr. Weber by 'conquering,' I think we ought to read dahan, burning,' which was evidently the reading adopted by Buddha Digitized by Google

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EARNESTNESS. II ness, moves about like fire, burning all his fetters, small or large. 32. A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, cannot fall away (from his perfect state)--he is close upon Nirvana. ghosa. Mr. R. C. Childers, whom I requested to see whether the MS. at the India Office gives saham or daham, writes that the reading daham is as clear as possible in that MS. The fetters are meant for the senses. See verse 370. 32. See Childers, Notes, p. 5. e 2 Digitized by Google

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12 DHAMMAPADA. CHAP. III. CHAPTER III. THOUGHT. 33. As a fletcher makes straight his arrow, a wise man makes straight his trembling and unsteady thought, which is difficult to guard, difficult to hold back, 34. As a fish taken from his watery home and thrown on the dry ground, our thought trembles all over in order to escape the dominion of Mara (the tempter). 35. It is good to tame the mind, which is difficult to hold in and flighty, rushing wherever it listeth ; | a tamed mind brings happiness. 36. Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and they rush wherever they list : thoughts well guarded I bring happiness. 37. Those who bridle their mind which travels far, moves about alone, is without a body, and hides in the chamber (of the heart), will be free from the bonds of Mara (the tempter). 38. If a man's thoughts are unsteady, if he does not know the true law, if his peace of mind is troubled, his knowledge will never be perfect. 39. If a man's thoughts are not dissipated, if . 33. Cf. Gataka, vol. i. p. 400. 34. On Mara, see verses 7 and 8. 35-39. Cf. Gataka, vol. i. pp. 312, 400. 39. Fausboll traces anavassuta, 'dissipated,' back to the Sanskrit Digitized by G

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THOUGHT. his mind is not perplexed, if he has ceased to think of good or evil, then there is no fear for him while he is watchful. root syai, 'to become rigid;' but the participle of that root would be sita, not syuta. Professor Weber suggests that anavassuta stands for the Sanskrit anavasruta, which he translates unbefleckt, unspotted.' If avasruta were the right word, it might be taken in the sense of not fallen off, not fallen away,' but it could not mean unspotted;' cf. dhairyam no 'susruvat, our firmness ran away.' I have little doubt, however, that avassuta represents the Sanskrit avasruta, and is derived from the root sru, here used in its technical sense, peculiar to the Buddhist literature, and so well explained by Burnouf in his Appendix XIV (Lotus, p. 820). He shows that, according to Hemakandra and the Gina-alankara, asravak shaya, Pali asavasamkhaya is counted as the sixth abhigna, wherever six of these intellectual powers are mentioned, instead of five. The Chinese translate the term in their own Chinese fashion by stillationis finis,' but Burnouf claims for it the definite sense of destruction of faults or vices. He quotes from the Lalita-vistara (Adhyaya XXII, ed. Rajendra Lal Mittra, p. 448) the words uttered by Buddha when he arrived at his complete Buddhahood : Sushka asrava na punah sravanti, The vices are dried up, they will not flow again ;' and he shows that the Pali Dictionary, the Abhidhanappadipika, explains asava simply by kama, 'love, pleasure of the senses.' In the Mahaparinibbana-sutta, three classes of asava are distinguished, the kamasava, the bhavasava, and the aviggasava. See also Burnouf, Lotus, p. 665; Childers, s. v. asavo. That sru means 'to run,' and is in fact a merely dialectic variety of sru, has been proved by Burnouf, while Boehtlingk thinks the substitution of s for s is a mistake. Asrava therefore, or asrava, meant originally the running out towards objects of the senses (cf. sanga, alaya, &c.), and had nothing to do with asrava, a running, a sore,' Atharva-veda I, 2, 4. This conception of the original purport of a + sru or ava-sru is confirmed by a statement of Colebrooke's, who, when treating of the Gainas, writes (Miscellaneous Essays, I, 382): *Asrava is that which directs the embodied spirit (asravayati purusham) towards external objects. It is the occupation and employment (vritti or pravritti) of the senses or organs on sensible objects. Through the means of the senses it Digitized by Google

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14 DHAMMAPADA. CHAP. III. 40. Knowing that this body is (fragile) like a jar, and making this thought firm like a fortress, one should attack Mara (the tempter) with the weapon of knowledge, one should watch him when conquered, and should never rest. 41. Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log. 42. Whatever a hater may do to a hater, or affects the embodied spirit with the sentiment of taction, colour, smell, and taste. Or it is the association or connection of body with right and wrong deeds. It comprises all the karmas, for they (asravayanti) pervade, influence, and attend the doer, following him or attaching to him. It is a misdirection (mithya-pravritti) of the organs, for it is vain, a cause of disappointment, rendering the organs of sense and sensible objects subservient to fruition. Samvara is that which stops (samvrinoti) the course of the foregoing, or closes up the door or passage to it, and consists in self-command or restraint of organs internal and external, embracing all means of self-control and subjection of the senses, calming and subduing them.' For a full account of the asravas, see Lalita-vistara, ed. Calc. pp. 445 and 552, where Kshinasrava is given as a name of Buddha. Asrava occurs in Apastamba's Dharma-satras II, 5, 9, where the commentator explains it by objects of the senses, by which the soul is made to run out. It is better, however, to take asrava here, too, as the act of running out, the affections, appetites, passions. 40. Anivesana has no doubt a technical meaning, and may signify, one who has left his house, his family and friends, to become a monk. A monk shall not return to his home, but travel about; he shall be anivesana, 'homeless,' anagara, "houseless.' But I doubt whether this can be the meaning of anivesana here, as the sentence, let him be an anchorite, would come in too abruptly. I translate it therefore in a more general sense, let him not return or turn away from the battle, let him watch Mara, even after he is vanquished, let him keep up a constant fight against the adversary, without being attached to anything or anybody, Digitized by Google

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THOUGHT. 15 an enemy to an enemy, a wrongly-directed mind will do us greater mischief. 43. Not a mother, not a father will do so much, nor any other relative; a well-directed mind will do us greater service. 43. See Beal, Dhammapada, p. 73. Digitized by Google

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16 DHAMMAPADA. CHAP. IV. CHAPTER IV. FLOWERS? 44. Who shall overcome this earth, and the world of Yama (the lord of the departed), and the world of the gods? Who shall find out the plainly shown path of virtue, as a clever man finds out the (right) flower ? 45. The disciple will overcome the earth, and the world of Yama, and the world of the gods. The disciple will find out the plainly shown path of virtue, as a clever man finds out the (right) flower. * See Beal, Dhammapada, p. 75. 44, 45. If I differ from the translation of Fausboll and Weber, it is because the commentary takes the two verbs, vigessati and pakessati, to mean in the end the same thing, i.e. sakkhi-karissati, he will perceive. I have not ventured to take vigessate for viganissati, though it should be remembered that the overcoming of the earth and of the worlds below and above, as here alluded to, is meant to be achieved by means of knowledge. Pakessati, he will gather' (cf. vi-ki, Indische Spruche, 4560), means also, like 'to gather' in English, he will perceive or understand,' and the dhammapada, or 'path of virtue,' is distinctly explained by Buddhaghosa as consisting of the thirty-seven states or stations which lead to Bodhi. (See Burnouf, Lotus, p. 430; Hardy, Manual, p. 497.) Dhammapada might, no doubt, mean also a law-verse,' and sudesita, well taught,' and this double meaning may be intentional here as elsewhere. Buddha himself is called Marga-darsaka and Marga-desika (cf. Lal. Vist. p. 551). There is a curious similarity between these verses and verses 6540-41, and 9939 of the Santiparva: Pushpaniva vikinvantam anyatragatamanasam, Anavapteshu kameshu mrityur abhyeti manavam. Death approaches man like one who is gathering flowers, and Digitized by Google

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FLOWERS. 46. He who knows that this body is like froth, and has learnt that it is as unsubstantial as a mirage, will break the flower-pointed arrow of Mara, and never see the king of death. 47. Death carries off a man who is gathering flowers and whose mind is distracted, as a flood carries off a sleeping village. 48. Death subdues a man who is gathering flowers, 1 and whose mind is distracted, before he is satiated in his pleasures. 49. As the bee collects nectar and departs without injuring the flower, or its colour or scent, so let a sage dwell in his yillage. 50. Not the perversities of others, not their sins whose mind is turned elsewhere, before his desires have been fulfilled.' Suptam vyaghram mahaugho va mrityur adaya gakkhati, Sankinvanakam evainam kamanam avitriptikam. As a stream (carries off) a sleeping tiger, death carries off this man who is gathering flowers, and who is not satiated in his pleasures.' This last verse, particularly, seems to me clearly a translation from Pali, and the kam of sankinvanakam looks as if put in metri causa. 46. The flower-arrows of Mara, the tempter, are borrowed from Kama, the Hindu god of love. For a similar expression see Lalita-vistara, ed. Calc. p. 40, l. 20, mayamarikisadrisa vidyutphenopamas kapalah. It is on account of this parallel passage that I prefer to translate mariki by 'mirage,' and not by 'sunbeam,' as Fausboll, or by 'solar atom,' as Weber proposes. The expression, he will never see the king of death,' is supposed to mean Arhatship by Childers, s. y. nibbana, p. 270. 47. See Thiessen, Die Legende von Kisagotami, p. 9. 48. Antaka, .death,' is given as an explanation of Mara in the Amarakosha and Abhidhanappadipika (cf. Fausboll, p. 210). 49. See Beal, Catena, p. 159, where vv. 49 and 50 are ascribed to Wessabhu, i.e. Visvabhu. See also Der Weise und der Thor, p. 134. Digitized by Google

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18 DHAMMAPADA. CHAP. IV. of commission or omission, but his own misdeeds and negligences should a sage take notice of. 51. Like a beautiful flower, full of colour, but without scent, are the fine but fruitless words of him who does not act accordingly. 52. But, like a beautiful flower, full of colour and full of scent, are the fine and fruitful words of him who acts accordingly. 53. As many kinds of wreaths can be made from a heap of flowers, so many good things may be achieved by a mortal when once he is born. 54. The scent of flowers does not travel against the wind, nor (that of) sandal-wood, or of Tagara and Mallika flowers; but the 'odour of good people itravels even against the wind; a good man perIvades every place. 55. Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these sorts of perfumes, the perfume of virtue is unsurpassed. 56. Mean is the scent that comes from Tagara and sandal-wood ;-the perfume of those who possess virtue rises up to the gods as the highest. 57. Of the people who possess these virtues, who live without thoughtlessness, and who are emanci 51. St. Matthew xxiii. 3, 'For they say, and do not.' 54. Tagara, a plant from which a scented powder is made. Mallaka or mallika, according to Benfey, is an oil vessel. Hence tagaramallika was supposed to mean a bottle holding aromatic powder, or oil made of the Tagara. Mallika, however, is given by Dr. Eitel (Handbook of Chinese Buddhism) as the name of a flower now called Casturi (musk) on account of its rich odour, and Dr. Morris informs me that he has found mallika in Pali as a name of jasmine. See also Childers, s. v.; Notes, p. 6; and Beal, Dhammapada, p. 76. Digitized by Google

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FLOWERS. pated through true knowledge, Mara, the tempter, never finds the way. 58, 59. As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness. 58, 59. Cf. Beal, Dhammapada, p. 76. Digitized by Google

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20 DHAMMAPADA. CHAP. V. CHAPTER V. THE FOOL. 60. Long is the night to him who is awake; long is a mile to him who is tired ; long is life to the foolish who do not know the true law. 61. If a traveller does not meet with one who is his better, or his equal, let him firmly keep to his solitary journey; there is no companionship with a fool 62. "These sons belong to me, and this wealth belongs to me,' with such thoughts a fool is tormented. He himself does not belong to himself; how much less sons and wealth ? 63. The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is called a fool indeed. 64. If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup. 65. If an intelligent man be associated for one minute only with a wise man, he will soon perceive the truth, as the tongue perceives the taste of soup. 66. Fools of little understanding have themselves 60. Life,' samsara, is the constant revolution of birth and death which goes on for ever until the knowledge of the true law or the true doctrine of Buddha enables a man to free himself from samsara, and to enter into Nirvana. See Buddhaghosha's Parables, Parable XIX, p. 134. 61. Cf. Suttanipata, v. 46. 63. Cf. Beal, Dhammapada, p. 77. 65. Cf. Beal, Dhammapada, p. 78. Digitized by Google

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THE FOOL. 21 for their greatest enemies, for they do evil deeds which must bear bitter fruits. 67. That deed is not well done of which a man must repent, and the reward of which he receives crying and with a tearful face. 68. No, that deed is well done of which a man! does not repent, and the reward of which he receives gladly and cheerfully. 69. As long as the evil deed done does not bear fruit, the fool thinks it is like honey; but when it ripens, then the fool suffers grief. 70. Let a fool month after month eat his food (like an ascetic) with the tip of a blade of Kusa grass, yet is he not worth the sixteenth particle of those who have well weighed the law. 71. An evil deed, like newly-drawn milk, does not turn (suddenly); smouldering, like fire covered by ashes, it follows the fool. 67. See Beal, 1.c. p. 78. 69. Taken from the Samyutta-nikaya, where, however, we read thananhi instead of madhuva; see Feer, Comptes Rendus, 1871, p. 64. 70. The commentator clearly takes sankhata in the sense of sankhyata, 'reckoned,' for he explains it by natadhamma, tulitadhamma. The eating with the tip of Kusa grass has reference to the fastings performed by the Brahmans, but disapproved of, except as a moderate discipline, by the followers of Buddha. This verse seems to interrupt the continuity of the other verses which treat of the reward of evil deeds, or of the slow but sure ripening of every sinful act. See Childers, s. v. sankhato. 71. I am not at all certain of the simile, unless mukkati, as applied to milk, can be used in the sense of changing or turning sour. In Manu IV, 172, where a similar sentence occurs, the commentators are equally doubtful: Nadharmas karito loke sadyah phalati gaur iva, 'for an evil act committed in the world does not bear fruit at once, like a cow;' or 'like the earth (in due season);' or 'like milk.' See Childers, Notes, p. 6. Digitized by Google

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22 DHAMMAPADA. CHAP. V. 72. And when the evil deed, after it has become known, brings sorrow to the fool, then it destroys his bright lot, nay, it cleaves his head. 73. Let the fool wish for a false reputation, for precedence among the Bhikshus, for lordship in the convents, for worship among other people! 74. "May both the layman and he who has left the world think that this is done by me; may they be subject to me in everything which is to be done or is not to be done,' thus is the mind of the fool, and his desire and pride increase. 75. 'One is the road that leads to wealth, another the road that leads to Nirvana ;' if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world. 72. I take nattam for gnapitam, the causative of gnatam, for which in Sanskrit, too, we have the form without i, gnaptam. This gnaptam, 'made known, revealed,' stands in opposition to the khanna, 'covered, hid,' of the preceding verse. Sukkamsa, which Fausboll explains by suklamsa, has probably a more technical and special meaning. Childers traces nattam to the Vedic gnatram, knowledge.' Fausboll refers to Gataka, vol. i. p. 445, v. 118. 75. Viveka, which in Sanskrit means chiefly understanding, has. with the Buddhists the more technical meaning of separation, whether separation from the world and retirement to the solitude of the forest (kaya-viveka), or separation from idle thoughts (kittaviveka), or the highest separation and freedom (Nirvana). Digitized by Google

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THE WISE MAN. 23 CHAPTER VI. THE WISE MAN (PANDITA). 76. If you see an intelligent man who tells you where true treasures are to be found, who shows what is to be avoided, and administers reproofs, follow that wise man; it will be better, not worse, for those who follow him.. 77. Let him admonish, let him teach, let him forbid what is improper !--he will be beloved of the good, by the bad he will be hated. 78. Do not have evil-doers for friends, do not \ have low people for friends : have virtuous people for friends, have for friends the best of men. 79. He who drinks in the law lives happily with a serene mind : the sage rejoices always in the law, as preached by the elect (Ariyas). 80. Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; wise people fashion themselves. v 78. It is hardly possible to take mitte kalyane in the technical sense of kalyana-mitra, "ein geistlicher Rath,' a spiritual guide. Burnouf (Introd. p. 284) shows that in the technical sense kalyanamitra was widely spread in the Buddhist world. 79. Ariya, 'elect, venerable,' is explained by the commentator as referring to Buddha and other teachers. 80. See verses 33 and 145, the latter being a mere repetition of our verse. The nettikas, to judge from the commentary and from the general purport of the verse, are not simply water-carriers, but builders of canals and aqueducts, who force the water to go where it would not go by itself. The Chinese translator says, 'the pilot manages his ship.' See Beal, 1. c. p. 79. Digitized by Google

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24 DHAMMAPADA. CHAP. VI. 81. As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise. 82. Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake. 83. Good people walk on whatever befall, the good do not prattle, longing for pleasure whether touched by happiness or sorrow wise people never appear elated or depressed. 84. If, whether for his own sake, or for the sake of others, a man wishes neither for a son, nor for wealth, nor for lordship, and if he does not wish for his own success by unfair means, then he is good, wise, and virtuous. 85. Few are there among men who arrive at the other shore (become Arhats); the other people here run up and down the shore. 83. The first line is very doubtful. I have adopted, in my translation, a suggestion of Mr. Childers, who writes, 'I think it will be necessary to take sabbattha in the sense of "everywhere," or "under every condition;" pankakhandadibhedesu, sabbadhammesu, says Buddhaghosha. I do not think we need assume that B. means the word vigahanti to be a synonym of vaganti. I would rather take the whole sentence together as a gloss upon the word vaganti : -vagantiti arahattananena apakaddhanta khandaragam vigahanti; vaganti means that, ridding themselves of lust by the wisdom which Arhatship confers, they cast it away.' I am inclined to think the line means the righteous walk on (unmoved) in all the conditions of life.' Ninda, pasamsa, sukha, dukkha are four of the eight lokadhammas, or earthly conditions; the remaining lokadhammas are labha, alabha, yasa, ayasa. In v. 245, passata, 'by a man who sees,' means 'by a man who sees clearly or truly.' In the same manner vrag may mean, not simply to walk," but to walk properly,' or may be used synonymously with pravrag. 85. The other shore' is meant for Nirvana, this shore' for common life. On reaching Nirvana, the dominion of death is Digitized by Google

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THE WISE MAN. 25 86. But those who, when the law has been well preached to them, follow the law, will pass across the dominion of death, however difficult to over-. come. 87, 88. A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind. 89. Those whose mind is well grounded in the (seven) elements of knowledge, who without cling overcome. The commentator supplies taritva, 'having crossed,' in order to explain the accusative makkudheyyam. Possibly param essanti should here be taken as one word, in the sense of overcoming. 87, 88. Dark and bright are meant for bad and good ; *cf. Suttanipata, v. 526, and Dhp. v. 167. Leaving one's home is the same as becoming a mendicant, without a home or family, an anagara, or anchorite. A man in that state of viveka, or retirement (see v. 75, note), sees, that where before there seemed to be no pleasure there real pleasure is to be found, or vice versa. A similar idea is expressed in verse 99. See Burnouf, Lotus, p. 474, where he speaks of 'Le plaisir de la satisfaction, ne de la distinction. The five troubles or evils of the mind are passion, anger, ignorance, arrogance, pride ; see Burnouf, Lotus, pp. 360, 443. As to pariyodapeyya, see verse 183, and Lotus, pp. 523, 528; as to akinkano, see Mahabh. XII, 6568, 1240. 89. The elements of knowledge are the seven Sambodhyangas, on which see Burnouf, Lotus, p. 796. D'Alwis explains them as the thirty-seven Bodhipakkhiya-dhamma. Khinasava, which I have translated by they whose frailties have been conquered,' may also be taken in a more metaphysical sense, as explained in the note to v. 39. The same applies to the other terms occurring in this verse, such as adana, anupadaya, &c. Dr. Fausboll seems inclined to [10] Digitized by Google

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26 DHAMMAPADA. CHAP. VI. ing to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world. take asava in this passage, and in the other passages where it occurs, as the Pali representative of asraya. But asraya, in Buddhist phraseology, means rather the five organs of sense with manas, the soul,' and these are kept distinct from the asavas, 'the inclinations, the appetites, passions, or vices.' The commentary on the Abhidharma, when speaking of the Yogakaras, says, 'En reunissant ensemble les receptacles (asraya), les choses recues (asrita) et les supports (@lambana), qui sont chacun composes de six termes, on a dix-huit termes qu'on appelle "Dhatus" ou contenants. La collection des six receptacles, ce sont les organes de la vue, de l'ouie, de l'odorat, du gout, du toucher, et le "manas " (ou l'organe du coeur), qui est le dernier. La collection des six choses recues, c'est la connaissance produite par la vue et par les autres sens jusqu'au "manas" inclusivement. La collection des six supports, ce sont la forme et les autres attributs sensibles jusqu'au "Dharma" (la loi ou l'etre) inclusivement.' See Burnouf, Introduction, p. 449. Parinibbuta is again a technical term, the Sanskrit parinivrita meaning "freed from all worldly fetters,' like vimukta. See Burnouf, Introduction, p. 590. See Childers, s. v. nibbana, p. 370, and Notes on Dhammapada, p. 3; and D'Alwis, Buddhist Nirvana, p. 75. Digitized by Google

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THE VENERABLE, 27 CHAPTER VII. THE VENERABLE (ARHAt). 90. There is no suffering for him who has finished his journey, and abandoned grief, who has freed himself on all sides, and thrown off all fetters. 91. They depart with their thoughts well-collected, they are not happy in their abode; like swans who have left their lake, they leave their house and home. 92. Men who have no riches, who live on recognised food, who have perceived void and unconditioned freedom (Nirvana), their path is difficult to understand, like that of birds in the air.' 91. Satimanto, Sanskrit smritimantah, "possessed of memory,' but here used in the technical sense of sati, the first of the Bodhyangas. See Burnouf, Introduction, p. 797. Clough translates it by 'intense thought, and this is the original meaning of smar, even in Sanskrit. See Lectures on the Science of Language, vol. ii. P. 332. Uyyunganti, which Buddhaghosa explains by 'they exert themselves,' seems to me to signify in this place they depart,' i. e. they leave their family, and embrace an ascetic life. See note to verse 235. See also Rhys Davids, Mahaparinibbana-sutta, Sacred Books of the East, vol. xi. p. 22. 92. Sunnato and animitto are adjectives belonging to vimokho, one of the many names of Nirvana, or, according to Childers, s. v. nibbana, p. 270, Arhatship; see Burnouf, Introduction, pp. 442, 462, on sunya. The Sanskrit expression sunyatanimittapranihitam occurs in L'enfant egare, 5 a, l. 4. Nimitta is cause in the most general sense, i. e. what causes existence. The commentator explains it chiefly in a moral sense: Ragadinimittabhavena animittam, tehi ka vimuttan ti animitto vimokho, i. e. owing to the absence of passion and other causes, without causation; because freed from f 2 Digitized by Google

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28 DHAMMAPADA. CHAP. VII. 93. He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvana), his path is difficult to understand, like that of birds in the air. 94. The gods even envy him whose senses, like horses well broken in by the driver, have been subdued, who is free from pride, and free from appetites. 95. Such a one who does his duty is tolerant like the earth, like Indra's bolt; he is like a lake without mud; no new births are in store for him. 96. His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man. these causes, therefore it is called freedom without causation. See Childers, Pali Dictionary, p. 270, col. 2, line 1. The simile is intended to compare the ways of those who have obtained spiritual freedom to the flight of birds, it being difficult to understand how the birds move on without putting their feet on anything. This, at least, is the explanation of the commentator. The same metaphor occurs Mahabh. XII, 6763. Childers translates, leaving no more trace of existence than a bird in the air.' 95. Without the hints given by the commentator, we should probably take the three similes of this verse in their natural sense, as illustrating the imperturbable state of an Arahanta, or venerable person. The earth is always represented as an emblem of patience; the bolt of Indra, if taken in its technical sense, as the bolt of a gate, might likewise suggest the idea of firmness; while the lake is a constant representative of serenity and purity. The commentator, however, suggests that what is meant is, that the earth, though flowers are cast on it, does not feel pleasure, nor the bolt of Indra displeasure, although less savoury things are thrown upon it; and that in like manner a wise person is indifferent to honour and dishonour. - 96. That this very natural threefold division, thought, word, and deed, the trividha-dvara or the three doors of the Buddhists (Hardy, Manual, p. 494), was not peculiar to the Buddhists or unknown to Digitized by Google

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THE VENERABLE. 97. The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men. the Brahmans, has been proved against Dr. Weber by Professor Koppen in his Religion des Buddha,'I, p. 445. He particularly called attention to Manu XII, 4-8; and he might have added Mahabh. XII, 4059, 6512, 6549, 6554; XIII, 5677, &c. Dr. Weber has himself afterwards brought forward a passage from the Atharvaveda, VI, 96, 3 (yak kakshusha manasa yak ka vaka uparima), which, however, has a different meaning. A better one was quoted by him from the Taitt. Ar. X, 1, 12 (yan me manasa, vaka, karmana va dushkritam kritam). Similar expressions have been shown to exist in the Zend-avesta, and among the Manichaeans (Lassen, Indische Alterthumskunde, III, p. 414; see also Boehtlingk's Dictionary, s. v. kaya, and Childers, s.v. kayo). There was no ground, therefore, for supposing that this formula had found its way into the Christian liturgy from Persia, for, as Professor Cowell remarks (Journal of Philology, vol. vii. p. 215), Greek writers, such as Plato, employ very similar expressions, e.g. Protag. p. 348, 30, apos drav ergon kai logon kai dianoema. In fact, the opposition between words and deeds occurs in almost every writer, from Homer downwards ; and the further distinction between thoughts and words is clearly implied even in such expressions as, 'they say in their heart.' That the idea of sin committed by thought was not a new idea, even to the Jews, may be seen from Prov. xxiv. 9, the thought of foolishness is sin.' In the Apastamba-sutras, lately edited by Professor Buhler, we find the expression, atho yatkinka manasa vaka kakshusha va sankalpayan dhyayaty ahabhivipasyati va tathaiva tad bhavatityupadisanti, 'they say that whatever a Brahman intending with his mind, voice, or eye, thinks, says, or looks, that will be.' This is clearly a very different division, and it is the same which is intended in the passage from the Atharva-veda, quoted above. In the mischief done by the eye, we have, perhaps, the first indication of the evil eye. (Mahabh. XII, 3417. See Dhammapada, vv. 231-234.) On the technical meaning of tadi, see Childers, s.v. D'Alwis (p. 78) has evidently received the right interpretation, but has not understood it. Madrisa also is used very much like tadrisa, and from it mariso, a venerable person, in Sanskrit marsha. Digitized by Google

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30 DHAMMAPADA. CHAP. VII. 98. In a hamlet or in a forest, in the deep water or on the dry land, wherever venerable persons (Arahanta) dwell, that place is delightful. 99. Forests are delightful; where the world finds no delight, there the passionless will find delight, for they look not for pleasures. Digitized by Google

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THE THOUSANDS. CHAPTER VIII. THE THOUSANDS. 100. Even though a speech be a thousand (of words), but made up of senseless words, one word of sense is better, which if a man hears, he becomes quiet. 101. Even though a Gatha (poem) be a thousand (of words), but made up of senseless words, one word of a Gatha is better, which if a man hears, he becomes quiet. 102. Though a man recite a hundred Gathas made up of senseless words, one word of the law is better, which if a man hears, he becomes quiet. 103. If one man conquer in battle a thousand times thousand men, and if another conquer himself, he is the greatest of conquerors. , 104, 105. One's own self conquered is better than a lall other people; not even a god, a Gandharva, not Mara with Brahman could change into defeat the 100. This Sahasravarga, or Chapter of the Thousands, is quoted by that name in the Mahavastu (Minayeff, Melanges Asiatiques, VI, p. 583): Tesham Bhagavan gasilanam Dharmapadeshu sahasravargam bhashati: 'Sahasram api vakanam anarthapadasamhitanam, ekarthavati sreya yam srutva upasamyati. Sahasram api gathanam anarthapadasamhitanam, ekarthavati sreya yam srutva upasamyati' (MS. R. A. S. Lond.) Here the Pali text seems decidedly more original and perfect. 104. Gitam, according to the commentator, stands for gito (lingavipallaso, i. e. viparyasa); see also Senart in Journal Asiatique, 1880, p. 500. The Devas (gods), Gandharvas (fairies), and other fanciful beings of the Brahmanic religion, such as the Nagas, Sarpas, Garudas, &c., Digitized by Google

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32 DHAMMAPADA. CHAP. VIII. victory of a man who has vanquished himself, and always lives under restraint. 106. If a man for a hundred years sacrifice month after month with a thousand, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than a sacrifice for a hundred years. 107. If a man for a hundred years worship Agni (fire) in the forest, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years. 108. Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter (a farthing); reverence shown to the righteous is better. were allowed to continue in the traditional language of the people who had embraced Buddhism. See the pertinent remarks of Burnouf, Introduction, pp. 134 seq., 184. On Mara, the tempter, see v. 7. Sastram Aiyar, On the Gaina Religion, p. xx, says: "Moreover as it is declared in the Gaina Vedas that all the gods worshipped by the various Hindu sects, viz. Siva, Brahma, Vishnu, Ganapati, Subramaniyan, and others, were devoted adherents of the abovementioned Tirthankaras, the Gainas therefore do not consider them as unworthy of their worship; but as they are servants of Arugan, they consider them to be deities of their system, and accordingly perform certain pugas in honour of them, and worship them also. The case is more doubtful with orthodox Buddhists Orthodox Buddhists,' as Mr. D'Alwis writes (Attanagalu - van P. 55), do not consider the worship of the Devas as being sanctioned by him who disclaimed for himself and all the Devas any power over man's soul. Yet the Buddhists are everywhere idolworshippers. Buddhism, however, acknowledges the existence of some of the Hindu deities, and from the various friendly offices which those Devas are said to have rendered to Gotama, Buddhists evince a respect for their idols.' See also Buddhaghosha's Parables, p. 162. Digitized by Google

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THE THOUSANDS. 33 109. He who always greets and constantly reveres the aged, four things will increase to him, viz. life, beauty, happiness, power. 110. But he who lives a hundred years, vicious and unrestrained, a life of one day is better if a man is virtuous and reflecting. . 111. And he who lives a hundred years, ignorant and unrestrained, a life of one day is better if a man is wise and reflecting. 112. And he who lives a hundred years, idle and weak, a life of one day is better if a man has attained firm strength. 113. And he who lives a hundred years, not seeing beginning and end, a life of one day is better if a man sees beginning and end. 114. And he who lives a hundred years, not seeing the immortal place, a life of one day is better if a man sees the immortal place. 115. And he who lives a hundred years, not seeing the highest law, a life of one day is better if a man sees the highest law. 109. Dr. Fausboll, in a most important note, called attention to the fact that the same verse, with slight variations, occurs in Manu. We there read, II, 121: --- Abhivadanasilasya nityam vriddhopasevinah, Katvari sampravardhante ayur vidya yaso balam. Here the four things are, life, knowledge, glory, power. In the Apastamba-stras, I, 2, 5, 15, the reward promised for the same virtue is svargam ayus ka, "heaven and long life.' It seems, therefore, as if the original idea of this verse came from the Brahmans, and was afterwards adopted by the Buddhists. How largely it spread is shown by Dr. Fausboll from the Asiatic Researches, XX, p. 259, where the same verse of the Dhammapada is mentioned as being in use among the Buddhists of Siam. 112. On kusito, see note to verse 7. Digitized by Google

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DHAMMAPADA. CHAP. IX. CHAPTER IX. EVIL. 116. If a man would hasten towards the good, he should keep his thought away from evil; if a man does what is good slothfully, his mind delights in evil. 117. If a man commits a sin, let him not do it again; let him not delight in sin : pain is the outcome of evil. 118. If a man does what is good, let him do it again ; let him delight in it: happiness is the outcome of good. 119. Even an evil-doer sees happiness as long as his evil deed has not ripened; but when his evil deed has ripened, then does the evil-doer see evil. 120. Even a good man sees evil days, as long as his good deed has not ripened; but when his good deed has ripened, then does the good man see happy days. 121. Let no man think lightly of evil, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the fool becomes full of evil, even if he gather it little by little. 122. Let no man think lightly of good, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled ; the wise man becomes full of good, even if he gather it little by little. 123. Let a man avoid evil deeds, as a merchant, if he has few companions and carries much wealth, Digitized by Google

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EVIL. avoids a dangerous road; as a man who loves life avoids poison. 124. He who has no wound on his hand, may touch poison with his hand ; poison does not affect one who has no wound ; nor is there evil for one * who does not commit evil. 125. If a man offend a harmless, pure, and innocent person, the evil falls back upon that fool, like Nght dust thrown up against the wind. 126. Some people are born again ; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain Nirvana. 127. Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where a man might be freed from an evil deed. 128. Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome (the mortal). 125. Cf. Suttanipata, v. 661; Indische Spruche, 1582; Kathasaritsagara, 49, 222. 126. For a description of hell and its long, yet not endless sufferings, see Buddhaghosha's Parables, p. 132. The pleasures of heaven, too, are frequently described in these Parables and elsewhere. Buddha himself enjoyed these pleasures of heaven, before he was born for the last time. It is probably when good and evil deeds are equally balanced, that men are born again as human beings; this, at least, is the opinion of the Gainas. Cf. Chintamani, ed. H. Bower, Introd. p. xv. 127. Cf. St. Luke xii. 2, 'For there is nothing covered that shall not be revealed;' and Psalm cxxxix. 8-12. Digitized by Google

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36 DHAMMAPADA. CHAP. X. CHAPTER X. PUNISHMENT. 129. All men tremble at punishment, all men fear death; remember that you are like unto them, and do not kill, nor cause slaughter. 130. All men tremble at punishment, all men love life; remember that thou art like unto them, and do not kill, nor cause slaughter. 131. He who seeking his own happiness punishes or kills beings who also long for happiness, will not find happiness after death. 129. One feels tempted, no doubt, to take upama in the sense of 'the nearest (der Nachste), the neighbour,' and to translate, 'having made oneself one's neighbour,' i. e. loving one's neighbour as oneself. But as upamam, with a short a, is the correct accusative of upama, we must translate, 'having made oneself the likeness, the image of others, having placed oneself in the place of others.' This is an expression which occurs frequently in Sanskrit; cf. Hitopadesa I, II: Prana yathatmano 'bhish/a bhutanam api te tatha, Atmaupamyena bhuteshu dayam kurvanti sadhavah. 'As life is dear to oneself, it is dear also to other living beings: by comparing oneself with others, good people bestow pity on all beings.' See also Hit. I 12; Ram. V, 23, 5, atmanam upamam kritva sveshu dareshumyatam, 'making oneself a likeness, i. e, putting oneself in the position of other people, it is right to love none but one's own wife.' Dr. Fausboll has called attention to similar passages in the Mahabharata, XIII, 5569 seq. 130. Cf. St. Luke vi. 31. 131. Dr. Fausboll points out the striking similarity between this verse and two verses occurring in Manu and the Mahabharata :-- Digitized by Google

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PUNISHMENT. 37 132. He who seeking his own happiness does not punish or kill beings who also long for happiness, will find happiness after death. 133. Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee. 134. If, like a shattered metal plate (gong), thou utter not, then thou hast reached Nirvana; contention is not known to thee. 135. As a cowherd with his staff drives his cows into the stable, so do Age and Death drive the life of men. 136. A fool does not know when he commits his evil deeds : but the wicked man burns by his own deeds, as if burnt by fire. 137. He who inflicts pain on innocent and harmless persons, will soon come to one of these ten states : Manu V, 45: Yo 'himsakani bhutani hinasty atmasukhekkhaya, Sa givams ka mritas kaiva na kvakit sukham edhate. Mahabharata XIII, 5568: Ahimsakani bhutani dandena vinihanti yah, Atmanah sukham ikkhan sa pretya naiva sukhi Ohavet. If it were not for ahimsakani, in which Manu and the Mahabharata agree, I should say that the verses in both were Sanskrit modifications of the Pali original. The verse in the Mahabharata presupposes the verse of the Dhammapada. 133. See Mahabharata XII, 4056. 134. See Childers, s.v. nibbana, p. 270, and s. v. kamso; D'Alwis, Buddhist Nirvana, p. 35. 136. The metaphor of burning' for suffering' is very common in Buddhist literature. Everything burns, i.e. everything suffers, was one of the first experiences of Buddha himself. See v. 146. Digitized by Google

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38 DHAMMAPADA. CHAP. X. 138. He will have cruel suffering, loss, injury of the body, heavy affliction, or loss of mind, 139. Or a misfortune coming from the king, or a fearful accusation, or loss of relations, or destruction of treasures, 140. Or lightning-fire will burn his houses; and when his body is destroyed, the fool will go to hell. 141. Not nakedness, not platted hair, not dirt, not fasting, or lying on the earth, not rubbing with dust, 138. Cruel suffering' is explained by sisaroga, "headache,' &c. Loss' is taken for loss of money. Injury of the body' is held to be the cutting off of the arm, and other limbs. Heavy afflictions' are, again, various kinds of diseases. 139. Upasarga means accident, misfortune. Dr. Fausboll translates ragato va upassaggam by 'fulgentis (lunae) defectionem ;' Dr. Weber by 'Bestrafung vom Konig ;' Beal by some governmental difficulty. Abbhakkhanam, Sanskrit abhyakhyanam, is a heavy accusation for high treason, or similar offences. Beal translates, some false accusation. The destruction of pleasures or treasures' is explained by gold being changed to coals (see Buddhaghosha's Parables, p. 98; Thiessen, Kisagotami, p. 6), pearls to cotton seed, corn to potsherds, and by men and cattle becoming blind, lame, &c. 141. Cf. Hibbert Lectures, P. 355. Dr. Fausboll has pointed out that the same or a very similar verse occurs in a legend taken from the Divyavadana, and translated by Burnouf (Introduction, p. 313 seq.) Burnouf translates the verse : Ce n'est ni la coutume de marcher nu, ni les cheveux nattes, ni l'usage d'argile, ni le choix des diverses especes d'aliments, ni l'habitude de coucher sur la terre nue, ni la poussiere, ni la malproprete, ni l'attention a fuir l'abri d'un toit, qui sont capables de dissiper le trouble dans lequel nous jettent les desirs non-satisfaits; mais qu'un homme, maitre de ses sens, calme, recueilli, chaste, evitant de faire du mal a aucune creature, accomplisse la Loi, et il sera, quoique pare d'ornements, un Brahmane, un Cramana, un Religieux.' See also Suttanipata, v. 248. Walking naked and the other things mentioned in our verse are outward signs of a saintly life, and these Buddha rejects because they do not calm the passions. Nakedness he seems to have Digitized by Google

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PUNISHMENT. 39 not sitting motionless, can purify a mortal who has not overcome desires. 142. He who, though dressed in fine apparel, exercises tranquillity, is quiet, subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is a Brahmana, an ascetic (sramana), a friar (bhikshu). 143. Is there in this world any man so restrained by humility that he does not mind reproof, as a well-trained horse the whip? 144. Like a well-trained horse when touched by rejected on other grounds too, if we may judge from the Sumagadha-avadana : 'A number of naked friars were assembled in the house of the daughter of Anatha-pindika. She called her daughterin-law, Sumagadha, and said, "Go and see those highly respectable persons." Sumagadha, expecting to see some of the saints, like Sariputra, Maudgalyayana, and others, ran out full of joy. But when she saw these friars with their hair like pigeon wings, covered by nothing but dirt, offensive, and looking like demons, she became sad. "Why are you sad?" said her mother-in-law. Sumagadha replied, "O mother, if these are saints, what must sinners be like?".. Burnouf (Introduction, p. 312) supposed that the Gainas only, and not the Buddhists, allowed nakedness. But the Gainas, too, do not allow it universally. They are divided into two parties, the Svetambaras and Digambaras. The Svetambaras, clad in white, are the followers of Parsvanatha, and wear clothes. The Digambaras, i. e. sky-clad, disrobed, are followers of Mahavira, resident chiefly in Southern India. At present they, too, wear clothing, but not when eating. See Sastram Aiyar, p. xxi. The gata, or the hair platted and gathered up in a knot, was a sign of a Saiva ascetic. The sitting motionless is one of the postures assumed by ascetics. Clough explains ukkutika as 'the act of sitting on the heels;' Wilson gives for utkalukasana, sitting on the hams.' See Fausboll, note on verse 140. 142. As to dandanidhana, see Mahabh. XII, 6559, and Suttanipata, v. 34. 143, 144. I am very doubtful as to the real meaning of these verses. If their object is to show how reproof or punishment Digitized by Google

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40 DHAMMAPADA. CHAP. X. the whip, be ye active and lively, and by faith, by virtue, by energy, by meditation, by discernment of the law you will overcome this great pain (of reproof), perfect in knowledge and in behaviour, and never forgetful. 145. Well-makers lead the water (wherever they like); fletchers bend the arrow ; carpenters bend a log of wood; good people fashion themselves. should be borne, my translation would be right, though alpabodhati in the sense of parvi facere is strange. 145. The same as verse 80. According to Fausboll and Subhati we ought to render the verses by, What man is there found on earth so restrained by shame that he never provokes reproof, as a good horse the whip?' See Childers, s. v. appabodhati. Digitized by Google

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OLD AGE. 41 CHAPTER XI. OLD AGE. 146. How is there laughter, how is there joy, as this world is always burning ? Why do you not seek a light, ye who are surrounded by darkness ? 147. Look at this dressed-up lump, covered with wounds, joined together, sickly, full of many thoughts, which has no strength, no hold ! 148. This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, life indeed ends in death. 148. Dr. Fausboll informs me that Childers proposed the emendation maranantam hi givitam. The following extract from a letter, addressed by Childers to Dr. Fausboll, will be read with interest : As regards Dhp. v. 148, I have no doubt whatever. I quite agree with you that the idea (mors est vita ejus) is a profound and noble one, but the question is, Is the idea there? I think not. Maranam tamhi givitam is not Pali, I mean not a Pali construction, and years ago even it grated on my ear as a harsh phrase. The reading of your MSS. of the texts is nothing; your MSS. of Dhammapada are very bad ones, and it is merely the vicious Sinhalese spelling of bad MSS., like kammamtam for kammantam. But the comment sets the question at rest at once, for it explains maranantam by maranapariyosanam, which is exactly the same. I see there is one serious difficulty left, that all your MSS. seem to have tamhi, and not tam hi; but are you sure it is so? There was a Dhammapada in the India Office Library, and I had a great hunt for it a few days ago, but to my deep disappointment it is missing. I do not agree with you that the sentence "All Life is bounded by Death," is trivial: it is a truism, but half the noblest passages in poetry are truisms, and unless I greatly mistake, this very passage will be found in many other literatures.' Dr. Fausboll adds :'I have still the same doubt as before, because of all my [10] Digitized by Google

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42 DHAMMAPADA. CHAP. XI. 149. Those white bones, like gourds thrown away in the autumn, what pleasure is there in looking at them? 150. After a stronghold has been made of the bones, it is covered with flesh and blood, and there dwell in it old age and death, pride and deceit. 151. The brilliant chariots of kings are destroyed, the body also approaches destruction, but the virtue of good people never approaches destruction,--thus do the good say to the good. 152. A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow. 153, 154. Looking for the maker of this tabernacle, I shall have to run through a course of many births, so long as I do not find (him); and painful is birth again and again. But now, maker of the tabernacle, thou hast been seen; thou shalt not make up MSS. reading maranam tamhi. I do not know the readings of the London MSS. The explanation of the commentary does not settle the question, as it may as well be considered an explanation of niy reading as of the reading which Childers proposed.--V. FAUSBOLL. 149. In the Rudrayanavadana of the Divyavadana this verse appears as, Yanimany apariddhani vikshiptani diso disah, Kapctavarnany asthini tani drishtvaiha ka ratih. See Schiefner, Mel. Asiat. VIII, p. 589; Gataka, vol. i. p. 322. 150. The expression mamsalohitalepanam is curiously like the expression used in Manu VI, 76, mamsasonitalepanam, and in several passages of the Mahabharata, XII, 12462, 12053, as pointed out by Dr. Fausboll. 153, 154. These two verses are famous among Buddhists, for they are the words which the founder of Buddhism is supposed to have uttered at the moment he attained to Buddhahood. (See Spence Hardy, Manual, p. 180.) According to the Lalita-vistara, however, the words uttered on that solemn occasion were those Digitized by Google

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OLD AGE. 43 sa this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered; the mind, approaching the Eternal (visankhara, nirvana), has attained to the extinction of all desires. quoted in the note to verse 39. In the commentary on the Brahmagala this verse is called the first speech of Buddha, his last speech being the words in the Mahaparinibbana-sutta, 'Life is subject to age; strive in earnest.' The words used in the Mahaparinibbana-sutta, Chap. IV, 2, Katunnam dhammanam ananubodha apparivedha evam idam digham addhanam sandhavitam samsaritam maman keva tumhakan ka, answer to the anticipation expressed in our verse. The exact rendering of this verse has been much discussed, chiefly by Mr. D'Alwis in the Attanugaluvansa, p. cxxviii, and again in his Buddhist Nirvana, p. 78; also by Childers, Notes on Dhammapada, p. 4, and in his Dictionary. Gogerly translated: 'Through various transmigrations I must travel, if I do not discover the builder whom I seek.' Spence Hardy: 'Through many different births I have run (to me not having found), seeking the architect of the desire-resembling house.' Fausboll: 'Multiplices generationis revolutiones percurreram, non inveniens, domus (corporis) fabricatorem quaerens.' And again (p. 322): 'Multarum generationum revolutio mihi subeunda esset, nisi invenissem domus fabricatorem.' Childers: 'I have run through the revolution of countless births, seeking the architect of this dwelling and finding him not.' D'Alwis: 'Through transmigrations of numerous births have I run, not discovering, (though) seeking the house-builder.' All depends on how we take sandhavissam, which Fausboll takes as a conditional, Childers, following Trenckner, as an aorist, because the sense imperatively requires an aorist. In either case, the dropping of the augment and the doubling of the s are, however, irregular. Sandhavissam is the regular form of the future, and as such I translate it, qualifying, however, the future, by the participle present anibbisan, i. e. not finding, and taking it in the sense of, if or so long as I do not find the true cause of existence. I had formerly translated anibbisan, as not resting (anirvisan), but the commentator seems to authorise the meaning of not finding (avindanto, alabhanto), and in that case all the material difficulties of the verse seem to me to disappear. 'The maker of the tabernacle' is explained as a poetical expression for the cause of new births, at least according to the views of g 2 Digitized by Google

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44 DHAMMAPADA. CHAP. XI. 155. Men who have not observed proper discipline, and have not gained treasure in their youth, perish like old herons in a lake without fish. 156. Men who have not observed proper discipline, and have not gained treasure in their youth, lie, like broken bows, sighing after the past. Buddha's followers, whatever his own views may have been. Buddha had conquered Mara, the representative of worldly temptations, the father of worldly desires, and as desires (tamha) are, by means of upadana and bhava, the cause of gati, or 'birth,' the destruction of desires and the conquest of Mara are nearly the same thing, though expressed differently in the philosophical and legendary language of the Buddhists. Tamha, thirst' or desire,' is mentioned as serving in the army of Mara. (Lotus, p. 443.) 155. On ghayanti, i. e. kshayanti, see Dr. Bollensen's learned remarks, Zeitschrift der Deutschen Morgenl. Gesellschaft, XVIII, 834, and Boehtlingk-Roth, s.v. ksha. Digitized by Google

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SELF. 45 CHAPTER XII. SELF. 157. . If a man hold himself dear, let him watch himself carefully; during one at least out of the three watches a wise man should be watchful. 158. Let each man direct himself first to what is proper, then let him teach others ; thus a wise man will not suffer. 159. If a man make himself as he teaches others to be, then, being himself well subdued, he may sub-1 due (others) ; one's own self is indeed difficult to subdue. 160. Self is the lord of self, who else could be the lord ? With self well subdued, a man finds a . lord such as few can find. 161. The evil done by oneself, self-begotten, selfbred, crushes the foolish, as a diamond breaks a precious stone. 162. He whose wickedness is very great brings himself down to that state where his enemy wishes him to be, as a creeper does with the tree which it surrounds. 163. Bad deeds, and deeds hurtful to ourselves, are easy to do; what is beneficial and good, that is very difficult to do. * 157. The three watches of the night are meant for the three stages of life. Cf. St. Mark xiii. 37, 'And what I say unto you, I say unto all, Watch.' 158. Cf. Gataka, vol. ii. p. 441. 161. The Chinese translation renders vagiram by steel drill.' Digitized by Google

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46 DHAMMAPADA. CHAP. XII. 164. The foolish man who scorns the rule of the venerable (Arahat), of the elect (Ariya), of the virtuous, and follows false doctrine, he bears fruit to his own destruction, like the fruits of the Katthaka reed. 165. By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. Purity and impurity belong to oneself, no one can purify another. 166. Let no one forget his own duty for the sake of another's, however great; let a man, after he has discerned his own duty, be always attentive to his duty. 164. The reed either dies after it has borne fruit, or is cut down for the sake of its fruit. Ditthi, literally view,' is used even by itself, like the Greek "hairesis,' in the sense of heresy (see Burnouf, Lotus, p. 444). In other places a distinction is made between mikkhaditthi (vv. 167, 316) and sammaditthi (v. 319). If arahatam ariyanam are used in their technical sense, we should translate the reverend Arhats,'Arhat being the highest degree of the four orders of Ariyas, viz. Srotaapanna, Sakadagamin, Anagamin, and Arhat. See note to verse 178. 166. Attha, lit. 'object,' must here be taken in a moral sense, as duty' rather than as advantage.' Childers rendered it by spiritual good.' The story which Buddhaghosa tells of the Thera Attadattha gives a clue to the origin of some of his parables, which seem to have been invented to suit the text of the Dhammapada rather than vice versa. A similar case occurs in the commentary to verse 227. Digitized by Google

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THE WORLD. 47 CHAPTER XIII. THE WORLD. 167. Do not follow the evil law! Do not live on in thoughtlessness! Do not follow false doctrine ! Be not a friend of the world. 168. Rouse thyself! do not be idle! Follow the law of virtue! The virtuous rests in bliss in this world and in the next. 169. Follow the law of virtue; do not follow that . of sin. The virtuous rests in bliss in this world and in the next. 170. Look upon the world as a bubble, look upon it as a mirage: the king of death does not see him who thus looks down upon the world. 171. Come, look at this glittering world, like unto a royal chariot; the foolish are immersed in it, but the wise do not touch it. 172. He who formerly was reckless and afterwards became sober, brightens up this world, like the moon when freed from clouds. 173. He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds. 174. This world is dark, few only can see here; a few only go to heaven, like birds escaped from the net. 175. The swans go on the path of the sun, they go through the ether by means of their miraculous 168, 169. See Rhys Davids, Buddhism, p. 65. 170. See Suttanipata, v. 1118. 175. Hamsa may be meant for the bird, whether flamingo, or swan, or ibis (see Hardy, Manual, p. 17), but it may also, I believe, Digitized by Google

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DHAMMAPADA. CHAP. XIII. power; the wise are led out of this world, when they have conquered Mara and his train. 176. If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do. 177. The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world. 178. Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness. be taken in the sense of saint. As to iddhi, magical power,' i.e. riddhi, see Burnouf, Lotus, p. 310; Spence Hardy, Manual, pp. 498, 504; Legends, pp. 55, 177; and note to verse 254. 178. Sotapatti, the technical term for the first step in the path that leads to Nirvana. There are four such steps, or stages, and on entering each, a man receives a new title : (1) The Srotaapanna, lit. he who has got into the stream. A man may have seven more births before he reaches the other shore, i. e. Nirvana. (2) Sakridagamin, lit. he who comes back once, so called because, after having entered this stage, a man is born only once more among men or gods. Childers shows that this involves really two more births, one in the deva world, the other in the world of men. Burnouf says the same, Introduction, p. 293. (3) Anagamin, lit. he who does not come back, so called because, after this stage, a man cannot be born again in a lower world, but can only be born into a Brahman world, before he reaches Nirvana. (4) Arhat, the venerable, the perfect, who has reached the highest stage that can be reached, and from which Nirvana is perceived (sukkhavipassana, Lotus, p. 849). See Hardy, Eastern Monachism, p. 280; Burnouf, Introduction, p. 209; Koppen, P. 398; D'Alwis, Attanugaluvansa, p. cxxiv; Feer, Sutra en 42 articles, p. 6. Digitized by Google

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THE BUDDHA. CHAPTER XIV 201TRSIT THE BUDDHA (THE AWAKENED TOONIA 179. He whose conquest is not conquered again, into whose conquest no one in this world enters, by what track can you lead him, the Awakened, the Omniscient, the trackless ? . 180. He whom no desire with its snares and poisons can lead astray, by what track can you lead him, the Awakened, the Omniscient, the trackless ? 181. Even the gods envy those who are awakened and not forgetful, who are given to meditation, who are wise, and who delight in the repose of retirement (from the world). 182. Difficult (to obtain) is the conception of men, difficult is the life of mortals, difficult is the hearing of the True Law, difficult is the birth of the Awakened (the attainment of Buddhahood). 179, 180. Buddha, the Awakened, is to be taken as an appellative rather than as the proper name of the Buddha (see v. 183): It means, anybody who has arrived at complete knowledge. Anantagokaram I take in the sense of, possessed of unlimited knowledge. Apadam, which Dr. Fausboll takes as an epithet of Buddha and translates by 'non investigabilis,' is translated 'trackless,' in order to show the play on the word pada ; see Childers, s. v. The commentator says: 'The man who is possessed of even a single one of such conditions as raga, &c., him ye may lead forward; but the Buddha has not even one condition or basis of renewed existence, and therefore by what track will you lead this unconditioned Buddha ?' Cf. Dhp. v. 92, 420; and Gataka, vol. i. pp. 79, 313. 182. Mr. Beal (Dhammapada, p. 110) states that this verse occurs in the Satra of the Forty-two Sections. Digitized by Google

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50 DHAMMAPADA. CHAP. XIV. 183. Not to commit any sin, to do good, and to purify one's mind, that is the teaching of (all) the Awakened. 184. The Awakened call patience the highest penance, long-suffering the highest Nirvana; for he is not an anchorite (pravragita) who strikes others, he is not an ascetic (sramana) who insults others. 185. Not to blame, not to strike, to live restrained under the law, to be moderate in eating, to sleep and sit alone, and to dwell on the highest thoughts, this is the teaching of the Awakened. 183. This verse is again one of the most solemn verses among the Buddhists. According to Csoma Korosi, it ought to follow the famous arya stanza, 'Ye dhamma' (Lotus, p. 522), and serve as its complement. But though this may be the case in Tibet, it was not so originally. The same verse (ascribed to Kanakamuni) occurs at the end of the Chinese translation of the Pratimoksha (Beal, J. R. A. S. XIX, p. 473; Catena, p. 159); in the Tibetan translation of the Gathasangraha, v. 14 (Schiefner, Mel. Asiat. VIII, pp. 568, 586; and Csoma Korosi, As. Res. XX, p. 79). Burnouf has fully discussed the metre and meaning of our verse on pp. 527, 528 of his Lotus.' He prefers sakittaparidamanam, which Csoma translated by the mind must be brought under entire subjection' (svakittaparidamanam), and the late Dr. Mill byproprii intellectus subjugatio.' But his own MS. of the Mahapadhana-sutta gave likewise sakittapariyoda panam, and this is no doubt the correct reading. (See D'Alwis, Attanugaluvansa, p. cxxix.) We found pariyodappeya in verse 88, in the sense of purging oneself from the troubles of thought. From the same verb, (pari) ava + dai, we may derive the name Avadana, a legend, originally a pure and virtuous act, an aploteca, afterwards a sacred story, and possibly a story the hearing of which purifies the mind. See BoehtlingkRoth, s. v. avadana. 184. Childers, following the commentator, translates, 'Patience, which is long-suffering, is the best devotion, the Buddhas declare that Nirvana is the best of things).' 185. Cf. Suttanipata, v. 337. Patimokkhe, 'under the law,' i.e. according to the law, the law which leads to Moksha, or freedom.' Pratimoksha is the title of the oldest collection of the moral laws Digitized by Google

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THE BUDDHA. 51 186. There is no satisfying lusts, even by a shower of gold pieces; he who knows that lusts have a short taste and cause pain, he is wise ; 187. Even in heavenly pleasures he finds no satisfaction, the disciple who is fully awakened delights only in the destruction of all desires. 188. Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacred trees. 189. But that is not a safe refuge, that is not the best refuge; a man is not delivered from all pains after having gone to that refuge. 190. He who takes refuge with Buddha, the Law, of the Buddhists (Burnouf, Introduction, p. 300; Bigandet, The Life of Gaudama, p. 439; Rhys Davids, Buddhism, p. 162), and as it was common both to the Southern and the Northern Buddhists, patimokkhe in our passage may possibly be meant, as Professor Weber suggests, as the title of that very collection. The commentator explains it by getthakasila and patimokkhasila. Sayanasam might stand for sayanasanam, see Mahabh. XII, 6684; but in Buddhist literature it is intended for sayanasanam; see also Mahabh. XII, 9978, sayyasane. Fausboll now reads panta instead of patthan. 187. There is a curious similarity between this verse and verse 6503 (9919) of the Santiparva : Yak ka kamasukham loke, yak ka divyam mahat sukham, Trishnakshayasukhasyaite narhatah shodasim kalam. And whatever delight of love there is on earth, and whatever is the great delight in heaven, they are not worth the sixteenth part of the pleasure which springs from the destruction of all desires.' The two verses 186, 187 are ascribed to king Mandhatri, shortly before his death (Mel. Asiat. VIII, p. 471; see also Gataka, vol. ii. p. 113). 188-192. These verses occur in Sanskrit in the Pratiharyasutra, translated by Burnouf, Introduction, pp. 162-189; see p. 186. Burnouf translates rukkhaketyani by 'arbres consacres ;' properly, sacred shrines under or near a tree. See also Gataka, vol. i. p. 97. 190. Buddha, Dharma, and Sangha are called the Trisarana (cf. Burnouf, Introd. p. 630). The four holy truths are the four statements that there is pain in this world, that the source of Digitized by Google

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52 DHAMMAPADA. CHAP. XIV. and the Church; he who, with clear understanding, sees the four holy truths : 191. Viz. pain, the origin of pain, the destruction of pain, and the eightfold holy way that leads to the quieting of pain ; 192. That is the safe refuge, that is the best refuge; having gone to that refuge, a man is delivered from all pain. 193. A supernatural person (a Buddha) is not easily found, he is not born everywhere. Wherever such a sage is born, that race prospers. 194. Happy is the arising of the awakened, happy is the teaching of the True Law, happy is peace in the church, happy is the devotion of those who are at peace. 195, 196. He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody. pain is desire, that desire can be annihilated, that there is a way (shown by Buddha) by which the annihilation of all desires can be achieved, and freedom be obtained. That way consists of eight parts. (See Burnouf, Introduction, p. 630.) The eightfold way forms the subject of Chapter XVIII. (See also Feer, Journal As. 1870, p. 418, and Chips from a German Workshop, 2nd ed. vol. i. p. 251 seq.) Digitized by Google

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HAPPINESS. 53 CHAPTER XV. * HAPPINESS. 197. Let us live happily then, not hating those who hate us! among men who hate us let us dwell free from hatred! Trouse bata thosen totuottn you 198. Let us live happily then, free from ailments among the ailing! among men who are ailing let us dwell free from ailments ! 199. Let us live happily then, free from greed among the greedy! among men who are greedy let us dwell free from greed ! 200. Let us live happily then, though we call nothing our own! We shall be like the bright gods, feeding on happiness! 201. Victory breeds hatred, for the conquered is unhappy. He who has given up both victory and defeat, he, the contented, is happy. 198. The ailment here meant is moral rather than physical. Cf. Mahabh. XII, 9924, samprasanto niramayah; 9925, yo 'sau pranantiko rogas tam trishnam tyagatah sukham. 200. The words placed in the mouth of the king of Videha, while his residence Mithila was in flames, are curiously like our verse; cf. Mahabh. XII, 9917, Susukham vata givami yasya me nasti kinkana, Mithilayam pradiptayam na me dahyati kinkana. I live happily, indeed, for I have nothing; while Mithila is in flames, nothing of mine is burning.' Cf. Muir, Religious Sentiments, p. 106. The abhassara, i.e. abhasvara, 'the bright gods,' are frequently mentioned. Cf. Burnouf, Introd. p. 611. 201. This verse is ascribed to Buddha, when he heard of the defeat of Agatasatru by Prasenagit. It exists in the Northern or Digitized by Google

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DHAMMAPADA. CHAP. XV. 202. There is no fire like passion ; there is no losing throw like hatred; there is no pain like this body ; (there is no happiness higher than rest. V 203. Hunger is the worst of diseases, the body the greatest of pains ; if one knows this truly, that is Nirvana, the highest happiness. Sanskrit and in the Southern or Pali texts, i. e. in the Avadanasataka, in the Samyutta-nikaya. See Feer, Comptes Rendus, 1871, p. 44, and Journal As. 1880, p. 509. In the Avadana-sataka, the Sanskrit version is Gayo vairam prasavati, duhkham sete paragitah Upasantah sukham sete hitva gayaparagayam. 202. I take kali in the sense of an unlucky die which makes a player lose his game. A real simile seems wanted here, as in verse 251, where, for the same reason, I translate graha by shark,' not by 'captivitas,' as Dr. Fausboll proposes. The same scholar translates kali in our verse by peccatum.' If there is any objection to translating kali in Pali by unlucky die,' I should still prefer to take it in the sense of the age of depravity, or the demon of depravity. To judge from Abhidhanappadipika, 1106, kali was used for paragaya, i.e. loss at game, a losing throw, and occurs in that sense again in verse 252. The Chinese translation has, 'there is no distress (poison) worse than hate.' A similar verse occurs Mahabh. Santip. 175, v. 35. Body' for khandha is a free translation, but it is difficult to find any other rendering. The Chinese translation also has .body.' According to the Buddhists each sentient being consists of five khandhas (skandha), or aggregates, the organized body (rupakhandha) with its four internal capacities of sensation (vedana), perception (sangna), conception (samskara), knowledge (vignana). See Burnouf, Introd. pp. 589, 634; Lotus, p. 335. 203. Samskara is the fourth of the five khandhas, but the commentator takes it here, as well as in verse 255, for the five khandhas together, in which case we can only translate it by 'body. See also verse 278. Childers proposes 'organic life' (Notes on Dhammapada, p. 1). There is, however, another samskara, that which follows immediately upon avidya, 'ignorance,' as the second of the nidanas, or causes of existence,' and this too might be called the greatest pain, considering that it is the cause of birth, which is the cause of all pain. Samskara seems sometimes to have a different Digitized by Google

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HAPPINESS. 55 204. Health is the greatest of gifts, contented-1 yie ness the best riches; trust is the best of relationships, Nirvana the highest happiness. 205. He who has tasted the sweetness of solitude and tranquillity, is free from fear and free from sin, while he tastes the sweetness of drinking in the law. 206. The sight of the elect (Arya) is good, to live with them is always happiness ; (if a man does not see fools, he will be truly happy.) 207. He who walks in the company of fools suffers a long way; company with fools, as with an enemy, is always painful; company with the wise is pleasure, like meeting with kinsfolk.? 26 208. Therefore, one ought to follow the wise, the intelligent, the learned, the much enduring, the dutiful, the elect; one ought to follow a good and wise man, as the moon follows the path of the stars. and less technical meaning, being used in the sense of conceptions, plans, desires, as, for instance, in verse 368, where sankharanam khayam is used much like tamhakhaya. Again, in his comment on verse 75, Buddhaghosa says, upadhiviveko sankharasanganikam vinodeti; and again, upadhiviveko ka nirupadhinam puggalanam visakharagatanam. For a similar sentiment, see Stanislas Julien, Les Avadanas, vol. i. p. 40, 'Le corps est la plus grande source de souffrance,' &c. I should say that the khandhas in verse 202 and the sankharas in verse 203 are nearly, if not quite, synonymous. I should prefer to read gigakkha-parama as a compound. Gigakkha, or as it is written in one MS., digakkha (Sk. gighatsa), means not only hunger,' but 'appetite, desire.' 204. Childers translates,'the best kinsman is a man you can trust.' 205. Cf. Suttanipata, v. 256. 208. I should like to read sukho ka dhirasamvaso. Digitized by Google

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DHAMMAPADA. CHAP. XVI. CHAPTER XVI. PLEASURE. 209. He who gives himself to vanity, and does not give himself to meditation, forgetting the real aim (of life) and grasping at pleasure, will in time envy him who has exerted himself in meditation. 210. Let no man ever look for what is pleasant, or what is unpleasant. Not to see what is pleasant is pain, and it is pain to see what is unpleasant. 211. Let, therefore, no man love anything ; loss of the beloved is evil. Those who love nothing, and hate nothing, have no fetters. 212. From pleasure comes grief, from pleasure comes fear; he who is free from pleasure knows neither grief nor fear. 213. From affection comes grief, from affection comes fear; he who is free from affection knows neither grief nor fear. 214. From lust comes grief, from lust comes fear; he who is free from lust knows neither grief nor fear. 215. From love comes grief, from love comes fear; he who is free from love knows neither grief nor fear. 216. From greed comes grief, from greed comes fear; he who is free from greed knows neither grief nor fear. 217. He who possesses virtue and intelligence, 214. See Beal, Catena, p. 200. Digitized by Google

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PLEASURE. 57 who is just, speaks the truth, and does what is his own business, him the world will hold dear. 218. He in whom a desire for the Ineffable (Nirvana) has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called urdhvamsrotas (carried upwards by the stream). 219. Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar. 220. In like manner his good works receive him who has done good; and has gone from this world to the other ;-as kinsmen receive a friend on his return. 218. Urdhvamsrotas or uddhamsoto is the technical name for one who has reached the world of the Avrihas (Aviha), and is proceeding to that of the Akanishthas (Akanittha). This is the last stage before he reaches the formless world, the Arupadhatu. (See Buddhaghosha's Parables, p. 123; Burnouf, Introduction, p. 599.) Originally urdhvamsrotas may have been used in a less technical sense, meaning one who swims against the stream, and is not carried away by the vulgar passions of the world. Digitized by Google

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DHAMMAPADA. CHAP. XVII. CHAPTER XVII. ANGER. 221. Let a man leave anger, let him forsake pride, let him overcome all bondage! No sufferings befall the man who is not attached to name and form, and who calls nothing his own. 222. He who holds back rising anger like a rolling chariot, him I call a real driver; other people are ! but holding the reins. 223. Let a man overcome anger by love, let him overcome evil by good ; let him overcome the greedy by liberality, the liar by truth ! 224. Speak the truth, do not yield to anger; give, if thou art asked for little; by these three steps thou wilt go near the gods. 225. The sages who injure nobody, and who always control their body, they will go to the unchangeable place (Nirvana), where, if they have gone, they will suffer no more. 226. Those who are ever watchful, who study day and night, and who strive after Nirvana, their passions will come to an end. 227. This is an old saying, O Atula, this is not only of to-day: 'They blame him who sits silent, 221. 'Name and form' or 'mind and body' is the translation of nama-rupa, the ninth of the Buddhist Nidanas. Cf. Burnouf, Introduction, p. 501; see also Gogerly, Lecture on Buddhism, and Bigandet, The Life of Gaudama, p. 454. 223. Mahabh. XII, 3550, asadhum sadhuna gayet. Cf. Ten Gatakas, ed. Fausboll, p. 5. 227. It appears from the commentary that poranam and aggatanam are neuters, referring to what happened formerly and what Digitized by Google

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ANGER. they blame him who speaks much, they also blame him who says little ; there is no one on earth who is not blamed. 228. There never was, there never will be, nor is there now, a man who is always blamed, or a man who is always praised. 229, 230. But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gambu river ? Even the gods praise him, he is praised even by Brahman. 231. Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise virtue! 232. Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and practise virtue with thy tongue! 23:3. Beware of the anger of the mind, and control thy mind! Leave the sins of the mind, and practise virtue with thy mind! 234. The wise who control their body, who control their tongue, the wise who control their mind, are indeed well controlled. happens to-day, and that they are not to be taken as adjectives referring to asinam, &c. The commentator must have read atula instead of atulam, and he explains it as the name of a pupil whom Gautama addressed by that name. This may be so (see note to verse 166); but atula may also be taken in the sense of incomparable (Mahabh. XIII, 1937), and in that case we ought to supply, with Professor Weber, some such word as 'saw' or 'saying.' 230. The Brahman worlds are higher that the Deva worlds as the Brahman is higher than a Deva; see Hardy, Manual, p. 25; Burnouf, Introduction, pp. 134, 184. h 2 Digitized by Google

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60 DHAMMAPADA. CHAP. XVIII. CHAPTER XVIII. IMPURITY. 235. Thou art now like a sear leaf, the messengers of death (Yama) have come near to thee; thou standest at the door of thy departure, and thou hast no provision for thy journey. 236. Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt enter into the heavenly world of the elect (Ariya). 237. Thy life has come to an end, thou art come near to death (Yama), there is no resting-place for thee on the road, and thou hast no provision for thy journey. 238. Make thyself an island, work hard, be wise ! When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay. 239. Let a wise man blow off the impurities of his self, as a smith blows off the impurities of silver, one by one, little by little, and from time to time. 240. As the impurity which springs from the iron, 235. Uyyoga seems to mean departure. See Buddhaghosa's commentary on verse 152, p. 319, 1. 1; Fausboll, Five Gatakas, P. 35. 236. "An island,' for a drowning man to save himself; (see verse 25.) Dipankara is the name of one of the former Buddhas, and it is also used as an appellative of the Buddha, but is always derived from dipo,' a lamp.' 239. This verse is the foundation of the thirty-fourth section of the Satra of the forty-two sections; see Beal, Catena, p. 201; Suttanipata, v. 962. Digitized by Google

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IMPURITY. 61 when it springs from it, destroys it; thus do a transgressor's own works lead him to the evil path. 241. The taint of prayers is non-repetition; the taint of houses, non-repair ; the taint of the body is sloth; the taint of a watchman, thoughtlessness. 242. Bad conduct is the taint of woman, greediness the taint of a benefactor; tainted are all evil ways, in this world and in the next. 243. But there is a taint worse than all taints, ignorance is the greatest taint. O mendicants ! throw off that taint, and become taintless! 244. Life is easy to live for a man who is without shame, a crow hero, a mischief-maker, an insulting, bold, and wretched fellow. 245. But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet, spotless, and intelligent. 246. He who destroys life, who speaks untruth, who in this world takes what is not given him, who goes to another man's wife ; 247. And the man who gives himself to drinking intoxicating liquors, he, even in this world, digs up his own root. takes advantage of self. 248. O man, know this, that the unrestrained are in a bad state ; take care that greediness and vice do not bring thee to grief for a long time! 244. Pakkhandin is identified by Dr. Fausboll with praskandin, one who jumps forward, insults, or, as Buddhaghosa explains it, one who meddles with other people's business, an interloper. At all events, it is a term of reproach, and, as it would seem, of theological reproach. 246. On the five principal commandments which are recapitulated in verses 246 and 247, see Buddhaghosha's Parables, p. 153. 248. Cf. Mahabharata XII, 4055, yesham vrittis ka samyata. See also verse 307. Digitized by Google

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62 DHAMMAPADA. CHAP. XVIII. 249. The world gives according to their faith or according to their pleasure : if a man frets about the food and the drink given to others, he will find no rest either by day or by night. 250. He in whom that feeling is destroyed, and taken out with the very root, finds rest by day and by night. 251. There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed. 252. The fault of others is easily perceived, but that of oneself is difficult to perceive ; a man winnows his neighbour's faults like chaff, but his own fault he hides, as a cheat hides the bad die from the gambler. 253. If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions. 254. There is no path through the air, a man is not a Samana by outward acts. The world 349. This verse has evidently regard to the feelings of the Bhikshus or mendicants who receive either much or little, and who are exhorted not to be envious if others receive more than they themselves. Several of the Parables illustrate this feeling. 251. Dr. Fausboll translates gaho by captivitas,' Dr. Weber by 'fetter.' I take it in the same sense as graha in Manu VI, 78; and Buddhaghosa does the same, though he assigns to graha a more general meaning, viz. anything that seizes, whether an evil spirit (yakkha), a serpent (agagara), or a crocodile (kumbhila). Greed or thirst is represented as a river in Lalita-vistara, ed. Calc. p. 482, trishna-nadi tivega prasoshita me gnanasuryena, the wild river of thirst is dried up by the sun of my knowledge.' 252. See Childers, Notes, p. 7; St. Matthew vii. 3. 253. As to asava, 'appetite, passion,' see note to verse 39. 254. I have translated this verse very freely, and not in accordo Digitized by Google

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IMPURITY. delights in vanity, the Tathagatas (the Buddhas) are free from vanity. 255. There is no path through the air, a man is not a Samana by outward acts. -No creatures are eternal ; but the awakened (Buddha) are never shaken. ance with Buddhaghosa's commentary. Dr. Fausboll proposed to translate, 'No one who is outside the Buddhist community can walk through the air, but only a Samana;' and the same view is taken by Professor Weber, though he arrives at it by a different construction. Now it is perfectly true that the idea of magical powers (riddhi) which enable saints to walk through the air, &c., occurs in the Dhammapada, see v. 175, note. But the Dhammapada may contain earlier and later verses, and in that case our verse might be an early protest on the part of Buddha against the belief in such miraculous powers. We know how Buddha himself protested against his disciples being called upon to perform vulgar miracles. 'I command my disciples not to work miracles,' he said, 'but to hide their good deeds, and to show their sins' (Burnouf, Introd. p. 170). It would be in harmony with this sentiment if we translated our verse as I have done. As to bahira, I should take it in the sense of external,' as opposed to adhyatmika, or 'internal;' and the meaning would be, 'a Samana is not a Samana by outward acts, but by his heart.' D'Alwis translates (p. 85): "There is no footprint in the air; there is not a Samana out of the pale of the Buddhist community.' Prapanka, which I have here translated by vanity,' seems to include the whole host of human weaknesses; cf. v. 196, where it is lained by tamhaditthimanapapanka ; in our verse by tamhadisu papankesu: cf. Lalita-vistara, p. 564, analayam nishprapankam anutpadam asambhavam (dharmakakram). As to Tathagata, a name of Buddha, cf. Burnouf, Introd. p. 75. 255. Sankhara for samskara; cf. note to verse 203. Creature does not, as Mr. D'Alwis (p. 69) supposes, involve the Christian conception of creation. Digitized by Google

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DHAMMAPADA. CHAP. XIX. CHAPTER XIX. THE JUST. 256, 257. A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just. 258. A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned. 259. A man is not a supporter of the law because he talks much; even if a man has learnt little, but sees the law bodily, he is a supporter of the law, a man who never neglects the law.. 260. A man is not an elder because his head is grey; his age may be ripe, but he is called 'Oldin-vain.' 261. He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder... 262. An envious, greedy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion. 263. He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise, is called respectable. 259. Buddhaghosa here takes law (dhamma) in the sense of the four great truths, see note to verse 190. Could dhammam kayena passati mean, 'he observes the law in his acts?' Hardly, if we compare expressions like dhammam vipassato, v. 373. Digitized by Google

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THE JUST. 264. Not by tonsure does an undisciplined man who speaks falsehood become a Samana; can a man be a Samana who is still held captive by desire and greediness? 265. He who always quiets the evil, whether small or large, he is called a Samana (a quiet man), because he has quieted all evil. 266. A man is not a mendicant (Bhikshu) simply because he asks others for alms; he who adopts the whole law is a Bhikshu, not he who only begs. 267. He who is above good and evil, who is chaste, who with knowledge passes through the world, he indeed is called a Bhikshu. 268, 269. A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish 265. This is a curious etymology, because it shows that at the time when this verse was written, the original meaning of sramana had been forgotten. Sramana meant originally, in the language of the Brahmans, a man who performed hard penances, from sram 'to work hard,' &c. When it became the name of the Buddhist ascetics, the language had changed, and sramana was pronounced samana. Now there is another Sanskrit root, sam, "to quiet,' which in Pali becomes likewise sam, and from this root sam, 'to quiet,' and not from sram,'to tire,' did the popular etymology of the day and the writer of our verse derive the title of the Buddhist priests. The original form sramana became known to the Greeks as Sapmanai, that of samana as Samanaioi ; the former through Megasthenes, the latter through Bardesanes, 80-60 B.C. (See Lassen, Indische Alterthumskunde, II, 700.) The Chinese Shamen and the Tungusian Shamen come from the same source, though the latter has sometimes been doubted. See Schott, Uber die doppelte Bedeutung des Wortes Schamane, in the Philosophical Transactions of the Berlin Academy, 1842, p. 463 seq. 266-270. The etymologies here given of the ordinary titles of the followers of Buddha are entirely fanciful, and are curious only as showing how the people who spoke Pali had lost the etymological consciousness of their language. A Bhikshu is a beggar, Digitized by Google

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66 DHAMMAPADA. CHAP. XIX. and ignorant; but the wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni. 270. A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya. 271, 272. Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as long as thou hast not attained the extinction of desires. i.e. a Buddhist friar who has left his family and lives entirely on alms. Muni is a sage, hence Sakya-muni, a name of Gautama. Muni comes from man, to think, and from muni comes mauna, silence.' Ariya, again, is the general name of those who embrace a religious life. It meant originally respectable, noble.' In verse 270 it seems as if the writer wished to guard against deriving ariya from ari, 'enemy.' See note to verse 22. 272. See Childers, Notes, p. 7. Digitized by Google

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THE WAY. 67 CHAPTER XX. THE WAY. 273. The best of ways is the eightfold ; the best of truths the four words; the best of virtues passionlessness; the best of men he who has eyes to see. 274. This is the way, there is no other that leads to the purifying of intelligence. Go on this way! Everything else is the deceit of Mara (the tempter). 275. If you go on this way, you will make an end of pain! The way was preached by me, when I had understood the removal of the thorns (in the flesh). 276. You yourself must make an effort. The Tathagatas (Buddhas) are only preachers. The thoughtful who enter the way are freed from the bondage of Mara. . 277. 'All created things perish,' he who knows and sees this becomes passive in pain ; this is the : way to purity. . 273. The eightfold or eight-membered way is the technical term for the way by which Nirvana is attained. (See Burnouf, Lotus, p. 519.) This very way constitutes the fourth of the Four Truths, or the four words of truth, viz. Duhkha, pain ;' Samudaya, origin;' Nirodha,'destruction;' Marga, 'road.' (Lotus, p. 517.) See note to verse 178. For another explanation of the Marga, or 'way, see Hardy, Eastern Monachism, p. 280. 274. The last line may mean, this way is the confusion of Mara;' i.e. the discomfiture of Mara. 275. The salyas,' arrows or thorns,' are the sokasalya,' the arrows of grief.' Buddha himself is called mahasalya-harta, the great remover of thorns.' (Lalita-vistara, p. 550 ; Mahabh. XII, 5616.) 277. See v. 255. Digitized by Google

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68 DHAMMAPADA. CHAP. XX. 278. 'All created things are grief and pain," he who knows and sees this becomes passive in pain ; this is the way that leads to purity. 279. 'All forms are unreal,' he who knows and sees this becomes passive in pain; this is the way that leads to purity. 280. He who does not rouse himself when it is time to rise, who, though young and strong, is full of sloth, whose will and thought are weak, that lazy and idle man will never find the way to knowledge. 281. Watching his speech, well restrained in mind, let a man never commit any wrong with his body! Let a man but keep these three roads of action clear, and he will achieve the way which is taught by the wise. 282. Through zeal knowledge is gotten, through lack of zeal knowledge is lost; let a man who knows this double path of gain and loss thus place himself that knowledge may grow. 283. Cut down the whole forest (of lust), not a tree only! Danger comes out of the forest (of lust). When you have cut down both the forest (of lust) and its undergrowth, then, Bhikshus, you will be rid of the forest and free! 278. See v. 203. 279. Dhamma is here explained, like sankhara, as the five khandha, i.e. as what constitutes a living body. 281. Cf. Beal, Catena, p. 159. 282. Bhuri was rightly translated intelligentia' by Dr. Fausboll. Dr.Weber renders it by 'Gedeihen,' but the commentator distinctly explains it as 'vast knowledge, and in the technical sense the word occurs after vidya and before medha, in the Lalita-vistara, p. 541. 283. A pun, vana meaning both * lust' and 'forest.' See some mistaken remarks on this verse in D'Alwis, Nirvana, p. 86, and some good remarks in Childers, Notes, p. 7. Digitized by Google

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THE WAY. 284. So long as the love of man towards women, even the smallest, is not destroyed, so long is his mind in bondage, as the calf that drinks milk is to its mother. 285. Cut out the love of self, like an autumn lotus, with thy hand! Cherish the road of peace. Nirvana has been shown by Sugata (Buddha). 286. Here I shall dwell in the rain, here in winter and summer, thus the fool meditates, and does not think of his death. 287. Death comes and carries off that man, praised for his children and flocks, his mind distracted, as a flood carries off a sleeping village. 288. Sons are no help, nor a father, nor relations ; there is no help from kinsfolk for one whom death has seized. 289. A wise and good man who knows the meaning of this, should quickly clear the way that leads to Nirvana. * 285. Cf. Gataka, vol. i. p. 183. 286. Antaraya, according to the commentator, givitantaraya, i.e. interitus, death. In Sanskrit, antarita is used in the sense of vanished' or 'perished.' 287. See notes to verse 47, Thiessen, Kisagotami, p. 11, and Mahabh. XII, 9944, 6540. Digitized by Google

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70 DHAMMAPADA. CHAP. XXI. CHAPTER XXI. MISCELLANEOUS. 290. If by leaving a small pleasure one sees a great pleasure, let a wise man leave the small pleasure, and look to the great. 291. He who, by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of hatred, will never be free from hatred. 292. What ought to be done is neglected, what ought not to be done is done; the desires of unruly, thoughtless people are always increasing. 293. But they whose whole watchfulness is always directed to their body, who do not follow what ought not to be done, and who steadfastly do what ought to be done, the desires of such watchful and wise people will come to an end. 294. A true Brahmana goes scatheless, though he have killed father and mother, and two valiant kings, though he has destroyed a kingdom with all its subjects. 295. A true Brahmana goes scatheless, though he have killed father and mother, and two holy kings, and an eminent man besides. 292. Cf. Beal, Catena, p. 264. 294, 295. These two verses are either meant to show that a truly holy man who, by accident, commits all these crimes is guiltless, or they refer to some particular event in Buddha's history. The commentator is so startled that he explains them allegorically. Mr. D'Alwis is very indignant that I should have supposed Buddha capable of pardoning patricide. Can it be believed,' he writes, that a Teacher, who held life, even the life of the minutest insect, Digitized by Google

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MISCELLANEOUS. 296. The disciples of Gotama (Buddha) are always well awake, and their thoughts day and night are always set on Buddha. 297. The disciples of Gotama are always well awake, and their thoughts day and night are always set on the law. 298. The disciples of Gotama are always well awake, and their thoughts day and night are always set on the church. 299. The disciples of Gotama are always well awake, and their thoughts day and night are always set on their body. nay, even a living tree, in such high estimation as to prevent its wanton destruction, has declared that the murder of a Brahmana, to whom he accorded reverence, along with his own Sangha, was blameless ?' D'Alwis, Nirvana, p. 88. Though something might be said in reply, considering the antecedents of king Agatasatru, the patron of Buddha, and stories such as that quoted by the commentator on the Dhammapada (Beal, 1.c. p. 150), or in Der Weise und der Thor, p. 306, still these two verses are startling, and I am not aware that Buddha has himself drawn the conclusion, which has been drawn by others, viz. that those who have reached the highest Sambodhi, and are in fact no longer themselves, are outside the domain of good and bad, and beyond the reach of guilt. Verses like 39 and 412 admit of a different explanation. Still our verses being miscellaneous extracts, might possibly have been taken from a work in which such an opinion was advanced, and I find that Mr. Childers, no mean admirer of Buddha, was not shocked by my explanation. 'In my judgment,' he says,' this verse is intended to express in a forcible manner the Buddhist doctrine that the Arhat cannot commit a serious sin. However, we have met before with far-fetched puns in these verses, and it is not impossible that the native commentators were right after all in seeing some puns or riddles in this verse. D'Alwis, following the commentary, explains mother as lust, father as pride, the two valiant kings as heretical systems, and the realm as sensual pleasure, while veyyaggha is taken by him for a place infested with the tigers of obstruction against final beatitude. Some confirmation of this interpretation is sup Digitized by Google

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DHAMMAPADA. CHAP. XXI. 300. The disciples of Gotama are always well awake, and their mind day and night always delights in compassion. 301. The disciples of Gotama are always well awake, and their mind day and night always delights in meditation. 302. It is hard to leave the world (to become a friar), it is hard to enjoy the world; hard is the monastery, painful are the houses; painful it is to dwell with equals (to share everything in common), and the itinerant mendicant is beset with pain. Therefore let no man be an itinerant mendicant, and he will not be beset with pain. 303. Whatever place a faithful, virtuous, celebrated, and wealthy man chooses, there he is respected. 304. Good people shine from afar, like the snowy plied by a passage in the third book of the Lankavatara-satra, as quoted by Mr. Beal in his translation of the Dhammapada, Introduction, p. 5. Here a stanza is quoted as having been recited by Buddha, in explanation of a similar startling utterance which he had made to Mahamati : *Lust, or carnal desire, this is the Mother, Ignorance, this is the Father, The highest point of knowledge, this is Buddha, All the klesas, these are the Rahats, The five skandhas, these are the Priests; To commit the five unpardonable sins Is to de by these five And yet not suffer the pains of hell.' The Lankavatara-satra was translated into Chinese by Bodhiruki (508-511); when it was written is doubtful. See also Gataka, vol. ii. p. 263. 302. This verse is difficult, and I give my translation as tentative only. Childers (Notes, p. 11) does not remove the difficulties, and I have been chiefly guided by the interpretation put on the verse by the Chinese translator; Beal, Dhammapada, p. 137. Digitized by Google

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MISCELLANEOUS. 73 mountains; bad people are not seen, like arrows shot by night. 305. He alone who, without ceasing, practises the duty of sitting alone and sleeping alone, he, subduing himself, will rejoice in the destruction of all desires alone, as if living in a forest. 305. I have translated this verse so as to bring it into something like harmony with the preceding verses. Vanante, according to a pun pointed out before (v. 283), means both in the end of a forest,' and 'in the end of desires.' Digitized by Google

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74 DHAMMAPADA. CHAP. XXII. CHAPTER XXII. THE DOWNWARD COURSE. . 306. He who says what is not, goes to hell; he also who, having done a thing, says I have not done it. After death both are equal, they are men with evil deeds in the next world. 307. Many men whose shoulders are covered with the yellow gown are ill-conditioned and unrestrained; such evil-doers by their evil deeds go to hell. 308. Better it would be to swallow a heated iron ball, like flaring fire, than that a bad unrestrained fellow should live on the charity of the land. 309. Four things does a reckless man gain who covets his neighbour's wife,-a bad reputation, an uncomfortable bed, thirdly, punishment, and lastly, hell. 306. I translate niraya,' the exit, the downward course, the evil path,' by 'hell,' because the meaning assigned to that ancient mythological name by Christian writers comes so near to the Buddhist idea of niraya, that it is difficult not to believe in some actual contact between these two streams of thought. See also Mahabh. XII, 7176. Cf. Gataka, vol. ii. p. 416; Suttanipata, v. 660. 307, 308. These two verses are said to be taken from the Vinayapitaka I, 4, 1; D'Alwis, Nirvana, p. 29. 308. The charity of the land, i.e. the alms given, from a sense of religious duty, to every mendicant that asks for it. 309, 310. The four things mentioned in verse 309 seem to be repeated in verse 310. Therefore, apunnalabha, bad fame,' is the same in both: gati papika must be niraya; danda must be ninda, and rati thokika explains the anikamaseyyam. Buddhaghosa Digitized by Google

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THE DOWNWARD COURSE. 75 310. There is bad reputation, and the evil way (to hell), there is the short pleasure of the frightened in the arms of the frightened, and the king imposes heavy punishment; therefore let no man think of his neighbour's wife. 311. As a grass-blade, if badly grasped, cuts the arm, badly-practised asceticism leads to hell. 312. An act carelessly performed, a broken vow, and hesitating obedience to discipline, all this brings no great reward. 313. If anything is to be done, let a man do it, let him attack it vigorously! A careless pilgrim only scatters the dust of his passions more widely. 314. An evil deed is better left undone, for a man repents of it afterwards; a good deed is better done, for having done it, one does not repent. 315. Like a well-guarded frontier fort, with defences within and without, so let a man guard himself. Not a moment should escape, for they who allow the right moment to pass, suffer pain when they are in hell. 316. They who are ashamed of what they ought not to be ashamed of, and are not ashamed of what they ought to be ashamed of, such men, embracing false doctrines, enter the evil path. 317. They who fear when they ought not to fear, and fear not when they ought to fear, such men, embracing false doctrines, enter the evil path. takes the same view of the meaning of anikamaseyya, i.e. yatha ikkhati evam seyyam alabhitva, anikkhitam parittakam eva kalam seyyam labhati, not obtaining the rest as he wishes it, he obtains it, as he does not wish it, for a short time only.' 313. As to raga meaning "dust' and 'passion,' see Buddhaghosha's Parables, pp. 65, 66. i 2 Digitized by Google

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76 DHAMMAPADA. CHAP. XXII. 318. They who forbid when there is nothing to be forbidden, and forbid not when there is something to be forbidden, such men, embracing false doctrines, enter the evil path. 319. They who know what is forbidden as forbidden, and what is not forbidden as not forbidden, such men, embracing the true doctrine, enter the good path. Digitized by Google

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THE ELEPHANT. CHAPTER XXIII. 77 THE ELEPHANT. 320. Silently shall I endure abuse as the elephant in battle endures the arrow sent from the bow: for the world is ill-natured. 321. They lead a tamed elephant to battle, the king mounts a tamed elephant; the tamed is the best among men, he who silently endures abuse. 322. Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks; but he who tames himself is better still. 323. For with these animals does no man reach the untrodden country (Nirvana), where a tamed man goes on a tamed animal, viz. on his own welltamed self. 324. The elephant called Dhanapalaka, his temples running with sap, and difficult to hold, does not eat a morsel when bound; the elephant longs for the elephant grove. 320. The elephant is with the Buddhists the emblem of endurance and self-restraint. Thus Buddha himself is called Naga,' the Elephant' (Lal. Vist. p. 553), or Mahanaga, 'the great Elephant' (Lal. Vist. p. 553), and in one passage (Lal. Vist. p. 554) the reason of this name is given, by stating that Buddha was sudanta, 'welltamed,' like an elephant. He descended from heaven in the form of an elephant to be born on earth. Cf. Manu VI, 47, ativadams titiksheta. 323. I read, as suggested by Dr. Fausboll, yath' attana sudantena danto dantena gakkhati' (cf. verse 160). The India Office MS. reads na hi etehi thanehi gakkheya agatam disam, yath' attanam sudantena danto dantena gakkhati. As to thanehi instead of yanehi, see verse 224. Digitized by Google +

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78 DHAMMAPADA. CHAP. XXIII. 325. If a man becomes fat and a great eater, if he is sleepy and rolls himself about, that fool, like a hog fed on wash, is born again and again. 326. This mind of mine went formerly wandering about as it liked, as it listed, as it pleased ; but I shall now hold it in thoroughly, as the rider who holds the hook holds in the furious elephant. 327. Be not thoughtless, watch your thoughts ! Draw yourself out of the evil way, like an elephant sunk in mud. 328. If a man find a prudent companion who walks with him, is wise, and lives soberly, he may walk with him, overcoming all dangers, happy, but considerate. 329. If a man find no prudent companion who walks with him, is wise, and lives soberly, let him walk alone, like a king who has left his conquered country behind,--like an elephant in the forest. 330. It is better to live alone, there is no companionship with a fool ; let a man walk alone, let him commit no sin, with few wishes, like an elephant in the forest. 326. Yoniso, i.e. yonisah, is rendered by Dr. Fausboll sapientia,' and this is the meaning ascribed to yoni by many Buddhist authorities. But the reference to Hemakandra (ed. Boehtlingk and Rieu, p. 281) shows clearly that it meant 'origin,' or 'cause. Yoniso occurs frequently as a mere adverb, meaning 'thoroughly, radically' (Dhammapada, p. 359), and yoniso manasikara (Dhammapada, p. 110) means 'taking to heart' or 'minding thoroughly,' or, what is nearly the same, 'wisely.' In the Lalita-vistara, p. 41, the commentator has clearly mistaken yonisah, changing it to ye 'niso, and explaining it by yamanisam, whereas M. Foucaux has rightly translated it by depuis l'origine.' Professor Weber suspected in yonisah a double entendre, but even grammar would show that our author is innocent of it. In Lalita-vistara, p. 544, 1. 4, ayonisa occurs in the sense of error.. 328, 329. Cf. Suttanipata, v. 44, 45. Digitized by Google

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THE ELEPHANT. 79 331. If an occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause ; a good work is pleasant in the hour of death; the giving up of all grief is pleasant. 332. Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samana, pleasant the state of a Brahmana. 333. Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainment of intelligence, pleasant is avoiding of sins. * 332. The commentator throughout takes these words, like matteyyata, &c., to signify, not the status of a mother, or maternity, but reverence shown to a mother. Digitized by Google

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DHAMMAPADA. CHAP. XXIV. mes CHAPTER XXIV. THIRST. 334. The thirst of a thoughtless man grows like a creeper; he runs from life to life, like a monkey seeking fruit in the forest. 335. Whomsoever this fierce thirst overcomes, full of poison, in this world, his sufferings increase like the abounding Birana grass. 336. He who overcomes this fierce thirst, difficult. to be conquered in this world, sufferings fall off from him, like water-drops from a lotus leaf. 337. This salutary word I tell you, 'Do ye, as many as are here assembled, dig up the root of thirst, as he who wants the sweet-scented Usira root must dig up the Birana grass, that Mara (the tempter) may not crush you again and again, as the stream crushes the reeds. 338. As a tree, even though it has been cut down, is firm so long as its root is safe, and grows again, thus, unless the feeders of thirst are destroyed, this pain (of life) will return again and again. 339. He whose thirst running towards pleasure is exceeding strong in the thirty-six channels, the 334. This is explained by a story in the Chinese translation. Beal, Dhammapada, p. 148. 335. Birana grass is the Andropogon muricatum, and the scented root of it is called Usira (cf. verse 337). 338. On Anusaya, i.e. Anusaya (Anlage), see Wassiljew, Der Buddhismus, p. 240 seq. 339. The thirty-six channels, or passions, which are divided by the commentator into eighteen external and eighteen internal, are Digitized by Google

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THIRST. 81 waves will carry away that misguided man, viz. his desires which are set on passion. 340. The channels run everywhere, the creeper (of passion) stands sprouting; if you see the creeper springing up, cut its root by means of knowledge. 341. A creature's pleasures are extravagant and luxurious; sunk in lust and looking for pleasure, men undergo (again and again) birth and decay. 342. Men, driven on by thirst, run about like * a snared hare; held in fetters and bonds, they undergo pain for a long time, again and again. 343. Men, driven on by thirst, run about like a snared hare; let therefore the mendicant drive out thirst, by striving after passionlessness for himself. 344. He who having got rid of the forest (of lust) (i.e. after having reached Nirvana) gives himself over to forest-life (i. e. to lust), and who, when removed from the forest (i. e. from lust), runs to the forest (i. e. to lust), look at that man! though free, he runs into bondage. explained by Burnouf (Lotus, p. 649), from a gloss of the Ginaalankara: 'L'indication precise des affections dont un Buddha acte independant, affections qui sont au nombre de dix-huit, nous est fourni par la glose d'un livre appartenant aux Buddhistes de Ceylan,' &c. Subhuti gives the right reading as manapassavana ; cf. Childers, Notes, p. 12. " Vaha, which Dr. Fausboll translates by equi,' may be vaha, 'undae.' Cf. Suttanipata, v. 1034. 344. This verse seems again full of puns, all connected with the twofold meaning of vana, 'forest and lust.' By replacing 'forest' by 'lust,' we may translate: 'He who, when free from lust, gives himself up to lust, who, when removed from lust runs into lust, look at that man,' &c. Nibbana, though with a short a, may be intended to remind the hearer of Nibbana. The right reading is nibbanatho; see Childers, Notes, p. 8. 3 Digitized by Google

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82 DHAMMAPADA. CHAP. xxiv. 5. 345. Wise people do not call that a strong fetter which is made of iron, wood, or hemp ; far stronger is the care for precious stones and rings, for sons and a wife. 346. That fetter wise people call strong which drags down, yields, but is difficult to undo; after having cut this at last, people leave the world, free from cares, and leaving desires and pleasures behind. 347. Those who are slaves to passions, run down with the stream (of desires), as a spider runs down the web which he has made himself; when they have cut this, at last, wise people leave the world, free from cares, leaving all affection behind. b. 348. Give up what is before, give up what is behind, give up what is in the middle, when thou goest to the other shore of existence ; if thy mind is altogether free, thou wilt not again enter into birth and decay. 349. If a man is tossed about by doubts, full of strong passions, and yearning only for what is delightful, his thirst will grow more and more, and he will indeed make his fetters strong. g. 350. If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful 345. Apekha, apeksha, care;' see Manu VI, 41, 49 ; Suttanipata, v. 37; and Gataka, vol. ii. p. 140. 346. Paribbag, i. e. parivrag; see Manu VI, 41. 347. The commentator explains the simile of the spider as follows: 'As a spider, after having made its thread-web, sits in the middle, and after killing with a violent rush a butterfly or a fly which has fallen in its circle, drinks its juice, returns, and sits again in the same place, in the same manner creatures who are given to passions, depraved by hatred, and maddened by wrath, run along the stream of thirst which they have made themselves, and cannot cross it,' &c. Digitized by Google

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THIRST. 83 (the impurity of the body, &c.), he certainly will remove, nay, he will cut the fetter of Mara. 351. He who has reached the consummation, who does not tremble, who is without thirst and without sin, he has broken all the thorns of life : this will be his last body. 352. He who is without thirst and without affection, who understands the words and their interpretation, who knows the order of letters (those which are before and which are after), he has received his last body, he is called the great sage, the great man. 353. 'I have conquered all, I know all, in all conditions of life I am free from taint; I have left all, and through the destruction of thirst I am free; having learnt myself, whom shall I teach ? 354. The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; the delight in the law exceeds all delights; the extinction of thirst overcomes all pain. 355. Pleasures destroy the foolish, if they look not for the other shore; the foolish by his thirst for pleasures destroys himself, as if he were his own enemy. 352. As to nirutti, and its technical meaning among the Buddhists, see Burnouf, Lotus, p. 841. Fausboll translates niruttis vocabulorum peritus,' which may be right, if we take nirutti in the sense of the language of the Scriptures. See note to verse 363. Could not sannipata mean samhita or sannikarsha? Sannipata occurs in the Sakala-pratisakhya, but with a different meaning. * 353. Cf. Suttanipata, v. 210. 354. The dhammadana, or gift of the law,' is the technical term for instruction in the Buddhist religion. See Buddhaghosha's Parables, p. 160, where the story of the Sakkadevaraga is told, and where a free rendering of our verse is given. Digitized by Google

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DHAMMAPADA. CHAP. XXIV. 356. The fields are damaged by weeds, mankind is damaged by passion : therefore a gift bestowed on the passionless brings great reward.. 357. The fields are damaged by weeds, mankind is damaged by hatred : therefore a gift bestowed on those who do not hate brings great reward. 358. The fields are damaged by weeds, mankind is damaged by vanity: therefore a gift bestowed on those who are free from vanity brings great reward. 359. The fields are damaged by weeds, mankind is damaged by lust: therefore a gift bestowed on those who are free from lust brings great reward. Digitized by Google

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THE BHIKSHU. CHAPTER XXV. THE BHIKSHU (MENDICANT). 360. Restraint in the eye is good, good is restraint in the ear, in the nose restraint is good, good is restraint in the tongue. 361. In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things. A Bhikshu, restrained in all things, is freed from all pain. 362. He who controls his hand, he who controls his feet, he who controls his speech, he who is well . controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu. 363. The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the law, his word is sweet. 364. He who dwells in the law, delights in the law, meditates on the law, follows the law, that Bhikshu will never fall away from the true law. 365. Let him not despise what he has received, 363. On artha and dharma, see Stanislas Julien, Les Avadanas, I, 217, note; 'Les quatre connaissances sont; 10 la connaissance du sens (artha); 20 la connaissance de la Loi (dharma); 3deg la connaissance des explications (niroukti); 4deg la connaissance de l'intelligence (pratibhana).' 364.. The expression dhammaramo, 'having his garden or delight (Lustgarten) in the law,' is well matched by the Brahmanic expression ekarama, i.e. nirdvandva (Mahabh. XIII, 1930). Cf. Suttanipata, v. 326; Dhammapada, v. 32. Digitized by Google

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86 DHAMMAPADA. CHAP. XXV. nor ever envy others : a mendicant who envies others does not obtain peace of mind. 366. A Bhikshu who, though he receives little, does not despise what he has received, even the gods will praise him, if his life is pure, and if he is not slothful. 367. He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu. 368. The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place (Nirvana), cessation of natural desires, and happiness. 369. O Bhikshu, empty this boat! if emptied, it will go quickly; having cut off passion and hatred, thou wilt go to Nirvana. 370. Cut off the five (senses), leave the five, rise above the five. A Bhikshu, who has escaped from the five fetters, he is called Oghatinna, 'saved from the flood.' 371. Meditate, O Bhikshu, and be not heedless ! Do not direct thy thought to what gives pleasure, that thou mayest not for thy heedlessness have to swallow the iron ball (in hell), and that thou mayest not cry out when burning, 'This is pain.' 367. Namarupa is here used again in its technical sense of mind and body, neither of which, however, is with the Buddhists atman, or 'self.' Asat, what is not,' may therefore mean the same as namarupa, or we may take it in the sense of what is no more, as, for instance, the beauty or youth of the body, the vigour of the mind, &c. 368. See Childers, Notes, p. 11. 371. The swallowing of hot iron balls is considered as a punishment in hell; see verse 308. Professor Weber has perceived the Digitized by Google

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THE BHIKSHU. 87 372. Without knowledge there is no meditation, without meditation there is no knowledge : he who has knowledge and meditation is near unto Nirvana. 373. A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a more than human delight when he sees the law clearly. 374. As soon as he has considered the origin and destruction of the elements (khandha) of the body, he finds happiness and joy which belong to those who know the immortal (Nirvana). 375. And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint under the law; keep noble friends whose life is pure, and who are not slothful. 376. Let him live in charity, let him be perfect in his duties; then in the fulness of delight he will make an end of suffering. 377. As the Vassika plant sheds its withered flowers, men should shed passion and hatred, O ye Bhikshus! 378. The Bhikshu whose body and tongue and mind are quieted, who is collected, and has rejected the baits of the world, he is called quiet. 379. Rouse thyself by thyself, examine thyself by thyself, thus self-protected and attentive wilt thou live happily, O Bhikshu ! 380. For self is the lord of self, self is the refuge of self; therefore curb thyself as the merchant curbs a good horse. right meaning of bhavassu, which can only be bhavayasva, but I doubt whether the rest of his rendering is right, for who would swallow an iron ball by accident ? 372. Cf. Beal, Catena, p. 247. 375. Cf. Suttanipata, V. 337. Digitized by Google

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88 DHAMMAPADA. CHAP. XXV. 381. The Bhikshu, full of delight, who is calm in the doctrine of Buddha will reach the quiet place (Nirvana), cessation of natural desires, and happiness. 382. He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens up this world, like the moon when free from clouds. 381. See verse 368. D'Alwis translates, sankharas (elements of existence).' dissolution of the Digitized by Google

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THE BRAHMANA. . CHAPTER XXVI. THE BRAHMANA (ARHAT). 383. Stop the stream valiantly, drive away the desires, O Brahmana! When you have understood the destruction of all that was made, you will understand that which was not made. 384. If the Brahmana has reached the other shore in both laws (in restraint and contemplation), all bonds vanish from him who has obtained knowledge. 385. He for whom there is neither this nor that shore, nor both, him, the fearless and unshackled, I call indeed a Brahmana. 386. He who is thoughtful, blameless, settled, dutiful, without passions, and who has attained the highest end, him I call indeed a Brahmana. 387. The sun is bright by day, the moon shines by night, the warrior is bright in his armour, the Brahmana is bright in his meditation ; but Buddha, the Awakened, is bright with splendour day and night. 388. Because a man is rid of evil, therefore he is called Brahmana; because he walks quietly, therefore he is called Samana; because he has sent away his own impurities, therefore he is called Pravragita (Pabbagita, a pilgrim). 385. The exact meaning of the two shores is not quite clear, and the commentator who takes them in the sense of internal and external organs of sense, can hardly be right. See verse 86. 388. These would-be etymologies are again interesting as showing the decline of the etymological life of the spoken language of [10] Digitized by Google

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90 DHAMMAPADA. CHAP. XXVI. 389. No one should attack a Brahmana, but no Brahmana (if attacked) should let himself fly at his aggressor! Woe to him who strikes a Brahmana, more woe to him who flies at his aggressor ! 390. It advantages a Brahmana not a little if he holds his mind back from the pleasures of life; when all wish to injure has vanished, pain will cease. 391. Him I call indeed a Brahmana who does not offend by body, word, or thought, and is controlled on these three points. 392. After a man has once understood the law as taught by the Well-awakened (Buddha), let him worship it carefully, as the Brahmana worships the sacrificial fire. 393. A man does not become a Brahmana by his platted hair, by his family, or by birth; in whom there is truth and righteousness, he is blessed, he is a Brahmana. 394. What is the use of platted hair, O fool! what of the raiment of goat-skins ? Within thee there is ravening, but the outside thou makest clean. 395. The man who wears dirty raiments, who is India at the time when such etymologies became possible. In order to derive Brahmana from vah, it must have been pronounced bahmano; vah, to remove,' occurs frequently in the Buddhistical Sanskrit. Cf. Lal. Vist. p. 551, l. 1; 553, 1. 7. See note to verse 265. 390. I am afraid I have taken too much liberty with this verse. Dr. Fausboll translates, Non Brahmanae hoc paulo melius, quando retentio fit mentis a jucundis.' 393. Fausboll proposes to read gakka (gatya). "Both' in the first edition of my translation was a misprint for 'birth.' 394. I have not copied the language of the Bible more than I was justified in. The words are abbhantaran te gahanam, bahiram parimaggasi, interna est abyssus, externum mundas.' Cf. Gataka, vol. i. p. 481. 395. The expression Kisan dhamanisanthatam is the Sanskrit Digitized by Google

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THE BRAHMANA. emaciated and covered with veins, who lives alone in the forest, and meditates, him I call indeed a Brahmana. 396. I do not call a man a Brahmana because of his origin or of his mother. He is indeed arrogant, and he is wealthy: but the poor, who is free from all attachments, him I call indeed a Brahmana. 397. Him I call indeed a Brahmana who has cut all fetters, who never trembles, is independent and unshackled. 398. Him I call indeed a Brahmana who has cut the strap and the thong, the chain with all that pertains to it, who has burst the bar, and is awakened. 399. Him I call indeed a Brahmana who, though he has committed no offence, endures reproach, bonds, and stripes, who has endurance for his force, and strength for his army. 400. Him I call indeed a Brahmana who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body. krisam dhamanisantatam, the frequent occurrence of which in the Mahabharata has been pointed out by Boehtlingk, s. v. dhamani. It looks more like a Brahmanic than like a Buddhist phrase. 396. From verse 396 to the first half of verse 423, the text of the Dhammapada agrees with the text of the Vasishtha-Bharadvagasutra. These verses are translated by D'Alwis in his Nirvana, pp. 113-118, and again by Fausboll, Suttanipata, v. 620 seq. The text contains puns on kinkana, which means 'wealth,' but also 'attachment;' cf. Childers, s. v. 398. D'Alwis points out a double entendre in these words. Nandhi may be either the strap that goes round a drum, or enmity; varatta may be either a thong or attachment; sandana either chain or scepticism; sahanakkamam either due order or all its concomitants; palig ha either bar or ignorance. 399. The exact meaning of balanika is difficult to find. Does it mean, possessed of a strong army, or facing a force, or leading a force ? k 2 Digitized by Google

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92 DHAMMAPADA. CHAP. XXVI. 401. Him I call indeed a Brahmana who does not cling to pleasures, like water on a lotus leaf, like a mustard seed on the point of a needle. 402. Him I call indeed a Brahmana who, even here, knows the end of his suffering, has put down his burden, and is unshackled. 403. Him I call indeed a Brahmana whose knowledge is deep, who possesses wisdom, who knows the right way and the wrong, and has attained the highest end. 404. Him I call indeed a Brahmana who keeps aloof both from laymen and from mendicants, who frequents no houses, and has but few desires. 405. Him I call indeed a Brahmana who finds no fault with other beings, whether feeble or strong, and does not kill nor cause slaughter. 406. Him I call indeed a Brahmana who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate. 407. Him I call indeed a Brahmana from whom anger and hatred, pride and envy have dropt like a mustard seed from the point of a needle. 408. Him I call indeed a Brahmana who utters true speech, instructive and free from harshness, so that he offend no one. 409. Him I call indeed a Brahmana who takes nothing in the world that is not given him, be it long or short, small or large, good or bad. 410. Him I call indeed a Brahmana who fosters no desires for this world or for the next, has no inclinations, and is unshackled. 405. On tasa and thavara, see Childers, s. v., and D'Alwis, Nirvana, p. 115. On danda, 'the rod,' see Hibbert Lectures, p. 355, note. Digitized by Google

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THE BRAHMANA. 411. Him I call indeed a Brahmana who has no interests, and when he has understood (the truth), does not say How, how ? and who has reached the depth of the Immortal. 412. Him I call indeed a Brahmana who in this world is above good and evil, above the bondage of both, free from grief, from sin, and from impurity. : 413. Him I call indeed a Brahmana who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct. 414. Him I call indeed a Brahmana who has traversed this miry road, the impassable world and its vanity, who has gone through, and reached the other shore, is thoughtful, guileless, free from doubts, free from attachment, and content. 415. Him I call indeed a Brahmana who in this world, leaving all desires, travels about without a home, and in whom all concupiscence is extinct. 416. Him I call indeed a Brahmana who, leaving all longings, travels about without a home, and in whom all covetousness is extinct. 417. Him I call indeed a Brahmana who, after leaving all bondage to men, has risen above all 411. Akathankathi is explained by Buddhaghosa as meaning, * free from doubt or hesitation. He also uses kathankatha in the sense of doubt' (verse 414). In the Kavyadarsa, III, 17, the commentator explains akatham by katharahitam, nirvivadam, which would mean, without a katha, a speech, a story without contradiction, unconditionally.' From our passage, however, it seems as if kathankatha was a noun derived from kathankathayati, 'to say How, how ?' so that neither the first nor the second element had anything to do with kath, to relate ;' and in that case akatham, too, ought to be taken in the sense of without a Why.' 412. See verse 39. The distinction between good and evil vanishes when a man has retired from the world, and has ceased to act, longing only for deliverance. Digitized by Google

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94 DHAMMAPADA. CHAP: XXVI. bondage to the gods, and is free from all and every bondage. 418. Him I call indeed a Brahmana who has left what gives pleasure and what gives pain, who is cold, and free from all germs (of renewed life), the hero who has conquered all the worlds. 419. Him I call indeed a Brahmana who knows the destruction and the return of beings everywhere, who is free from bondage, welfaring (Sugata), and awakened (Buddha). 418. Upadhi, if not used in a technical sense, is best translated by passions or affections. Technically there are four upadhis or substrata, viz. the kandhas, kama, desire,' kilesa, 'sin,' and kamma, 'work.' The Brahmana may be called nirupadhi, as being free from desire, misery, and work and its consequences, but not yet of the kandhas, which end through death only. The commentator explains nirupadhi by nirupakkilesa, free from sin.' See Childers, s. v. nibbana, p. 268 a. 419. Sugata is one of those many words in Buddhist literature which it is almost impossible to translate, because they have been taken in so many acceptations by the Buddhists themselves. Sugata etymologically means one who has fared well,' sugati means 'happiness and blessedness. It is wrong to translate it literally by 'welcome,' for that in Sanskrit is svagata; and we cannot accept Dr. Eitel's statement (Handbook, p. 138) that sugata stands incorrectly for svagata. Sugata is one of the not very numerous technical terms in Buddhism for which hitherto we know of no antecedents in earlier Brahmanism. It may have been used in the sense of happy and blessed,' but it never became a title, while in Buddhism it has become, not only a title, but almost a proper name of Buddha. The same applies to tathagata, lit. thus come, but used in Sanskrit very much like tath avidha, in the sense of talis, while in Buddhism it means a Buddha. There are of course many interpretations of the word, and many reasons are given why Buddhas should be called Tathagata (Burnouf, Introduction, p. 75, &c.) Boehtlingk s. v. supposed that, because Buddha had so many predicates, he was, for the sake of brevity, called 'such a one as he really is.' I think we may go a step further. Another word, ta drisa, meaning Digitized by Google

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THE BRAHMANA. 420. Him I call indeed a Brahmana whose pathley the gods do not know, nor spirits (Gandharvas), nor men, whose passions are extinct, and who is an Arhat (venerable). 421. Him I call indeed a Brahmana who calls nothing his own, whether it be before, behind, or between, who is poor, and free from the love of the world. 422. Him I call indeed a Brahmana, the manly, the noble, the hero, the great sage, the conqueror, the impassible, the accomplished, the awakened. 423. Him I call indeed a Brahmana who knows his former abodes, who sees heaven and hell, has reached the end of births, is perfect in knowledge, a sage, and whose perfections are all perfect. talis, becomes in Pali, under the form of tadi, a name of Buddha's disciples, and afterwards of Buddha himself. If applied to Buddha's disciples, it may have meant originally such as he,' i.e. his fellows; but when applied to Buddha himself, it can only mean such a one,' i.e. .so great a man.' The Sanskrit marsha is probably the Pali mariso, which stands for madiso, Sk. madrisa, * like me,' used in Pali when a superior addresses others as his equals, and afterwards changed into a mere title of respect. Digitized by Google

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INDEX The figures of this Index refer to the numbers of the verses. abhasvara, gods, 200. Agni, worshipped, 107, 392. Agatasatru, defeated by Prasenagit, 201. Akanishibas, 218, Akinkana, 87. Akkokkbi, 1. Amata (amrita), the immortal (Nir vana), 21. Animitta, 92, 93. Anivesana, 40. Anusaya, foundation, root, 338. Apastamba, Dharma-sutra, 39, 96, 109. Bhuri, knowledge, 282. Bodhiruki (508-511 A.D.), 294. Bodhyanga. See Sambodhyanga, 89. Brahmagalasutta, 153. Brahman, above the gods, 230. Brahman, with Mara, 105. Brahmana, with Sramana and Bhik shu, 143. Brahmana, etymology of, 388. Brahmanavagga, 383. Buddha's last words, 153, 154. - commandments, 183, 185. Buddhavagga, 179. commandm sutra, 39, 96, Appamadava. Convent (avasa), 73, 303. Arahantavagga, go, Arahat, and Ariya, 164. Ariya, the elect, 22, 79. - etymology of, 270. Artha and dharma, 363. Arupadhatu, 218. Asava, asrava, 253. Asava, khinasava, 89. Asrava, 39. See Asava. Asoka, 21. Asraya, 89. Atharva-veda, 96. Attavagga, 157. Atula, 227. Avadana, legend, etymology o Avasa, monastery, 72, 302. Avassuta, 39. Avriba, 218. Dah, to burn, not sah, 31. Dandanidhana, 142, 405. Dandavagga, 129. Death, its dominion, 86. - king of, 170. Dhamma, plur., forms, things, 279. Dhamma, plur., three of the five khan dhas, vedana, sanna, and san khara, 1. Dhammadana, 354. Dhammatthavagga, 256. Dhanapalaka, 324. Dharma, explained, 1. Dhatu, eighteen, 89. Digambaras (Gainas, followers of Mahavira), 141. Dipa, island (arhatship), 25, 26. Dipa, dvipa, island, 236, 238. Dipankara, 236, 238. Dipavamsa, 21. Disciple (sekha), 45. Dittbi, drishri, heresy, 164. Divgavadana, 141, 149. Drinking, 247. Balavagga, 6o. Bee, emblem of a sage, 49. Bhikkhuvagga, 360. Bhikshu, a mendicant, 31, 32, 72, 75, 266, 267. Bhikshu, different from Sramana and Brahmana, 142. Bhovadi, arrogant, addressing vener. able people by bho! 396. [10] Eightfold, the way, 191, 273. Elephant, Buddha, 320. . Digitized by Google

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98 DHAMMAPADA. Fetters of life, 345, 346, 350. Fire, worshipped by Brahmans, 107, 392. Flowers, with and without scent, 51, 52. Four truths, 190, 273. Gandharva, IO: Gatha, IOI Gathasangraha, 183. Gods, 94, 200. Gold pieces, 186, 230 (nekkha). Good and evil bear fruit, 119-122. Gotama, 296. Graha, gaha, 251. Maggavagga, 273. Maghavan, Indra, 30. Mahabharata, 9, 44, 87, 92, 96, 129, 131, 133, 142, 150, 185, 187, 198, 200, 202, 223, 227, 248, 275, 287, 306, 364, 395. Mahaparinibbana-sutta, 39, 153. Mahavamsa, 21. Mahavastu, quotes Dharmapada, and Sahasravarga, 100. Mahavira, 141. Malavagga, 235. Mallika, 54. Mandhatri, 185. Manu, laws, 71, 96, 109, 131, 150, 251, 320, 345, 346. Mara, the tempter, 7, 8, 34, 37, 40, 46, 57, 105, 175, 274, 276, 337, 350. Milk, turning suddenly, 71. Miracles, Buddha's view of, 254. Mithila, 200. Muni, etymology of, 268, 269. Mustard seed, on a needle, 401, 407. Gainas, 104, 141. Gambu river, gold of it, 230. Garavagga, 146. Gataka, 9, 33, 35-39, 72, 149, 158, 179, 187, 285, 294, 306, 345. Gata, sign of Saiva ascetic, 141. Hair, platted, of Brahmans, 393, 394. Hatred, how it ceases, 3, 4. - ceases by love, 5. Hitopadesa, 129. Immortal place, 114. Immortality and death, 21. Indra's bolt, 95. Island (dipa), 25, 26. Nagavagga, 320. Nakedness, 141. Namarupa, mind and body, 221, 367. Nibbuta, nirvrita, freed, 89. Niraya, hell, 306. Nirayavagga, 306. Nirukti, 363. Nirvana, 23, 32, 75, 126, 134, 184, 203, 204, 218, 225, 226, 285, 289, 323, 368, 372, 374. Nishkashaya, free from impurity, play on word, 9. Kakasura, 244. Kali, unlucky die, 202. Kalyanamitra, 78. Kanakamuni, 183. Kasava, kashaya, yellow dress, 9. Kathasaritsagara, 125. Kavyadarsa, 411. Kilittba, klishta, 15. Kisagotami, 45. Kodhavagga, 221. Kusa, grass, 311. Kusa grass, for eating with, 70. Old-in-vain, 260. Overcome evil by good, 223. Kittavagga, 33. Lalita-vistara, 39, 44, 46, 153, 251, 254, 275, 282, 320, 326, 388. Lankavatara-sutra, 294. Lily (lotus), its purity, 58, 59. Lokavagga, 167. Lotus leaf, water on it, 401. Pakinnakavagga, 290. Pakkhandin, praskandin, 244. Panditavagga, 76. Papavagga, 116. Paragamin, 85. Pare, oi modot, 6. Parsvanatha, 141. Path, the evil and the good, 17, 18, 316-319. Patricide, 294. Piyavagga, 209. Platted hair, 141. Prapanka, 254. Prasenagit, defeated by Agatasatru, 201. Made and not made, 383. Digitized by Google

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INDEX. 99 Pratibhana, 363. Pratimoksha, 183, 185. Pravrag, 83. Pravragita, etymology of, 388. Proverbs, 96. Puns, 283, 294, 295, 305. Pupphavagga, 44. Raga, dust, passion, 313. Ramayana, 129. Tabernacle, maker of, 153. Tagara, plant, 54: Taittiriya-aranyaka, 96. Tamhavagga, 334. Tathagata, 254: Tathagatas, are preachers, 276. Ten evil states, 137. Thirty-six passions, 339. Thought, word, and deed, 96. Thoughts, their influence, 1. Tirthankara, 104. Tonsure, 264. Trisarana, 190. Trividhadvara, thought, word, and deed, 96. Twin-verses, 1. Ukkusika, see Utkatukasana, 141. Uncreated (akata), 97. Upadana, 20. Upadhi, 418. Upadhiviveka, 203, Upama, aupamya, 129. U pasarga, misfortune, 139. Urdhvamsrotas, 218. Utkatukasana, sitting on the hams, 141. Sacrifice, worthless, 106. Sahassavagga, quoted in Mahavastu, 100. Sahita=Tipitaka, 19. St. Luke, 130. St. Matthew, 252. St. Mark, 157. Samana, etymology of, 265. Samanna, priesthood, 20. Sambodhyanga, 89. Samsara, 6o. Samskara, conception, 202. - the five skandhas, 202. Samyutta-nikaya, 69. Sanatsugatiya, 21. Sankhara, creature, 255. Sankhata, 70. Sangna, perception, 302. Sara, truth, reality, 11. Sati, smriti, intense thought, 91. Sayanasanam, sayanasanam, 185. Self, lord of self, 160, 165. 1:0 Seven elements of knowledge, 89. Shore, the other, 85, 384. - the two shores, 385. Sindhu horses, 323. Skandha, body, 202. Snowy mountains, 304. Spider, 347. Spoon, perceives no taste, 64. Sugata, Buddha, 285,419 (welfaring). Sukhavagga, 197, Suttanipata, 20, 61, 87,125, 141, 142, 170, 185, 205, 239, 306, 328, 339, 345, 353, 364, 375, 396423.. : Vaha, horse, or vaha, wave, 339. Vana, forest and lust, 283. Vasishtba-Bharadvaga-sutra, 396. Vassika flower, 377. Vassiki, flower, 55. Vedana, sensation, 202. Videha, king of, 200. Vignana, knowledge, 202. Vimoksha, freedom, 92, 93. Vinaya-pitaka, 28, 307. Vishnu-sutra, 9. Visvabhu Tathagata, 49. Viveka, separation, retirement, 75,87. Works, good, 220. World, the next, 176. - of the gods, 177. Sakala-pratisakhya, 352. Sunya, 92. Svetambaras (Gainas, followers of Parsvanatha), 141. Yama, 44, 45, 235. Yama's messengers, 235. Yamakavagga, I. Ye dhamma, &c., 183. Yellow dress, 9, 10, 307. Yonisab, truly, thoroughly, 326. Digitized by Google

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THE SACRED BOOKS OF THE EAST SUTTA-NIPATA [10] Digitized by Google

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London HENRY FROWDE DOMIMINA INUSITIO ILLY MEA OXFORD UNIVERSITY PRESS WAREHOUSE 7 PATERNOSTER ROW Digitized by Google

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THE SACRED BOOKS OF THE EAST TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MULLER VOLUME X PART II ESITY Orford AT THE CLARENDON PRESS 1881 [All rights reserved] Digitized by Google

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THE SUTTA-NIPATA A COLLECTION OF DISCOURSES BEING ONE OF THE CANONICAL BOOKS OF THE BUDDHISTS TRANSLATED FROM PALI BY V. FAUSBOLL RESE LIBRARIES IVERSITY) Orford AT THE CLARENDON PRESS 1881 [ All rights reserved] Digitized by Google

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CONTENTS FAGE . . . . II 15 . 17 . . 24 * * * * * *.. 25 33 INTRODUCTION TO SUTTA-NIPATA . . 1. URAGAVAGGA . . . . 1. Uragasutta . . . . . 2. Dhaniyasutta. . 3. Khaggavisanasutta. 4. Kasibharadvagasutta 5. Kundasutta 6. Parabhavasutta 7. Vasalasutta . . . . . 8. Mettasutta . . . 9. Hemavatasutta 10. Alavakasutta. . 11. Vigayasutta 12. Munisutta . . II. KULAVAGGA 1. Ratanasutta . . . 2. Amagandhasutta . . . . 3. Hirisutta . . . . . 4. Mahamangalasutta . . . . 5. Sukilomasutta . . 6. Dhammakariyasutta or Kapilasutta. 7. Brahmanadhammikasutta 8. Navasutta 9. Kinsilasutta . 10. Utthanasutta. . . . . 11. Rahulasutta . 12. Vangisasutta . . . . . 13. Sammaparibbaganiyasutta . . 14. Dhammikasutta . 37 * * * . 37 . 40 A3 40 47 52 . 54 . 55 . . 55 . . . . . 62 Digitized by Google

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viii CONTENTS. PAGE 67 * * * * * * * * * 72 74 * * * III. MAHAVAGGA 1. Pabbaggasutta . 2. Padhanasutta 3. Subhasitasutta 4. Sundarikabharadvagasutta 5. Maghasutta. . . 6. Sabhiyasutta . . 7. Selasutta . . . 8. Sallasutta 9. Vasetthasutta 10. Kokaliyasutta 11. Nalakasutta. . 12. Dvayatanupassanasutta. . . . . . * * * * 96 * 106 * * 108 * * * 118 * * . . 124 131 . * * * * . . * * * * * * IV. ATTHAKAVAGGA 1. Kamasutta . . 2. Guhatthakasutta . 3. Dutthatthakasutta. 4. Suddhatthakasutta. 5. Paramatthakasutta. 6. Garasutta 7. Tissametteyyasutta 8, Pasurasutta . . 9. Magandiyasutta . 10. Purabhedasutta . II. Kalahavivadasutta. 12. Kulaviyuhasutta . 13. Mahaviyuhasutta. 14. Tuvatakasutta . 15. Attadandasutta 16. Sariputtasutta . * . . . . . . : 146 146 . 147 * 148 . 150 * 152 * 154 * 156 . 157 . 159 . 162 . 164 167 . 171 174 . 177 . 180 * * * . * * . . . * * . . . . . * * V. PARAYANAVAGGA I. Vatthugatha . . 2. Agitamanavapukkha . . . . . . . . . . . 184 . . 190 Digitized by Google

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CONTENTS. PAGE . 191 * * * * . . . . . * 192 193 196 197 199 201 * * * 3. Tissametteyyamanavapukkha . 4. Punnakamanavapukkha . 5. Mettagumanavapukkha. 6. Dhotakamanavapukkha . . 7. Upasivamanavapukkha. 8. Nandamanavapukkha . 9. Hemakamanavapukkha. . 10. Todeyyamanavapukkha . . 11. Kappamanavapukkha . 12. Gatukannimanavapukkha 13. Bhadravudhamanavapukkha . 14. Udayamanavapukkha . 15. Posalamanavapukkha .. 16. Mogharagamanavapukkha 17. Pingiyamanavapukkha . * 202 * 203 * . 204 205 * * 206 * 207 * 208 . . 209 Index * * * 215 Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East . . 221 Digitized by Google

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EXPLANATION OF WORDS the meaning of which is not always given in the translation. Agivika, one belonging to a sect | Pabbagga, leaving the world, emof naked ascetics. bracing ascetic life, taking the Arahat, a holy man, a saint. robe. Ariya, noble. Pabbagita, an ascetic, having Bhagavat, worshipful, blessed, a taken the robe. name of a Buddha. Paribbaga, Paribbagaka, a Bhikkhu, a mendicant. wandering mendicant. Brahman, the supreme god of the Sakka = Sakya, belonging to the Hindus. Sakya tribe. Brahmana, a sage. Sakyamuni, the Sakya sage, a Buddha, enlightened, a name of name of Buddha. certain holy men who have freed Samana, an ascetic. themselves from existence, parti- | Samk hara, all compound things, cularly of Samana Gotama. the material world. Dhamma, tenet, doctrine, custom, Samsara, revolution, transmigralaw, religion, virtue, thing. tion. Gahattha, Gihin, a householder. Savaka, a hearer, a follower, a Gotama, a name of the last Bud- disciple of Buddha, including dha. both laity and clergy. Gatila, an ascetic wearing clotted | Sekha, a novice, student. hair. | Sudda, a man of the servile caste. Gina, a conqueror, a name of a Sugata, happy, a name of a BudBuddha. dha. Isi, a sage. Thera, an elder, a senior priest. Khattiya, a warrior, a prince. Titthiya, an ascetic adhering to Kandala, an outcast. a certain system of philosophy. Mara, a name of the king of death, Upadhi, the elements of the world. the devil. Upasaka, a follower, a lay deMuni, a thinker, a sage. votee. Naga, an eminent man; sinless ? Upasampada, priest's orders. Namuki= Mara. Vessa, Vessika, a man of the Nibbana, extinction, the state of third caste. bliss of the Buddhist. Yakkha, a giant, a malignant Nigantha, a naked ascetic. spirit. Digitized by Google

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INTRODUCTION TO i THE SUTTA-NIPATA. THE Collection of Discourses, Sutta-Nipata, which I have here translated !, is very remarkable, as there can be no doubt that it contains some remnants of Primitive Buddhism. I consider the greater part of the Mahavagga, and nearly the whole of the Atthakavagga as very old. I have arrived at this conclusion from two reasons, first from the language, and secondly from the contents. 1. We not only find here what we meet with in other Pali poetry, the fuller Vedic forms of nouns and verbs in the plural, as avitatamhase, panditase, dhammase, sitase, upatthitase, pavadiyase, &c., and karamase, asmase, sikkhissamase; the shorter Vedic plurals and the instrumental singular of nouns, as vinikkhaya, lakkhana for vinikkhayani, lakkhanani, manta, parinna, vinaya, labhakamya for mantaya, &c.; Vedic infinitives, as vippahatave, sampayatave, unnametave; contracted (or sometimes old) forms, as santya, gakka, duggakka, sammukka, titthya, thiyo, parihirati for santiya, gatiya, sammutiya, titthiya, itthiyo, parihariyati, by the side of protracted forms, such as atumanam; but also some unusual (sometimes old) forms and words, as apukkhasi, sagghasi'=sakkhissasi, sussam=sunissami (Sansk. sroshyami), pava and pava = vadati, pavekkhe = paveseyya, parikissati = parikilissati, vineyya, vikeyya, nikkheyya, pappuyya,= vinayitva, &c., datthu = disya (S. drishtva), atisitva = atikkamitva, anuvikka = anuviditva, paribbasana = vasamana, amhana (S.asmana)= pasanena, vakibhi, katubbhi, rattamahabhi, ise (vocative), suvami = sami, maga = miga, * Sir M. Coomara Swamy's translation of part of the book has been a great help to me. I hope shortly to publish the Pali text. deg C reads pagghasi. Digitized by Google

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xii SUTTA-NIPATA. tumo = so, parovara = paravara, bhunahu = bhatihanaka, upaya, amagandha, dhona, vyappatha, vyappathi, vevikkha, visenibhata, visenikatva, patiseniyanti. Sometimes we meet also with difficult and irregular constructions, and very condensed expressions. All this proves, I think, that these parts of the book are much older than the Suttas in which the language is not only fluent, but of which some verses are even singularly melodious. 2. In the contents of the Suttanipata we have, I think, an important contribution to the right understanding of Primitive Buddhism, for we see here a picture not of life in monasteries, but of the life of hermits in its first stage. We have before us not the systematizing of the later Buddhist church, but the first germs of a system, the fundamental ideas of which come out with sufficient clearness. From the Atthakavagga especially it is evident where Buddha takes his stand in opposition to Philosophy (ditthi = darsana). Indian society at the time of Buddha had two large and distinguished religious sects, Samanas and Brahmanas. This is apparent from several passages where they are mentioned together; for instance, Vinaya, ed. Oldenberg, II, p. 295; Grimblot, Sept Suttas Palis, p. ix, 8 &c., 118 &c., 158 &c., 306 &c., 309; Dhammapada, p. 392 ; Suttanipata, W. 99, 129, 189, 440, 529, 859, 1078; Sabhiyasutta, at the beginning; the Inscriptions of Asoka; Mahabhashya, II, 4, 9 (fol. 398 a); Lalita Vistara, pp. 309, 1. 10, 318, 1. 18, 320, 1. 20; and lastly, Megasthenes (Schwanbeck, p. 45), duo yevn philosophon, on tous men Brakhmanas kalei, tous de Sarmanas. Famous teachers arose and gathered around them flocks of disciples. As such are mentioned Purana-Kassapa, Makkhali-Gosala, Agita-Kesakambali, Pakudha-Kakkayana, Sangaya-Belatthiputta, and Nigantha-Nataputta"; see Suttanipata, p. 86; Mahaparinibbanasutta, ed. Childers, p. 58; Vinaya II, p. 111; Grimblot, Sept Suttas Palis, p. 114, &c.; Milindapanha, ed. Trenckner, p. 4. Besides these there is Bavari (Suttanipata, p. 184), and his disciples Agita, Tissametteyya, Punnaka, Mettagu, Dhotaka, Upasiva, Nanda, Cf. Indian Antiquary, 1880, p. 158. Digitized by Google

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INTRODUCTION. xiii Hemaka, Todeyya, Kappa, Gatukannin, Bhadravudha, Udaya, Posala, Mogharagan (Pingiya, w. 1006-1008 ; Sela, p. 98), and K'ankin, Tarukkha, Pokkharasati, Ganussoni, Vasettha, and Bharadvaga, p. 109. We learn that there were four kinds of Samanas, viz. Maggaginas, Maggadesakas (or Maggadesins, Maggagghayins), Maggagivins, and Maggadusins, v. 83-88. Among these Samanas disputes arose, w. 828, 883-884; a number of philosophical systems were formed, and at the time of Buddha there were as many as sixty-three of them, v. 538. These systems are generally designated by ditthi, vv. 54, 151, 786, 837, 851, &c.; or by ditthigata, w. 834, 836, 913; or by ditthasuta, v. 778; or by dittha, suta, and muta, W.793, 813, 914; or by dittha, suta, silavata , and muta, w. 790, 797-798, 836, 887, 1080. The doctrines themselves are called ditthinivesa, v. 785; or nivesana, vv. 209, 470, 801, 846; or vinikkhaya, v. 838, 866, 887, 894 ; and he who entertains any of them, is called nivissavadin, vv. 910, 913. What is said of the Samanas seems mostly to hold good about the Brahmanas also. They too are called disputatious, vadasila, v. 381, &c., p. 109; and three kinds of them are mentioned, viz. Titthiyas, Agivikas, and Ni. ganthas, w. 380, 891-892. In contradistinction to the Samanas the Brahmanas are designated as Teviggas, vv. 594, 1019; they are Padakas, Veyyakaranas, and perfect in Gappa, Nighandu, Ketubha, Itihasa, &c., V. 595, p. 98. They are called friends of the hymns, v. 139 ; well versed in the hymns, v. 976; and their principal hymn is Savitti?, w. 568, 456. They worship and make offerings to the fire, pp. 74, 20. In Brahmanadhammikasutta the ancient and just Brahmanas are described in opposition to the later 1 I am not sure whether silavata is to be understood as one notion or two. It is generally written in one word, but at p. 109 Vasettha says, when virtuous and endowed with works, he is a Brahmana, yato kho bho silava ka hoti vatasampanno ka ettavata kho brahmano hoti. Silavata, I presume, refers chiefly to the Brahmanas. ? From v. 456 we see that Buddha has rightly read vareniyam as the metre requires, but I must not omit to mention that the Commentator understands by Savitti the Buddhistic formula: Buddham saranam gakkhami, Dhammam saranam gakkhami, Samgham saranam gakkhami, which, like Savitti, contains twenty-four syllables. Digitized by Google

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xiv SUTTA-NIPATA. Brahmanas, who slay innocent cows and have acquired wealth through the favour of the kings, w. 307, 308, 311, 3021. All these disputants hold fast to their own prejudiced views, v. 910. They say that purity comes from philosophical views, from tradition, and from virtuous works, and in many other ways, v. 1078, and that there is no bliss excepting by following their opinions, w. 889, 891, 892. Buddha himself has, it is true, sprung from the Samanas: he is called Samana Gotama, p. 96; he shines like a sun in the midst of the Samanas, v. 550 ; and intercourse with Samanas is said to be the highest blessing, v. 265. But Buddha has overcome all their systems, v. 538; there is nothing which has not been seen, heard, or thought by him, and nothing which has not been understood by him, v. 1121. All the disputatious Brahmanas do not overcome him in understanding, v. 380; and he asserts that no one is purified and saved by philosophy or by virtuous works, w. 1079, 839. Sanctification, in fact, does not come from another, W. 773, 790, 813; it can be attained only by going into the yoke with Buddha, v. 834; by believing in him and in the Dhamma of the Saints, w. 183, 185, 370, 1142 ; on the whole, by being what Buddha is. What then is Buddha ? First he is a Visionary, in the good sense of the word; his knowledge is intuitive, 'Seeing misery,' he says, 'in the philosophical views, without adopting any of them, searching for truth, I saw inward peace,' w. 837, 207. And again, He, a conqueror unconquered, saw the Dhamma visibly, without any traditional instruction,' w. 934, 1052, 1065. He teaches an instantaneous, an immediate religious life, vv. 567, 1136. He is called kakkhumat, endowed with an eye, clearly-seeing, w. 160, 405, 540, 562, 596, 956, 992, 1028, 1115, 1127 ; samantakakkhu, the all-seeing, vv. 1062, 1068; and as such he has become an eye to the world, v. 599. He sees the subtle meaning of things, vv. 376, 175; he is, in one word, Sambuddha, the perfectly-enlightened, w. 177, 555, 596, 992; and by knowledge he is delivered, v. 1106, i Besides the religious Brahmanas some secular Brahmanas are mentioned, p. II. Digitized by Google

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INTRODUCTION. XV 727, 733. Existence is avigga, ignorance, v. 729; vigga, knowledge, is the extinction of the world, v. 730. Secondly, he is an Ascetic, a Muni", one that forsakes the world and wanders from the house to the houseless state, v. 273, 375, 1003; because from house-life arises defilement, v. 206. An ascetic has no prejudiced ideas, v. 802; he has shaken off every philosophical view, v. 787; he does not enter into disputes, v. 887; he is not pleased nor displeased with anything, v. 813; he is indifferent to learning, v. 911; he does not cling to good and evil, w. 520, 547, 790; he has cut off all passion and all desire, v. 2, 795, 1130, 916; he is free from marks, v. 847; and possessionless, akinkana, v. 175, 454, 490, 620, 1058, 1062, 976, 1069, 1114. He is equable, v. 855; under all circumstances the same, v. 952 ; still as the deep water, v. 920; calm, w. 459, 861. He has reached peace, vv. 837, 845, 919; he knows that bliss consists in peace, v. 933; he has gone to immortal peace, the unchangeable state of Nibbana, V. 203. And how is this state brought about? By the destruction of consciousness, w. 734-735. And how does consciousness cease? By the cessation of sensation, w. 1109-1110; by being without breathing, vv. 1089-10902 1. What then is sin according to Buddha ? Subjectively sin is desire, in all its various forms, vv. 923, 1103 ; viz. desire for existence generally, w. 776, 1059, 1067, and especially for name and form, i.e. individual existence, vv. 354, 1099. As long as man is led by desire he will be whirled about in existence, v. 740; for as long as there is birth, there will be death, v. 742. Existence is called the stream of death, v. 354 ; the realm of Mara, vv. 164, 1145. Those who continually go to samsara with birth and death, are the ignorant, v. 729. Buddha is sometimes styled the great Isi, vv. 1060, 1082; sometimes a Muni, v. 164, 700; sometimes a Brahmana, v. 1064; sometimes a Bhikkhu, v. 411, 415; and all these appellations are used synonymously, v. 283, 284, 1064, 1066, 843, 844, 911, 912, 946, 220. Ascetic life is praised throughout the book, especially in the Uraga-, Muni-, Rahula-, Sammaparibbaganiya-, Dhammika-, Nalaka., Purabheda., Tuvataka-, Attadanda-, and Sariputta-suttas. * This system ends, it will be seen from this, like other ascetic systems, in mysticism. Digitized by Google

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xvi SUTTA-NIPATA. But desire originates in the body, v. 270, 1099; sin lies objectively in embodiment or matter, and consequently the human body is looked upon as a contemptible thing. See Vigayasutta, p. 32. 2. And what is bliss? Subjectively, it is emancipation from desire by means of the peace that Buddha preaches, w. 1065-1066, 1069, 1084, 1108, 838-839. Objectively, it is emancipation from body and matter. One must destroy the elements of existence, upadhi, vv. 373, 546, 1050, 1056 ; and leave the body behind, that one may not come to exist again, w. 1120, 1122, 761. The ignorant only create upadhi, v. 1050, and go again and again to samsara, v. 729. The wise do not enter time, kappa, v. 521, 535, 860; they look upon the world as void, v. 1118; hold that there is nothing really existing, V. 1069; and those whose minds are disgusted with a future existence, the wise who have destroyed their seeds (of existence), go out like a lamp, w. 234, 353-354. As a flame, blown about by the violence of the wind, goes out, and cannot be reckoned (as existing), even so a Muni, delivered from name and body, disappears, and cannot be reckoned (as existing), v. 1073. For him who has disappeared, there is no form; that by which they say he is, exists for him no longer, v. 1075. 'Exert thyself, then,-0 Dhotaka,' so said Bhagavat, - being wise and thoughtful in this world, let one, having listened to my utterance, learn his own extinction,' v. 1061. Tena h' atappam karohi,-Dhotaka 'ti Bhagava,idh' eva nipako sato ito sutvana nigghosam sikkhe nibbanam attano. With this short sketch of the contents of the Suttanipata for a guide, I trust it will be easy to understand even the more obscure parts of the book. V. FAUSBOLL. COPENHAGEN, Sept. 13, 1880. Digitized by Google

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I. URAGAVAGGA. 1. URAGASUTTA. The Bhikkhu who discards all human passions is compared to a snake that casts his skin.-- Text and translation in Fr. Spiegel's Anecdota Palica. 1. He who restrains his anger when it has arisen, as (they) by medicines (restrain) the poison of the snake spreading (in the body), that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (1) 2. He who has cut off passion entirely, as (they cut off) the lotus-flower growing in a lake, after diving (into the water), that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (2) 3. He who has cut off desire entirely, the flowing, the quickly running, after drying it up, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (3) 4. He who has destroyed arrogance entirely, as the flood (destroys) a very frail bridge of reeds, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. 5. He who has not found any essence in the existences, like one that looks for flowers on fig-trees, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (5) [10] B Digitized by Google

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URAGAVAGGA. 6. He in whose breast there are no feelings of anger, who has thus overcome reiterated existence, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.. (6) 7. He whose doubts are scattered, cut off entirely inwardly, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (7) 8. He who did not go too fast forward, nor was left behind, who overcame all this (world of) delusion, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (8). 9. He who did not go too fast forward, nor was left behind, having seen that all this in the world is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (9) 10. He who did not go too fast forward, nor was left behind, being free from covetousness, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (10) 11. He who did not go too fast forward, nor was left behind, being free from passion, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. 12. He who did not go too fast forward, nor was left behind, being free from hatred, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (12) 13. He who did not go too fast forward, nor was left behind, being free from folly, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (13) (11) Digitized by Google

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DHANIYASUTTA. 14. He to whom there are no affections whatsoever, whose sins are extirpated from the root, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. 1 (14) 15. He to whom there are no (sins) whatsoever originating in fear, which are the causes of coming back to this shore, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. 1. (15) 16. He to whom there are no (sins) whatsoever originating in desire, which are the causes of binding .(men) to existence, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (16) 17. He who, having left the five obstacles, is free from suffering, has overcome doubt, and is without pain, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (17) Uragasutta is ended. 2. DHANIYASUTTA. A dialogue between the rich herdsman Dhaniya and Buddha, the one rejoicing in his worldly security and the other in his religious belief.-- This beautiful dialogue calls to mind the parable in the Gospel of S. Luke xii. 16. 1. 'I have boiled (my) rice, I have milked (my cows),' --so said the herdsman Dhaniya,--'I am living together with my fellows near the banks of the Maht (river), (my) house is covered, the fire is kindled: therefore, if thou like, rain, O sky!' (18) 2. 'I am free from anger, free from stubbornness,'--so said Bhagavat,--'I am abiding for one night near the banks of the Mahi (river), my house B 2 Digitized by Google

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URAGAVAGGA. is uncovered, the fire (of passions) is extinguished : therefore, if thou like, rain, O sky! (19) 3. 'Gad-flies are not to be found (with me), -so said the herdsman Dhaniya,--'in meadows abounding with grass the cows are roaming, and they can endure rain when it comes: therefore, if thou like, rain, O sky! (20) 4. '(By me) is made a well-constructed raft,'--SO said Bhagavat,-- I have passed over (to Nibbana), I have reached the further bank, having overcome the torrent (of passions); there is no further) use for a raft: therefore, if thou like, rain, O sky!' (21) 5. 'My wife is obedient, not wanton,'--so said the herdsman Dhaniya, 'for a long time she has been living together (with me), she is winning, and I hear nothing wicked of her : therefore, if thou like, rain, O sky!' (22) 6. My mind is obedient, delivered (from all worldliness), '--so said Bhagavat,--it has for a long time been highly cultivated and well-subdued, there is no longer anything wicked in me: therefore, if thou like, rain, O sky! (23) 7. 'I support myself by my own earnings,'--so said the herdsman Dhaniya, "and my children are (all) about me, healthy; I hear nothing wicked of them : therefore, if thou like, rain, O sky!' (24) 8. 'I am no one's servant,'--so said Bhagavat,with what I have gained I wander about in all the world, there is no need (for me) to serve: therefore, if thou like, rain, O sky!' (25) 9. 'I have cows, I have calves,'-- so said the herdsman Dhaniya.-- I have cows in calf and heifers, and I have also a bull as lord over the cows: therefore, if thou like, rain, O sky!' (26) Digitized by Google

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DHANIYASUTTA. (29) 10. 'I have no cows, I have no calves,'--so said Bhagavat,--' I have no cows in calf and no heifers, and I have no bull as a lord over the cows: therefore, if thou like, rain, O sky!', (27) II. "The stakes are driven in, and cannot be shaken,'--so said the herdsman Dhaniya,--' the ropes are made of munga grass, new and well-made, the cows will not be able to break them : therefore, if thou like, rain, O sky!' R (28) 12. `Having, like a bull, rent the bonds; having, like an elephant, broken through the galukkhi creeper, I shall not again enter into a womb : therefore, if thou like, rain, O sky!' Then at once a shower poured down, filling both sea and land. Hearing the sky raining, Dhaniya spoke thus : 13. 'No small gain indeed (has accrued) to us since we have seen Bhagavat; we take refuge in thee, O (thou who art) endowed with the eye (of wisdom); be thou our master, O. great Muni!' (30) 14. Both my wife and myself are obedient; (if) we lead a holy life before Sugata, we shall conquer birth and death, and put an end to pain.' (31) 15. 'He who has sons has delight in sons,'--SO said the wicked Mara,--'he who has cows has delight likewise in cows; for upadhi (substance) is the delight of man, but he who has no upadhi has no delight.' 16. "He who has sons has care with (his) sons,'-- so said Bhagavat, he who has cows has likewise care with (his) cows; for upadhi (is the cause of) people's cares, but he who has no upadhi has no (33) Dhaniyasutta is ended. 1 (32) care.' Digitized by Google

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URAGAVAGGA. (34) 3. KHAGGAVISANASUTTA. Family life and intercourse with others should be avoided, for society has all vices in its train; therefore one should leave the corrupted state of society and lead a solitary life. 1. Having laid aside the rod against all beings, and not hurting any of them, let no one wish for a son, much less for a companion, let him wander alone like a rhinoceros ?. 2. In him who has intercourse (with others) affections arise, and then the pain which follows affection; considering the misery that originates in affection let one wander alone like a rhinoceros. (35) 3. He who has compassion on his friends and confidential (companions) loses (his own) advantage, having a fettered mind; seeing this danger in friendship let one wander alone like a rhinoceros. (36) 4. Just as a large bamboo tree (with its branches) entangled (in each other, such is) the care one has with children and wife; (but) like the shoot of a bamboo not clinging (to anything) let one wander alone like a rhinocerosa. (37) 5. As a beast unbound in the forest goes feeding at pleasure, so let the wise man, considering (only his) own will, wander alone like a rhinoceros. (38) 6. There is a constant) calling in the midst of company, both when sitting, standing, walking, and going away; (but) let one, looking (only) for freedom from desire and for following his own will, wander alone like a rhinoceros. (39) 7. There is sport and amusement in the midst of * Comp. Dhp. V. 142. 8. Comp. Dhp. v. 345. Digitized by Google

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KHAGGAVISANASUTTA. company, and for children there is great affection ; (although) disliking separation from his dear friends, let one wander alone like a rhinoceros. (40) 8. He who is at home in (all) the four regions and is not hostile (to any one), being content with this or that, overcoming (all) dangers fearlessly, let him wander alone like a rhinoceros. 1 (41) 9. Discontented are some pabbagitas (ascetics), also some gahatthas (householders) dwelling in houses; let one, caring little about other people's children, wander alone like a rhinoceros. (42) 10. Removing the marks of a gihin (a householder) like a Kovilara tree whose leaves are fallen, let one, after cutting off heroically the ties of a gihin, wander alone like a rhinoceros. (43) 11. If one acquires a clever companion, an associate righteous and wise, let him, overcoming all dangers, wander about with him glad and thoughtfull. (44) 12. If one does not acquire a clever companion, an associate righteous and wise, then as a king abandoning (his) conquered kingdom, let him wander alone like a rhinoceros 2. - (45) 13. Surely we ought to praise the good luck of having companions, the best (and such as are our) equals ought to be sought for; not having acquired such friends let one, enjoying (only) allowable things, wander alone like a rhinoceros : . (46) 14. Seeing bright golden (bracelets), well-wrought by the goldsmith, striking (against each other when there are two on one arm, let one wander alone like a rhinoceros. (47) 1 Comp. Dhp. v. 328. * Comp. Dhp. v. 329. 3 Comp. Dhp. v. 61. Digitized by Google

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URAGAVAGGA. . 15. Thus (if I join myself) with another I shall swear or scold; considering this danger in future, let one wander alone like a rhinoceros. -(48) 16. The sensual pleasures indeed, which are various, sweet, and charming, under their different shapes agitate the mind; seeing the misery (originating) in sensual pleasures, let one wander alone like a rhinoceros. (49) 17. These (pleasures are) to me calamities, boils, misfortunes, diseases, sharp pains, and dangers; seeing this danger (originating) in sensual pleasures, let one wander alone like a rhinoceros. (50) 18. Both cold and heat, hunger and thirst, wind and a burning sun, and gad-flies and snakes--having overcome all these things, let one wander alone like a rhinoceros? (51) 19. As the elephant, the strong, the spotted, the large, after leaving the herd walks at pleasure in the forest, even so let one wander alone like a rhinoceros. (52) 20. For him who delights in intercourse (with others, even that is inconvenient which tends to temporary deliverance; reflecting on the words of (Buddha) the kinsman of the Adikka family, let one wander alone like a rhinoceros. (53) 21. The harshness, of the (philosophical) views I have overcome, I have acquired self-command, I have attained to the way (leading to perfection), I am in possession of knowledge, and not to be led by others; so speaking, let one wander alone like a rhinoceros. (54) 22. Without covetousness, without deceit, without 1 Comp. Gataka I, p. 93. Digitized by Google

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KHAGGAVISANASUTTA. craving, without detraction, having got rid of passions and folly, being free from desire in all the world, let one wander alone like a rhinoceros. (55) 23. Let one avoid a wicked companion who teaches what is useless and has gone into what is wrong, let him not cultivate (the society of) one who is devoted (to and) lost in sensual pleasures, let one wander alone like a rhinoceros. (56) 24. Let one cultivate (the society of) a friend who is learned and keeps the Dhamma, who is magnanimous and wise; knowing the meaning (of things and) subduing his doubts, let one wander alone like a rhinoceros. (57) 25. Not adorning himself, not looking out for sport, amusement, and the delight of pleasure in the world, (on the contrary) being loath of a life of dressing, speaking the truth, let one wander alone like a rhinoceros. (58) 26. Having left son and wife, father and mother, wealth, and corn, and relatives, the different objects of desire, let one wander alone like a rhinoceros. (59) 27.' This is a tie, in this there is little happiness, little enjoyment, but more of pain, this is a fish-hook,' so having understood, let a thoughtful man wander alone like a rhinoceros. (60) 28. Having torn the ties, having broken the net as a fish in the water, being like a fire not returning to the burnt place, let one wander alone like a rhinoceros. (61) 29. With downcast eyes, and not prying !, with his senses guarded, with his mind protected free from Na ka padalolo ti ekassa dutiyo dvinnam tatiyo ti evam ganamaggham pavisitukamataya kanduyamanapado viya abhavanto dighakarika-anavatthakarikavirato va. Commentator. Digitized by Google

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10 URAGAVAGGA. passion, not burning (with lust), let one wander alone like a rhinoceros. (62) 30. Removing the characteristics of a gihin (householder), like a Parikhatta tree whose leaves are cut off, clothed in a yellow robe after wandering away (from his house), let one wander alone like a rhinoceros. (63) 31. Not being greedy of sweet things, not being unsteady, not supporting others, going begging from house to house, having a mind which is not fettered to any household, let one wander alone like a rhinoceros. 1 (64) 32. Having left the five obstacles of the mind, having dispelled all sin, being independent, having cut off the sin of desire, let one wander alone like a rhinoceros. (65) 33. Having thrown behind (himself bodily) pleasure and pain, and previously (mental) joy and distress, having acquired equanimity, tranquillity, purity, let one wander alone like a rhinoceros. (66) 34. Strenuous for obtaining the supreme good (i.e. Nibbana), with a mind free from attachment, not living in idleness, being firm, endowed with bodily and mental strength, let one wander alone like a rhinoceros. (67) 35. Not abandoning seclusion and meditation, always wandering in (accordance with) the Dhammas?, seeing misery in the existences, let one wander alone like a rhinoceros 2. (68) 36. Wishing for the destruction of desire (.e. Nibbana), being careful, no fool, learned, strenuous, considerate, restrained, energetic, let one wander alone like a rhinoceros. (69) Dhammesu nikkam anudhammakari. Comp. Dhp. v. 20. Digilized by Google

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KASIBHARADVAGASUTTA. II 37. Like a lion not trembling at noises, like the wind not caught in a net, like a lotus not stained by water, let one wander alone like a rhinoceros. (70) 38. As a lion strong by his teeth, after overcoming (all animals), wanders victorious as the king of the animals, and haunts distant dwelling-places ", (even so) let one wander alone like a rhinoceros. (71) 39. Cultivating in (due) time kindness, equanimity, compassion, deliverance, and rejoicing (with others), unobstructed by the whole world, let one wander alone like a rhinoceros. (72) 40. Having abandoned both passion and hatred and folly, having rent the ties, not trembling in the loss of life, let one wander alone like a rhinoceros. (73) 41. They cultivate (the society of others) and serve them for the sake of advantage; friends without a motive are now difficult to get, men know their own profit and are impure; (therefore) let one wander alone like a rhinoceros. Khaggavisanasutta is ended. (74) 4. KASIBHARADVAGASUTTA. The Brahmana Kasibharadvaga reproaches Gotama with idleness, but the latter convinces him that he (Buddha) also works, and so the Brahmana is converted, and finally becomes a saint. Compare Sp. Hardy, A Manual of Buddhism, p. 214; Gospel of S. John v. 17. So it was heard by me: At one time Bhagavat dwelt in Magadha at Dakkhinagiri in the Brahmana village Ekanala. And at that time the Brahmana Kasibharadvaga's five hun 1 Pantaniti durani senasananiti vasatitthanani. Commentator. 3 Comp. Dhp. v. 20. Digitized by Google

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12 URAGAVAGGA. dred ploughs were tied (to the yokes) in the sowing season. Then Bhagavat, in the morning, having put on his raiment and taken his bowl and robes, went to the place where the Brahmana Kasibharadvaga's work (was going on). At that time the Brahmana Kasibharadvaga's distribution of food took place. Then Bhagavat went to the place where the distribution of food took place, and having gone there, he stood apart. The Brahmana Kasibharadvaga saw Bhagavat standing there to get alms, and having seen him, he said this to Bhagavat: 'I, O Samana, both plough and sow, and having ploughed and sown, I eat; thou also, O Samana, shouldst plough and sow, and having ploughed and sown, thou shouldst eat.' 'I also, O Brahmana, both plough and sow, and having ploughed and sown, I eat,' so said Bhagavat. Yet we do not see the yoke, or the plough, or the ploughshare, or the goad, or the oxen of the venerable Gotama.' And then the venerable Gotama spoke in this way: 'I also, O Brahmana, both plough and sow, and having ploughed and sown, I eat,' so said Bhagavat. Then the Brahmana Kasibharadvaga addressed Bhagavat in a stanza : 1. 'Thou professest to be a ploughman, and yet we do not see thy ploughing; asked about (thy) ploughing, tell us (of it), that we may know thy ploughing.' (75) 2. Bhagavat answered: 'Faith is the seed, penance the rain, understanding my yoke and plough, modesty the pole of the plough, mind the tie, thoughtfulness my ploughshare and goad. (76) 3. 'I am guarded in respect of the body, I am Digitized by Google

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KASIBHARADVAGASUTTA. guarded in respect of speech, temperate in food; I make truth to cut away (weeds), tenderness is my deliverance. (77) 4. 'Exertion is my beast of burden; carrying (me) to Nibbana he goes without turning back to the place where having gone one does not grieve. (78) 5. "So this ploughing is ploughed, it bears the fruit of immortality; having ploughed this ploughing one is freed from all pain.' (79) Then the Brahmana Kasibharadvaga, having poured rice-milk into a golden bowl, offered it to Bhagavat, saying, 'Let the venerable Bhagavat eat of the rice-milk; the venerable is a ploughman, for the venerable Gotama ploughs a ploughing that bears the fruit of immortality.' 6. Bhagavat said : What is acquired by reciting stanzas is not to be eaten by me; this is, O Brahmana, not the Dhamma of those that see rightly; Buddha rejects what is acquired by reciting stanzas, this is the conduct (of Buddhas) as long as the Dhamma exists. (80) 7. One who is an accomplished great Isi, whose passions are destroyed and whose misbehaviour has ceased, thou shouldst serve with other food and drink, for this is the field for one who looks for good works 1.' "To whom then, O Gotama, shall I give this ricemilk?' so said Kasibharadvaga. 'I do not see, O Brahmana, in the world (of men) (81) 1 Annena ka kevalinam mahesim Khinasavam kukkukkavupasantam Annena panena upatihahassu, Khettam hi tam punnapekhassa hoti. Cf. Sundarikabharadvaga v. 28. Digitized by Google

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14 URAGAVAGGA. and gods and Maras and Brahmans, amongst beings comprising gods and men, and Samanas and Brahmanas, any by whom this rice-milk when eaten can be properly digested with the exception of Tathagata, or a disciple of Tathagata. Therefore, O Brahmana, thou shalt throw this rice-milk in a place where there is little grass, or cast it into water with no worms,' so said Bhagavat. Then the Brahmana Kasibharadvaga threw the rice-milk into some water with no worms. Then the rice-milk thrown into the water splashed, hissed, smoked in volumes; for' as a ploughshare that has got hot during the day when thrown into the water splashes, hisses, and smokes in volumes, even so the rice-milk (when) thrown into the water splashed, hissed, and smoked in volumes. Then the Brahmana Kasibharadvaga alarmed and terrified went up to Bhagavat, and after having approached and fallen with his head at Bhagavat's feet, he said this to Bhagavat: It is excellent, O venerable Gotama! It is excellent, O venerable Gotama! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma (has been) illustrated. I take refuge in the venerable Gotama and in the Dhamma and in the Assembly of Bhikkhus; I wish to receive the pabbagga, I wish to receive the upasampada (the robe and the orders) from the venerable Gotama,' so said Kasibharadvaga. Then the Brahmana Kasibharadvaga received the Digitized by Google

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RUNDASUTTA. TK pabbagga from Bhagavat, and he received also the upasampada; and the venerable Bharadvaga having lately received the upasampada, leading a solitary, retired, strenuous, ardent, energetic life, lived after having in a short time in this existence by his own understanding ascertained and possessed himself of that highest perfection of a religious life for the sake of which men of good family rightly wander away from their houses to a houseless state. 'Birth had been destroyed, a religious life had been led, what was to be done had been done, there was nothing else (to be done) for this existence,' so he perceived, and the venerable Bharadvaga became one of the arahats (saints). Kasibharadvagasutta is ended. 5. KUNDASUTTA. Buddha describes the four different kinds of Samaras to Kumda, the smith I. 'I ask the Muni of great understanding,'-so said Kunda, the smith,-- Buddha, the lord of the Dhamma, who is free from desire, the best of bipeds, the most excellent of charioteers, how many kinds of) Samanas are there in the world; pray tell me that?' (82) 2. "There are four (kinds of) Samanas, (there is) not a fifth,' O Kunda,--so said Bhagavat,--these I will reveal to thee, being asked in person ; (they are) Maggaginas and Maggadesakas, Maggagivins and Maggadusins.' (83) 3. "Whom do the Buddhas call a Maggagina?'-so said Kunda, the smith,--How is a Maggagghayin Digitized by Google

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16 URAGAVAGGA. . unequalled? Being asked, describe to me a Maggagivin, and reveal to me a Maggadusin. (84) 4. Bhagavat said: 'He who has overcome doubt, is without pain, delights in Nibbana, is free from greed, a leader of the world of men and gods, such a one the Buddhas call a maggagina (that is, victorious by the way). (85) 5. 'He who in this world having known the best (i.e. Nibbana) as the best, expounds and explains here the Dhamma, him, the doubt-cutting Muni, without desire, the second of the Bhikkhus they call a maggadesin (that is, teaching the way). (86) 6. 'He who lives in the way that has so well been taught in the Dhammapada, and is restrained, attentive, cultivating blameless words, him the third of the Bhikkhus they call a maggagivin (that is, living in the way'). (87) 7. "He who although counterfeiting the virtuous is forward, disgraces families, is impudent, deceitful, unrestrained, a babbler, walking in disguise, such a one is a maggaddsin (that is, defiling the way) 2 (88) 8. He who has penetrated these (four Samanas), who is a householder, possessed of knowledge, a pupil of the venerable ones, wise, having known that they all are such, -having seen so, his faith is not lost; for how could he make the undepraved equal to the depraved and the pure equal to the impure?' (89) Kundasutta is ended. 1 Yo Dhammapade sudesite Magge givati sannato satima Anavaggapadani sevamano Tatiyam bhikkhunam ahu maggagivim. * Comp. Gataka II, p. 281. Digitized by Google

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PARABHAVASUTTA. 17 6. PARABHAVASUTTA. A dialogue between a deity and Buddha on the things by which a man loses and those by which he gains in this world.--Text by Grimblot, in Journal Asiatique, t. xviii (1871), p. 237; translation by L. Feer, in Journal Asiatique, t. xviii (1871), p. 309, and by Gogerly, reprinted in Journal Asiatique, t. Xx (1872), p. 226. So it was heard by me: At one time Bhagavat dwelt at Savatthi, in Getavana, in the park of Anathapindika. Then when the night had gone, a certain deity of a beautiful appearance, having illuminated the whole Getavana, went up to Bhagavat, and having approached and saluted him, he stood apart, and standing apart that deity addressed Bhagavat in stanzas : 1. We ask (thee), Gotama, about a man that suffers loss; having come to ask, Bhagavat, (tell us) what is the cause (of loss) to the losing (man).' (90) 2. Bhagavat: "The winner is easily known, easily known (is also the loser : he who loves Dhamma is the winner, he who hates Dhamma is the loser.' (91) 3. Deity: 'We know this to be so, this is the first loser ; tell (us) the second, O Bhagavat, what is the cause (of loss) to the losing (man). (92) 4. Bhagavat : 'Wicked men are dear to him, he does not do anything that is dear to the good, he approves of the Dhamma of the wicked,--that is the cause (of loss) to the losing (man). (93) 5. Deity: 'We know this to be so, this is the second loser; tell us the third, O Bhagavat, what is the cause (of loss) to the losing (man). (94) 6. Bhagavat: 'The man who is drowsy, fond of society and without energy, lazy, given to anger, that is the cause (of loss) to the losing (man).' (95) [10] Digitized by Google

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18 URAGAVAGGA. (99) 7. Deity: 'We know this to be so, this is the third loser; tell us the fourth, O Bhagavat, what is the cause (of loss) to the losing (man).' (96) 8. Bhagavat: 'He who being rich does not support mother or father who are old or past their youth,that is the cause (of loss) to the losing (man). (97) 9. Deity: 'We know this to be so, this is the fourth loser; tell us the fifth, O Bhagavat, what is the cause (of loss) to the losing (man).' (98) 10. Bhagavat: 'He who by falsehood deceives either a Brahmana or a Samana or any other mendicant,--that is the cause (of loss) to the losing (man).' 11. Deity: 'We know this to be so, this is the fifth loser; tell us the sixth, O Bhagavat, what is the cause (of loss) to the losing (man).' (100) 12. Bhagavat: 'The man who is possessed of much property, who has gold and food, (and still) enjoys alone his sweet things, that is the cause (of loss) to the losing (man).' (101) 13. Deity: 'We know this to be so, this is the sixth loser ; tell us the seventh, O Bhagavat, what is the cause (of loss) to the losing (man). (102) 14. Bhagavat: 'The man who proud of his birth, of his wealth, and of his family, despises his relatives,--that is the cause (of loss) to the losing (man).' (103) 15. Deity: 'We know this to be so, this is the seventh loser ; tell us the eighth, O Bhagavat, what is the cause (of loss) to the losing (man).' (104) 16. Bhagavat : 'The man who given to women, to strong drink, and to dice, wastes whatever he has gained, that is the cause (of loss) to the losing (man). (105) I Digitized by Google

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PARABHAVASUTTA. 17. Deity: 'We know this to be so, this is the eighth loser ; tell us the ninth, O Bhagavat, what is the cause (of loss) to the losing (man). (106) 18. Bhagavat: 'He who, not satisfied with his own wife, is seen with harlots and the wives of others,--that is the cause (of loss) to the losing (man).' (107) 19. Deity: 'We know this to be so, this is the ninth loser; tell us the tenth, O Bhagavat, what (is) the cause (of loss) to the losing (man).' (108) 20. Bhagavat: 'The man who, past his youth, brings home a woman with breasts like the timbaru fruit, and for jealousy of her cannot sleep,--that is the cause (of loss) to the losing (man). (109) 21. Deity: 'We know this to be so, this is the tenth loser ; tell us the eleventh, O Bhagavat, what is the cause (of loss) to the losing (man). (110) 22. Bhagavat: 'He who places in supremacy a woman given to drink and squandering, or a man of the same kind,--that is the cause (of loss) to the losing (man).' (111) 23. Deity: 'We know this to be so, this is the eleventh loser; tell us the twelfth, O Bhagavat, what is the cause (of loss) to the losing (man). (112) 24. Bhagavat: 'He who has little property, (but) great desire, is born in a Khattiya family and wishes * for the kingdom in this world,--that is the cause (of loss) to the losing (man).' (113) 25. Having taken into consideration these losses in the world, the wise, venerable man, who is endowed with insight, cultivates the happy world (of the gods).' (114) Parabhavasutta is ended. C 2 Digitized by Google

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URAGAVAGGA. 7. VASALASUTTA. The Brahmana Aggikabharadvaga is converted by Buddha, after hearing his definition of an outcast, illustrated by the story of Matanga, told in the Matangagataka. Comp. Sp. Hardy, The Legends and Theories of the Buddhists, p. 49.- Text and translation in Alwis's Buddhist Nirvana, p. 119. So it was heard by me: At one time Bhagavat dwelt at Savatthi, in Getavana, in the park of Anathapindika. Then Bhagavat having put on his raiment in the morning, and having taken his bowland his robes, entered Savatthi for alms. Now at that time in the house of the Brahmana Aggikabharadvaga the fire was blazing, the offering brought forth. Then Bhagavat going for alms from house to house in Savatthi went to the house of the Brahmana Aggikabharadvaga. The Brahmana Aggikabharadvaga saw Bhagavat coming at a distance, and seeing him he said this : 'Stay there, O Shaveling; (stay) there, O Samanaka (i.e. wretched Samana); (stay) there, O Vasalaka (i. e. outcast)! This having been said, Bhagavat replied to the Brahmana Aggikabharadvaga : 'Dost thou know, O Brahmana, an outcast, or the things that make an outcast ?' 'No, O venerable Gotama, I do not know an outcast, or the things that make an outcast; let the venerable Gotama teach me this so well that I may know an outcast, or the things that make an outcast. Listen then, O Brahmana, attend carefully, I will tell (thee).' Even so, O venerable one,' so the Brahmana Aggikabharadvaga replied to Bhagavat. Digitized by Google

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VASALASUTTA. 21 Then Bhagavat said this : 1. "The man who is angry and bears hatred, who is wicked and hypocritical, who has embraced wrong views, who is deceitful, let one know him as an outcast. (115) 2. Whosoever in this world harms living beings, whether once or twice born, and in whom there is no compassion for living beings, let one know him as an outcast. (116) 3. Whosoever destroys or lays siege to villages and towns, and is known as an enemy, let one know him as an outcast. (117) 4. 'Be it in the village or in the wood, whosoever appropriates by theft what is the property of others and what has not been given, let one know him as an outcast. (118) 5. "Whosoever, having really contracted a debt, runs away when called upon (to pay), saying, "There is no debt (that I owe) thee," let one know him as an outcast. (119) 6. Whosoever for love of a trifle having killed a man going along the road, takes the trifle, let one know him as an outcast. (120) 7. The man who for his own sake or for that of others or for the sake of wealth speaks falsely when asked as a witness, let one know him as an outcast. (121) 8. Whosoever is seen with the wives of relatives or of friends either by force or with their consent, let one know him as an outcast. - (122) 9. "Whosoever being rich does not support mother or father when old and past their youth, let one know him as an outcast. (123) 10. 'Whosoever strikes or by words annoys mother Digitized by Google

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URAGAVAGGA. or father, brother, sister, or mother-in-law, let one know him as an outcast. (124) 11. Whosoever, being asked about what is good, teaches what is bad and advises (another, while) concealing (something from him), let one know him as an outcast. (125) 12. Whosoever, having committed a bad deed, hopes (saying), "Let no one know me" (as having done it, who is) a dissembler, let one know him as an outcast. (126) 13. Whosoever, having gone to another's house and partaken of his good food, does not in return honour him when he comes, let one know him as an outcast. (127) 14. 'Whosoever by falsehood deceives either a Brahmana or a Samana or any other mendicant, let one know him as an outcast. (128) 15. "Whosoever by words annoys either a Brahmana or a Samana when meal-time has come and does not give (him anything), let one know him as an outcast. (129) 16. Whosoever enveloped in ignorance in this world predicts what is not (to take place), covering a trifle, let one know him as an outcast. (130) 17. 'Whosoever exalts himself and despises others, being mean by his pride, let one know him as an outcast. 18. "Whosoever is a provoker and is avaricious, has sinful desires, is envious, wicked, shameless, and fearless of sinning, let one know him as an outcast. (132) 19. "Whosoever reviles Buddha or his disciple, be he a wandering mendicant (paribbaga) or a householder (gahattha), let one know him as an outcast. (133) (131) Digitized by Google

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VASALASUTTA. 23 20. Whosoever without being a saint (arahat) pretends to be a saint, (and is) a thief in all the worlds including that of Brahman, he is indeed the lowest outcast; (all) these who have been described by me to you are indeed called outcasts. (134) 21. 'Not by birth does one become an outcast, not by birth does one become a Brahmana; by deeds one becomes an outcast, by deeds one becomes a Brahmana. 1 (135) 22. Know ye this in the way that this example of mine (shows): There was a Kandala of the Sopaka caste, well known as Matanga. (136) 23. *This Matanga reached the highest fame, such as was very difficult to obtain, and many Khattiyas and Brahmanas went to serve him. (137) 24. 'He having mounted the vehicle of the gods, (and entered) the high road (that is) free from dust, having abandoned sensual desires, went to the Brahma world. (138) 25. His birth did not prevent him from being re-born in the Brahma world; (on the other hand) there are Brahmanas, born in the family of preceptors, friends of the hymns (of the Vedas), (139) 26. 'But they are continually caught in sinful deeds, and are to be blamed in this world, while in the coming (world) hell (awaits them); birth does not save them from hell nor from blame. (140) 27. (Therefore) not by birth does one become an outcast, not by birth does one become a Brahmana, by deeds one becomes an outcast, by deeds one becomes a Brahmana.' (141) This having been said, the Brahmana Aggikabharadvaga answered Bhagavat as follows: * Excellent, O venerable Gotama! Excellent, O Digitized by Google

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24 URAGAVAGGA. venerable Gotama! As one, O venerable Gotama, raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; I take refuge in the venerable Gotama and in the Dhamma and in the Assembly of Bhikkhus. Let the venerable Gotama accept me as an upasaka (a follower, me) who henceforth for all my life have taken refuge (in him).' Vasalasutta is ended. 8. METTASUTTA. A peaceful mind and goodwill towards all beings are praised.--Text by Grimblot in Journal Asiatique, t. xviii (1871), p. 250, and by Childers in Khuddaka Patha, p. 15; translation (?) by Gogerly in the Ceylon Friend, 1839, p. 211, by Childers in Kh. Patha and by L. Feer in Journal Asiatique, t. xviii (1871),!p. 328. 1. Whatever is to be done by one who is skilful in seeking (what is good, having attained that tranquil state (of Nibbana):--Let him be able and upright and conscientious and of soft speech, gentle, not proud, (142) 2. And contented and easily supported and having few cares, unburdened and with his senses calmed and wise, not arrogant, without (showing) greediness (when going his round) in families. (143) 3. And let him not do anything mean for which others who are wise might reprove (him); may all beings be happy and secure, may they be happyminded. (144) Digitized by Google

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HEMAVATASUTTA. 4. Whatever living beings there are, either feeble or strong, all either long or great, middle-sized, short, small or large, (145) 5. Either seen or which are not seen, and which live far (or) near, either born or seeking birth, may all creatures be happy-minded. (146) 6. Let no one deceive another, let him not despise (another) in any place, let him not out of anger or resentment wish harm to another. (147) 7. As a mother at the risk of her life watches over her own child, her only child, so also let every one cultivate a boundless (friendly) mind towards all beings. (148) 8. And let him cultivate goodwill towards all the world, a boundless (friendly) mind, above and below and across, unobstructed, without hatred, without enmity. (149) 9. Standing, walking or sitting or lying, as long as he be awake, let him devote himself to this mind; this (way of) living they say is the best in this world. (150) 10. He who, not having embraced (philosophical) views, is virtuous, endowed with (perfect) vision, after subduing greediness for sensual pleasures, will never again go to a mother's womb. (151) Mettasutta is ended. 9. HEMAVATASUTTA. A dialogue between two Yakkhas on the qualities of Buddha. They go to Buddha, and after having their questions answered they, together with ten hundred Yakkhas, become the followers of Buddha. 1. 'To-day is the fifteenth, a fast day; a lovely Digitized by Google

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26 URAGAVAGGA. night has come,' -so said the Yakkha Satagira,-'let us (go and) see the renowned Master Gotama.' (152) 2. 'Is the mind of such a one well disposed towards all beings?'-so said the Yakkha Hemavata,-' are his thoughts restrained as to things wished for or not wished for?' (153) 3. His mind is well disposed towards all beings, (the mind) of such a one,'-so said the Yakkha Satagira,- 'and his thoughts are restrained as to things wished for or not wished for.' (154) 4. 'Does he not take what has not been given (to him)?'-so said the Yakkha Hemavata,--' is he selfcontrolled (in his behaviour) to living beings? is he far from (a state of) carelessness? does he not abandon meditation?' (155) 5. He does not take what has not been given (to him),'--so said the Yakkha Satagira,--' and he is self-controlled (in his behaviour) to living beings, and he is far from (a state of) carelessness; Buddha does not abandon meditation.' (156) " 6. Does he not speak falsely?'-so said the Yakkha Hemavata, is he not harsh - spoken ? does he not utter slander? does he not talk nonsense?' (157) 7. 'He does not speak falsely,'-so said the Yakkha Satagira,' he is not harsh-spoken, he does not utter slander, with judgment he utters what is good sense.' (158) 8. 'Is he not given to sensual pleasures?'-so said the Yakkha Hemavata,-'is his mind undisturbed? has he overcome folly? does he see clearly in (all) things (dhammas)?' (159) 9. 'He is not given to sensual pleasures,'-so said the Yakkha Satagira,- and his mind is undis Digitized by Google

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HEMAVATASUTTA. 27 turbed; he has overcome all folly; Buddha sees clearly in (all) things.' (160) 10. Is he endowed with knowledge ?'-so said the Yakkha Hemavata,-'is his conduct pure ? have his passions been destroyed ? is there no * new birth (for him)?' (161) II. 'He is endowed with knowledge,'--so said the Yakkha Satagira,--'and his conduct is pure; all his passions have been destroyed; there is no new birth for him. - (162) 12. 'The mind of the Muni is accomplished in deed and word; Gotama, who is accomplished by his knowledge and conduct, let us (go and) see. (163) 13. Come, let us (go and) see Gotama, who has legs like an antelope, who is thin, who is wise, living on little food, not covetous, the Muni who is meditating in the forest. (164) 14. 'Having gone to him who is a lion amongst those that wander alone and does not look for sensual pleasures, let us ask about the (means of) deliverance from the snares of death. (165) 15. 'Let us ask Gotama, the preacher, the expounder, who has penetrated all things, Buddha who has overcome hatred and fear. (166) 16. `In what has the world originated ?'--so said the Yakkha Hemavata,-' with what is the world intimate ? by what is the world afflicted, after having grasped at what ?' (167) 17. 'In six the world has originated, O Hemavata,'--so said Bhagavat, -- with six it is intimate, by six the world is afflicted, after having grasped at six. (168) 18. Hemavata said: "What is the grasping by Digitized by Google

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28 URAGAVAGGA. which the world is afflicted ? Asked about salvation, tell (me) how one is released from pain ?' (169) 19. Bhagavat said: 'Five pleasures of sense are said to be in the world, with (the pleasure of) the mind as the sixth ; having divested oneself of desire for these, one is thus released from pain. (170) 20. "This salvation of the world has been told to you truly, this I tell you: thus one is released from pain.' (171) 21. Hemavata said: 'Who in this world crosses the stream (of existence) ? who in this world crosses the sea ? who does not sink into the deep, where there is no footing and no support ?' (172) 22. Bhagavat said: 'He who is always endowed with virtue, possessed of understanding, well composed, reflecting within himself, and thoughtful, crosses the stream that is difficult to cross. (173) 23. 'He who is disgusted with sensual pleasures, who has overcome all bonds and destroyed joy, such a one does not sink into the deep. 24. Hemavata said: "He who is endowed with a profound understanding, seeing what is subtile, possessing nothing, not clinging to sensual pleasures, behold him who is in every respect liberated, the great Isi, walking in the divine path. (175) 25. He who has got a great name, sees what is subtile, imparts understanding, and does not cling to the abode of sensual pleasures, behold him, the allknowing, the wise, the great Isi, walking in the noble path. (176) 26. 'A good sight indeed (has met) us to-day, a good daybreak, a beautiful rising, (for) we have seen the perfectly enlightened (sambuddham), who has crossed the stream, and is free from passion. (177) (174) Digitized by Google

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ALAVAKASUTTA. 29 27. 'These ten hundred Yakkhas, possessed of supernatural power and of fame, they all take refuge in thee, thou art our incomparable Master. (178) 28. 'We will wander about from village to village, from mountain to mountain, worshipping the perfectly enlightened and the perfection of the Dhamma?' Hemavatasutta is ended. (179) 10. ALAVAKASUTTA. The Yakkha Alavaka first threatens Buddha, then puts some questions to him which Buddha answers, whereupon Alavaka is converted. So it was heard by me: At one time Bhagavat dwelt at Alavi, in the realm of the Yakkha Alavaka. Then the Yakkha Alavaka went to the place where Bhagavat dwelt, and having gone there he said this to Bhagavat: Come out, O Samana ! Yes, O friend !' so saying Bhagavat came out. * Enter, O Samana!'' Yes, O friend !' so saying Bhagavat entered. A second time the Yakkha Alavaka said this to Bhagavat: 'Come out, O Samana !' "Yes, O friend!' so saying Bhagavat came out. Enter, O Samana!' "Yes, O friend!' so saying Bhagavat entered. A third time the Yakkha Alavaka said this to Bhagavat: 'Come out, O Samana!' * Yes, O friend l'so saying Bhagavat came out. * Enter, O Samana!' 1 Dhammassa ka sudhammatam. Digitized by Google

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30 URAGAVAGGA. "Yes, O friend!' so saying Bhagavat entered. A fourth time the Yakkha Alavaka said this to Bhagavat : 'Come out, O Samana l' 'I shall not come out to thee, O friend, do what thou pleasest.' 'I shall ask thee a question, O Samana, if thou canst not answer it, I will either scatter thy thoughts or cleave thy heart, or take thee by thy feet and throw thee over to the other shore of the Ganga.' 'I do not see, O friend, any one in this world nor in the world of gods, Maras, Brahmans, amongst the beings comprising gods, men, Samanas, and Brahmanas, who can either scatter my thoughts or cleave my heart, or take me by the feet and throw me over to the other shore of the Ganga; however, O friend, ask what thou pleasest.' Then the Yakkha Alavaka addressed Bhagavat in stanzas: 1. What in this world is the best property for a man ? what, being well done, conveys happiness? what is indeed the sweetest of sweet things ? how lived do they call life the best ?' (180) 2. Bhagavat said: 'Faith is in this world the best property for a man ; Dhamma, well observed, conveys happiness; truth indeed is the sweetest of things; and that life they call the best which is lived with understanding.' (181) 3. Alavaka said: 'How does one cross the stream (of existence) ? how does one cross the sea ? how does one conquer pain ? how is one purified ?' 4. Bhagavat said: By faith one crosses the stream, by zeal the sea, by exertion one conquers pain, by understanding one is purified.' (183) (182) Digitized by Google

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ALAVAKASUTTA. 31 5. Alavaka said : *How does one obtain understanding? how does one acquire wealth ? how does one obtain fame? how does one bind friends (to himself)? how does one not grieve passing away from this world to the other?' (184) 6. Bhagavat said: 'He who believes in the Dhamma of the venerable ones as to the acquisition of Nibbana, will obtain understanding from his desire to hear, being zealous and discerning. (185) 7. 'He who does what is proper, who takes the yoke (upon him and) exerts himself, will acquire wealth, by truth he will obtain fame, and being charitable he will bind friends (to himself). (186) 8. "He who is faithful and leads the life of a householder, and possesses the following four Dhammas (virtues), truth, justice (dhamma), firmness, and liberality,--such a one indeed does not grieve when passing away. 1. (187) 9. 'Pray, ask also other Samanas and Brahmanas far and wide, whether there is found in this world anything greater than truth, self-restraint, liberality, and forbearance.' (188) 10. Alavaka said: "Why should I now ask Samanas and Brahmanas far and wide ? I now know what is my future good. (189) 11. "For my good Buddha came to live at Alavi; now I know where (i. e. on whom bestowed) a gift will bear great fruit. (190) 12. 'I will wander about from village to village, from town to town, worshipping the perfectly enlightened (sambuddha) and the perfection of the Dhamma.' (191) Alavakasutta is ended. Digitized by Google

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URAGAVAGGA. 11. VIGAYASUTTA. A reflection on the worthlessness of the human body; a follower of Buddha only sees the body as it really is, and consequently goes to Nibbana.-Comp. Gataka I, p. 146. 1. If either walking or standing, sitting or lying, any one contracts (or) stretches (his body, then) this is the motion of the body. (192) 2. The body which is put together with bones and sinews, plastered with membrane and flesh, and covered with skin, is not seen as it really is. (193) 3. It is filled with the intestines, the stomach, the lump of the liver, the abdomen, the heart, the lungs, the kidneys, the spleen. (194) 4. With mucus, saliva, perspiration, lymph, blood, the fluid that lubricates the joints, bile, and fat. (195) 5. Then in nine streams impurity flows always from it; from the eye the eye-excrement, from the ear the ear-excrement, (196) 6. Mucus from the nose, through the mouth it ejects at one time bile and (at other times) it ejects phlegm, and from (all) the body come sweat and dirt. (197) 7. Then its hollow head is filled with the brain. A fool led by ignorance thinks it a fine thing. (198) 8. And when it lies dead, swollen and livid, discarded in the cemetery, relatives do not care (for it). (199) 9. Dogs eat it and jackals, wolves and worms; crows and vultures eat it, and what other living creatures there are. 1. (200) 10. The Bhikkhu possessed of understanding in this world, having listened to Buddha's words, he Digitized by Google

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MUNISUTTA. 33 certainly knows it (i. e. the body) thoroughly, for he sees it as it really is. (201) 11. As this (living body is) so is that (dead one), as this is so that (will be); let one put away desire for the body, both as to its interior and as to its exterior. (202) 12. Such a Bhikkhu who has turned away from desire and attachment, and is possessed of understanding in this world, has (already) gone to the immortal peace, the unchangeable state of Nibbana. (203) 13. This (body) with two feet is cherished (although) impure, ill-smelling, filled with various kinds of stench, and trickling here and there. (204) 14. He who with such a body thinks to exalt himself or despises others--what else (is this) but blindness ? (205) Vigayasutta is ended. 12. MUNISUTTA. Definition of a Muni. 1. From acquaintanceship arises fear, from houselife arises defilement; the houseless state, freedom from acquaintanceship--this is indeed the view of a Muni. 2. Whosoever, after cutting down the (sin that has) arisen, does not let (it again) take root and does not give way to it while springing up towards him, him (206) 1 Yatha idam tatha etam Yatha etam tatha idam. [10] Digitized by Google

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34 URAGAVAGGA. the solitarily wandering they call a Muni; such a great Isi has seen the state of peace? (207) 3. Having considered the causes of sin, and) killed the seed, let him not give way to desire for it; such a Muni who sees the end of birth and destruction (i. e. Nibbana), after leaving reasoning behind, does not enter the number (of living beings) 2. (208) 4. He who has penetrated all the resting-places 3 (of the mind, and) does not wish for any of them, such a Muni indeed, free from covetousness and free from greediness, does not gather up (resting-places), for he has reached the other shore. (209) 5. The man who has overcome everything, who knows everything, who is possessed of a good understanding, undefiled in all things (dhamma), abandoning everything, liberated in the destruction of desire (i. e. Nibbana), him the wise style a Muni. (210) 6. The man who has the strength of understanding, is endowed with virtue and (holy) works, is composed, delights in meditation, is thoughtful, free from ties, free from harshness (akhila), and free from passion, him the wise style a Muni. (211) 7. The Muni that wanders solitarily, the zealous, 1 Yo gatam ukkhigga na ropayeyya Gayantam assa nanuppavekkhe Tam ahu ekam muninam karantam, Addakkhi so santipadam mahesi. Samkhaya vatthuni pamaya bigam Sineham assa nanuppavekkhe, Sa ve muni gatikhayantadassi Takkam pahaya na upeti samkham. 8 Nivesanani. Comp. Dutthaka, v. 6. * Comp. Dhp. v. 353. Digitized by Google

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MUNISUTTA. that is not shaken by blame and praise, like a lion not trembling at noises, like the wind not caught in a net, like a lotus not soiled by water, leading others, not led by others, him the wise style a Muni. (212) 8. Whosoever becomes firm as the post in a bathing-place, in whom others acknowledge propriety of speech, who is free from passion, and (endowed) with well-composed senses, such a one the wise style a Muni. (213) 9. Whosoever is firm, like a straight shuttle, and is disgusted with evil actions, reflecting on what is just and unjust, him the wise style a Muni. (214) 10. Whosoever is self-restrained and does not do evil, is a young or middle-aged Muni, self-subdued, one that should not be provoked (as) he does not provoke any, him the wise style a Muni. (215) 11. Whosoever, living upon what is given by others, receives a lump of rice from the top, from the middle or from the rest (of the vessel, and) does not praise (the giver) nor speak harsh words, him the wise style a Muni. (216) 12. The Muni that wanders about abstaining from sexual intercourse, who in his youth is not fettered in any case, is abstaining from the insanity of pride, liberated, him the wise style a Muni. (217) 13. The man who, having penetrated the world, sees the highest truth, such a one, after crossing the stream and sea (of existence), who has cut off all ties, is independent, free from passion, him indeed the wise style a Muni. (218) 14. Two whose mode of life and occupation are quite different, are not equal : a householder maintaining a wife, and an unselfish virtuous man. A householder is intent) upon the destruction of D 2 Ligitized by Google

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36 URAGAVAGGA. (219) other living creatures, being unrestrained; but a Muni always protects living creatures, being restrained. 15. As the crested bird with the blue neck (the peacock) never attains the swiftness of the swan, even so a householder does not equal a Bhikkhu, a secluded Muni meditating in the wood. (220) Munisutta is ended. * Uragavagga is ended. Digitized by Google

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II. KULAVAGGA. 1. RATANASUTTA. For all beings salvation is only to be found in Buddha, Dhamma, and Sangha. -- Text and translation in Childers' Khuddaka Patha, p. 6. 1. Whatever spirits have come together here, either belonging to the earth or living in the air, let all spirits be happy, and then listen attentively to what is said. (221) 2. Therefore, O spirits, do ye all pay attention, show kindness to the human race who both day and night bring their offerings; therefore protect them strenuously. (222) 3. Whatever wealth there be here or in the other world, or whatever excellent jewel in the heavens, it is certainly not equal to Tathagata. This excellent jewel is found) in Buddha, by this truth may there be salvation. (223) 4. The destruction (of passion), the freedom from passion, the excellent immortality which Sakyamuni attained (being) composed,--there is nothing equal to that Dhamma. This excellent jewel (is found) in the Dhamma, by this truth may there be salvation. (224) 5. The purity which the best of Buddhas praised, the meditation which they call uninterrupted, there is no meditation like this. This excellent jewel (is Digitized by Google

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38 KULAVAGGA. found) in the Dhamma, by this truth may there be salvation. (225) 6. The eight persons that are praised by the righteous, and make these four pairs, they are worthy of offerings, (being) Sugata's disciples; what is given to these will bear great fruit. This excellent jewel (is found) in the Assembly (sangha), by this truth may there be salvation. (226) 7. Those who have applied themselves studiously with a firm mind and free from desire to the commandments of Gotama, have obtained the highest gain, having merged into immortality, and enjoying * happiness after getting it for nothing. This excel lent jewel (is found) in the Assembly, by this truth may there be salvation. . (227) 8. As a post in the front of a city gate is firm in the earth and cannot be shaken by the four winds, like that I declare the righteous man to be who, having penetrated the noble truths, sees (them clearly). This excellent jewel (is found) in the Assembly, by this truth may there be salvation. (228) 9. Those who understand the noble truths well taught by the profoundly wise (i.e. Buddha), though they be greatly distracted, will not (have to) take the eighth birth. This excellent jewel (is found) in the Assembly, by this truth may there be salvation. (229) 10. On his (attaining the) bliss of (the right) view three things (dhammas) are left behind (by him) : conceit and doubt and whatever he has got of virtue and (holy) works. He is released also from the four hells, and he is incapable of committing the six 1 The Commentator: satam pasattha ti sappurisehi buddha* pakkekabuddhasavakehi annehi ka devamanussehi pasattha. Digitized by Google

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RATANASUTTA. 39 deadly sins. This excellent jewel (is found) in the Assembly, by this truth may there be salvation. (230) 11. Even if he commit a sinful deed by his body, or in word or in thought, he is incapable of concealing it, (for) to conceal is said to be impossible for one that has seen the state (of Nibbana). This excellent jewel is found) in the Assembly, by this truth may there be salvation. (231) 12. As in a clump. of trees with their tops in bloom in the first heat of the hot month, so (Buddha) taught the excellent Dhamma leading to Nibbana to the greatest benefit (for all). This excellent jewel (is found) in Buddha, by this truth may there be salvation. (232) 13. The excellent one who knows what is excellent, who gives what is excellent, and who brings what is excellent, the incomparable one taught the excellent Dhamma. This excellent jewel (is found) in Buddha, by this truth may there be salvation. (233) 14. The old is destroyed, the new has not arisen, those whose minds are disgusted with a future existence, the wise who have destroyed their seeds (of existence, and) whose desires do not increase, go out like this lamp. This excellent jewel (is found) in the Assembly, by this truth may there be salvation. (234) 15. Whatever spirits have come together here, either belonging to the earth or living in the air, let us worship the perfect (tathagata) Buddha, revered by gods and men; may there be salvation. (235) 16. Whatever spirits have come together here, either belonging to the earth or living in the air, let us worship the perfect (tathagata) Dhamma, revered by gods and men ; may there be salvation. (236) 17. Whatever spirits have come together here, : . Digitized by Google

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40 KULAVAGGA. either belonging to the earth or living in the air, let us worship the perfect (tathagata) Sangha, revered by gods and men; may there be salvation. (237) Ratanasutta is ended. . 2. AMAGANDHASUTTA. A bad mind and wicked deeds are what defiles a man; no outward observances can purify him. Comp. Gospel of S. Matthew XV. 10. 1. Amagandhabrahmana: Those who eat samaka, kingalaka, and kinaka, pattaphala, malaphala, and gaviphala (different sorts of grass, leaves, roots, &c.), justly obtained of the just, do not speak falsehood, (nor are they) desirous of sensual pleasures. (238) 2. 'He who eats what has been well prepared, well dressed, what is pure and excellent, given by others, he who enjoys food made of rice, eats, O Kassapa, Amagandha (what defiles one). (239) 3. '(The charge of) Amagandha does not apply to me, so thou sayest, 'O Brahman (brahmabandhu, although) enjoying food (made) of rice together with the well-prepared flesh of birds. I ask thee, O Kassapa, the meaning of this, of what description (is then) thy Amagandha ?' (240) 4. Kassapabuddha : 'Destroying living beings, killing, cutting, binding, stealing, speaking falsehood, fraud and deception, worthless reading, intercourse with another's wife ;--this is Amagandha, but not the eating of flesh. - (241) Agghenakuggan ti niratthakanatthaganakaganthapariyapunanam. Commentator. Digitized by Google

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AMAGANDHASUTTA. 41 5. "Those persons who in this world are unrestrained in (enjoying) sensual pleasures, greedy of sweet things, associated with what is impure, sceptics (natthikaditthi), unjust, difficult to follow ;--this is Amagandha, but not the eating of flesh. (242) 6. 'Those who are rough, harsh, backbiting, treacherous, merciless, arrogant, and (who being) illiberal do not give anything to any one ;-this is Amagandha, but not the eating of flesh. (243) 7. 'Anger, intoxication, obstinacy, bigotry, deceit, envy, grandiloquence, pride and conceit, intimacy with the unjust ;-this is Amagandha, but not the eating of flesh. - (244) 8. 'Those who in this world are wicked, and such as do not pay their debts, are slanderers, false in their dealings, counterfeiters, those who in this world being the lowest of men commit sin ;-this is Amagandha, but not the eating of flesh. (245) 9. `Those persons who in this world are unrestrained (in their behaviour towards living creatures, who are bent upon injuring after taking others' (goods), wicked, cruel, harsh, disrespectful;--this is Amagandha, but not the eating of flesh. (246) 10. "Those creatures who are greedy of these (living beings, who are) hostile, offending; always bent upon (evil) and therefore, when dead, go to darkness and fall with their heads downwards into hell;--this is Amagandha, but not the eating of flesh. (247) 11. "Neither the flesh of fish, nor fasting, nor nakedness, nor tonsure, nor matted hair, nor dirt, nor rough skins, nor the worshipping of the fire, nor the many immortal penances in the world, nor hymns, nor oblations, nor sacrifice, nor observance of the Digitized by Google

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42 KOLAVAGGA. seasons, purify a mortal who has not conquered his doubt 1. (248) 12. The wise man wanders about with his organs of sense guarded, and his senses conquered, standing firm in the Dhamma, delighting in what is right and mild; having overcome all ties and left behind all pain, he does not cling to what is seen and heard.' (249) 13. Thus Bhagavat preached this subject again and again, (and the Brahmana) who was accomplished in the hymns (of the Vedas) understood it; the Muni who is free from defilement, independent, and difficult to follow, made it clear in various stanzas. (250) 14. Having heard Buddha's well-spoken words, which are free from defilement and send away all pain, he worshipped Tathagata's (feet) in humility, and took orders at once. (251) Amagandhasutta is ended. 3. HIRISUTTA. On true friendship. 1. He who transgresses and despises modesty, who says, 'I am a friend,' but does not undertake any work that can be done, know (about) him: 'he is not my (friend).' (252) 2. Whosoever uses pleasing words to friends without effect?, him the wise know as one that (only) talks, but does not do anything. (253) 3. He is not a friend who always eagerly suspects a breach and looks out for faults; but he with whom he dwells as a son at the breast (of his mother), 1 Comp. Dhp. v. 141. Ananvayan ti yam attham dassami karissamiti bhasati tena ananugatam. Commentator. Digitized by Google

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MAHAMANGALASUTTA. 43 he is indeed a friend that cannot be severed (from him) by others. (254) 4. He who hopes for fruit, cultivates the energy that produces joy and the pleasure that brings praise, (while) carrying the human yoke? (255) 5. Having tasted the sweetness of seclusion and tranquillity one becomes free from fear and free from sin, drinking in the sweetness of the Dhamma? (256) Hirisutta is ended. 4. MAHAMANGALASUTTA. Buddha defines the highest blessing to a deity.--Text by Grimblot in Journal Asiatique, t. xviii (1871), p. 229, and by Childers in Kh. Patha, p. 4; translation by Gogerly in the Ceylon Friend, 1839, p. 208; by Childers in Kh. Paiha, p. 4; and by L. Feer in Journal Asiatique, t. xviii (1871), p. 296. So it was heard by me: At one time Bhagavat dwelt at Savatthi, in Getavana, in the park of Anathapindika. Then, when the night had gone, a deity of beautiful appearance, having illuminated the whole Getavana, approached Bhagavat, and having approached and saluted him, he stood apart, and standing apart that deity addressed Bhagavat in a stanza : 1. Many gods and men have devised blessings, longing for happiness, tell thou (me) the highest blessing. (257) 2. Buddha said : 'Not cultivating (the society of) 1 Pamuggakaranam thanam Pasamsavahanam sukham Phalanisamso* bhaveti Vahanto porisam dhuram. 2 Comp. Dhp. V. 205. * Phalam patikankhamano phalanisamso. Commentator. Digitized by Google

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KULAVAGGA. ing. fools, but cultivating (the society of) wise men, worshipping those that are to be worshipped, this is the highest blessing. (258) 3. *To live in a suitable country, to have done good deeds in a former (existence), and a thorough study of one's self, this is the highest blessing. (259) 4. Great learning and skill,well-learnt discipline, and well-spoken words, this is the highest blessing. (260) 5. 'Waiting on mother and father, protecting child and wife, and a quiet calling, this is the highest blessing. (261) 6. 'Giving alms, living religiously, protecting relatives, blameless deeds, this is the highest bless (262) 7. Ceasing and abstaining from sin, refraining from intoxicating drink, perseverance in the Dhammas, this is the highest blessing. (263) 8. 'Reverence and humility, contentment and gratitude, the hearing of the Dhamma at due seasons, this is the highest blessing. (264) 9. Patience and pleasant speech, intercourse with Samanas, religious conversation at due seasons, this is the highest blessing. 10. 'Penance and chastity, discernment of the noble truths, and the realisation of Nibbana, this is the highest blessing. (266) II. 'He whose mind is not shaken (when he is) touched by the things of the world (lokadhamma), (but remains) free from sorrow, free from defilement, and secure, this is the highest blessing. (267) 12. 'Those who, having done such (things), are undefeated in every respect, walk in safety everywhere, theirs is the highest blessing.' (268) Mahamangala is ended. (265) Digized by Google

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MASUTTA. 45 5. SUKILOMASUTTA. The Yakkha Sakiloma threatens to harm Buddha, if he cannot answer his questions. Buddha answers that all passions proceed from the body. So it was heard by me: At one time Bhagavat dwelt at Gaya (seated) on a stone seat in the realm of the Yakkha Sukiloma. And at that time the Yakkha Khara and the Yakkha Sukiloma passed by, not far from Bhagavat. And then the Yakkha Khara said this to the Yakkha Sakiloma : 'Is this man a Samana ?' Sukiloma answered: 'He is no Samana, he is a Samanaka (a wretched Samana); however I will ascertain whether he is a Samana or a Samanaka.' Then the Yakkha Sukiloma went up to Bhagavat, and having gone up to him, he brushed against Bhagavat's body. Then Bhagavat took away his body. Then the Yakkha Sukiloma said this to Bhagavat: 'O Samana, art thou afraid of me?' Bhagavat answered : 'No, friend, I am not afraid of thee, but thy touching me is sinful.' Sukiloma said: 'I will ask thee a question, O Samana; if thou canst not answer it I will either scatter thy thoughts or cleave thy heart, or take thee by the feet and throw thee over to the other shore of the Ganga. Bhagavat answered: 'I do not see, O friend, neither in this world together with the world of the Devas, Maras, Brahmans, nor amongst the generation of Samana and Brahmanas, gods and men, the one who can either scatter my thoughts or cleave my heart, or take me by the feet and throw me over Digitized by Google

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KULAVAGGA. to the other shore of the Ganga. However ask, O friend, what thou pleasest.' Then the Yakkha Sukiloma addressed Bhagavat in a stanza : 1. What origin have passion and hatred, disgust, delight, and horror ? wherefrom do they arise ? whence arising do doubts vex the mind, as boys vex a crow?' (269) 2. Buddha said: 'Passion and hatred have their origin from this (body), disgust, delight, and horror arise from this body; arising from this (body) doubts vex the mind, as boys vex a crow. (270) 3. "They originate in desire, they arise in self, like the shoots of the banyan tree; far and wide they are connected with sensual pleasures, like the maluva creeper spread in the wood. (271) 4. 'Those who know whence it (sin) arises, drive it away. Listen, O Yakkha! They cross over this stream that is difficult to cross, and has not been crossed before, with a view to not being born (272) Sakilomasutta is ended. again.' 6. DHAMMAKARIYASUTTA OR KAPILA SUTTA. The Bhikkhus are admonished to rid themselves of sinful persons, and advised to lead a pure life. 1. A just life, a religious life, this they call the best gem, if any one has gone forth from house-life to a houseless life. (273) 2. But if he be harsh-spoken, and like a beast delighting in injuring (others), then the life of such a one is very wicked, and he increases his own pollution. (274) Digitized by Google

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BRAHMANADHAMMIKASUTTA. 47 3. A Bhikkhu who delights in quarrelling and is shrouded in folly, does not understand the Dhamma that is preached and taught by Buddha. (275) 4. Injuring his own cultivated mind, and led by ignorance, he does not understand that sin is the way leading to hell. (276) 5. Having gone to calamity, from womb to womb, from darkness to darkness, such a Bhikkhu verily, after passing away, goes to pain. (277) 6. As when there is a pit of excrement (that has become) full during a number of years,-he who should be such a one full of sin is difficult to purify. (278) 7. Whom you know to be such a one, O Bhikkhus, (a man) dependent on a house, having sinful desires, sinful thoughts, and being with sinful deeds and objects, (279) 8. Him do avoid, being all in concord; blow him away as sweepings, put him away as rubbish. (280) 9. Then remove as chaff those that are no Samanas, (but only) think themselves, blowing away those that have sinful desires and those with sinful deeds and objects. (281) 10. Be pure and live together with the pure, being thoughtful; then agreeing (and) wise you will put an end to pain. (282) Dhammakariyasutta is ended. 7. BRAHMANADHAMMIKASUTTA. Wealthy Brahmanas come to Buddha, asking about the customs of the ancient Brahmanas. Buddha describes their mode of life and the change wrought in them by seeing the king's riches, and furthermore, how they induced the king to commit the sin of Digitized by Google

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KULAVAGGA. having living creatures slain at sacrifices. On hearing Buddha's enlightened discourse the wealthy Brahmanas are converted. Compare Sp. Hardy's Legends, p. 46. So it was heard by me: At one time Bhagavat dwelt at Savatthi, in Getavana, in the park of Anathapindika. Then many wealthy Brahmanas of Kosala, decrepit, elderly, old, advanced in age, or arrived at extreme old age, went to Bhagavat, and having gone to him they talked pleasantly with him, and after having had some pleasant and remarkable talk with him, they sat down apart. Sitting down apart these wealthy Brahmanas said this to Bhagavat: 0 venerable Gotama, are the Brahmanas now-a-days seen (engaged) in the Brahmanical customs (dhamma) of the ancient Brahmanas ?' Bhagavat answered: The Brahmanas now-a-days, O Brahmanas, are not seen (engaged) in the Brahmanical customs of the ancient Brahmanas.' The Brahmanas said: 'Let the venerable Gotama tell us the Brahmanical customs of the ancient Brahmanas, if it is not inconvenient to the venerable Gotama.' Bhagavat answered: "Then listen, O Brahmanas, pay great attention, I will speak.' 'Yes,' so saying the wealthy Brahmanas listened to Bhagavat. Bhagavat said this : 1. The old sages (isayo) were self-restrained, penitent; having abandoned the objects of the five senses, they studied their own welfare. (283) 2. There were no cattle for the Brahmanas, nor gold, nor corn, (but) the riches and corn of meditation were for them, and they kept watch over the best treasure. . (284) Digitized by Google

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BRAHMANADHAMMIKASUTTA. 49 3. What was prepared for them and placed as food at the door, they thought was to be given to those that seek for what has been prepared by faith. (285) 4. With garments variously coloured, with beds and abodes, prosperous people from the provinces and the whole country worshipped those Brahmanas. (286) 5. Inviolable were the Brahmanas, invincible, protected by the Dhamma, no one opposed them (while standing) at the doors of the houses anywhere. (287) 6. For forty-eight years they practised juvenile chastity, the Brahmanas formerly went in search of science and exemplary conduct. (288) 7. The Brahmanas did not marry (a woman belonging to) another (caste), nor did they buy a wife; they chose living together in mutual love after having come together. (289) 8. Excepting from the time about the cessation of the menstruation else the Brahmanas did not indulge in sexual intercourse 1 9. They praised chastity and virtue, rectitude, mildness, penance, tenderness, compassion, and patience. (291) 10. He who was the best of them, a strong Brahmana, did not (even) in sleep indulge in sexual intercourse. (292) 11. Imitating his practices some wise men in this world praised chastity and patience. (293) 12. Having asked for rice, beds, garments, butter, and oil, and gathered them justly, they made sacri (290) 1 Annatra tamha samaya Utuveramanim pati Antara methunam dhammam Nasu gakkhanti brahmana. [10] Digitized by Google

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50 KOLAVAGGA. (294) fices out of them, and when the sacrifice came on, they did not kill cows. . 13. Like unto a mother, a father, a brother, and other relatives the cows are our best friends, in which medicines are produced. (295) 14. They give food, and they give strength, they likewise give (a good) complexion and happiness ; knowing the real state of this, they did not kill cows. (296) 15. They were graceful, large, handsome, renowned, Brahmanas by nature, zealous for their several works; as long as they lived in the world, this race prospered. . (297) 16. But there was a change in them: after gradually seeing the king's prosperity and adorned women, (298) 17. Well-made chariots drawn by noble horses, carpets in variegated colours, palaces and houses, divided into compartments and measured out, (299) 18. The great human wealth, attended with a number of cows, and combined with a flock of beautiful women, the Brahmanas became covetous. (300) 19. They then, in this matter, having composed hymns, went to Okkaka, and said: 'Thou hast much wealth and corn,sacrifice thy great property, sacrifice thy great wealth.' (301) 20. And then the king, the lord of chariots, instructed by the Brahmanas, brought about assamedha, purisamedha, sammapasa, and vakapeyya without any hinderance, and having offered these sacrifices he gave the Brahmanas wealth : (302) 21. Cows, beds, garments, and adorned women, and well-made chariots, drawn by noble horses, carpets in variegated colours, (303) Digitized by Google

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BRAHMANADHAMMIKASUTTA. 22. Beautiful palaces, well divided into compartments; and having filled these with different (sorts of) corn, he gave this wealth to the Brahmanas. (304) 23. And they having thus received wealth wished for a store, and the desire of those who had given. way to (their) wishes increased still more; they then, in this matter, having composed hymns, went again to Okkaka, and said: (305) 24. 'As water, earth, gold, wealth, and corn, even so are there cows for men, for this is a requisite for living beings; sacrifice thy great property, sacrifice thy wealth. (306) 25. And then the king, the lord of chariots, instructed by the Brahmanas, caused many hundred thousand cows to be slain in offerings. (307) 26. The cows, that are like goats, do not hurt any one with their feet or with either of their horns, they are tender, and yield vessels (of milk),--seizing them by-the horns the king caused them to be slain with a weapon. - (308) 27. Then the gods, the forefathers, Inda, the Asuras, and the Rakkhasas cried out: This is injustice,' because of the weapon falling on the cows. (309) 28. There were formerly three*diseases: desire, hunger, and decay, but from the slaying of cattle there came ninety-eight. 29. This injustice of (using) violence that has come down (to us), was old; innocent (cows) are slain, the sacrificing (priests) have fallen off from the Dhamma. (311) 30. So this old and mean Dhamma is blamed by the wise; where people see such a one, they blame the sacrificing priest. (312) (310) Dignized by Google

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52 KOLAVAGGA. 31. So Dhamma being lost, the Suddas and the Vessikas disagreed, the Khattiyas disagreed in manifold ways, the wife despised her husband. (313) 32. The Khattiyas and the Brahmanas and those others who had been protected by their castes, after doing away with their disputes on descent, fell into the power of sensual pleasures. (314) This having been said, those wealthy Brahmanas said to Bhagavat as follows: It is excellent, O venerable Gotama! It is excellent, O venerable Gotama! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; we take refuge in the venerable Gotama, in the Dhamma, and in the Assembly of Bhikkhus; may the venerable Gotama receive us as followers (upasaka), who from this day for life have taken refuge (in him).' Brahmanadhammikasutta is ended. 8. NAVASUTTA. On choosing a good and learned teacher. 1. A man should worship him from whom he learns the Dhamma, as the gods (worship) Inda; the learned man being worshipped and pleased with him, makes the (highest) Dhamma manifest. (315) 2. Having heard and considered that (Dhamma), the wise man practising the Dhamma that is in Digitized by Google

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NAVASUTTA. 53 (316) (319) accordance with the (highest) Dhamma, becomes learned, expert, and skilful, strenuously associating with such a (learned teacher). 3. He who serves a low (teacher), a fool who has not understood the meaning, and who is envious, goes to death, not having overcome doubt, and not having understood the Dhamma. (317) 4. As a man, after descending into a river, a turgid water with a rapid current, is borne along following the current, how will he be able to put others across ? (318) 5. Even so how will a man, not having understood the Dhamma, and not attending to the explanation of the learned and not knowing it himself, not having overcome doubt, be able to make others understand it ? 6. As one, having gone on board a strong ship, provided with oars and rudder, carries across in it many others, knowing the way to do it, and being expert and thoughtful, (320) 7. So also he who is accomplished, of a cultivated mind, learned, intrepid, makes others endowed with attention and assiduity understand it, knowing it himself). (321) 8. Therefore indeed one should cultivate (the society of) a good man, who is intelligent and learned; he who leads a regular life, having understood what is good and penetrated the Dhamma, will obtain happiness. Navasutta is ended. AFISE LIBRE HIVIOSITY (322) Digitized by Google

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KOLAVAGGA. 9. KIMSILASUTTA. How to obtain the highest good. 1. By what virtue, by what conduct, and performing what works, will a man be perfectly established (in the commandments) and obtain the highest good ? (323) 2. Let him honour old people, not be envious, let him know the (right) time for seeing his teachers, let him know the (right) moment for listening to their religious discourses, let him assiduously hearken to . their well-spoken (words). (324) 3. Let him in due time go to the presence of his teachers, let him be humble after casting away obstinacy, let him remember and practise what is good, the Dhamma, self-restraint, and chastity. (325) 4. Let his pleasure be the Dhamma, let him delight in the Dhamma, let him stand fast in the Dhamma, let him know how to enquire into the Dhamma, let him not raise any dispute that pollutes the Dhamma, and let him spend his time in (speaking) well-spoken truths ?. (326) 5. Having abandoned ridiculous talk, lamentation, corruption, deceit, hypocrisy, greediness and haughtiness, clamour and harshness, depravity and foolishness, let him live free from infatuation, with a steady mind. (327) 6. The words, the essence of which is understood, are well spoken, and what is heard, if understood, contains the essence of meditation; but the understanding and learning of the man who is hasty and careless, does not increase. (328) Comp. Dhp. v. 364. Digitized by Google

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RAHULASUTTA. 55 7. Those who delight in the Dhamma, proclaimed by the venerable ones, are unsurpassed in speech, mind and work, they are established in peace, tenderness and meditation, and have gone to the essence of learning and understanding. (329) Kimsilasutta is ended. 10. UTTHANASUTTA. Advice not to be lukewarm and slothful. 1. Rise, sit up, what is the use of your sleeping ; to those who are sick, pierced by the arrow (of pain), and suffering, what sleep is there? (330) 2. Rise, sit up, learn steadfastly for the sake of peace, let not the king of death, knowing you to be indolent (pamatta), befool you and lead you into his power. (331) 3. Conquer this desire which gods and men stand wishing for and are dependent upon, let not the (right) moment pass by you; for those who have let the (right) moment pass, will grieve when they have been consigned to hell. (332) 4. Indolence (pamada) is defilement, continued indolence is defilement; by earnestness (appamada) and knowledge let one pull out his arrow. (333) Utthanasutta is ended. 11. RAHULASUTTA. Buddha recommends the life of a recluse to Rahula, and admonishes him to turn his mind away from the world and to be moderate. 1. Bhagavat said: "Dost thou not despise the wise man, from living with him constantly? Is he Digitized by Google

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56 KULAVAGGA. thee?' who holds up a torch to mankind honoured by (334) 2. Rahula : 'I do not despise the wise man, from living with him constantly; he who holds up a torch to mankind is always honoured by me.' (335) Vatthugatha. 3. Bhagavat: 'Having abandoned the objects of the five senses, the beautiful, the charming, and gone out from thy house with faith, do thou put an end to pain. (336) 4. 'Cultivate (the society of) virtuous friends and a distant dwelling-place, secluded and quiet; be moderate in food 1. (337) 5. 'Robes, alms (in bowl), requisites (for the sick), a dwelling-place,--do not thirst after these (things), that thou mayest not go back to the world again. (338) 6. 'Be subdued according to the precepts, and as to the five senses, be attentive as regards thy body, and be full of disgust (with the world). (339) 7. 'Avoid signs, what is pleasant and is accompanied with passion, turn thy mind undisturbed and well composed to what is not pleasant. (340) 8. 'Cherish what is signless, leave the inclinations for pride; then by destroying pride thou shalt wander calm.' (341) So Bhagavat repeatedly admonished the venerable Rahula with these stanzas. Rahulasutta is ended. 1 Mitte bhagassu kalyane Pantan ka sayanasanam Vivittam appanigghosam, Mattannu hohi bhogane. Comp. Dhp. v. 185 and v. 375. Digitized by Google

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VANGISASUTTA. 57 12. VANGISASUTTA. Vangisa desires to know the fate of Nigrodhakappa, whether he has been completely extinguished, or whether he is still with some elements of existence left behind. He is answered by Buddha. So it was heard by me: At one time Bhagavat dwelt at Alavi, in the temple of Aggalava. At that time the teacher of the venerable Vangisa, the Thera, by name Nigrodhakappa, had attained bliss not long before (akiraparinibbuta). Then this reflection occurred to the venerable Vangisa, while retired and meditating: Whether my teacher be blessed (parinibbuta) or whether he be not blessed. Then the venerable Vangisa, at the evening time, coming forth from his retirement went to Bhagavat, and having gone to him he sat down apart after saluting him, and sitting down apart the venerable Vangisa said this to Bhagavat: *Lord, while retired and meditating, this reflection occurred to me here: Whether my teacher be blessed or whether he be not blessed.' Then the venerable Vangisa, rising from his seat, throwing his robe over one shoulder and bending his joined hands towards Bhagavat, addressed him in stanzas: 1. We ask the Master of excellent understanding: he who in this world had cut off doubt, died at Aggalava, a Bhikkhu, well known, famous, and of a calm mind. . (342) 2. 'The name " Nigrodhakappa" was given to that Brahmana by thee, O Bhagavat; he wandered Digitized by Google

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KULAVAGGA. about worshipping thee, having liberation in view, strong, and seeing Nibbana. (343) 3. 'O Sakka, thou all-seeing, we all wish to learn (something about) this disciple; our ears are ready to hear, thou art our Master, thou art incomparable. (344) 4. Cut off our doubt, tell me of him, inform us of the blessed, O thou of great understanding; speak in the midst of us, O thou all-seeing, as the thousandeyed Sakka (speaks in the midst) of the gods. (345) 5. Whatever ties there are in this world (constituting) the way to folly, combined with ignorance, forming the seat of doubt, they do not exist before Tathagata, for he is the best eye of men. (346) 6. "If a man does not for ever dispel the sin as the wind (dispels) a mass of clouds, all the world will be enveloped in darkness, not even illustrious men will shine. (347) 7. Wise men are light-bringers, therefore, O wise man, I consider thee as such a one; we have come to him who beholds meditation, reveal Kappa to us in the assembly. (348) 8. Uplift quickly, Othou beautiful one, thy beautiful voice, like the swans drawing up their necks), sing softly with a rich and well-modulated voice; we will all listen to thee attentively. (349) 9. Having earnestly called upon him who has completely left birth and death behind and shaken off (sin), I will make him proclaim the Dhamma, for ordinary people cannot do what they want, but the Tathagatas act with a purpose ? Pahinagatimaranam asesam Niggayha dhonam vadessami dhammam, Na kamakaro hi puthuggananam Samkheyyakaro ka tathagatanam. (350) Digitized by Google

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VANGISASUTTA. 10. "This full explanation by thee, the perfectly wise, is accepted, this last clasping of the hands is well bent, O thou of high wisdom, knowing (Kappa's transmigration), do not delude us? (351) 11. 'Having perfectly? comprehended the Dhamma of the venerable ones, do not delude (us), O thou of unsurpassed strength, knowing (everything); as one in the hot season pained by the heat (longs for) water, so I long for thy words; send a shower of learning. (352) 12. 'The rich religious life which Kappayana led, has not that been in vain (to him), has he been (completely) extinguished, or is he still with some elements of existence (left behind)? How he was liberated, that we want to hear.' - (353) 13. Bhagavat: 'He cut off the desire for name and form in this world,' -- so said Bhagavat, - Kanha's (i. e. Mara's) stream, adhered to for a long time, he crossed completely birth and death, so said Bhagavat, the best of the five (Brahmanas, pankavaggiya). (354) 14. Vangisa : 'Having heard thy word, O thou the best of the Isis, I am pleased; not in vain have I asked, the Brahmana did not deceive me. (355) 15. 'As he talked so he acted, he was a (true) disciple of Buddha, he cut asunder the outspread strong net of deceitful death. (356) 16. 'Kappiya (Kappayana) saw, O Bhagavat, the be 1 Sampannaveyyakaranam tava-y-idam Samuggupannassa samuggahitam, Ayam angali pakkhimo suppanamito, Ma mohayi ganam anomapanna. ? Parovaran ti lokuttaralokiyavasena sundarasundaram santikam va. Commentator. dure Digitized by Google

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60 KULAVAGGA. ginning of attachment, Kappayana verily crossed the realm of death, which is very difficult to cross.' (357) Vangisasutta is ended. 13. SAMMAPARIBBAGANIYASUTTA. The right path for a Bhikkhu. 1. "We will ask the Muni of great understanding, who has crossed, gone to the other shore, is blessed (parinibbuta), and of a firm mind : How does a Bhikkhu wander rightly in the world, after having gone out from his house and driven away desire?' (358) 2. "He whose (ideas of) omens, meteors, dreams and signs are destroyed,'--so said Bhagavat,-'such a Bhikkhu who has abandoned the sinful omens, wanders rightly in the world. (359) 3. 'Let the Bhikkhu subdue his passion for human and divine pleasures, then after conquering existence and understanding the Dhamma, such a one will wander rightly in the world. (360) 4. Let the Bhikkhu, after casting behind him slander and anger, abandon avarice and be free from compliance and opposition, then such a one will wander rightly in the world. (361) 5. 'He who having left behind both what is agreeable and what is disagreeable, not seizing upon anything, is independent in every respect and liberated from bonds, such a one will wander rightly in the world. (362) 6. 'He does not see any essence in the Upadhis, having subdued his wish and passion for attachments, Digitized by Google

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SAMMAPARIBBAGANIYASUTTA. he is independent and not to be led by others, such a one will wander rightly in the world". (363) 7. 'He who is not opposed (to any one) in word, thought or deed, who, after having understood the Dhamma perfectly, longs for the state of Nibbana, such a one will wander rightly in the world. (364) 8. "He who thinking "he salutes me" is not elated, the Bhikkhu who, although abused, does not reflect (upon it, and) having received food from others does not get intoxicated (with pride), such a one will wander rightly in the world. (365) 9. 'The Bhikkhu who, after leaving behind covetousness and existence, is disgusted with cutting and binding (others), he who has overcome doubt, and is without pain, such a one will wander rightly in the world. (366) 10. 'And knowing what becomes him, the Bhikkhu will not harm any one in the world, understanding the Dhamma thoroughly, such a one will wander rightly in the world. (367) II. 'He to whom there are no affections whatsoever, whose sins are extirpated from the root, he free from desire and not longing (for anything), such a one will wander rightly in the world. (368) 12. "He whose passions have been destroyed, who is free from pride, who has overcome all the path of passion, is subdued, perfectly happy (parinibbuta), and of a firm mind, such a one will wander rightly in the world. (369) 13. "The believer, possessed of knowledge, see Na so upadhisu saram eti Adanesu vineyya khandaragam So anissito anannaneyyo Samma so. Digitized by Google

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KULAVAGGA. ing the way (leading to Nibbana), who is no partisan amongst the partisans (of the sixty-two philosophical views), wise after subduing covetousness, anger, such a one will wander rightly in the world. (370) 14. He who is pure and victorious, who has removed the veil (of the world), who is subdued in the Dhammas, has gone to the other shore, is without desire, and skilled in the knowledge of the cessation of the Samkharas, such a one will wander rightly in the world. (371) 15. "He who has overcome time (kappatita) in the past and in the future, is of an exceedingly pure understanding, liberated from all the dwelling-places (of the mind), such a one will wander rightly in the world. (372) 16. 'Knowing the step (of the four truths), understanding the Dhamma, seeing clearly the abandonment of the passions, destroying all the elements of existence (upadhi), such a one will wander rightly in the world.' (373) 17. Certainly, O Bhagavat, it is so : whichever Bhikkhu lives in this way, subdued and having overcome all bonds, such a one will wander rightly in the world.' (374) Sammaparibbaganiyasutta is ended. 14. DHAMMIKASUTTA. Buddha shows Dhammika what the life of a Bhikkhu and what the life of a householder ought to be. So it was heard by me: At one time Bhagavat dwelt at Savatthi, in Getavana, in the park of Anathapindika. Then the follower (upasaka) Dhammika, together with five Digitized by Google

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DHAMMIKASUTTA. hundred followers, went to Bhagavat, and having gone to Bhagavat and saluted him, he sat down apart; sitting down apart the follower Dhammika addressed Bhagavat in stanzas: 1. 'I ask thee, O Gotama of great understanding, How is a Savaka (disciple) to act to be a good one ? is it the one who goes from his house to the wilderness, or the followers with a house? (375) 2. 'For thou knowest the doings of this world and that of the gods, and the final end; there is nobody like thee seeing the subtle meaning (of things); they call thee the excellent Buddha. (376) 3. Knowing all knowledge thou hast revealed the Dhamma, having compassion on creatures; thou hast removed the veil (of the world), thou art allseeing, thou shinest spotless in all the world. (377) 4. "The king of elephants, Eravana by name, hearing that thou wert Gina (the Conqueror), came to thy presence, and having conversed with thee he went away delighted, after listening (to thee, and saying), "Very good!" 5. 'Also king Vessavana Kuvera came to ask thee about the Dhamma; him, too, thou, O wise man, answeredst when asked, and he also after listening was delighted. (379) 6. 'All these disputatious Titthiyas and Agivikas and Niganthas do not any of them overcome thee in understanding, as a man standing (does not overcome) the one that is walking quickly. (380) 7. 'All these disputatious Brahmanas, and there are even some old Brahmanas, all are bound by thy opinion, and others also that are considered disputants. (381) 8. "This subtle and pleasant Dhamma that has (378) Digitized by Google

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KULAVAGGA. been well proclaimed by thee, O Bhagavat, and which we all long to hear, do thou, O thou best of Buddhas, speak to us when asked. (382) 9. 'Let all these Bhikkhus and also Upasakas that have sat down to listen, hear the Dhamma learnt (anubuddha) by the stainless (Buddha), as the gods (hear) the well-spoken (words) of Vasava.' (383) 10. Bhagavat: 'Listen to me, O Bhikkhus, I will teach you the Dhamma that destroys sin, do ye keep it, all of you; let him who looks for what is salutary, the thoughtful, cultivate the mode of life suitable for Pabbagitas. . (384) 11. Let not the Bhikkhu walk about at a wrong time, let him go to the village for alms at the right time; for ties ensnare the one that goes at a wrong time, therefore Buddhas do not go at a wrong time. (385) 12. 'Form, sound, taste, smell, and touch which intoxicate creatures, having subdued the desire for (all) these things (dhammas), let him in due time go in for his breakfast. (386) 13. 'And let the Bhikkhu, after having obtained his food at the right time and returned, sit down alone and privately; reflecting within himself let him not turn his mind to outward things, (but be) self-collected. (387) 14. If he speak with a Savaka or with anybody else, or with a Bhikkhu, let him talk about the excellent Dhamma, (but let him) not (utter) slander, nor blaming words against others. (388) 15. 'For some utter language contradicting others'; those narrow-minded ones we do not praise. Ties 1 Vadam hi eke patiseniyanti=virugghanti yugghitukama hutva senaya patimukham gakkhanta viya honti. Commentator. Digitized by Google

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DHAMMIKASUTTA. 65 from here and there ensnare them, and they send their mind far away in that (dispute). (389) 16. Let a Savaka of him with the excellent understanding (Buddha), after hearing the Dhamma taught by Sugata, discriminately seek for food, a monastery, a bed and a chair, and water for taking away the dirt of his clothes. (390) 17. 'But without clinging to these things, to food, to bed and chair, to water for taking away the dirt of his clothes, let a Bhikkhu be like a waterdrop on a lotus. (391) 18. A householder's work I will also tell you, how a Savaka is to act to be a good one; for that complete Bhikkhu-dhamma cannot be carried out by one who is taken up by (worldly) occupations. (392) 19. Let him not kill, nor cause to be killed any living being, nor let him approve of others killing, after having refrained from hurting all creatures, both those that are strong and those that tremble in the world. (393) 20. "Then let the Savaka abstain from (taking) anything in any place that has not been given to him), knowing (it to belong to another), let him not cause any one to take, nor approve of those that take, let him avoid all (sort of) theft. (394) 21. 'Let the wise man avoid an unchaste life as a burning heap of coals; not being able to live a life of chastity, let him not transgress with another man's wife. (395) 22. 'Let no one speak falsely to another in the hall of justice or in the hall of the assembly, let him not cause (any one) to speak (falsely), nor approve of those that speak (falsely), let him avoid all (sort of) untruth. (396) [10] Digitized by Google

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66 KULAVAGGA. 23. 'Let the householder who approves of this Dhamma, not give himself to intoxicating drinks; let him not cause others to drink, nor approve of those that drink, knowing it to end in madness. (397) 24. For through intoxication the stupid commit sins and make other people intoxicated; let him avoid this seat of sin, this madness, this folly, delightful to the stupid. (398) 25. 'Let him not kill any living being, let him not take what has not been given (to him), let him not speak falsely, and let him not drink intoxicating drinks, let him refrain from unchaste sexual intercourse, and let him not at night eat untimely food. (399) 26. 'Let him not wear wreaths nor use perfumes, let him lie on a couch spread on the earth:-this they call the eightfold abstinence (uposatha), proclaimed by Buddha, who has overcome pain. (400) " 27. Then having with a believing mind kept abstinence (uposatha) on the fourteenth, fifteenth, and the eighth days of the half-month, and (having kept) the complete Patiharakapakkha' consisting of eight parts, (401) 28. And then in the morning, after having kept abstinence, let a wise man with a believing mind, gladdening the assembly of Bhikkhus with food and drink, make distributions according to his ability. (402) 29. 'Let him dutifully maintain his parents, and practise an honourable trade; the householder who observes this strenuously goes to the gods by name Sayampabhas.' (403) " Dhammikasutta is ended. Kulavagga is ended. 1 Compare T.W. Rhys Davids, Buddhism, p. 141. Digitized by Google

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III. MAHAVAGGA. 1. PABBAGGASUTTA. King Bimbisara feeling interested in Buddha tries to tempt him with wealth, but is mildly rebuked by Buddha. 1. I will praise an ascetic life such as the clearlyseeing (Buddha) led, such as he thinking (over it) approved of as an ascetic life. (404) 2. "This house-life is pain, the seat of impurity,' and 'an ascetic life is an open-air life,' so considering he embraced an ascetic life. (405) 3. Leading an ascetic life, he avoided with his body sinful deeds, and having (also) abandoned sin in words, he cleansed his life. (406) 4. Buddha went to Ragagaha, he entered the Giribbaga in Magadha for alms with a profusion of excellent signs. (407) 5. Bimbisara standing in his palace saw him, and seeing him endowed with these signs, he spoke these words: (408) 6. 'Attend ye to this man, he is handsome, great, clean, he is both endowed with good conduct, and he does not look before him further than a yuga (the distance of a plough). 7. With downcast eyes, thoughtful, this one is not like those of low caste; let the king's messengers run off, (and ask): "Where is the Bhikkhu going?" (410) 8. The king's messengers followed after (him, and F 2 (409) Digitized by Google

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68 MAHAVAGGA. said): Where is the Bhikkhu going, where will he reside ? (411) 9. Going begging from house to house, watching the door (of the senses), well restrained, he quickly filled his bowl, conscious, thoughtful. (412) 10. "Wandering about in search of alms, having gone out of town, the Muni repaired to the mountain) Pandava; it must be there he lives.' (413) 11. Seeing that he had entered his dwelling, the messengers then sat down, and one messenger having returned announced it to the king. (414) 12. "This Bhikkhu, O great king, is sitting on the east side of Pandava, like a tiger, like a bull, like a lion in a mountain cave.' (415) 13. Having heard the messenger's words, the Khattiya in a fine chariot hastening went out to the Pandava mountain. . (416) 14. Having gone as far as the ground was practicable for a chariot, the Khattiya, after alighting from the chariot, and approaching on foot, having come up (to him), seated himself. (417) 15. Having sat down the king then exchanged the usual ceremonious greetings with him, and after the complimentary talk he spoke these words : (418) 16. 'Thou art both young and delicate, a lad in his first youth, possessed of a fine complexion, like a high-born Khattiya. (419) 17. 'I will ornament the army-house, and at the head of the assembly of chiefs (naga) give (thee) wealth ; enjoy it and tell me thy birth, when asked.' (420) 18. Buddha : "Just beside Himavanta, O king, there lives a people endowed with the power of wealth, the inhabitants of Kosala. (421) Digitized by Google

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PADHANASUTTA. * 19. 'They are Adikkas by family, Sakiyas by birth; from that family I have wandered out, not longing for sensual pleasures. (422) 20. "Seeing misery in sensual pleasures, and considering the forsaking of the world as happiness, I will go and exert myself; in this my mind delights.' (423) Pabbaggasutta is ended. 2. PADHANASUTTA. Mara tries to tempt Buddha, but disappointed is obliged to withdraw. Comp. Gospel of S. Matthew iv. 1. To me, whose mind was intent upon exertion near the river Nerangara, having exerted myself, and given myself to meditation for the sake of acquiring Nibbana (yogakkhema), (424) 2. Came Namuki speaking words full of compassion : Thou art lean, ill-favoured, death is in thy neighbourhood. (425) 3. 'A thousandth part of thee (is the property) of death, (only) one part (belongs to) life; living life, O thou venerable one, is better ; living thou wilt be able to do good works? (426) 4. When thou livest a religious life, and feedest the sacrificial fire, manifold good works are woven to thee; what dost thou want with exertion ? (427) 5. Difficult is the way of exertion, difficult to pass, difficult to enter upon;' saying these verses Mara stood near Buddha. (428) 1 Sahassabhago maranassa, Ekamso tava givitam, Givam bho givitam seyyo, Givam punnani kahasi. Digitized by Google

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MAHAVAGGA. 6. To Mara thus speaking Bhagavat said this : O thou friend of the indolent, thou wicked one, for what purpose hast thou come here? (429) 7. Even the least good work is of no use to me; and what good works are required, Mara ought to tell. (430) 8. I have faith and power, and understanding is found in me; while thus exerting myself, why do you ask me to live?? (431) 9. *This (burning) wind will dry up even the currents of the rivers; should it not by degrees dry up my blood, while I am exerting myself? (432) 10. While the blood is drying up, the bile and the phlegm are dried up; while the flesh is wasting away, the mind gets more tranquil, and my attention, understanding, and meditation get more steadfast 2 (433) 11. 'While I am living thus, after having felt the extreme sensations, my mind does not look for sensual pleasures; behold a being's purity. (434) 12. 'Lust thy first army is called, discontent thy second, thy third is called hunger and thirst, thy fourth desire (435) 13. "Thy fifth is called sloth and drowsiness, thy sixth cowardice, thy seventh doubt, thy eighth hypocrisy and stupor, (436) 14. Gain, fame, honour, and what celebrity has 1 Evam mam pahitattam pi Kim givam anupukkhasi. ? Lohite sussamanamhi Pittam semhan ka sussati, Mamsesu khiyamanesu Bhiyyo kittam pasidati Bhiyyo sati ka panna ka Samadhi mama titthati. Digitized by Google

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PADHANASUTTA. 71 been falsely obtained; and he who exalts himself and despises others! (437) 15. "This, O Namuki, is thine, the black one's, fighting army; none but a hero conquers it, and after conquering it obtains joy. (438) . 16. 'Woe upon life in this world! death in battle is better for me than that I should live defeated. (439) 17. Plunged into this world some Samanas and Brahmanas are not seen, and they do not know the way in which the virtuous walk. 1 (440) 18. Seeing on all sides an army arrayed, and Mara on his elephant, I am going out to do battle, that he may not drive me away from my place. (441) 19. "This army of thine, which the world of men and gods cannot conquer, I will crush with understanding as (one crushes) an unbaked earthen pot with a stone 2. 1 (442) 20. 'Having made my thought subject to me and my attention firm, I shall wander about from kingdom to kingdom, training disciples extensively. (443) 21. 'They (will be) zealous and energetic, executing my orders, (the orders) of one free from lust, and they will go (to the place) where, having gone, they will not mourn.' (444) 22. Mara: 'For seven years I followed Bhagavat step by step; I found no fault in the perfectly enlightened, thoughtful (Buddha). (445) 1 Yo k' attanam samukkamse Pare ka avaganati. 3 Yam te tam na-ppasahati Senam loko sadevako Tam te pannaya gakkhami* Amam pattam va amhana. * Instead of gakkhami I read bhangami. Be has vekkhapi, Bl vegghami. Digitized by Google

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72 MAHAVAGGA. 23. "The crow hovered round the rock that looked like (a lump of) fat: "Do we here find something soft, is it something sweet ?". (446) 24. Having obtained nothing sweet there, the crow went away from that spot. Thus like the crow approaching the rock, being disgusted, we shall go away from Gotama? (447) 25. While overcome with sorrow the string of his lute slipped down; then that evil-minded Yakkha disappeared there. (448) Padhanasutta is ended. 3. SUBHASITASUTTA. On well-spoken language. So it was heard by me: At one time Bhagavat dwelt at Savatthi in Getavana. Bhagavat said this: 'O Bhikkhus, the speech that is provided with four requisites is well-spoken, not ill-spoken, both faultless and blameless to the wise.' Which four ?' O Bhikkhus, the Bhikkhu speaks well-spoken (language), not ill-spoken; he speaks what is right (dhamma), not what is unrighteous (adhamma); he speaks what is pleasing, not what is unpleasing; he speaks what is true, not what is false. O Bhikkhus, the speech that is provided with these four requisites, is well-spoken, not ill-spoken, both faultless 1 Kako va selam asagga* Nibbiggapema Gotamam t. * Cb Cavagga, Ba assagga, B' Assagga. + Instead of Gotamam I read Gotama. Digitized by Google

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SUBHASITASUTTA. 73 and blameless to the wise.' This said Bhagavat. When Sugata had said this, then the Master spoke the following: 1. Well-spoken language the just call the principal (thing); let one speak what is right (dhamma), not what is unrighteous (adhamma), that is the second; let one speak what is pleasing, not what is unpleasing, that is the third; let one speak what is true, not what is false, that is the fourth (449) Then the venerable Vangisa, rising from his seat, throwing his robe over one shoulder and bending his joined hands towards Bhagavat, said this : 'It occurs to me, O Sugata !' Let it occur to thee, O Vangisa !' said Bhagavat. Then the venerable Vangisa, standing before Bhagavat, praised him with appropriate stanzas : 2. Let one say such words by which he does not pain himself, nor hurt others; such words are truly well-spoken. (450) 3. 'Let one speak pleasing words which are received joyfully (by all), and which (saying) he, without committing sins, speaks what is pleasing to others. (451) 4. "Truth verily is immortal speech, this is a true saying; in what is true, in what is good, and in what is right, the just stand firm, so they say. (452) 5. *The words which Buddha speaks, which are sure to bring about extinction and put an end to pain, such (words) are truly the best.' (453) Subhasitasutta is ended. Digitized by Google

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MAHAVAGGA. 4. SU.NDARIKABHARADVAGASUTTA. Buddha shows to Sundarikabharadvaga on whom to bestow obla tions, and the Brahmana is finally converted. So it was heard by me: At one time Bhagavat dwelt in Kosala on the bank of the river Sundarika. And during that time the Brahmana Sundarikabharadvaga made offerings to the fire and worshipped the fire. Then the Brahmana Sundarikabharadvaga, having made offerings to the fire and worshipped the fire, and having risen from his seat, looked about him on all sides towards the four quarters of the globe, saying: 'Who is to enjoy the rest of this oblation?' The Brahmana Sundarikabharadvaga saw Bhagavat sitting not far off at the root of a tree, wrapped up head and body; and seeing him he, after taking the rest of the oblation with his left hand and the waterpot with his right hand, went up to Bhagavat. Then Bhagavat, on hearing the footsteps of Sundarikabharadvaga, the Brahmana, uncovered his head. Then the Brahmana Sundarikabharadvaga thought: 'This man is shaved, this man is a shaveling,' and he wished to return again from there. Then this came to the mind of Sundarikabharadvaga, the Brahmana: 'Some Brahmanas also here are shaved, I think I shall go up and ask him about his descent. Then the Brahmana Sundarikabharadvaga went up to Bhagavat, and having gone up he said this : 'Of what family art thou ?' Then Bhagavat answered Sundarikabharadvaga, the Brahmana, in stanzas : 1. 'No Brahmana am I, nor a king's son, nor any Digitized by Google

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SUNDARIKABHARADVAGASUTTA. 75 Vessa; having thoroughly observed the class of common people, I wander about the world reflectingly, possessing nothing. (454) 2. 'Dressed in a sanghati' and houseless I wander about, with my hair cut off, calm, not intermixing with people in this world. Thou askest me an unseasonable question about (my) family, O Brahmana!' (455) 3. Sundarikabharadvaga : Sir, Brahmanas together with Brahmanas ask truly, Art thou a Brahmana ?' Bhagavat: "If thou sayest, I am a Brahmana, and callest me no Brahmana, then I ask thee about the Savitti that consists of three padas and twentyfour syllables ? (456) 4. Sundarikabharadvaga : 'For what (reason) did the Isis, men, Khattiyas, Brahmanas make offerings to the gods abundantly in this world ?' Bhagavat: 'He who, perfect and accomplished at the time of offering, obtains the ear of one or the other (god), he will succeed, so I say. (457) 5. 'Surely his offering will bear fruit,'--so said the Brahmana, - because we saw such an accomplished man; for by not seeing such as you, somebody else will enjoy the oblation.' (458) 6. Bhagavat: "Therefore, O Brahmana, as you have come here to ask for something, ask; perhaps thou mightest here find one that is calm, without anger, free from pain, free from desire, one with a good understanding.' (459) 1 See Rhys Davids, Buddhism, p. 166. 9 Tam Savittim pukkhami Tipadam katuvisatakkharam. (Rig-veda III, 62, 10.) Digitized by Google

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MAHAVAGGA. . 7. Sundarikabharadvaga: 'I delight in offering, O Gotama, I desire to make an offering, but I do not understand it; do thou instruct me, tell me in what case the offering succeeds. (460) 8. Bhagavat: Therefore, O Brahmana, lend me thy ear, I will teach thee the Dhamma. (461) 9. "Do not ask about descent, but ask about conduct; from wood, it is true, fire is born; (likewise) a firm Muni, although belonging to a low family, may become noble, when restrained (from sinning) by humility. (462) 10. 'He who is subdued by truth, endowed with temperance, accomplished, leading a religious life, on such a one in due time people should bestow oblations; let the Brahmana who has good works in view, offer. (463) 11. "Those who, after leaving sensual pleasures, wander about houseless, well restrained, being like a straight shuttle, on such in due time people should bestow oblations; let the Brahmana who has good works in view, offer. (464) 12. "Those whose passions are gone, whose senses are well composed, who are liberated like the moon out of the grasp of Rahu, on such in due time people should bestow oblations ; let the Brahmana who has good works in view, offer. (465) 13. 'Those who wander about in the world without clinging (to anything), always thoughtful, having left selfishness, on such in due time people should bestow oblations; let the Brahmana who has good works in view, offer. 14. "He who, after leaving sensual pleasures, wanders about victorious, he who knows the end of birth and death, who is perfectly happy (parinib (466) Digitized by Google

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SUNDARIKABHARADVAGASUTTA. 77 (467) buta), calm like a deep water, Tathagata deserves the oblation. 15. Just with the just and far from the unjust ?, Tathagata is possessed of infinite understanding; undefiled both in this world and in the other, Tathagata deserves the oblation. (468) 16. 'He in whom there lives no deceit, no arrogance, he who is free from cupidity, free from selfishness, free from desire, who has banished anger, who is calm, the Brahmana who has removed the taint of grief, Tathagata deserves the oblation. (469) 17. He who has banished (every) resting-place of the mind, he for whom there is no grasping, he who covets nothing either in this world or in the other, Tathagata deserves the oblation ? (470) 18. "He who is composed, who has crossed over the stream (of existence) and knows the Dhamma by (taking) the highest view (of it), he whose passions are destroyed, who is wearing the last body, Tathagata deserves the oblation. (471) 19. 'He whose passion for existence and whose harsh talk are destroyed, are perished, and therefore) exist not, he the accomplished and in every respect liberated Tathagata deserves the oblation. (472) 20. He who has shaken off all ties, for whom there are no ties, who amongst arrogant beings is free from arrogance, having penetrated pain together with its domain and subject, Tathagata deserves the oblation. (473) 21. 'He who, without giving himself up to desire, sees seclusion (i.e. Nibbana), who has overcome the view that is to be taught by others, to whom there 1 Samo samehi visamehi dure. Comp. Dhp. v. 20. Digitized by Google

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78 MAHAVAGGA. (474) are no objects of sense whatever, Tathagata deserves the oblation'. 22. He to whom all Dhammas of every description, after he has penetrated them, are destroyed, are perished, (and therefore) exist not, he who is calm, liberated in the destruction of attachment (i. e. Nibbana), Tathagata deserves the oblation. (475) 23. 'He who sees the destruction of bond and birth, who has totally evaded the path of passion, (who is) pure, faultless, spotless, undepraved, Tathagata deserves the oblation. (476) 24. 'He who does not measure himself by himself, who is composed, upright, firm, without desire, free from harshness (akhila), free from doubt, Tathagata deserves the oblation. (477) 25. 'He to whom there is no cause of folly, who has a supernatural insight in all Dhammas, who wears the last body, and who has acquired perfect enlightenment, the highest, the blessed, (for him) thus a Yakkha's purification (takes place)?.' (478) 26. Sundarikabharadvaga : May my offering be a true offering, because I met with such a one out of the accomplished; Brahman is my witness, may Bhagavat accept me, may Bhagavat enjoy my oblation.' (479) 27. Bhagavat: What is obtained by stanzas is not to be enjoyed by me, this is not the custom of the clearly-seeing, O Brahmana; Buddhas reject what is obtained by stanzas. While the Dhamma 1 Asam anissaya vivekadassi Paravediyam* ditthim upativatto Arammana yassa na santi keki, &c. * Comp. Kalahavivadasutta, v. 14. * Paravediyan ti parehi jiapetabbam. Commentator. Digitized by Google

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SUNDARIKABHARADVAGASUTTA. 79 exists, O Brahmana, this is the practice (of the Buddhas). (480) 28. With other food and drink must thou serve one that is perfect, a great Isi, whose passions are destroyed, and whose misbehaviour has ceased, for this is a field for one who looks for good works 1.' (481) 29. Sundarikabharadvaga: "Good, O Bhagavat, then I should like to know, who will enjoy a gift from one like me, and whom I shall seek at the time of sacrifice (as one worthy of offerings) after having accepted thy doctrine.' (482) 30. Bhagavat: 'Whosoever has no quarrels, whose mind is untroubled, and who has freed himself from lusts, whose sloth is driven away, (483) 31. 'Whosoever conquers his sins, knows birth and death, the Muni who is endowed with wisdom, such a one who has resorted to offering, (484) 32. 'Him you should worship and honour with food and drink; so the gifts will prosper.' (485) 33. Sundarikabharadvaga : * Thou Buddha deservest the oblation, (thou art) the best field for good works, the object of offering to all the world; what is given to thee will bear great fruit.' (486) Then the Brahmana Sundarikabharadvaga said this to Bhagavat: 'It is excellent, O venerable Gotama! It is excellent, Ovenerable Gotama! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; I take refuge in 1 Comp. Kasibharadvagasutta, v. 7. * Moneyyasampannam=pannasampannam. Commentator. Digitized by Google

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80 MAHAVAGGA. the venerable Gotama, in the Dhamma, and in the Assembly of Bhikkhus; I wish to receive the robe and the orders from the venerable Gotama.' The Brahmana Sundarikabharadvaga received the pabbagga from Bhagavat, and he received also the upasampada; and the venerable Bharadvaga, having lately received the upasampada, leading a solitary, retired, strenuous, ardent, energetic life, lived after having in a short time in this existence by his own understanding ascertained and possessed himself of that highest perfection of a religious life for the sake of which men of good family rightly wander away from their houses to a houseless state. 'Birth had been destroyed, a religious life had been led, what was to be done had been done, there was nothing else (to be done) for this existence,' so he perceived, and the venerable Bharadvaga became one of the arahats, Sundarikabharadvagasutta is ended. 5. MAGHASUTTA. Buddha on being asked tells Magha of those worthy of offerings and the blessing of offering. So it was heard by me: At one time Bhagavat dwelt at Ragagaha, in the mountain (called) the Vulture's Peak (Gigghakuta). Then the young man Magha went to Bhagavat, and having gone to him he talked pleasantly with him, and after having had some pleasant, remarkable conversation with him he sat down apart; sitting down apart the young man Magha spoke this to Bhagavat: Digitized by Google

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MAGHASUTTA. 81 . O venerable Gotama, I am a liberal giver, bountiful, suitable to beg of; justly I seek for riches, and having sought for riches justly, I give out of the justly obtained and justly acquired riches to one, to two, to three, to four, to five, to six, to seven, to eight, to nine, to ten, to twenty, to thirty, to forty, to fifty, to a hundred, I give still more. (I should like to know), O venerable Gotama, whether I, while so giving, so offering, produce much good.' Certainly, O young man, dost thou in so offering produce much good; he, O young man, who is a liberal giver, bountiful, suitable to beg of, and who justly seeks for riches, and having sought for riches justly, gives out of his justly obtained and justly acquired riches to one, to two, to three, to four, to five, to six, to seven, to eight, to nine, to ten, to twenty, to thirty, to forty, to fifty, to a hundred, and gives still more, produces much good.' Then the young man Magha addressed Bhagavat in stanzas: : 1. 'I ask the venerable Gotama, the bountiful,'-- so said the young man Magha,' wearing the yellow robe, wandering about houseless :' He who is a householder, suitable to beg of, a donor, who, desirous of good, offers having what is good in view, and giving to others in this world food and drink - where (i. e. on whom bestowed) will the oblation of such an offerer prosper?' (487) 2. "He who is a householder, suitable to beg of, a donor,' O Magha,--so said Bhagavat,-'who, desirous of good, offers having what is good in view, and giving to others in this world food and drink, such a one will prosper with those worthy of offerings.' (488) [10] Digitized by Google

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82 MAHAVAGGA. 3. 'He who is a householder, suitable to beg of, a donor,'--so said the young man, -- who, desirous of good, offers having what is good in view, and giving to others in this world food and drink,--tell me (I being such a one), O Bhagavat, of those worthy of offerings.' (489) 4. Bhagavat: 'Those indeed who wander about in the world without clinging to anything and without possessing anything, perfect, self-restrained, on such in due time people should bestow oblations; let the Brahmana who has good (works) in view, offer. (490) 5. Those who have cut through all bonds and fetters, who are subdued, liberated, free from pain, and free from desire, on such in due time people should bestow oblations; let the Brahmana who has good (works) in view, offer. (491) 6. "Those who are released from all bonds, who are subdued, liberated, free from pain, and free from desire, on such in due time people should bestow oblations; let the Brahmana who has good (works) in view, offer. (492) 7. Those who, having forsaken both passion and hatred and folly, have destroyed their desires and lead a religious life, on such in due time people should bestow oblations; let the Brahmana who has good (works) in view, offer? (493) 8. 'Those in whom there lives no deceit, no arrogance, who are free from cupidity, free from selfishness, free from desire, on such in due time people should bestow oblations; let the Brahmana who has good (works) in view, offer. (494) 9. 'Those indeed who without being lost in desire, Comp. Dhp. V. 20. Digitized by Google

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MAGHASUTTA. after crossing the stream (of existence), wander about free from selfishness, on such in due time people should bestow oblations ; let the Brahmana who has good (works) in view, offer. (495) 10. "Those in whom there is no desire for anything in the world, nor for existence after existence here or in the other world, on such in due time people should bestow oblations; let the Brahmana who has good (works) in view, offer. (496) 11. 'Those who, after leaving sensual pleasures, wander about houseless, well restrained, being like a straight shuttle, on such in due time people should bestow oblations; let the Brahmana who has good (works) in view, offer. (497) 12. 'Those whose passions are gone, whose senses are well composed, who are liberated like the moon out of the grasp of Rahu, on such in due time people should bestow oblations; let the Brahmana who has good (works) in view, offer. (498) 13. 'Those who are calm, whose passions are gone, who are without anger, and for whom there is no transmigration after having left here, on such in due time people should bestow oblations; let the Brahmana who has good (works) in view, offer. (499) 14. ' Those who, after leaving birth and death altogether, have conquered all doubt, on such in due time people should bestow oblations; let the Brahmana who has good (works) in view, offer. (500) 15. Those who wander about in the world with themselves for a light, not possessed of anything, in every respect liberated, on such in due time people should bestow oblations ; let the Brahmana who has good (works) in view, offer. (501) 16. 'Those who in this world rightly understand G 2 Digitized by Google

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84 MAHAVAGGA. this: "This is the last (birth), there is no re-birth," on such in due time people should bestow oblations; let the Brahmana who has good (works) in view, offer. (502) 17. 'He who is accomplished, and delights in meditation, thoughtful, possessed of thorough enlightenment, a refuge for many, on such a one in due time people should bestow oblations; let the Brahmana who has good (works) in view, offer.' (503) 18. Certainly my question was not in vain, Bhagavat has told me of those worthy of offerings; for thou truly knowest this in this world, as surely to thee this Dhamma is known. (504) 19. "He who is a householder, suitable to beg of, a donor,' ----so said the young man Magha, 'who, desirous of good, offers having what is good in view, and giving to others in this world food and drink,--tell me "(I being such a one), O Bhagavat, of the blessing of offering.' 20. 'Offer, O Magha,'--so said Bhagavat,--'and while offering make calm thy mind in all things; the object of the one that offers is the oblation, standing fast in this he leaves hatred behind. (506) 21. 'Such a one whose passion is gone will repress hatred, cultivating an unbounded friendly mind; continually strenuous night and day he will spread infinite goodness through all regions.' (507) 22. Magha : 'Who prospers ? who is liberated and who is bound? In which way can one by himself go to Brahmaloka? Tell this to me who does not know, O Muni, when asked. Bhagavat is indeed my witness that Brahman is seen by me to-day, for thou art to us equal to Brahman, this is the truth ; how can one attain Brahmaloka, O thou glorious one?' (508) (505) Digitized by Google

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SABHIYASUTTA. 85 23. "He who offers the threefold blessing of oblation,' O Magha,--so said Bhagavat,--' such a one will prosper with those worthy of offerings; so, having offered properly, he who is suitable to beg of attains Brahmaloka, so I say.' (509) This having been said, Magha the young man spoke as follows to Bhagavat: 'Excellent, O venerable Gotama! Excellent, O venerable Gotama! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; I take refuge in the venerable . Gotama and in the Dhamma and in the Assembly of Bhikkhus. Let the venerable Gotama accept me as an upasaka (a follower, me), who henceforth: for all my life have taken refuge (in him).' Maghasutta is ended. 6. SA BHIYASUTTA.. Sabhiya, the Paribbagaka, goes to the six famous teachers of his time to have his questions answered, but not having his doubts solved, he repairs to Gotama and asks him how one is to behave. to become a Brahmana, a Samana, a Nahataka, a Khettagina, a Kusala, a Pandita, a Muni, a Vedagu, an Anuvidita, a Dhira, an Aganiya, a Sottiya, an Ariya, a Karanavat, a : Paribbagaka. Bhagavat answers his questions, and Sabhiya finally receives the robe and the orders from Buddha. So it was heard by me: At one time Bhagavat dwelt at Ragagaha, in. Veluvana, in Kalandakanivapa. And at that time questions were recited to Sabhiya, the Paribbagaka Digitized by Google

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86 MAHAVAGGA. (wandering mendicant), by an old benevolent deity: "He who, O Sabhiya, be it a Samana or a Brahmana, explains these questions to thee when asked, near him thou shouldst live a religious life.' Then Sabhiya, the Paribbagaka, having learnt the questions from that deity, went to whatever Samanas and Brahmanas there were that had an assembly (of Bhikkhus), a crowd (of followers), and were wellknown teachers, famous leaders, considered excellent by the multitude, as Porana-Kassapa, MakkhaliGosala, Agita - Kesakambali, Pakudha-Kakkayana, Sangaya-Belatthiputta, and Nigantha - Nataputta. Those he went to, and after going to them, he asked the questions. They, being asked the questions by Sabhiya, the Paribbagaka, did not succeed (in answering them), and not succeeding they showed wrath and hatred and discontent, and they also in return put questions to Sabhiya, the Paribbagaka. Then this came to the mind of Sabhiya, the Paribbagaka: "Whatever Samanas and Brahmanas there are that have an assembly (of Bhikkhus), a crowd (of followers), and are well-known teachers, famous leaders, considered excellent by the multitude, as Parana-Kassapa, Makkhali-Gosala, Agita-Kesakambali, Pakudha-Kakkayana, Sangaya-Belatthiputta, and Nigantha-Nataputta, they, being asked questions by me, did not succeed in answering them), and not succeeding they showed wrath and hatred and discontent, and they also in return put questions to me in this matter; surely I think I shall go back to what I have left, and enjoy sensual pleasures.' Then this came to the mind of Sabhiya, the Paribbagaka : 'This Samana Gotama has both an Digitized by Google

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SABHIYASUTTA. assembly (of Bhikkhus) and a crowd (of followers), and is a well-known teacher, a famous leader, considered excellent by the multitude, surely I think I shall go to Samana Gotama and ask these questions.' Then this came to the mind of Sabhiya, the Paribbagaka : Whatever Samanas and Brahmanas there are that are decayed, old, aged, advanced in years, having reached old age, experienced elders, long ordained, having assemblies (of Bhikkhus), crowds (of followers), being teachers well known, famous leaders, considered excellent by the multitude, as Parana-Kassapa, Makkhali - Gosala, Agita-Kesakambali, Pakudha-Kakkayana, SangayaBelatthiputta, and Nigantha-Nataputta, they, being asked questions by me, did not succeed (in answering them), and not succeeding they showed wrath and hatred and discontent, and they also in return put questions to me in this matter; (I should like to know) whether Samana Gotama being asked these questions will be able to explain them to me, for Samana Gotama is both young by birth and new in ascetic life.' Then this came to the mind of Sabhiya, the Paribbagaka: 'Samana Gotama is not to be slighted because he is young; even if the Samana is young, yet he is 'mighty and powerful; surely I think I shall go to Samana Gotama and ask these questions.' Then Sabhiya, the Paribbagaka, went on a journey to 'Ragagaha, and wandering on his journey in regular order he came to Ragagaha, Veluvana, Kalandakanivapa, to Bhagavat, and having come to Bhagavat he talked pleasantly with him, and after having had some pleasant and remarkable conversation with him he sat down apart; sitting down apart Digitized by Google

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88 MAHAVAGGA. Sabhiya, the Paribbagaka, spoke to Bhagavat in stanzas : 1. 'Anxious and doubtful I have come,'--so said Sabhiya --longing to ask questions. Do thou put an end to these (doubts when asked these questions by me, in regular order, and rightly explain them to me.' (510) 2. "Thou hast come from afar, O Sabhiya,'-s0 said Bhagavat, - longing to ask questions ; I shall put an end to those (doubts when) asked those questions, by thee, in regular order, and rightly I shall explain them to thee. (511) 3. 'Ask me, O Sabhiya, a question; whatsoever thou wishest in thy mind that question I (will explain, and) put an end to (thy doubt).' (512) Then this came to the mind of Sabhiya, the Paribbagaka: 'It is marvellous, it is wonderful indeed, the reception which I did not get from other Samanas and Brahmanas has been given me by Gotama,' so saying he glad, rejoicing, delighted, and highly elated asked Bhagavat a question : 4. What should a man (necessarily) have obtained that people may call him a Bhikkhu ?'--so said Sabhiya, -- how may they call him compassionate, and how subdued? how can he be called enlightened (buddha)? Asked (about this) do thou, Bhagavat, explain it to me.' (513) 5. 'He who by the path he has himself made, O Sabhiya,'--so said Bhagavat,--'has attained to perfect happiness, who has conquered doubt, who lives after having left behind both gain and goods, who has destroyed re-birth, he is a Bhikkhu. (514) 6. Always resigned and attentive, he will not hurt any one in all the world, the Samana who has Digitized by Google

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SABHIYASUTTA. 89 crossed the stream (of existence, and is) untroubled ; for whom there are no desires (ussada), he is compassionate. (515) 7. 'He whose senses are trained internally and externally in all the world, he who after penetrating this and the other world longs for death, being trained, he is subdued. (516) 8. Whosoever, after having considered all times (kappa), the revolution (samsara), both the vanishing and re-appearance (of beings), is free from defilement, free from sin, is pure, and has obtained destruction of birth, him they call enlightened (buddha).' (517) Then Sabhiya, the Paribbagaka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, asked Bhagavat another question : 9. What should a man (necessarily) have obtained that people may call him a Brahmana ?'-so said Sabhiya,--'and how (may they call him) a Samana ? and how a Nahataka ? how can he be called a Naga? Asked (about this) do thou Bhagavat explain it to me.' (518) 10. 'He who, after removing all sins, O Sabhiya, -so said Bhagavat,--' is immaculate, well composed, firm-minded, perfect after crossing the Samsara, such an independent one is called a Brahmana. (519) II. 'He who is calm, having left behind good and evil, free from defilement, having understood this and the other world, and conquered birth and death, such a one is called a Samana by being so?.' (520) 12. "Whosoever, after having washed away all sins internally and externally in all the world, does * Samano tadi pavukkate tathatta. Digitized by Google

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90 MAHAvaGGA. not enter time (kappa) amongst gods and men who are subject to time, him they call a Nahataka (cleansed). (521) 13. "He who does not commit any crime in the world, who, after abandoning all bonds and fetters, clings to nothing, being liberated, such a one is called a Naga (sinless) by being so ? (522) Then Sabhiya, the Paribbagaka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, further asked Bhagavat a question : 14. Whom do the Buddhas call a Khettagina?'so said Sabhiya, 'how (can they call any one) a Kusala? and how a Pandita ? how can he be called a Muni? Asked (about this) do thou Bhagavat explain it to me.' (523) 15. "He who, after examining all regions, O Sabhiya,'--so said Bhagavat,--the divine and the human, and Brahman's region, is delivered from the radical bond of all regions, such a one is called a Khettagina (he who has conquered the regions) by being so. (524) 16. He who, after examining all treasures, the divine and the human, and Brahman's treasure, is delivered from the radical bond of all treasures, such a one is called a Kusala (happy) by being so. (525) 17. "He who, after examining both kinds of senses, internally and externally, is endowed with a 1 Devamanussesu kappiyesu Kappan n' eti tam ahu nahatako. * Agum na karoti kinki loke Sabbasamyoge visagga bandhanani Sabbattha na saggati vimutto Nago tadi pavukkate tathatta. But compare Pabbaggasutta 17, Magandiyasutta 11, &c. Digitized by Google

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SABHIYASUTTA. 919 clear understanding and has conquered evil and good (kanhasukka), such a one is called a Pandita (wise) by being so. (526) 18. "He who, having understood the Dhamma of the just and the unjust, internally and externally, in all the world, is to be worshipped by gods and men, he, after breaking through the net of ties, is called a Muni (sage).' (527) Then Sabhiya, the Paribbagaka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, further asked Bhagavat a question : 19. "What should one (necessarily) have obtained that people may call him Vedaga?'--so said Sabhiya, --and how (may they call him) Anuvidita ? and how Viriyavat ? How does one become Aganiya? Asked (about this) do thou, O Bhagavat, explain it to me.' (528) 20. 'He who, having conquered all sensations, O Sabhiya,'--so said Bhagavat,--'which are (known) to Samanas and to Brahmanas, is free from passion for all sensations, he is Vedagu (having passed sensation) after conquering all sensation. (529) 21. "He who, having seen the delusion of name and form, internally and externally, the root of sickness, and is delivered from the radical bond of all sickness, such a one is called Anuvidita (wellinformed) by being so. (530) 22. "He who is disgusted in this world with all sins, is strong after conquering the pain of hell, is strong and powerful, such a one is called Dhira (= viriyavat, firm) by being so. (531) * Astuvikka papasikanamarupam. Digitized by Google

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92 MAHAVAGGA. 23. "He whose bonds are cut off internally and externally, the root of ties?, who is delivered from the radical bond of all ties, such a one is called Aganiya (high-bred) by being so.' (532) Then Sabhiya, the Paribbagaka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, further asked Bhagavat a question : 24. What should a man (necessarily) have obtained that people may call him a Sottiya ?' - So said Sabhiya,--'how (may they call him) an Ariya ? and how a Karanavat? how may he become a Paribbagaka ? Asked (about this) do thou, O Bhagavat, explain it to me.' (533) 25. Whosoever, after having heard and understood every Dhamma in the world, O Sabhiya,'--so said Bhagavat, -- 'whatsoever is wrong and whatsoever is blameless, is victorious, free from doubt, liberated, free from pain in every respect, him they call a Sottiya (learned in the revelation). (534) 26. Whosoever, after having cut off passions and desires, is wise and does not (again) enter the womb, having driven away the threefold sign, the mud (of lust), and who does not (again) enter time (kappa), him they call an Ariya (noble). (535) 27. 'He who in this world, after having attained the highest) gain in the Karanas, is skilful, has always understood the Dhamma, clings to nothing, is liberated, and for whom there are no passions, he is a Karanavat (endowed with the observances). (536) 28. Whosoever abstains from the action that has a painful result, above and below and across and in 1 Yass' assu lutani bandhanani Agghattam bahiddha ka sangamdiam. Digitized by Google

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SABHIYASUTTA. 93 the middle, who wanders with understanding, who has put an end to deceit, arrogance, cupidity and anger, name and form, him they call a Paribbagaka (a wandering mendicant) who has attained the (highest) gain.' (537) Then Sabhiya, the Paribbagaka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, having risen from his seat, and having put his upper robe upon one shoulder, bending his joined hands towards Bhagavat, praised Bhagavat face to face in appropriate stanzas : 29. 'Having conquered the three and sixty (philosophical) views referring to the disputations of the Samanas, thou hast crossed over the darkness of the stream? (?) (538) 30. "Thou hast passed to the end of and beyond pain, thou art a saint, perfectly enlightened, I consider thee one that has destroyed his passions, thou art glorious, thoughtful, of great understanding, O thou who puts an end to pain, thou hast carried me across. (539) 31. Because thou sawest my longing, and carriedst me across my doubt, adoration be to thee, O Muni, who hast attained the (highest) gain in the ways of wisdom; O thou who art a true kinsman of the Adikkas, thou art compassionate. (540) 32. 'The doubt I had before thou hast cleared away for me, O thou clearly-seeing ; surely thou art a Muni, perfectly enlightened, there is no obstacle for thee. (541) 1 Yani ka tini yani ka satthi Samanappavadasitani bhuripanna Sannakkhara sannanissitani (?) Osaranani vineyya oghatam' aga. Digitized by Google

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94 MAHAVAGGA. 33. 'And all thy troubles are scattered and cut off, thou art calm, subdued, firm, truthful. (542) 34. 'All gods and both Narada and Pabbata rejoice at thee, the chief of the sinless (naganaga), the great hero, when thou art speaking. (543) 35. 'Adoration be to thee, O noble man, adoration be to thee, O thou best of men; in the world of men and gods there is no man equal to thee. (544) 36. "Thou art Buddha, thou art the Master, thou art the Muni that conquers Mara; after having cut off desire thou hast crossed over and hast carried across this generation. (545) 37. 'The'elements of existence (upadhi) are overcome by thee, the passions are destroyed by thee, thou art a lion, free from desire, thou hast left behind fear and terror. (546) 38. 'As a beautiful lotus does not adhere to the water, so thou dost not cling to good and evil, to either; stretch forth thy feet, O hero, Sabhiya worships the Master's (feet).' (547) Then Sabhiya, the Paribbagaka, stooping with his head to Bhagavat's feet, said this to Bhagavat: . 'It is excellent, O venerable! It is excellent, O venerable! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; I take refuge in the venerable Gotama, in the Dhamma, and in the Assembly of Bhikkhus; I wish to receive the robe and the orders from the venerable Bhagavat. He who, o Sabhiya, formerly belonging to Digitized by Google

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SABHIYASUTTA. 95 another creed (annatitthiyapubba), wishes to be adopted into this religion (dhammavinaya), and wishes to receive the robe and the orders, he serves for four months; after the lapse of four months Bhikkhus who have appeased their thoughts will give him the robe and the orders to become a Bhikkhu, (for) I also in this matter acknowledge a difference of persons. 'If, O venerable, those that formerly belonged to another creed and wish to be adopted into this religion and to receive the robe and the orders, serve for four months, and after the lapse of four months Bhikkhus who have appeased their thoughts give them the robe and the orders that they may become Bhikkhus, I will (also) serve for four months, and after the lapse of four months Bhikkhus who have appeased their thoughts shall give (me) the robe and the orders that I may become a Bhikkhu.' Sabhiya, the Paribbagaka, received the robe and the orders from Bhagavat, and the venerable Sabhiya, having lately received the upasampada, leading a solitary, retired, strenuous, ardent, energetic life, lived after having in a short time in this existence by his own understanding ascertained and possessed himself of that highest perfection of a religious life for the sake of which men of good family rightly wander away from their houses to a houseless state. "Birth had been destroyed, a religious life had been led, what was to be done had been done, there was nothing else (to be done) for this existence,' so he perceived, and the venerable Sabhiya became one of the saints. Sabhiyasutta is ended. Digitized by Google

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MAHAVAGGA. 7. SELASUTTA. Keniya, the Galila, invites Buddha with his assembly to take his meals with him on the morrow. Sela, the Brahmana, arrived at that place with his three hundred young men; seeing the preparations he asks what is going on, and is answered that Buddha is expected the next day. On hearing the word 'Buddha,'Sela asks where Buddha lives, goes to him, converses with him, and is converted; so are his followers. So it was heard by me: At one time Bhagavat wandering about in Arguttarapa, with a large assembly of Bhikkhus, with 1250 Bhikkhus, went to Apana, a town in Anguttarapa. And Keniya, the ascetic, with matted hair (gatila) heard the following: 'The Samana, the venerable Gotama, the Sakya son, gone out from the family of the Sakyas, wandering about in Anguttarapa with a large assembly of Bhikkhus, with 1250 Bhikkhus, has reached Apana, and the following good praising words met the venerable Gotama: "And so he is Bhagavat, the venerable, the perfectly enlightened, endowed with science and works (viggakarana), the happy, knowing the world, the incomparable, the charioteer of men that are to be subdued, the master, the enlightened of gods and men, the glorious; he teaches this world and the world of gods, of Maras, of Brahmans, and beings comprising Samanas and Brahmanas, gods and men, having himself known and seen them face to face; he teaches the Dhamma (which is good in the beginning, in the middle, and in the end, is full of meaning and rich in words, quite complete; he teaches a religious life, and good is the sight of such saints." Then Keniya, the Gatila, went (to the place) where Digitized by Google

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SELASUTTA. 97 Bhagavat was, and having gone there he talked pleasantly with him, and after having had some pleasant and remarkable conversation (with him) he sat down -apart; and while Keniya, the Gatila, was sitting down apart, Bhagavat, by religious talk, taught, advised, roused, and delighted him. Then Keniya, the Gatila, having been taught, advised, roused, and delighted by Bhagavat through religious talk, said this to Bhagavat: Let the venerable Gotama accept my food tomorrow, together with the assembly of Bhikkhus.' This having been said, Bhagavat answered Keniya, the Gatila : Large, O Keniya, is the assembly of Bhikkhus, one thousand two hundred and fifty Bhikkhus, and thou art intimate with the Brahmanas. A second time Keniya, the Gatila, said this to Bhagavat: 'Although, Ovenerable Gotama, the assembly of Bhikkhus is large, one thousand two hundred and fifty Bhikkhus, and I am intimate with the Brahmanas, let the venerable Gotama accept my food to-morrow, together with the assembly of Bhikkhus.' A second time Bhagavat said this to Keniya, the Gatila : Large, O Keniya, is the assembly of Bhikkhus, one thousand two hundred and fifty Bhikkhus, and thou art intimate with the Brahmanas.' A third time Keniya, the Gatila, said this to Bhagavat: 'Although, O venerable Gotama, the assembly of Bhikkhus is large, one thousand two hundred and fifty Bhikkhus, and I am intimate with the Brahmanas, yet let the venerable Gotama accept my food to-morrow, together with the assembly of Bhikkhus.' Bhagavat assented by being silent. [10] Digitized by Google

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MAHAVAGGA. Then Keniya, the Gatila, having learnt the assent of Bhagavat, after rising from his seat went to his hermitage, and having gone there he addressed his friends and servants, his relatives and kinsmen (as follows) : 'Let my venerable friends and servants, relatives and kinsmen hear me ;--the Samana Gotama has been invited by me to (take his) food (with me) to-morrow, together with the assembly of Bhikkhus; wherefore you must render me bodily service.' Surely, O venerable one,' so saying the friends and servants, relatives and kinsmen of Keniya, the Gatila, complying with his request, some of them dug fireplaces, some chopped firewood, some washed the vessels, some placed waterpots, some prepared seats. Keniya, the Gatila, on the other hand, himself provided a circular pavilion. At that time the Brahmana Sela lived at Apana, perfect in the three Vedas, vocabulary, Ketubha, etymology, Itihasa as the fifth (Veda), versed in metre, a grammarian, one not deficient in popular controversy and the signs of a great man, he taught three hundred young men the hymns?. At that time Keniya, the Gatila, was intimate with the Brahmana Sela. Then the Brahmana Sela surrounded by three hundred young men, walking on foot, arrived at the place where the hermitage of Keniya, the Gatila, was. And the Brahmana Sela saw the Gatilas in Keniya's hermitage, some of them digging fireplaces, some chopping firewood, some washing the vessels, some placing waterpots, some Tena kho pana samayena Selo brahmano Apane pafivasati tinnam vedanam paragu sanighanduketubhanam sakkharappabhedanam itihasapankamanam padako veyyakarano lokayatamahapurisalakkhanesu anavayo tini manavakasatani mante vaketi. Digitized by Google

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SELASUTTA. 99 preparing seats, and Keniya, the Gatila, on the other hand, himself providing a circular pavilion ; seeing Keniya, the Gatila, he said this : 'Is the venerable Keniya to celebrate the marriage of a son or the marriage of a daughter, or is there a great sacrifice at hand, or has Bimbisara, the king of Magadha, who has a large body of troops, been invited for to-morrow, together with his army?' 'I am not to celebrate the marriage of a son or the marriage of a daughter, nor has Bimbisara, the king of Magadha, who has a large body of troops, been invited for to-morrow, together with his army, yet a great sacrifice of mine is at hand. The Samana Gotama, the Sakya son, gone out from the Sakya family, wandering about in Anguttarapa with a large assembly of Bhikkhus, one thousand two hundred and fifty Bhikkhus, has reached Apana, and the following good praising words met the venerable Gotama : "And so he is Bhagavat, the venerable, the perfectly enlightened, endowed with science and works (viggakarana), the happy, knowing the world, the incomparable, the charioteer of men that are to be subdued, the master, the enlightened of gods and men, the glorious, he has been invited by me for to-morrow, together with the assembly of Bhikkhus.") 'Didst thou say that he is a Buddha, O venerable Keniya ?' "Yes, I say, O venerable Sela, that he is a Buddha.' 'Didst thou say that he is a Buddha, O venerable Keniya?' "Yes, I say, O venerable Sela, that he is a Buddha.' Then this occurred to the Brahmana Sela : This sound " Buddha" is (indeed) rare, but in our hymns H 2 Digitized by Google

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100 MAHAVAGGA. are to be found the thirty-two signs of a great man, and for a great man endowed with these there are two conditions and no more: if he lives in a house he is a king, a universal (king), a just religious king, a lord of the four-cornered (earth), a conqueror, one who has obtained the security of his people (and) is possessed of the seven gems. These are his seven gems, namely, the wheel gem, the elephant gem, the horse gem, the pearl gem, the woman gem, the householder gem, and the chief gem as the seventh. He has more than a thousand sons, heroes, possessing great bodily strength and crushing foreign armies; he having conquered this ocean-girt earth without a rod and without a weapon, but by justice, lives (in a house). But if, on the other hand, he goes out from (his) house to the houseless state, he becomes a saint, a perfectly enlightened, one who has removed the veil in the world. And where, O venerable Keniya, dwells now that venerable Gotama, the saint and the perfectly enlightened ?' This having been said, Keniya, the Gatila, stretching out his right arm, spoke as follows to the Brahmana Sela : 'There, where yon blue forest line is, O venerable Sela.' Then the Brahmana Sela together with (his) three hundred young men went to the place where Bhagavat was. Then the Brahmana Sela addressed those young men : Come ye, venerable ones, with but little noise, walking step by step, for Bhagavats are difficult of access, walking alone like lions, and when I speak to the venerable Samana Gotama, do ye not utter interrupting words, but wait ye venerable ones, for the end of my speech. Then the Brahmana Sela went to the place where Digitized by Google

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SELASUTTA. IOI Bhagavat was, and having gone there he talked pleasantly with Bhagavat, and after having had some pleasant and remarkable conversation with him he sat down apart, and while sitting down apart Sela, the Brahmana, looked for the thirty-two signs of a great man on the body of Bhagavat. And the Brahmana Sela saw the thirty-two signs of a great man on the body of Bhagavat with the exception of two; in respect to two of the signs of a great man he had doubts, he hesitated, he was not satisfied, he was not assured as to the member being enclosed in a membrane and as to his having a large tongue. Then this occurred to Bhagavat: 'This Brahmana Sela sees in me the thirty-two signs of a great man with the exception of two, in respect to two of the signs of a great man he has doubts, he hesitates, he is not satisfied, he is not assured as to the member being enclosed in a membrane, and as to my having a large tongue.' Then Bhagavat created such a miraculous creature that the Brahmana Sela might see Bhagavat's member enclosed in a membrane. Then Bhagavat having put out his tongue touched and stroked both his ears, touched and stroked both nostrils, and the whole circumference of his forehead he covered with his tongue. Then this occurred to the Brahmana Sela : 'The Samana Gotama is endowed with the thirty-two signs of a great man, with them all, not with (only) some of them, and yet I do not know whether he is a Buddha or not; I have heard old and aged Brahmanas, teachers and their previous teachers, say that those who are saints and perfectly enlightened manifest themselves when their praise is uttered. I think I shall praise the Samana Gotama face to Digitized by Google

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102 MAHAVAGGA. (550) face in suitable stanzas.' Then the Brahmana Sela praised Bhagavat face to face in suitable stanzas: 1. "Thou hast a perfect body, thou art resplendent, well-born, of beautiful aspect, thou hast a golden colour, O Bhagavat, thou hast very white teeth, thou art strong. (548) 2. 'All the signs that are for a well-born man, they are on thy body, the signs of a great man. (549) 3. 'Thou hast a bright eye, a handsome countenance, thou art great, straight, majestic, thou shinest like a sun in the midst of the assembly of the Samanas. 4. "Thou art a Bhikkhu of a lovely appearance, thou hast a skin like gold; what is the use of being a Samana to thee who art possessed of the highest beauty? (551) 5. "Thou deservest to be a king, a king of universal kings, a ruler of the four-cornered (earth), a conqueror, a lord of the jambu grove (i. e. India). (552) 6. 'Khattiyas and wealthy kings are devoted to thee; rule, O Gotama, as a king of kings, a leader of men.' (553) 7. 'I am a king, O Sela,'--so said Bhagavat, 'an incomparable, religious king (dhammaragan), with justice (dhammena) I turn the wheel, a wheel that is irresistible 1' (554) 8. "Thou acknowledgest thyself (to be perfectly enlightened (sambuddha),'--so said Sela, the Brahmana, --'an incomparable, religious king ; "with justice I turn the wheel," so thou sayest, O Gotama. (555) Compare Gospel of S. John xviii. 37. Digitized by Google

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SELASUTTA. 103 9. Who is thy general, (who is thy) disciple, (who is) the successor of the master, who is to turn after thee the wheel of religion turned (by thee) ?' (556) 10. "The wheel turned by me, O Sela,'--so said Bhagavat,--the incomparable wheel of religion, Sariputta is to turn after (me), he taking after Tathagata. (557) II. What is to be known is known (by me), what is to be cultivated is cultivated (by me), what is to be left is left by me, therefore I am a Buddha, O Brahmana. (558) 12. Subdue thy doubt about me, have faith (in me), O Brahmana, difficult (to obtain) is the sight of Buddhas repeatedly. (559) 13. Of those whose manifestation is difficult for you (to obtain) in the world repeatedly, I am, O Brahmana, a perfectly enlightened, an incomparable physician, . (560) 14. "Most eminent, matchless, a crusher of Mara's army; having subjected all enemies I rejoice secure on every side.' (561) 15. Sela: O venerable ones, pay attention to this: as the clearly-seeing (Buddha) says, (so it is): he is a physician, a great hero, and roars like a lion in the forest. 1 (562) 16. Who, having seen him, the most eminent, the matchless, the crusher of Mara's army, is not appeased, even if he be of black origin (kanhabhigatika). (563) 17. He who likes me, let him follow after (me), he who does not like me, let him go away; I shall at once take the orders in the presence of him of excellent understanding (i.e. Buddha).' (564) Digitized by Google

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104 MAHAVAGGA. 18. The followers of Sela: 'If this doctrine of the perfectly enlightened pleases thee, we also shall take the orders in the presence of him of excellent understanding.' (565) 19. These three hundred Brahmanas asked with clasped hands (to be admitted into the order): "We want to cultivate a religious life, O Bhagavat, in thy presence.' (566) 20. 'A religious life is well taught (by me),-0 Sela,' so said Bhagavat,--'an instantaneous, an immediate (life), in which it is not in vain to become an ascetic to one who learns in earnest 1.' (567) Then the Brahmana Sela together with his assembly took the robe and the orders in the presence of Bhagavat. Then Keniya, the Gatila, by the expiration of that night, having provided in his hermitage nice hard food and soft food, let Bhagavat know the time (of the meal): 'It is time, O venerable Gotama, the meal is prepared.' Then Bhagavat in the morning, having put on his raiment and taken his bowl and robes, went to the Gatila Keniya's hermitage, and having gone there he sat down on the prepared seat, together with the assembly of Bhikkhus. Then Keniya, the Gatila, satisfied and served with his own hands the assembly of Bhikkhus, with Buddha at their head, with nice hard food and soft food. Then Keniya, the Gatila, having gone up to Bhagavat who had finished eating and had taken his hand out of the bowl, took a low seat and sat down apart, and i Svakkhatam brahmakariyam Sanditthikam akalikam Yattha amogha pabbagga Appamattassa sikkhato. Digitized by Google

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SELASUTTA. 105 while Keniya, the Gatila, was sitting down apart, Bhagavat delighted him with these stanzas: 21. 'The principal thing in sacrifice is the sacred fire, the principal thing amongst the hymns is the Savitti', the king is the principal amongst men, and the sea the principal amongst waters (nadinama). (568) 22. 'Amongst the stars the moon is the principal thing, the sun is the principal thing amongst the burning 3 (objects), amongst those that wish for good works and make offerings the assembly (samgha) indeed is the principal.' (569) Then Bhagavat, having delighted Keniya, the Gatila, with these stanzas, rose from (his) seat and went away. Then the venerable Sela together with his assembly leading a solitary, retired, strenuous, ardent, energetic life, lived after having in a short time in this existence by his own understanding ascertained and possessed himself of that highest perfection of a religious life for the sake of which men of good family rightly wander away from their houses to a houseless state ; 'birth (had been destroyed, a religious life (had been) led, what was to be done (had been done, there was nothing else (to be done) for this existence,' so he perceived, and the venerable Sela together with his assembly became one of the saints. Then the venerable Sela together with his assembly went to Bhagavat, and having gone (to him) he put his upper robe on one shoulder, and bending his joined hands towards Bhagavat he addressed him in stanzas: i Savitti khandaso mukham. Comp. Nalakasutta v. 42. 3 Adikko tapatam mukham. Digitized by Google

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106 MAHAVAGGA. 23. 'Because we took refuge in thee on the eighth day previous to this, O thou clearly-seeing, in seven nights, O Bhagavat, we have been trained in thy doctrine. (570) 24. Thou art Buddha, thou art the Master, thou art the Muni that conquered Mara, thou hast, after cutting off the affections, crossed over (the stream of existence) and taken over these beings. (571) 25. The elements of existence (upadhi) have been overcome by thee, the passions have been destroyed by thee, thou art a lion not seizing on anything, thou hast left behind fear and danger. (572) 26. These three hundred Bhikkhus stand here with clasped hands; stretch out thy feet, O hero, let the Nagas worship the Master's feet.' (573) Selasutta is ended. 8. SALLASUTTA. Life is short, all mortals are subject to death, but knowing the terms of the world the wise do not grieve, and those who have left sorrow will be blessed. - Text in the Dasaratha-Gataka, p. 34. 1. Without a cause and unknown is the life of mortals in this world, troubled and brief, and combined with pain. (574) 2. For there is not any means by which those that have been born can avoid dying; after reaching old age there is death, of such a nature are living (575) 3. As ripe fruits are early in danger of falling, so mortals when born are always in danger of death. (576) 4. As all earthen vessels' made by the potter end in being broken, so is the life of mortals. (577) beings. Digitized by Google

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SALLASUTTA. 107 5. Both young and grown-up men, both those who are fools and those who are wise men, all fall into the power of death, all are subject to death. (578) 6. Of those who, overcome by death, go to the other world, a father does not save his son, nor relatives their relations. (579) 7. Mark! while relatives are looking on and lamenting greatly, one by one of the mortals is carried off, like an ox that is going to be killed. (580) 8. So the world is afflicted with death and decay, therefore the wise do not grieve, knowing the terms of the world. (581) 9. For him, whose way thou dost not know, either when he is coming or when he is going, not seeing both ends, thou grievest in vain. 1 (582) 10. If he who grieves gains anything, (although he is only a fool hurting himself, let the wise man do the same. (583) 11. Not from weeping nor from grieving will any one obtain peace of mind; (on the contrary), the greater his pain will be, and his body will suffer. (584) 12. He will be lean and pale, hurting himself by himself, (and yet) the dead are not saved, lamentation (therefore) is of no avail... (585) 13. He who does not leave grief behind, goes (only) deeper into pain; bewailing the dead he falls into the power of grief. (586) 14. Look at others passing away, men that go (to what they deserve) according to their deeds, beings trembling already here, after falling into the power of death. (587) 15. In whatever manner people think it will come to pass), different from that it becomes, so great is Digitized by Google

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108 MAHAVAGGA. the disappointment? (in this world); see, (such are) the terms of the world. (588) 16. Even if a man lives a hundred years or even more, he is at last separated from the company of his relatives, and leaves life in this world. (589) 17. Therefore let one, hearing (the words of the saint, subdue his lamentation; seeing the one that has passed away and is dead, (let him say): 'He will not be found by me (any more). (590) 18. As a house on fire is extinguished by water, so also the wise, sensible, learned, clever man rapidly drives away sorrow that has arisen, as the wind a tuft of cotton. (591) 19. He who seeks his own happiness should draw out his arrow (which is his lamentation, and complaint, and grief. (592) 20. He who has drawn out the arrow and is not dependent (on anything) will obtain peace of mind; he who has overcome all sorrow will become free from sorrow, and blessed (nibbuta). Sallasutta is ended. (593) 9. VASETTHASUTTA. A dispute arose between two young men, Bharadvaga and Vasettha, the former contending man to be a Brahmana by birth, the latter by deeds. They agreed to go and ask Samana Gotama, and he answered that man is a Brahmana by his work only. The two young men are converted.--Text (from Magghimanikaya) and translation in Alwis's Buddhist Nirvana, p. 103. So it was heard by me : At one time Bhagavat dwelt at Ikkhanamkala, in the Ikkhanamkala forest. At that time many dis 1 Etadiso vinabhavo. Digitized by Google

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VASETTHASUTTA. 109 tinguished, wealthy Brahmanas lived at Ikkhanamkala, as the Brahmana Kamkin, the Brahmana Tarukkha, the Brahmana Pokkharasati, the Brahmana Ganussoni, the Brahmana Todeyya, and other distinguished, wealthy Brahmanas. Then this dialogue arose between the young men Vasettha and Bharadvaga while walking about: 'How does one become a Brahmana ?' The young man Bharadvaga said : When one is noble by birth on both sides, on the mother's and on the father's side, of pure conception up to the seventh generation of ancestors, not discarded and not reproached in point of birth, in this way one is a Brahmana.' The young man Vasettha said: "When one is virtuous and endowed with (holy) works, in this way he is a Brahmana.' Neither could the young man Bharadvaga convince the young man Vasettha, nor could the young man Vasettha convince the young man Bharadvaga. Then the young man Vasettha addressed the young man Bharadvaga: 'O Bharadvaga, this Samana Gotama, the Sakya son, gone out from the Sakya family, dwells at Ikkhanamkala, in the forest of Ikkhanamkala, and the following good praising words met the venerable Gotama : "And so he is Bhagavat, the venerable, the enlightened, the glorious, let us go, O venerable Bharadvaga, let us go (to the place where the Samana Gotama is, and having gone there let us ask the Samana Gotama about this matter, and as the Samana Gotama replies so will we understand it."). Very well, O venerable one;' so the young man Bharadvaga answered the young man Vasettha. Digitized by Google

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IIO MAHAVAGGA. Then the young men Vasettha and Bharadvaga went (to the place) where Bhagavat was, and having gone, they talked pleasantly with Bhagavat, and after having had some pleasant and remarkable conversation (with him) they sat down apart. Sitting down apart the young man Vasettha addressed Bhagavat in stanzas: 1. We are accepted and acknowledged masters of the three Vedas ", I am (a pupil) of Pokkharasati, and this young man is (the pupil) of Tarukkha. (594) 2. We are accomplished in all the knowledge propounded by those who are acquainted with the three Vedas, we are padakas (versed in the metre), veyyakaranas (grammarians ?), and equal to our teachers in recitation (gappa) 2. (595) 3. We have a controversy regarding (the distinctions of) birth, O Gotama! Bharadvaga says, one is a Brahmana by birth, and I say, by deeds ; know this, O thou clearly-seeing ! (596) 4. We are both unable to convince each other, (therefore) we have come to ask thee (who art) celebrated as perfectly enlightened. (597) 5. 'As people adoring the full moon worship (her) with uplifted clasped hands, so (they worship) Gotama in the world. (598) 6. We ask Gotama who has come as an eye to the world: Is a man a Brahmana by birth, or is he so 1 Anunnatapatinnata Tevigga mayam asm' ubho. 2 Tevigganam* yad akkhatam Tatra kevalino 'smase, Padak' asma veyyakarana Gappe + akariyasadisa. * Tevigganam=tivedanam. Commentator; but compare v. 63. + Gappe = vede. Commentator. Digitized by Google

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VASETTHASUTTA. III by deeds ? Tell us who do not know, that we may know a Brahmana.' (599) 7. I will explain to you,--O Vasettha,' so said Bhagavat,--'in due order the exact distinction of living beings according to species, for their species are manifold. (600) 8. ' Know ye the grass and the trees, although they do not exhibit (it), the marks that constitute species are for them, and (their) species are manifold. (601) 9. Then (know ye) the worms, and the moths, and the different sorts of ants, the marks that constitute species are for them, and (their) species are manifold. 1 (602) 10. "Know ye also the four-footed (animals), small and great, the marks that constitute species are for them, and (their) species are manifold (603) 11. 'Know ye also the serpents, the long-backed snakes, the marks that constitute species are for them, and (their) species are manifold. (604) 12. 'Then know ye also the fish which range in the water, the marks that constitute species are for them, and (their) species are manifold. (605) 13. ' Then know ye also the birds that are borne along on wings and move through the air, the marks that constitute species are for them, and (their) species are manifold. (606) 14. "As in these species the marks that constitute species are abundant, so in men the marks that constitute species are not abundant. (607) 15. 'Not as regards their hair, head, ears, eyes, mouth, nose, lips, or brows, 16. Noras regards their neck, shoulders, belly, back, hip, breast, female organ, sexual intercourse, (609) (608) Digitized by Google

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II2 MAHAVAGGA. (612) 17. Nor as regards their hands, feet, palms, nails, calves, thighs, colour, or voice are there marks that constitute species as in other species. (610) 18. Difference there is in beings endowed with bodies, but amongst men this is not the case, the difference amongst men is nominal (only). (611) 19. 'For whoever amongst men lives by cowkeeping,--know this, O Vasettha,-he is a husbandman, not a Brahmana. 20. 'And whoever amongst men lives by different mechanical arts,--know this, O Vasettha, - he is an artisan, not a Brahmana.. (613) 21. 'And whoever amongst men lives by trade, - know this, O Vasettha, -he is a merchant, not a Brahmana. (614) 22. And whoever amongst men lives by serving others,--know this, O Vasettha, -he is a servant, not a Brahmana. (615) 23. 'And whoever amongst men lives by theft,know this, O Vasettha,-he is a thief, not a Brahmana. (616) 24. 'And whoever amongst men lives by archery, -know this, O Vasettha, -he is a soldier, not a Brahmana. (617) 25. 'And whoever amongst men lives by performing household ceremonials,--know this, O Vasettha,-he is a sacrificer, not a Brahmana. (618) 26. 'And whoever amongst men possesses villages and countries,-know this, O Vasettha, he is a king, not a Brahmana. (619) 1 Pakkattam sasariresu, Manussesv-etam na viggati, Vokaran ka manussesu Samannaya pavukkati. Digitized by Google

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VASETTHASUTTA. 113 27. 'And I do not call one a Brahmana on account of his birth or of his origin from (a particular) mother; he may be called bhovadi, and he may be wealthy, (but) the one who is possessed of nothing and seizes upon nothing, him I call a Brahmana? (620) 28. Whosoever, after cutting all bonds, does not tremble, has shaken off (all) ties and is liberated, him I call a Brahmana. (621) 29. The man who, after cutting the strap (i. e. enmity), the thong (i.e. attachment), and the rope (i.e. scepticism) with all that pertains to it, has destroyed (all) obstacles (i.e. ignorance), the enlightened (buddha), him I call a Brahmana. (622) 30. 'Whosoever, being innocent, endures reproach, blows, and bonds, the man who is strong in (his) endurance and has for his army this strength, him I call a Brahmana. 1 (623) 31. 'The man who is free from anger, endowed with (holy) works, virtuous, without desire, subdued, and wearing the last body, him I call a Brahmana 1 (624) 32. 'The man who, like water on a lotus leaf, or a mustard seed on the point of a needle, does not cling to sensual pleasures, him I call a Brahmana. (625) 33. "The man who knows in this world the destruction of his pain, who has laid aside (his) burden, and is liberated, him I call a Brahmana. (626) 34. "The man who has a profound understanding, who is wise, who knows the true way and the wrong way, who has attained the highest good, him I call a Brahmana. (627) 1 Comp. Dhp. v. 396, &c. [10] Digitized by Google

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114 MAHAVAGGA. 35. 'The man who does not mix with householders nor with the houseless, who wanders about without a house, and who has few wants, him I call a Brahmana. (628) 36. 'Whosoever, after refraining from hurting (living) creatures, (both) those that tremble and those that are strong, does not kill or cause to be killed, him I call a Brahmana. (629). 37. . The man who is not hostile amongst the hostile, who is peaceful amongst the violent, not seizing (upon anything) amongst those that seize (upon everything), him I call a Brahmana. (630) 38. 'The man whose passion and hatred, arrogance and hypocrisy have dropt like a mustard seed from the point of a needle, him I call a Brahmana. (631) 39. "The man that utters true speech, instructive and free from harshness, by which he does not offend any one, him I call a Brahmana. (632) 40. Whosoever in the world does not take what has not been given to him), be it long or short, small or large, good or bad, him I call a Brahmana. (633) 41. 'The man who has no desire for this world or the next, who is desireless and liberated, him I call a Brahmana. (634) 42. 'The man who has no desire, who knowingly is free from doubt, and has attained the depth of immortality, him I call a Brahmana. (635) 43. Whosoever in this world has overcome good and evil, both ties, who is free from grief and defilement, and is pure, him I call a Brahmana. (636) 44. The man that is stainless like the moon, pure, serene, and undisturbed, who has destroyed joy, him I call a Brahmana. (637) Digitized by Google

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VASETTHASUTTA. 115 45. Whosoever has passed over this quagmire difficult to pass, (who has passed over) revolution (samsara) and folly, who has crossed over, who has reached the other shore, who is meditative, free from desire and doubt, calm without seizing (upon anything), him I call a Brahmana. (638) 46. 'Whosoever in this world, after abandoning sensual pleasures, wanders about houseless, and has destroyed the existence of sensual pleasures (kamabhava), him I call a Brahmana. (639) 47. "Whosoever in this world, after abandoning desire, wanders about houseless, and has destroyed the existence of desire (tanhabhava), him I call a Brahmana. .(640) 48. Whosoever, after leaving human attachment (yoga), has overcome divine attachment, and is liberated from all attachment, him I call a Brah- , mana. 1 (641) 49. 'The man that, after leaving pleasure and disgust, is calm and free from the elements of existence (nirupadhi), who is a hero, and has conquered all the world, him I call a Brahmana. (642) 50. Whosoever knows wholly the vanishing and reappearance of beings, does not cling to (anything), is happy (sugata), and enlightened, him I call a Brahmana. 51. 'The man whose way neither gods nor Gandhabbas nor men know, and whose passions are destroyed, who is a saint, him I call a Brahmana. (644) 52. "The man for whom there is nothing, neither before nor after nor in the middle, who possesses nothing, and does not seize (upon anything), him I call a Brahmana. (645) 53. 'The (man that is undaunted like a) bull, who (643) I 2 Digitized by Google :

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116 MAHAVAGGA. is eminent, a hero, a great sage (mahesi), victorious, free from desire, purified, enlightened, him I call a Brahmana. (646) 54. "The man who knows his former dwellings, who sees both heaven and hell, and has reached the destruction of births, him I call a Brahmana. (647) 55. For what has been designated as "name" and "family" in the world is only a term, what has been designated here and there is understood by common consent? (648) 56. 'Adhered to for a long time are the views of the ignorant, the ignorant tell us, one is a Brahmana by birth. (649) 57. 'Not by birth is one a Brahmana, nor is one by birth no Brahmana; by work (kammana) one is a Brahmana, by work one is no Brahmana. (650) 58. By work one is a husbandman, by work one is an artisan, by work one is a merchant, by work one is a servant. (651) 59. 'By work one is a thief, by work one is a soldier, by work one is a sacrificer, by work one is a king. (652) 60. 'So the wise, who see the cause of things and understand the result of work, know this work as it really is 2. (653) 61. By work the world exists, by work mankind 1 Samanna h' esa lokasmim Namagottam pakappitam Sammukka samudagatam Tattha tattha pakappitam. 2 Evam etam yathabhatam Kammam passanti pandita Patikkasamuppadadasa Kammavipakakovida. Digitized by Google

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VASETTHASUTTA. 117 exists, beings are bound by work as the linch-pin of the rolling cart (keeps the wheel on)? (654) 62. 'By penance, by a religious life, by self-restraint, and by temperance, by this one is a Brahmana, such a one (they call) the best Brahmana. (655) 63. He who is endowed with the threefold knowledge 2, is calm, and has destroyed regeneration,-know this, O Vasettha, -he is to the wise Brahman and Sakka.' (656) This having been said, the young men Vasettha and Bharadvaga spoke to Bhagavat as follows: 'It is excellent, Ovenerable Gotama! It is excellent, O venerable Gotama! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; we take refuge in the venerable Gotama, in the Dhamma, and in the Assembly of Bhikkhus; may the venerable Gotama receive us as followers (upasaka), who from this day for life have taken refuge (in him).' Vasetthasutta is ended. * Kammana vattati loko, Kammana vattati paga, Kammanibandhana satta Rathassaniva yayato. * Tihi viggahi sampanno. Digitized by Google

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118 MAHAVAGGA. 10. KOKALIYASUTTA. Kokaliya abuses Sariputta and Moggallana to Buddha; therefore as soon as he has left Buddha, he is struck with boils, dies and goes to the Paduma hell, whereupon Buddha describes to the Bhikkhus the punishment of backbiters in hell. So it was heard by me: At one time Bhagavat dwelt at Savatthi, in Getavana, in the park of Anathapindika. Then the Bhikkhu Kokaliya approached Bhagavat, and after having approached and saluted Bhagavat he sat down apart; sitting down apart the Bhikkhu Kokaliya said this to Bhagavat: 'O thou venerable one, Sariputta and Moggallana have evil desires, they have fallen into the power of evil desires.' When this had been said, Bhagavat spoke to the Bhikkhu Kokaliya as follows: '(Do) not (say) so, Kokaliya; (do) not (say) so, Kokaliya; appease, O Kokaliya, (thy) mind in regard to Sariputta and Moggallana: Sariputta and Moggallana are amiable!' A second time the Bhikkhu Kokaliya said this to Bhagavat: Although thou, O venerable Bhagavat, (appearest) to me (to be) faithful and trustworthy, yet Sariputta and Moggallana have evil desires, they have fallen into the power of evil desires.' A second time Bhagavat said this to the Bhikkhu Kokaliya : '(Do) not (say) so, Kokaliya ; (do) not (say) so, Kokaliya; appease, O Kokaliya, (thy) mind in regard to Sariputta and Moggallana: Sariputta and Moggallana are amiable.' A third time the Bhikkhu Kokaliya said this to Bhagavat: 'Although thou, O venerable Bhagavat, (appearest) to me (to be) faithful and trustworthy, Pesala ti piyasila. Commentator. Digitized by Google

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KOKALIYASUTTA. 119 yet Sariputta and Moggallana have evil desires, Sariputta and Moggallana have fallen into the power of evil desires.' A third time Bhagavat said this to Me Bhikkhu... Kokaliya: "(Do) not (say) so, Kokaliya ; phot.no (say) so, Kokaliya; appease, O Kokaliya, (thy) mind in regard to Sariputta and Moggallana : Sariputta and Moggallana are amiable.' Then the Bhikkhu Kokaliya, after having risen from his seat and saluted Bhagavat and walked round him towards the right, went away; and when he had been gone a short time, all his body was struck with boils as large as mustard seeds; after being only as large as mustard seeds, they became as large as kidney beans; after being only as large as kidney beans, they became as large as chick peas; after being only as large as chick peas, they became as large as a Kolatthi egg (?); after being only as large as a Kolatthi egg, they became as large as the jujube fruit; after being only as large as the jujube fruit, they became as large as the fruit of the emblic myrobalan; after being only as large as the fruit of the emblic myrobalan, they became as large as the unripe beluva fruit; after being only as large as the unripe beluva fruit, they became as large as a billi fruit (?); after being as large as a billi fruit, they broke, and matter and blood flowed out. Then the Bhikkhu Kokaliya died of that disease, and when he had died the Bhikkhu Kokaliya went to the Paduma hell, having shown a hostile mind against Sariputta and Moggallana. Then when the night had passed Brahman Sahampati of a beautiful appearance, having lit up all Getavana, approached Bhagavat, and having approached and saluted Bha Digitized by Google

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120 MAHAVAGGA. gavat, he stood apart, and standing apart Brahman Sahampati said this to Bhagavat: 'O thou venerable one, Kokaliya, the Bhikkhu, is dead; and after death, O thou venerable one, the Bhikkhu Kokaliya is gone to the Paduma hell, having shown a hostile mind against Sariputta and Moggallana.' This said Brahman Sahampati, and after saying this and saluting Bhagavat, and walking round him towards the right, he disappeared there. Then Bhagavat, after the expiration of that night, addressed the Bhikkhus thus: 'Last night, o Bhikkhus, when the night had (nearly) passed, Brahman Sahampati of a beautiful appearance, having lit up all Getavana, approached Bhagavat, and having approached and saluted Bhagavat, he stood apart, and standing apart Brahman Sahampati said this to Bhagavat: "O thou venerable one, Kokaliya, the Bhikkhu, is dead; and after death, O thou venerable one, the Bhikkhu Kokaliya is gone to the Paduma hell, having shown a hostile mind against Sariputta and Moggallana." This said Brahman Sahampati, O Bhikkhus, and having said this and saluted me, and walked round me towards the right, he disappeared there.' When this had been said, a Bhikkhu asked Bhagavat: 'How long is the rate of life, O venerable one, in the Paduma hell ?' 'Long, O Bhikkhu, is the rate of life in the Paduma hell, it is not easy to calculate either (by saying) so many years or so many hundreds of years or so many thousands of years or so many hundred thousands of years.' 'But it is possible, I suppose, to make a comparison, O thou venerable one ?' Digitized by Google

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KOKALIYASUTTA. 121 It is possible, O Bhikkhu ;' so saying, Bhagavat spoke (as follows) : 'Even as, O Bhikkhu, (if there were) a Kosala load of sesamum seed containing twenty kharis, and a man after the lapse of every hundred years were to take from it one sesamum seed at a time, then that Kosala load of sesamum seed, containing twenty kharis, would, O Bhikkhu, sooner by this means dwindle away and be used up than one Abbuda hell; and even as are twenty Abbuda hells, O Bhikkhu, .so is one Nirabbuda hell; and even as are twenty Nirabbuda hells, O Bhikkhu, so is one Ababa hell; and even as are twenty Ababa hells, O Bhikkhu, so is one Ahaha hell; and even as are twenty Ahaha hells, O Bhikkhu, so is one Atata hell; and even as are twenty Atata hells, O Bhikkhu, so is one Kumuda hell; and even as are twenty Kumuda hells, O Bhikkhu, so is one Sogandhika hell; and even as are twenty Sogandhika hells, O Bhikkhu, so is one Uppalaka hell; and even as are twenty Uppalaka hells, O Bhikkhu, so is one Pundarika hell; and even as are twenty Pundarika hells, O Bhikkhu, so is one Paduma hell ; and to the Paduma hell, O Bhikkhu, the Bhikkhu Kokaliya is gone, having shown a hostile mind against Sariputta and Moggallana. This said Bhagavat, and having said this Sugata, the Master, furthermore spoke as follows: 1. "To (every) man that is born, an axe is born in his mouth, by which the fool cuts himself, when speaking bad language. (657) 2. 'He who praises him who is to be blamed, or blames him who is to be praised, gathers up sin in his mouth, and through that (sin) he will not find any joy. (658) Digitized by Google

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122 MAHAVAGGA. 3. 'Trifling is the sin that consists in) losing riches by dice; this is a greater sin that corrupts the mind against Sugatas. (659) 4. Out of the one hundred thousand Nirabbudas (he goes) to thirty-six, and to five Abbudas; because he blames an Ariya he goes to hell, having employed his speech and mind badly. (660) 5. 'He who speaks falsely goes to hell, or he who having done something says, "I have not done it;" both these after death become equal, in another world (they are both) men guilty of a mean deed. (661) 6. "He who offends an offenceless man, a pure man, free from sin, such a fool the evil (deed) reverts against, like fine dust thrown against the wind 2. (662) 7. 'He who is given to the quality of covetousness, such a one censures others in his speech, (being himself) unbelieving, stingy, wanting in affability, niggardly, given to backbiting. (663) 8. 'O thou foul-mouthed, false, ignoble, blasting, wicked, evil-doing, low, sinful, base-born man, do not be garrulous in this world, (else) thou wilt be an inhabitant of hell 3. (664) 9. 'Thou spreadest pollution to the misfortune (of others), thou revilest the just, committing sin (yourself), and having done many evil deeds thou wilt go to the pool (of hell) for a long time. (665) 1 Comp. Dhp. v. 306. * Comp. Dhp. v. 125. 8 Mukhadugga vibhata-m-anariya Bhunahu * papaka dukkatakari Purisanta kali avagata Ma bahubhani dha nerayiko si. * Bhunahu bhatihanaka vuddhinasaka. Commentator. Digitized by Google

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KOKALIYASUTTA. 123 10. "For one's deeds are not lost, they will surely come back to you), (their) master will meet with them, the fool who commits sin will feel the pain in himself in the other world. (666) 11. "To the place where one is struck with iron rods, to the iron stake with sharp edges he goes ; then there is (for him) food as appropriate, resembling a red-hot ball of iron. (667) 12. 'For those who have anything to say (there) do not say fine things, they do not approach (with pleasing faces); they do not find refuge (from their sufferings), they lie on spread embers, they enter a blazing pyre. (668) 13. Covering (them) with a net they kill (them) there with iron hammers; they go to dense darkness 2, for that is spread out like the body of the earth. (669) 14. "Then (they enter) an iron pot, they enter a blazing pyre, for they are boiled in those (iron pots) for a long time, jumping up and down in the pyre. (670) 15. 'Then he who commits sin is surely boiled in a mixture of matter and blood; whatever quarter he inhabits, he becomes rotten there from coming in contact (with matter and blood). (671) 16. He who commits sin will surely be boiled in the water, the dwelling-place of worms; there it is not (possible) to get to the shore, for the jars (are) exactly alike 3. (?) (672) 1 Comp. Revelation xiv. 13. 2 Andham va Timisam ayanti. 8 Pulavavasathe salilasmim Tattha kim pakkati kibbisakari, Gantum na hi tiram p'atthi Sabbasama hi samantakapalla. Digitized by Google

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124 MAHAVAGGA. 17. 'Again they enter the sharp Asipattavana with mangled limbs; having seized the tongue with a hook, the different watchmen (of hell) kill (them). (673) 18. "Then they enter Vetarant, that is difficult to cross and has got streams of razors with sharp edges; there the fools fall in, the evil-doers after having done evil. (674) 19. "There black, mottled flocks of ravens eat them who are weeping, and dogs, jackals, great vultures, falcons, crows tear (them). (675) 20. Miserable indeed is the life here (in hell) which the man sees that commits sin. Therefore should a man in this world for the rest of his life be strenuous, and not indolent. (676) 21. "Those loads of sesamum seed which are carried in Paduma hell have been counted by the wise, they are (several) nahutas and five kotis, and twelve hundred kotis besides? (677) 22. "As long as hells are called painful in this world, so long people will have to live there for a long time; therefore amongst those who have pure, amiable, and good qualities one should always guard speech and mind.' (678) Kokaliyasutta is ended. 11. NALAKASUTTA. The Isi Asita, also called Kanhasiri, on seeing the gods rejoicing, asks the cause of it, and having heard that Buddha has been born, he descends from Tusita heaven. When the Sakyas showed the child to him, he received it joyfully and prophesied 1 Nahutani hi kofiyo panka bhavanti Dvadasa kotisatani pun' anna. Digitized by Google

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NALAKASUTTA. 125 about it. Buddha explains to Nalaka, the sister's son of Asita, the highest state of wisdom.-Compare Lalita-vistara, Adhyaya VII; Asita and Buddha, or the Indian Simeon, by J. Muir, in the Indian Antiquary, Sept. 1878. Vatthugatha. 1. The Isi Asita saw in (their) resting-places during the day the joyful, delighted flocks of the Tidasa gods, and the gods in bright clothes, always highly praising Inda, after taking their clothes and waving them. (679) 2. Seeing the gods with pleased minds, delighted, and showing his respect, he said this on that occasion: Why is the assembly of the gods so exceedingly pleased, why do they take their clothes and wave them? (680) 3. 'When there was an encounter with the Asuras, a victory for the gods, and the Asuras were defeated, then there was not such a rejoicing. What wonderful (thing) have the gods seen that they are so delighted ? (681) 4. 'They shout and sing and make music, they throw (about their) arms and dance; I ask you, the inhabitants of the tops of (mount) Meru, remove my doubt quickly, O venerable ones!' (682) 5. 'The Bodhisatta, the excellent pearl, the incomparable, is born for the good and for a blessing in the world of men, in the town of the Sakyas, in the country of Lumbini. Therefore we are glad and exceedingly pleased. (683) 6. 'He, the most excellent of all beings, the preeminent man, the bull of men, the most excellent of all creatures will turn the wheel (of the Dhamma) in the forest called after the Isis, (he who is) like the roaring lion, the strong lord of beasts.' (684) Digitized by Google

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126 MAHAVAGGA. 7. Having heard that noise he descended from (the heaven of) Tusita. Then he went to Suddhodana's palace, and having sat down there he said this to the Sakyas: "Where is the prince? I wish to see (him). (685) 8. Then the Sakyas showed to the Isi), called Asita, the child, the prince who was like shining gold, manufactured by a very skilful (smith) in the mouth of a forge, and beaming in glory and having a beautiful appearance. (686) 9. Seeing the prince shining like fire, bright like the bull of stars wandering in the sky, like the burning sun in autumn, free from clouds, he joyfully obtained great delight. (687) 10. The gods held in the sky a parasol with a thousand circles and numerous branches, yaks' tails with golden sticks were fanned, but those who held the yaks' tails and the parasol were not seen. (688) 11. The Isi with the matted hair, by name Kanhasiri, on seeing the yellow blankets (shining) like a golden coin, and the white parasol held over his head, received him delighted and happy. (689) 12. And having received the bull of the Sakyas, he who was wishing to receive him and knew the signs and the hymns, with pleased thoughts raised his voice, saying: Without superior is this, the most excellent of men.' (690) 13. Then remembering his own migration he was displeased and shed tears; seeing this the Sakyas asked the weeping Isi, whether there would be any obstacle in the prince's path. (691) 14. Seeing the Sakyas displeased the Isi said : *I do not remember anything (that will be) unlucky for the prince, there will be no obstacles at Digitized by Google

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NALAKASUTTA. I 27 all for him, for this is no inferior (person). Be without anxiety. (692) 15. This prince will reach the summit of perfect enlightenment, he will turn the wheel of the Dhamma, he who sees what is exceedingly pure (i. e. Nibbana), this (prince) feels for the welfare of the multitude, and his religion will be widely spread. (693) 16. 'My life here will shortly be at an end, in the middle (of his life) there will be death for me ; I shall not hear the Dhamma of the incomparable one; therefore I am afflicted, unfortunate, and suffering.' (694) 17. Having afforded the Sakyas great joy he went out from the interior of the town to lead a religious life; but taking pity on his sister's son, he induced him to embrace the Dhamma of the incomparable one. (695) 18. When thou hearest from others the sound "Buddha," (or) "he who has acquired perfect enlightenment walks the way of the Dhamma," then going there and enquiring about the particulars, lead a religious life with that Bhagavat.' (696) 19. Instructed by him, the friendly-minded, by one who saw in the future what is exceedingly pure (i.e. Nibbana), he, Nalaka, with a heap of gathered-up good works, and with guarded senses dwelt (with him), looking forward to Gina (i. e. Buddha). (697) 20. Hearing the noise, while the excellent Gina turned the wheel (of the Dhamma), and going and seeing the bull of the Isis, he, after being converted, * Brahmakariyam=sasanam. Commentator. Digitized by Google

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128 MAHAVAGGA. asked the eminent Muni about the best wisdom, when the time of Asita's order had come. (698) The Vatthugathas are ended. 21. "These words of Asita are acknowledged true (by me), therefore we ask thee, O Gotama, who art perfect in all things (dhamma). (699) 22. 'O Muni, to me who am houseless, and who wish to embrace a Bhikkhu's life, explain when asked the highest state, the state of wisdom (moneyya).' (700) 23. I will declare to thee the state of wisdom,' --so said Bhagavat, -- difficult to carry out, and difficult to obtain ; come, I will explain it to thee, stand fast, be firm. (701) 24. 'Let a man cultivate equanimity: which is (both) reviled and praised in the village, let him take care not to corrupt his mind, let him live calm, and without pride. 25. Various (objects) disappear, like a flame of fire in the wood'; women tempt the Muni, let them not tempt him. (703) 26. Let him be disgusted with sexual intercourse, having left behind sensual pleasures of all kinds, being inoffensive and dispassionate towards living creatures, towards anything that is feeble or strong. (704) 27. 'As I am so are these, as these are so am I, identifying himself with others, let him not kill nor cause (any one) to kill 2. (705) (702) 1 Ukkavaka nikkharanti Daye aggisikhupama. 2 Yatha aham tatha ete Yatha ete tatha aham Digitized by Google

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NALAKASUTTA. I 29 28. 'Having abandoned desire and covetousness let him act as one that sees clearly where a common man sticks, let him cross over this hell. (706) 29. Let him be with an empty stomach, taking little food, let him have few wants and not be covetous; not being consumed by desire he will without desire be happy. (707) 30. Let the Muni, after going about for alms, repair to the outskirts of the wood, let him go and sit down near the root of a tree. (708) 31. 'Applying himself to meditation, and being wise, let him find his pleasure in the outskirts of the wood, let him meditate at the root of a tree enjoying himself. (709) 32. Then when night is passing away let him repair to the outskirts of the village, let him not delight in being invited nor in what is brought away from the village. (710) 33. 'Let not the Muni, after going to the village, walk about to the houses in haste; cutting off (all) talk while seeking food, let him not utter any coherent speech?. (711) 34. ""What I have obtained that is good," " I did not get anything that is) good," so thinking in both cases he returns to the tree unchangeda. (712) 35. "Wandering about with his alms-bowl in his Attanam upamam katva Na haneyya na ghataye. **Comp. Dhp. v. 129. 1 Na vakam payutam bhane. >> Alattham yad idam sadhu Nalattham kusalam iti, Ubhayen' eva so tadi * Rukkham va upanivattati. * Tadi =nibbikaro. Commentator. k' [10] Digitized by Google

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130 MAHAVAGGA. hand, considered dumb without being dumb, let him not blush at a little gift, let him not despise the giver. (713) 36. Various are the practices illustrated by the Samana, they do not go twice to the other shore, this (is) not once thought". (?) (714) 37. For whom there is no desire, for the Bhikkhu who has cut off the stream (of existence) and abandoned all kinds of work, there is no pain. (715) 38. 'I will declare to thee the state of wisdom,'so said Bhagavat,- let one be like the edge of a razor, having struck his palate with his tongue, let him be restrained in (regard to his stomach. (716) 39. 'Let his mind be free from attachment, let him not think much ? (about worldly affairs), let him be without defilement, independent, and devoted to a religious life. (717) 40. 'For the sake of a solitary life and for the sake of the service that is to be carried out by Samanas, let him learn, solitariness is called wisdom 3; alone indeed he will find pleasure. (718) 41. 'Then he will shine through the ten regions, having heard the voice of the wise, of the meditating, of those that have abandoned sensual pleasures, let my adherent then still more devote himself to modesty and belief. (719) 42. Understand this from the waters in chasms 1 Ukkavaka hi patipada Samanena pakasita, Na param digunam yanti, Na idam ekagunam mutam. . Na kapi bahu kintaye. 3 Ekattam monam akkhatam. Digitized by Google

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DVAYA'TANUPASSANASUTTA. 131 and cracks: noisy go the small waters, silent goes the vast ocean? (720) 43. "What is deficient that makes a noise, what is full that is calm; the fool is like a half-(filled) waterpot, the wise is like a full pool. (721) 44. When the Samana speaks much that is possessed of good sense, he teaches the Dhamma while knowing it, while knowing it he speaks much". (722) 45. 'But he who while knowing it is self-restrained, and while knowing it does not speak much, such a Muni deserves wisdom (mona), such a Muni has attained to wisdom (mona) 3.' (723) Nalakasutta is ended. 12. DVAYATANUPASSANASUTTA. All pain in the world arises from upadhi, avigga, samkhara, vinnana, phassa, vedana, tanha, upadana, arambha, ahara, ingita, nissaya, rupa, mosadhamma, sukha. So it was heard by me: At one time Bhagavat dwelt at Savatthi in Pub barama, Migaramatar's mansion. At that time Bhagavat on the Uposatha day 4, on the fifteenth, 1 Tan nadihi viganatha Sobbhesu padaresu ka : Sananta yanti kussobbha Tunhi yati mahodadhi. Yam samano bahu bhasati Upetam atthasamhitam Ganam so dhammam deseti Ganam so bahu bhasati. 3 Yo ka ganam samyatatto Ganam na bahu bhasati Sa muni monam arahati Sa muni monam agghaga. * See Rhys Davids, Buddhism, p. 140. K 2 Digitized by Google

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132 MAHAVAGGA. it being full moon, in the evening was sitting in the open air, surrounded by the assembly of Bhikkhus. Then Bhagavat surveying the silent assembly of Bhikkhus addressed them (as follows) : Whichever Dhammas there are, O Bhikkhus, good, noble, liberating, leading to perfect enlightenment,--what is the use to you of listening to these good, noble, liberating Dhammas, leading to perfect enlightenment ? If, O Bhikkhus, there should be people that ask so, they shall be answered thus: Yes, for the right understanding of the two Dhammas.' 'Which two do you mean?' '(I mean), "this is pain, this is the origin of pain," this is one consideration, "this is the destruction of pain, this is the way leading to the destruction of pain," this is the second consideration ; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly 1, is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke : 1. Those who do not understand pain and the origin of pain, and where pain wholly and totally is stopped, and do not know the way that leads to the cessation of pain, (724) 2. "They, deprived of the emancipation of thought 1... ka upanisa savanaya 'ti iti ke bhikkhave pukkhitaro assu te evam assu vakaniya: yavad eva dvayatanam dhammanam yathabhutam nanaya 'ti, kinka dvayatam vadetha ? idam dukkham, ayam dukkhasamudayo' ti ayam ekanupassana, "ayam dukkhanirodho, ayam dukkhanirodhagamini palipada' ti ayam dutiyanupassana; evam sammadvayatanupassino ... Digitized by Google

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DVAYATANUPASSANASUTTA. 133 and the emancipation of knowledge, are unable to put an end (to samsara), they will verily continue to undergo birth and decay. (725) 3. ' And those who understand pain and the origin of pain, and where pain wholly and totally is stopped, and who know the way that leads to the cessation of pain, 1. (726) 4. 'They, endowed with the emancipation of thought and the emancipation of knowledge, are able to put an end (to samsara), they will not undergo birth and decay. (727) ""Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all in consequence of the upadhis (elements of existence)," this is one consideration, "but from the complete destruction of the upadhis, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke : 5. Whatever pains there are in the world, of many kinds, they arise having their cause in the upadhis; he who being ignorant creates upadhi, that fool again undergoes pain; therefore being wise do not create upadhi, considering what is the birth and origin of pain. (728) "" Should there be a perfect consideration of the Digitized by Google

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134 MAHAVAGGA. Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all in consequence of avigga (ignorance)," this is one consideration, "but from the complete destruction of avigga, through absence of passion, there is no origin of pain,": this is the second consideration ; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return). This said Bhagavat, (and) when Sugata had said this, the Master further spoke: 6. 'Those who again and again go to samsara with birth and death, to existence in this way or in that way,--that is the state of avigga. (729) 7. 'For this avigga is the great folly by which this (existence) has been traversed long, but those beings who resort to knowledge do not go to rebirth. (730) <Page #310
DVAYATANUPASSANASUTTA. 135 of an Anagamin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke : 8. Whatever pain arises is all in consequence of the samkharas, by the destruction of the samkharas there will be no origin of pain. (731) 9. Looking upon this pain that springs from the samkharas as misery, from the cessation of all the samkharas, and from the destruction of consciousness will arise the destruction of pain, having understood this exactly, (732) 10. "The wise who have true views and are accomplished, having understood (all things) completely, and having conquered all association with Mara, do not go to re-birth. (733) -"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all in consequence of vinnana (consciousness)," this is one consideration, "but from the complete destruction of vinnana, through absence of passion, there, is no origin of pain," this is the second consideration ; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke: 11. Whatever pain arises is all in consequence of vinnana, by the destruction of vinnana there is no origin of pain. (734) Digitized by Google

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136 MAHAVAGGA. 12. ' Looking upon this pain that springs from vinnana as misery, from the cessation of vinnana a Bhikkhu free from desire (will be) perfectly happy (parinibbuta). (735) ""Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is : "Whatever pain arises is all in consequence of phassa (touch)," this is one consideration, "but from the complete destruction of phassa, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return). This said Bhagavat, (and) when Sugata had said this, the Master further spoke: 13. 'For those who are ruined by phassa, who follow the stream of existence, who have entered a bad way, the destruction of bonds is far off. (736) 14. 'But those who, having fully understood phassa, knowingly have taken delight in cessation, they verily from the comprehension of phassa, and being free from desire, are perfectly happy. (737) ""Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all in consequence of the veda nas (sensations)," this is one consideration, "but from the complete destruction of the vedanas, through absence of passion, there is Diginized by Google

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DVAYATANUPASSANASUTTA. 137 no origin of pain," this is the second consideration; thus, 0 Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return). This said Bhagavat, (and) when Sugata had said this, the Master further spoke : 15. Pleasure or pain, together with want of pleasure and want of pain, whatever is perceived internally and externally, (738) 16. 'Looking upon this as pain, having touched what is perishable and fragile, seeing the decay (of everything), the Bhikkhu is disgusted, having from the perishing of the vedanas become free from desire, and perfectly happy. (739) 6" Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is : "Whatever pain arises is all in consequence of tanha (desire)," this is one consideration, "but from the complete destruction of tanha, through absence of passion, there is no origin of pain," this is the second consideration ; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke : 17. 'A man accompanied by tanha, for a long time transmigrating into existence in this way or Digitized by Google

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138 MAHAVAGGA. that way, does not overcome transmigration (samsara). (740) 18. 'Looking upon this as misery, this origin of the pain of tanha, let the Bhikkhu free from tanha, not seizing (upon anything), thoughtful, wander about. (741) -"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all in consequence of the u padanas (the seizures)," this is one consideration, "but from the complete destruction of the upadanas, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return).'. This said Bhagavat, (and) when Sugata had said this, the Master further spoke : 19. The existence is in consequence of the upadanas; he who has come into existence goes to pain, he who has been born is to die, this is the origin of pain. (742) 20. Therefore from the destruction of the upadanas the wise with perfect knowledge, having seen (what causes) the destruction of birth, do not go to re-birth. (743) ""Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all in Digitized by Google

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DVAYATANUPASSANASUTTA.. 139 consequence of the arambhas (exertions)," this is one consideration, "but from the complete destruction of the arambhas, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return). This said Bhagavat, (and) when Sugata had said this, the Master further spoke : 21. Whatever pain arises is all in consequence of the arambhas, by the destruction of the arambhas there is no origin of pain. (744) 22, 23. 'Looking upon this pain that springs from the arambhas as misery, having abandoned all the arambhas, birth and transmigration have been crossed over by the Bhikkhu who is liberated in non-exertion, who has cut off the desire for existence, and whose mind is calm; there is for him no re-birth. (745, 746) ""Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all in consequence of the a haras (food?)," this is one consideration, "but from the complete destruction of the aharas, through absence of passion, there is no origin of pain," this is the second consideration ; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still Digitized by Google

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140 MAHAVAGGA. remain, the state of an Anagamin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke: 24. Whatever pain arises is all in consequence of the aharas, by the destruction of the aharas there is no origin of pain. (747) 25. 'Looking upon this pain that springs from the aharas as misery, having seen the result of all aharas, not resorting to all aharas, (748) 26. `Having seen that health is from the destruction of desire, he that serves discriminatingly and stands fast in the Dhamma cannot be reckoned as existing, being accomplished'. o being accomplishedi (749) ""Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is : "Whatever pain arises is all in consequence of the ingitas (commotions)," this is one consideration," but from the complete destruction of the ingitas, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke: 27. Whatever pain arises is all in consequence of the ingitas, by the destruction of the ingitas there is no origin of pain. (750) 28. 'Looking upon this pain that springs from Samkham nopeti vedagu. Digitized by Google

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DVAYATANUPASSANASUTTA. 141 the ingitas as misery, and therefore having abandoned the ingitas and having stopped the samkharas, let the Bhikkhu free from desire and not seizing (upon anything), thoughtful, wander about. (751) ("Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "For the nissita (dependent) there is vacillation," this is one consideration, " the independent (man) does not vacillate," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return). This said Bhagavat, (and) when Sugata had said this, the Master further spoke : 29. "The independent (man) does not vacillate, and the dependent (man) seizing upon existence in one way or in another, does not overcome samsara. (752) 30. 'Looking upon this as misery (and seeing) great danger in things you depend upon, let a Bhikkhu wander about independent, not seizing (upon anything), thoughtful. (753) ""Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is : " The formless (beings), O Bhikkhus, are calmer than the rupas (for ruppa, i.e. form-possessing)," this is one consideration, "cessation is calmer than the formless," this is another consideration; thus, O Bhikkhus; by the Bhikkhu that con Digitized by Google

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142 MAHAVAGGA. (755) siders the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke : 31. "Those beings who are possessed of form, and those who dwell in the formless (world), not knowing cessation, have to go to re-birth. (754) 32. "But those who, having fully comprehended the forms, stand fast in the formless (worlds), those who are liberated in the cessation, such beings leave death behind. ""Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is : "What has been considered true by the world of men, together with the gods, Mara, Brahman, and amongst the Samanas, Brahmanas, gods, and men, that has by the noble through their perfect knowledge been well seen to be really false," this is one consideration ; " what, O Bhikkhus, has been considered false by the world of men, together with the gods, Mara, Brahman, and amongst the Samanas, Brahmanas, gods, and men, that has by the noble through their perfect knowledge been well seen to be really true," this is another consideration. Thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return). This said Bhagavat, Digitized by Google

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DVAYATANUPASSANASUTTA. 143 (and) when Sugata had said this, the Master further spoke : 33. "Seeing the real in the unreal, the world of men and gods dwelling in name and form, he thinks : "This is true." (756) 34. Whichever way they think (it), it becomes otherwise, for it is false to him, and what is false is perishable. (?) (757) 35. "What is not false, the Nibbana, that the noble conceive as true, they verily from the comprehension of truth are free from desire (and) perfectly happy (758) ""Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is : "What, O Bhikkhus, has been considered pleasure by the world of men, gods, Mara, Brahman, and amongst the Samanas, Brahmanas, gods, and men, that has by the noble by (their) perfect knowledge been well seen to be really pain," this is one consideration; "what, O Bhikkhus, has been considered pain by the world of men, gods, Mara, Brahman, and amongst the Samanas, Brahmanas, gods, and men, that has by the noble by their perfect knowledge been well seen to be really pleasure," this is the second consideration. Thus, O 1 Namarupasmim, individuality.' 2 Yena yena hi mannanti Tato tam hoti annatha, Tam hi tassa musa hoti, Mosadhammam hi ittaram. 8 Amosadhammam nibbanam Tad ariya sakkato vidu, Te ve sakkabhisamaya Nikkhata parinibbuta. Digitized by G Digitized by Google

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144 MAHAVAGGA. Bhikkhus, by the Bhikkhu who considers the Dyad duly, who is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one who does not return). This said Bhagavat, (and) when Sugata had said so, the Master further spoke : 36. 'Form, sound, taste, smell, and touch are all wished for, pleasing and charming (things) as long as they last, so it is said. (759) 37. 'By you, by the world of men and gods these (things) are deemed a pleasure, but when they cease it is deemed pain by them. (760) 38. 'By the noble the cessation of the existing body is regarded as pleasure; this is the opposite of (what) the wise in all the world (hold)?. (761) 39. "What fools say is pleasure that the noble say is pain, what fools say is pain that the noble know as pleasure :-see here is a thing difficult to understand, here the ignorant are confounded. (762) 40. For those that are enveloped there is gloom, for those that do not see there is darkness, and for the good it is manifest, for those that see there is light; (even being) near, those that are ignorant of the way and the Dhamma, do not discern (anything) 2. * Sukhan ti dittham ariyehi Sakkayass' uparodhanam, Pakkanikam idam hoti Sabbalokena passatam. : Nivutanam tamo hoti Andhakaro apassatam, Satan ka vivatam hoti Aloko passatam iva, Santike na vigananti Maggadhammass' akovida. (763) Digitized by Google

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DVAYATANUPASSANASUTTA. 145 41. 'By those that are overcome by the passions of existence, by those that follow the stream of existence, by those that have entered the realm of Mara, this Dhamma is not perfectly understood. (764) 42. Who except the noble deserve the well understood state (of Nibbana)? Having perfectly conceived this state, those free from passion are completely extinguished 1.' (765) This spoke Bhagavat. Glad those Bhikkhus rejoiced at the words of Bhagavat. While this explanation was being given, the minds of sixty Bhikkhus, not seizing (upon anything), were liberated. Dvayatanupassanasutta is ended. Mahavagga, the third. i Ko nu annatra-m-ariyehi Padam sambuddham arahati Yam padam samma-d-annaya Parinibbanti anasava. [10] Digitized by Google

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IV. ATTHAKAVAGGA. 1. KAMASUTTA. Sensual pleasures are to be avoided. 1. If he who desires sensual pleasures is successful, he certainly becomes glad-minded, having obtained what a mortal wishes for. (766) 2. But if those sensual pleasures fail the person who desires and wishes (for them), he will suffer, pierced by the arrow (of pain). (767) 3. He who avoids sensual pleasures as (he would avoid treading upon) the head of a snake with his foot, such a one, being thoughtful (sato), will conquer this desire. (768) 4. He who covets extensively (such) pleasures (as these), fields, goods, or gold, cows and horses, servants, women, relations, (769) 5. Sins will overpower him, dangers will crush him, and pain will follow him as water (pours into) a broken ship. (770) 6. Therefore let one always be thoughtful, and avoid pleasures; having abandoned them, let him cross the stream, after baling out the ship, and go to the other shore. (771) Kamasutta is ended. Digitized by Google

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GUHATTAAKASUTTA. 147 2. GUHATTHAKASUTTA. Let no one cling to existence and sensual pleasures. 1. A man that lives adhering to the cave (i.e. the body), who is covered with much (sin), and sunk into delusion, such a one is far from seclusion, for the sensual pleasures in the world are not easy to abandon. (772) 2. Those whose wishes are their motives, those who are linked to the pleasures of the world, they are difficult to liberate, for they cannot be liberated by others, looking for what is after or what is before, covering these and former sensual pleasures. (773) 3. Those who are greedy of, given to, and infatuated by sensual pleasures, those who are niggardly, they, having entered upon what is wicked, wail when they are subjected to pain, saying: 'What will become of us, when we die away from here?' (774) 4. Therefore let a man here I learn, whatever he knows as wicked in the world, let him not for the sake of that (?) practise (what is) wicked a; for short is this life, say the wise. (775) 5. I see in the world this trembling race given to desire for existences; they are wretched men who lament in the mouth of death, not being free from the desire for reiterated existences. (776) 6. Look upon those men trembling in selfishness, like fish in a stream nearly dried up, with little water; seeing this, let one wander about unselfish, without forming any attachment to existences. (777) 1 Idheva=imasmim yeva sasane. Commentator. 2 Na tassa hetu visamam kareyya. L2 Digitized by Google

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148 ATTHAKAVAGGA. 7. Having subdued his wish for both ends?, having fully understood touch without being greedy, not doing what he has himself blamed, the wise (man) does not cling to what is seen and heard ? (778) 8. Having understood names, let the Muni cross over the stream, not defiled by any grasping; having pulled out the arrow (of passion), wandering about strenuous, he does not wish for this world or the other. (779) Guhatthakasutta is ended. 3. DUTTHATTHAKASUTTA. The Muni undergoes no censure, for he has shaken off all systems of philosophy, and is therefore independent. 1. Verily, some wicked-minded people censure, and also just-minded people censure, but the Muni does not undergo the censure that has arisen ; therefore there is not a discontented (khila) Muni anywhere. (780) 2. How can he who is led by his wishes and possessed by his inclinations overcome his own (false) view ? Doing his own doings let him talk according to his understanding 4. (781) 3. The person who, without being asked, praises 1 Comp. Sallasutta, v. 9. 2 Ubhosu antesu vineyya khandam Phassam parinnaya ananugiddho Yad atta garahi tad akubbamano Na lippati ditthasutesu dhiro. 3 Sannam=namarupam. Commentator. 4 Sakam hi ditthim katham akkayeyya Khandanunito rukiya nivittho, Sayam samattani pakubbamano Yatha hi ganeyya tatha vadeyya. Digitized by Google

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DUTTHATTHAKASUTTA. 149 his own virtue and (holy) works to others, him the good call ignoble, one who praises himself?. (782) 4. But the Bhikkhu who is calm and of a happy mind, thus not praising himself for his virtues, him the good call noble, one for whom there are no desires anywhere in the world 2 (783) 5. He whose Dhammas are (arbitrarily) formed and fabricated, placed in front, and confused, because he sees in himself a good result, is therefore given to the view which is called) kuppa-patikkasanti 3. (?) (784) 6. For the dogmas of philosophy are not easy to overcome, amongst the Dhammas (now this and now that) is adopted after consideration; therefore a man rejects and adopts (now this and now that) Dhamma amongst the dogmas 4 (785) 7. For him who has shaken off (sin) there is nowhere in the world any prejudiced view of the different existences; he who has shaken off (sin), after leaving deceit and arrogance behind, which (way) should he go, he (is) independent 6. (786) 1 Yo atumanam sayam eva pava=yo evam attanam sayam eva vadati. Commentator. . Yass' ussada n'atthi kuhinki loke. : Pakappita samkhata yassa dhamma Purakkhata santi avivadata Yad attani passati anisamsam Tam nissito kuppapatikkasantim. + Ditikinivesi na hi svativatta, Dhammesu nikkheyya samuggahitam, Tasma naro tesu nivesanesu Nirassati adiyati-kka dhammam. Comp. Paramatthakasutta, v. 6. * Dhonassa hi n'atthi kuhinki loke Pakappita ditthi bhavabhavesu, Mayan ka manan ka pahaya dhono Sa kena gakkheyya, anupayo so. Digitized by Google

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150 ATTHAKAVAGGA. 8. But he who is dependent undergoes censure amongst the Dhammas; with what (name) and how should one name him who is independent? For by him there is nothing grasped or rejected, he has in this world shaken off every (philosophical) view (787) Dutthatthakasutta is ended. 4. SUDDHATTHAKASUTTA. No one is purified by philosophy, those devoted to philosophy run from one teacher to another, but the wise are not led by passion, and do not embrace anything in the world as the highest. 1. I see a pure, most excellent, sound man, by his views a man's purification takes place, holding this opinion, and having seen this view to be the highest, he goes back to knowledge, thinking to see what is pure (788) 2. If a man's purification takes place by (his philosophical) views, or he by knowledge leaves pain behind, then he is purified by another way than the ariyamagga, i.e. the noble way), together with his upadhis, on account of his views he tells him to say so (789) i Upayo * hi dhammesu upeti vadam Anupayam kena katham vadeyya Attam nirattam na hi tassa atthi Adhosi so ditthim idh' eva sabbam. Passami suddham paramam arogam, Ditthena samsuddhi narassa hoti, Et abhiganam paraman ti natva Suddhanupassiti pakketi nanam. 8 Ditthihi nam pava tatha vadanam. Comp. Garasutta, v. 10; Pasdrasutta, v. 7. * Upayo ti tanhaditthinissito. Commentator. Digitized by Google

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SUDDHATTAAKASUTTA. 151 3. But the Brahmana who does not cling to what has been seen, or heard, to virtue and (holy) works, or to what has been thought, to what is good and to what is evil, and who leaves behind what has been grasped, without doing anything in this world, he does not acknowledge that purification comes from another 1. (790) 4. Having left (their) former (teacher) they go to another, following their desires they do not break asunder their ties; they grasp, they let go like a monkey letting go the branch (just) after having caught (hold of it). (791) 5. Having himself undertaken some (holy) works he goes to various (things) led by his senses, but a man of great understanding, a wise man who by his wisdom has understood the Dhamma, does not go to various (occupations). (792) 6. He being secluded amongst all the Dhammas, whatever has been seen, heard, or thought-how should any one in this world be able to alter him, the seeing one, who wanders openly 2 ? (793) 7. They do not form (any view), they do not prefer (anything), they do not say, 'I am infinitely pure;' having cut the tied knot of attachment, they do not long for (anything) anywhere in the world. (794) Na brahmano annato suddhim aha Ditthe sute silavate mute va Punne ka pape ka anupalitto Attangaho na idha pakubbamano. : Sa sabbadhammesu visenibhuto * Yam kiski dittham va sutam mutam va Tam eva dassim vivatam karantam Ken' idha lokasmim vikappayeyya ? * Marasenam vinasetva thitabhavena visenibhato. Commentator. Digitized by Google

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152 ATTHAKAVAGGA. 8. He is a Brahmana that has conquered (sin)"; by him there is nothing embraced after knowing and seeing it; he is not affected by any kind of passion; there is nothing grasped by him as the highest in this world. (795) Suddhatthakasutta is ended. 5. PARAMATTHAKASUTTA. One should not give oneself to philosophical disputations; a Brahmana who does not adopt any system of philosophy, is unchangeable, has reached Nibbana. 1. What one person, abiding by the (philosophical) views, saying, "This is the most excellent,' considers the highest in the world, everything different from that he says is wretched, therefore he has not overcome dispute 2. (796) 2. Because he sees in himself a good result, with regard to what has been seen (or) heard, virtue and (holy) works, or what has been thought, therefore, having embraced that, he looks upon everything else as bad 3 (797) 3. The expert call just that a tie dependent * Katunnam kilesasimanam atitatta Simatigo bahitapapatta ka brahmano. : Paraman ti ditthisu paribbasano Yad uttarim kurute gantu loke Hina ti anne tato sabbam aha, Tasma vivadani avitivatto. Properly, others (are) wretched.' 8 Yad attani passati anisamsam Ditthe sute silavate mute va Tad eva so tattha samuggahaya Nihinato passati sabbam annam. Digitized by Google

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PARAMATTHAKASUTTA. 153 upon which one looks upon anything else as bad. Therefore let a Bhikkhu not depend upon what is seen, heard, or thought, or upon virtue and (holy) works? (798) 4. Let him not form any (philosophical) view in this world, either by knowledge or by virtue and (holy) works, let him not represent himself equal (to others), nor think himself either low or distinguished. (799) 5. Having left what has been grasped, not seizing upon anything he does not depend even on knowledge. He does not associate with those that are taken up by different things, he does not return to any (philosophical) view ? (800) 6. For whom there is here no desire for both ends, for reiterated existence either here or in another world, for him there are no resting-places (of the mind) embraced after investigation amongst the doctrines (dhammesu) 3. (801) 7. In him there is not the least prejudiced idea with regard to what has been seen, heard, or thought; how could any one in this world alter such a Brahmana who does not adopt any view ? (802) 1 Tam vapi gantham kusala vadanti Yam nissito passati hinam annam, Tasma hi dittham va sutam mutam va Silabbatam bhikkhu na nissayeyya. * Attam pahaya anupadiyano Nane pi so nissayam no karoti, Sa ve viyattesu na vaggasari, Ditthim pi so na pakketi kinki. : Yass' abhayante panidhidha n'atthi Bhavabhavaya idha va huram va Nivesana tassa na santi keki Dhammesu nikkheyya samuggahita. Digitized by Google

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154 ATTHAKAVAGGA. 8. They do not form (any view), they do not prefer (anything), the Dhammas are not chosen by them, a Brahmana is not dependent upon virtue and (holy) works; having gone to the other shore, such a one does not return. (803) Paramatthakasutta is ended. 6. GARASUTTA. From selfishness come grief and avarice. The Bhikkhu who has turned away from the world and wanders about houseless, is independent, and does not wish for purification through another. 1. Short indeed is this life, within a hundred years one dies, and if any one lives longer, then he dies of old age. (804) 2. People grieve from selfishness, perpetual cares kill them, this (world) is full of disappointment; seeing this, let one not live in a house. (805) 3. That even of which a man thinks 'this is mine' is left behind by death : knowing this, let not the wise (man) turn himself to worldliness (while being my) follower 1. (806) 4. As a man awakened does not see what he has met with in his sleep, so also he does not see the beloved person that has passed away and is dead. (807) 5. Both seen and heard are the persons whose particular name is mentioned, but only the name 1 Maranena pi tam pahiyati Yam puriso mama-y-idan ti mannati, Evam pi viditva pandito Na pamattaya nametha mamako. Digitized by Google

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GARASUTTA. 155 remains undecayed of the person that has passed away 1. (808) 6. The greedy in their selfishness do not leave sorrow, lamentation, and avarice; therefore the Munis leaving greediness wandered about seeing security (i. e. Nibbana). (809) 7. For a Bhikkhu, who wanders about unattached and cultivates the mind of a recluse, they say it is proper that he does not show himself (again) in existence 2. (810) 8. Under all circumstances the independent Muni does not please nor displease (any one); sorrow and avarice do not stick to him (as little) as water to a leaf. (811) 9. As a drop of water does not stick to a lotus, as water does not stick to a lotus, so a Muni does not cling to anything, namely, to what is seen or heard or thought 3. (812) 10. He who has shaken off (sin) does not therefore think (much of anything) because it has been seen or heard or thought; he does not wish for 1 Ditthapi sutapi te gana Yesam namam idam pavukkati Namam evavasissati Akkheyyam petassa gantuno. 2 Patilinakarassa bhikkhuno Bhagamanassa vittamanasam Samaggiyam ahu tassa tam Yo attanam bhavane na dassaye. * Udabindu yathapi pokkhare Padume vari yatha na lippati Evam muni nopalippati Yad idam ditthasutam mutesu va. *B has vivitta-. * Digitized by Google

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156 ATTHAKAVAGGA. purification through another, for he is not pleased nor displeased (with anything)?: (813) Garasutta is ended. 7. TISSAMETTEYYASUTTA. Sexual intercourse should be avoided. 1. "Tell me, O venerable one,'--so said the venerable Tissa Metteyya,--the defeat of him who is given to sexual intercourse; hearing thy precepts we will learn in seclusion.' (814) 2. "The precepts of him who is given to sexual intercourse, O Metteyya,'--so said Bhagavat,--'are lost, and he employs himself wrongly, this is what is ignoble in him. (815) 3. "He who, having formerly wandered alone, gives himself up to sexual intercourse, him they call in the world a low, common fellow, like a rolling chariot. (816) 4. What honour and renown he had before, that is lost for him; having seen this let him learn to give up sexual intercourse. (817) 5. "He who overcome by his thoughts meditates like a miser, such a one, having heard the (blaming) voice of others, becomes discontented. (818) 6. "Then he makes weapons (i.e. commits evil 1 Dhono na hi tena mannati Yad idam ditthasutam mutesu va, Na7iena visuddhim ikkhati, Na hi so raggati no viraggati. Comp. Suddhatthakasutta, v. 2. Digitized by Google

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PASURASUTTA. 157 deeds) urged by the doctrines of others, he is very greedy, and sinks into falsehood? (819) 7. 'Designated "wise" he has entered upon a solitary life, then having given himself up to sexual intercourse, he (being) a fool suffers pain. (820) 8. Looking upon this as misery let the Muni from first to last in the world firmly keep to his solitary life, let him not give himself up to sexual intercourse. (821) 9. 'Let him learn seclusion, this is the highest for noble men, but let him not therefore think himself the best, although he is verily near Nibbana. (822) 10. "The Muni who wanders void (of desire), not covering sensual pleasures, and who has crossed the stream, him the creatures that are tied in sensual pleasures envy.' (823) Tissametteyyasutta is ended. 8. PASURASUTTA. Disputants brand each other as fools, they wish for praise, but being repulsed they become discontented; one is not purified by dispute, but by keeping to Buddha, who has shaken off all sin. 1. Here they maintain 'purity,' in other doctrines (dhamma) they do not allow purity; what they have devoted themselves to, that they call good, and they enter extensively upon the single truths ? (824) 1 Atha satthani kurute Paravadehi kodito, Esa khv-assa mahagedho, Mosavaggam pagahati. * Idh' eva suddhim iti vadiyanti Nannesu dhammesu visuddhim ahu Yam nissita tattha subham vadana Pakkekasakkesu puthu nivittha. Digitized by Google

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158 ATTHAKAVAGGA. 2. Those wishing for dispute, having plunged into the assembly, brand each other as fools mutually, they go to others and pick a quarrel, wishing for praise and calling themselves (the only) expert. (825) 3. Engaged in dispute in the middle of the assembly, wishing for praise he lays about on all sides; but when his dispute has been repulsed he becomes discontented, at the blame he gets angry he who sought for the faults (of others). (826) 4. Because those who have tested his questions say that his dispute is lost and repulsed, he laments and grieves having lost his disputes; 'he has conquered me,' so saying he wails. : (827) 5. These disputes have arisen amongst the Samanas, in these (disputes) there is (dealt) blow (and) stroke; having seen this, let him leave off disputing, for there is no other advantage in trying to get praise. (828) 6. Or he is praised there, having cleared up the dispute in the middle of the assembly; therefore he will laugh and be elated, having won that case as he had a mind to. (829) 7. That which is his exaltation will also be the field of his defeat, still he talks proudly and arrogantly; seeing this, let no one dispute, for the expert do not say that purification (takes place) by that? (830) 8. As a hero nourished by kingly food goes about roaring, wishing for an adversary-where he (i.e. the philosopher, Ditthigatika) is, go thou there, O 1 Ya unnati sassa vighatabhumi, Manatimanam vadate pan' eso, Etam pi disva na viva dayetha Na hi tena suddhim kusala vadanti. Comp. Suddhatthakasutta, v. 2. Digitized by Google

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MAGANDIYASUTTA. 159 hero; formerly there was nothing like this to fight against1. (831) " 9. Those who, having embraced a (certain philosophical) view, dispute and maintain this only (is) true,' to them say thou when a dispute has arisen, 'Here is no opponent' for thee.' (832) 10. Those who wander about after having secluded themselves, without opposing view to view-what (opposition) wilt thou meet with amongst those, O Pasura, by whom nothing in this world is grasped as the best? (833) 11. Then thou wentest to reflection thinking in thy mind over the (different philosophical) views; thou hast gone into the yoke with him who has shaken off (all sin), but thou wilt not be able to proceed together (with him)3. (834) Pasurasutta is ended. 9. MAGANDIYASUTTA. A dialogue between Magandiya and Buddha. The former offers Buddha his daughter for a wife, but Buddha refuses her. Magandiya says that purity comes from philosophy, Buddha from 'inward peace.' The Muni is a confessor of peace, he does not dispute, he is free from marks. 1. Buddha: 'Even seeing Tanha, Arati, and Raga (the daughters of Mara), there was not the least wish 1 Stro yatha ragakhadaya puttho Abhigaggam eti patisuram ikkhamYen' eva so tena palehi sura, Pubbe va n'atthi yad idam yudhaya. 2 Patisenikatta ti pasilomakarako. Commentator. Atha tvam pavitakkam agama Manasa ditthigatani kintayanto, Dhonena yugam samagama, Na hi tvam pagghasi sampayatave. Digitized by Google

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160 ATTHAKAVAGGA. (in me) for sexual intercourse. What is this (thy daughter's body but a thing) full of water and excrement? I do not even want to touch it with my foot.' (835) 2. Magandiya : 'If thou dost not want such a pearl, a woman desired by many kings, what view, virtue, and (holy) works, (mode of) life, re-birth dost thou profess?' (836) 3. "" This I say," so (I do now declare), after investigation there is nothing amongst the doctrines which such a one (as I would) embrace,'--O Magandiya, so said Bhagavat,--and seeing (misery) in the (philosophical) views, without adopting (any of them), searching (for truth) I saw" inward peace?."' (837) 4. 'All the (philosophical) resolutions that have been formed,'--so said Magandiya,--those indeed thou explainest without adopting (any of them); the notion "inward peace" which (thou mentionest), how is this explained by the wise?' (838) 5. 'Not by (any philosophical) opinion, not by tradition, not by knowledge,'-O Magandiya, so said Bhagavat, -'not by virtue and (holy) works can any one say that purity exists; nor by absence of (philosophical) opinion, by absence of tradition, by absence of knowledge, by absence of virtue and (holy) works either; having abandoned these without adopting (anything else), let him, calm and independent, not desire existence 3. (839) 1 Idam vadamiti na tassa hoti-Magandiya ti Bhagava-- Dhammesu nikkheyya samuggahitam Passan ka ditthisu anuggahaya Agghattasantim pakinam adassam. * Vinikkhaya, placita? * Na ditthiya na sutiya na hanena-Magandiya ti Bhagava-- Silabbatenapi na suddhim aha Digitized by Google

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MAGANDIYASUTTA. 161 6. "If one cannot say by (any philosophical) opinion, or by tradition, or by knowledge,'--so said Magandiya, -'or by virtue and (holy) works that purity exists, nor by absence of (philosophical) opinion, by absence of tradition, by absence of knowledge, by absence of virtue and (holy) works, then I consider the doctrine foolish, for by (philosophical) opinions some return to purity.' 1 (840) 7. 'And asking on account of (thy philosophical) opinion,' O Magandiya,-so said Bhagavat,--thou hast gone to infatuation in what thou hast embraced, and of this (inward peace) thou hast not the least idea, therefore thou holdest it foolish? (841) 8. "He who thinks himself equal (to others), or distinguished, or low, he for that very reason disputes; but he who is unmoved under those three conditions, for him (the notions) "equal" and "distinguished" do not exist. (842) 9. 'The Brahmana for whom (the notions) "equal" and "unequal" do not exist, would he say, "This is true?" Or with whom should he dispute, saying, "This is false ?" With whom should he enter into dispute ? ? (843) 10. Having left his house, wandering about Aditthiya assutiya anana Asilata abbata no pi tena, Ete ka nissagga anuggahaya Santo anissaya bhavam na gappe. 1 Ditlhin ka nissaya anupukkhamano Samuggahitesu pamoham aga Ito ka naddakkhi anum pi sannam Tasma tuvam momuhato dahasi. 3 Sakkan ti so brahmano kim vadeyya Musa ti va so vivadetha kena Yasmim samam visaman kapi n'atthi Sa kena vadam patisamyugeyya. [10] M Digitized by Google

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162 ATTHAKAVAGGA. houseless, not making acquaintances in the village, free from lust, not desiring (any future existence), let the Muni not get into quarrelsome talk with people. (844) 11. 'Let not an eminent man (naga) dispute after having embraced those (views) separated from which he (formerly) wandered in the world; as the thorny lotus elambuga is undefiled by water and mud, so the Muni, the confessor of peace, free from greed, does not cling to sensual pleasures and the world. (845) 12. 'An accomplished man does not by (a philosophical) view, or by thinking become arrogant, for he is not of that sort; not by (holy) works, nor by tradition is he to be led, he is not led into any of the resting-places (of the mind). (846) 13. 'For him who is free from marks there are no ties, to him who is delivered by understanding there are no follies; (but those) who grasped after marks and (philosophical) views, they wander about in the world annoying (people)". (847) Magandiyasutta is ended. 10. PURABHEDASUTTA. Definition of a calm Muni. 1. "With what view and with what virtue is one called calm, tell me that, O Gotama, (when) asked about the best man?' (848) 2. "He whose desire is departed before the dissolution (of his body),'--so said Bhagavat,--'who i Sannavirattassa na santi gantha, Pannavimuttassa na santi moha, Sannan ka ditthin ka ye aggahesum Te ghattayanta vikaranti loke. Digitized by Google

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PURABHEDASUTTA. 163 (849) does not depend upon beginning and end, nor reckons upon the middle, by him there is nothing preferred 3. "He who is free from anger, free from trembling, free from boasting, free from misbehaviour, he who speaks wisely, he who is not elated, he is indeed a Muni who has restrained his speech. (850) 4. Without desire for the future he does not grieve for the past, he sees seclusion in the phassas (touch), and he is not led by (any philosophical) views. (851) 5. "He is unattached, not deceitful, not covetous, not envious, not impudent, not contemptuous, and not given to slander. (852) 6. Without desire for pleasant things and not given to conceit, and being gentle, intelligent, not credulous, he is not displeased (with anything). (853) 7. Not from love of gain does he learn, and he does not get angry on account of loss, and untroubled by desire he has no greed for sweet things ? (854) 8. 'Equable (upekhaka), always thoughtful, he does not think himself equal (to others) in the world, nor distinguished, nor low: for him there are no desires (ussada). (855) 1 Vitatanho pura bheda Pubbam antam anissito Vemagghe n' upasamkheyyo Tassa n'atthi purekkhatam. . Rasesu nanugigghati * Na loke mannate samam Na visesi na nikeyyo. Compare Tuvatakasutta, v. 4; Attadandasutta, v. 20. M 2 Digitized by Google

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164 ATTHAKAVAGGA. 9. 'The man for whom there is nothing upon which he depends, who is independent, having understood the Dhamma, for whom there is no desire for coming into existence or leaving existence, (856) 10. 'Him I call calm, not looking for sensual pleasures ; for him there are no ties, he has overcome desire. (857) 11. 'For him there are no sons, cattle, fields, wealth, nothing grasped or rejected is to be found in him. (858) 12. "That fault of which common people and Samanas and Brahmanas say that he is possessed, is not possessed by him, therefore he is not moved by their talk. (859) 13. 'Free from covetousness, without avarice, the Muni does not reckon himself amongst the distinguished, nor amongst the plain, nor amongst the low, he does not enter time, being delivered from time? (860) 14. 'He for whom there is nothing in the world (which he may call) his own, who does not grieve over what is no more, and does not walk amongst the Dhammas (after his wish), he is called calm 2' (861) Purabhedasutta is ended. 11. KALAHAVIVADASUTTA. The origin of contentions, disputes, &c. &c. 1. "Whence (do spring up) contentions and disputes, lamentation and sorrow together with envy; 1 Vitagedho amakkhari Na ussesu vadate muni Na samesu na omesu, Kappam n' eti akappiyo. * Comp. infra, Attadandasutta, v. 16, and Dhp. v. 367. Digitized by Google

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KALAHAVIVADASUTTA. 165 and arrogance and conceit together with slander, whence do these spring up? pray, tell me this.' (862) 2. "From dear (objects) spring up contentions and disputes, lamentation and sorrow together with envy; arrogance and conceit together with slander; contentions and disputes are joined with envy, and there is slander in the disputes arisen.' (863) 3. "The dear (objects) in the world whence do they originate, and (whence) the covetousness that prevails in the world, and desire and fulfilment whence do they originate, which are (of consequence) for the future state of a man??' (864) - 4. 'From wisho originate the dear (objects) in the world, and the covetousness that prevails in the world, and desire and fulfilment originate from it, which are (of consequence) for the future state of a man. (865) 5. 'From what has wish in the world its origin, and resolutions : whence do they spring, anger and falsehood and doubt, and the Dhammas which are made known by the Samana (Gotama)? (866) 6. "What they call pleasure and displeasure in the world, by that wish springs up; having seen decay and origin in (all) bodies", a person forms (his) resolutions in the world. (867) 7. 'Anger and falsehood and doubt, these Dhammas are a couple 6; let the doubtful learn in the way of knowledge, knowingly the Dhammas have been proclaimed by the Samana.' (868) - 8. 'Pleasure and displeasure, whence have they 1 Ye samparayaya narassa honti. 2 Khanda. 3 Vinikkhaya. * Rupesu disva vibhavam bhavan ka. o Te pi kodhadayo dhamma satasatadvaye sante eva pahonti uppagganti. Commentator. Digitized by Google

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166 their origin, for want of what do these not arise? This notion which (thou mentionest), viz. "decay and origin," tell me from what does this arise.' (869) ATTHAKAVAGGA. 9. 'Pleasure and displeasure have their origin from phassa (touch), when there is no touch they do not arise. This notion which (thou mentionest), viz. "decay and origin," this I tell thee has its origin from this.' (870) 66 10. 'From what has phassa its origin in the world, and from what does grasping spring up? For want of what is there no egotism, by the cessation of what do the touches not touch?" (871) II. 'On account of name and form the touches (exist), grasping has its origin in wish; by the cessation of wishes there is no egotism, by the cessation of form the touches do not touch.' (872) 12. 'How is one to be constituted that (his) form may cease to exist, and how do joy and pain cease to exist? Tell me this, how it ceases, that we should like to know, such was my mind1?' (873) 13. 'Let one not be with a natural consciousness, nor with a mad consciousness, nor without consciousness, nor with (his) consciousness gone; for him who is thus constituted form ceases to exist, for what is called delusion has its origin in consciousness 2.' (?) (874) 14. 'What we have asked thee thou hast explained 1 Katham sametassa vibhoti rupam, Sukham dukham vapi katham vibhoti, Etam me pabrahi, yatha vibhoti Tam ganiyama, iti me mano ahu. Na sannasanni na visannasanni No pi asanni na vibhutasanni Evam sametassa vibhoti rupam Sannanidana hi papakasamkha. Digitized by Google

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KULAVIYOHASUTTA. 167 unto us; we will ask thee another question, answer us that: Do not some (who are considered) wise in this world tell us that the principal (thing) is the purification of the yakkha, or do they say something different from this '?' (875) 15. 'Thus some (who are considered) wise in this world say that the principal (thing) is the purification of the yakkha; but some of them say samaya (annihilation), the expert say (that the highest purity lies) in anupadisesa (none of the five attributes remaining) (876) 16. 'And having known these to be dependent, the investigating Muni, having known the things we depend upon, and after knowing them being liberated, does not enter into dispute, the wise (man) does not go to reiterated existences.' (877) Kalahavivadasutta is ended. 12. KULAVIYUHASUTTA. A description of disputing philosophers. The different schools of philosophy contradict each other, they proclaim different truths, but the truth is only one. As long as the disputations are going on, so long will there be strife in the world. 1. Abiding by their own views, some (people), having got into contest, assert themselves to be 1 Comp. Sundarikabharadvagasutta, v. 25. 2 Ettavat' aggam pi vadanti heke Yakkhassa suddhim idha panditase, Tesam pun' eke samayam* vadanti. Anupadisese kusala vadana. Ete ka natva upanissita ti Natva muni nissaye so vimamsi Natva vimutto na vivadam eti Bhavabhavaya na sameti dhiro. * Ukkhedam. Commentator. Digitized by Google

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168 ATTHAKAVAGGA. (881) the (only) expert (saying), '(He) who understands this, he knows the Dhamma; he who reviles this, he is not perfect?' (878) 2. So having got into contest they dispute : 'The opponent (is) a fool, an ignorant (person),' so they say. Which one of these, pray, is the true doctrine (vada)? for all these assert themselves (to be the only) expert. (879) 3. He who does not acknowledge an opponent's doctrine (dhamma), he is a fool, a beast, one of poor understanding, all are fools with a very poor understanding; all these abide by their (own) views. (880) 4. They are surely purified by their own view, they are of a pure understanding, expert, thoughtful, amongst them there is no one of poor understanding, their view is quite perfect! 5. I do not say, 'This is the reality,' which fools say mutually to each other; they made their own views the truth, therefore they hold others to be fools. (882) 6. What some say is the truth, the reality, that others say is void, false, so having disagreed they dispute. Why do not the Samanas say one (and the same thing)? (883) 7. For the truth is one, there is not a second, about which one intelligent man might dispute with another intelligent man; (but) they themselves praise different truths, therefore the Samanas do not say one (and the same thing). (884) 1 Sakam sakam ditthi paribbasana Viggayha nana kusala vadanti Yo evam ganati sa vedi dhammam Idam patikkosam akevale so. Ekam hi sakkam na dutiyam atthi Yasmim pagano vivade paganam, Digitized by Google

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KOLAVIYUHASUTTA. 169 8. Why do the disputants that assert themselves (to be the only) expert, proclaim different truths ? Have many different truths been heard of, or do they (only) follow (their own) reasoning ? (885) 9. There are not many different truths in the world, no eternal ones except consciousness; but having reasoned on the (philosophical) views they proclaim a double Dhamma, truth and falsehood 1. (886) 10. In regard to what has been seen, or heard, virtue and (holy) works, or what has been thought, and on account of these (views) looking (upon others) with contempt, standing in (their) resolutions joyful, they say that the opponent is a fool and an ignorant person 2. (?) (887) 11. Because he holds another (to be) a fool, therefore he calls himself expert, in his own opinion he is one that tells what is propitious, others he blames, so he said 3. (?) (888) 12. He is full of his overbearing (philosophical) view, mad with pride, thinking himself perfect, he is in his own opinion anointed with the spirit (of genius), for his (philosophical) view is quite complete. (889) Nana te sakkani sayam thunanti, Tasma na ekam samana vadanti. 1 Na h'eva sakkani bahuni nana Annatra sannaya nikkani loke, Takkan ka ditthisu pakappayitva Sakkam musa ti dvayadhammam ahu. ? Ditthe sute silavate mute va Ete ka nissaya vimanadassi Vinikkhaye thatva pahassamana Balo paro akusalo ti kahu. : Yen' eva balo ti param dahati Tenatumanam kusalo ti kaha, Sayam attana so kusala vadano Annam vimaneti, tath' eva pava. ** Digitized by Google

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170 ATTHAKAVAGGA. 13. If he according to another's report is low, then (he says) the other is also of a low understanding, and if he himself is accomplished and wise, there is not any fool amongst the Samanas? (890) 14. "Those who preach a doctrine (dhamma) different from this, fall short of purity and are imperfect,' so the Titthiyas say repeatedly, for they are inflamed by passion for their own (philosophical) views. (891) 15. Here they maintain purity, in other doctrines (dhamma) they do not allow purity; so the Titthiyas, entering extensively (upon details), say that in their own way there is something firm. (892) 16. And saying that there is something firm in his own way he holds his opponent to be a fool; thus he himself brings on strife, calling his opponent a fool and impure (asuddhadhamma). (893) 17. Standing in (his) resolution, having himself measured (teachers, &c.), he still more enters into dispute in the world ; but having left all resolutions nobody will excite strife in the world 2. (894) Kulaviydhasutta is ended. Parassa ke hi vakasa nihino Tumo* saha hoti nihinapanno, Atha ke sayam vedagu hoti dhiro Na koki balo samanesu atthi. 2 Vinikkhaye thatva sayam pamaya Uddham so lokasmim vivadam eti, Hitvana sabbani vinikkhayani Na medhakam kurute gantu loke. * So pi teneva. Commentator. Ved. tva (?). Digitized by Google

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MAHAVIYUHASUTTA. LIBRARY IVERSITY REESE 13. MAHAVIYUHASUTTA... A Philosophers cannot lead to purity, they only praise themselves and stigmatise others. But a Brahmana has overcome all dispute, he is indifferent to learning, he is appeased. 1. Those who abiding in the (philosophical) views dispute, saying, 'This is the truth,' they all incur blame, and they also obtain praise in this matter. (895) 2. This is little, not enough to (bring about) tranquillity, I say there are two fruits of dispute; having seen this let no one dispute, understanding Khema (i. e. Nibbana) to be the place where there is no dispute. (896) 3. The opinions that have arisen amongst people, all these the wise man does not embrace; he is independent. Should he who is not pleased with what has been seen and heard resort to dependency 1? (?) (897) 4. Those who consider virtue the highest of all, say that purity is associated with restraint; having taken upon themselves a (holy) work they serve. Let us learn in this (view), then, his (the Master's) purity; wishing for existence they assert themselves to be the only expert2. (898) 5. If he falls off from virtue and (holy) works, he trembles, having missed (his) work; he laments, he 1 Ya ka' ima sammutiyo puthugga Sabba va eta na upeti vidva, Anupayo so, upayam kim eyya Ditthe sute khantim* akubbamano? 2 Siluttama sannamenahu suddhim, Vatam samadaya upathitase, Idh' eva sikkhema ath' assa suddhim, Bhavupanita kusala vadana. So all the MSS. Digitized by Google

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172 ATTHAKAVAGGA. prays for purity in this world, as one who has lost his caravan or wandered away from his house. (899) 6. Having left virtue and (holy) works altogether, and both wrong and blameless work, not praying for purity or impurity, he wanders abstaining (from both purity and impurity), without having embraced peace. (900) 7. By means of penance, or anything disliked, or what has been seen, or heard, or thought, going upwards they wail for what is pure, without being free from desire for reiterated existence. (901) 8. For him who wishes (for something there always are) desires !, and trembling in (the midst of his) plans; he for whom there is no death and no re-birth, how can he tremble or desire anything? (902) 9. What some call the highest Dhamma, that others again call wretched; which one of these, pray, is the true doctrine (vada)? for all these assert themselves (to be the only) expert. (903) 10. Their own Dhamma they say is perfect, another's Dhamma again they say is wretched; so having disagreed they dispute, they each say their own opinions (are) the truth. . (904) 11. If one (becomes) low by another's censure, then there will be no one distinguished amongst the Dhammas ; for they all say another's Dhamma (is) low, in their own they say there is something firma (905) 1 Gappitani. 2 Parassa ke vamhayitena hino Na koki dhammesu visesi assa, Puthu hi annassa vadanti dhammam Nihinato samhi dalham vadana. Digitized by Google

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MAHAVIVUHASUTTA. 173 12. The worshipping of their own Dhamma is as great as their praise of their own ways; all schools would be in the same case, for their purity is individual 1. (906) 13. There is nothing about a Brahmana dependent upon others, nothing amongst the Dhammas which he would embrace after investigation; therefore he has overcome the disputes, for he does not regard any other Dhamma as the best. (907) 14. I understand, I see likewise this,' so saying, some by (their philosophical) views return to purity. If he saw purity, what then (has been effected) by another's view ? Having conquered they say that purity exists by another 2. (?) (908) 15. A seeing man will see name and form, and having seen he will understand those (things); let him at pleasure see much or little, for the expert do not say that purity exists by that. (909) 16. A dogmatist is no leader to purity, being guided by prejudiced views, saying that good consists in what he is given to, and saying that purity is there, he saw the thing so 3. (910) 17. A Brahmana does not enter time, (or) the 1 Sadhammapuga ka pana tath' eva Yatha pasamsanti sakayanani, Sabbe pavada tath' iva bhaveyyum Suddhi hi nesam pakkattam eva. * Ganami passami tath' eva etam ditthiya eke pakkenti suddhim Addakkhi ke kim hi tumassa tena Atisitva annena vadanti suddhim. 8 Nivissavadi na hi suddhinayo Pakappita ditthi purekkharano Yam nissito tattha subham vadano Suddhim vado tattha, tath' addasa so. Digitized by Google

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174 ATTHAKAVAGGA. number (of living beings), (he is) no follower of (philosophical) views, nor a friend of knowledge; and having penetrated the opinions that have arisen amongst people, he is indifferent to learning, while others acquire it. (911) 18. The Muni, having done away with ties here in the world, is no partisan in the disputes that have arisen; appeased amongst the unappeased he is indifferent, not embracing learning, while others acquire it. (912) 19. Having abandoned his former passions, not contracting new ones, not wandering according to his wishes, being no dogmatist, he is delivered from the (philosophical) views, being wise, and he does not cling to the world, neither does he blame himself. (913) 20. Being secluded amongst all the doctrines (dhamma), whatever has been seen, heard, or thought, he is a Muni who has laid down his burden and is liberated, not belonging to time (na kappiyo), not dead, not wishing for anything. So said Bhagavat. (914) Mahaviyuhasutta is ended. 14. TUVATAKASUTTA. How a Bhikkhu attains bliss, what his duties are, and what he is to avoid. 1. 'I ask thee, who art a kinsman of the Adikkas and a great Isi, about seclusion (viveka) and the state of peace. How is a Bhikkhu, after having seen it, extinguished, not grasping at anything in the world ?' (915) Digitized by Google

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TUVATAKASUTTA. 175 2. 'Let him completely cut off the root of what is called papanka' (delusion), thinking "I am wisdom;"! -so said Bhagavat,-'all the desires that arise inwardly, let him learn to subdue them, always being thoughtful. 1 916) 3. 'Let him learn every Dhamma inwardly or outwardly; let him not therefore be proud, for that is not called bliss by the good. (917) 4. 'Let him not therefore think himself better (than others or) low or equal (to others); questioned by different people, let him not adorn himself. (918) 5. 'Let the Bhikkhu be appeased inwardly, let him not seek peace from any other (quarter); for him who is inwardly appeased there is nothing grasped or rejected. (919) 6. 'As in the middle (i. e. depth) of the sea no wave is born, (but as it) remains still 3, so let the Bhikkhu be still 3, without desire, let him not desire anything whatever.' (920) 7. He with open eyes expounded clearly the Dhamma that removes (all) dangers; tell (now) the religious practices; the precepts or contemplation 4 (921) 8. Bhagavat: 'Let him not be greedy with his eyes, let him keep his ears from the talk of the town, let him not be greedy after sweet things, and let him not desire anything in the world. (922) 9. 'When he is touched by the touch (of illness), Thito. * Aviggadayo kilesa. Commentator. 2 Natumanam vikappayan titthe. * Akittayi vivatakakkhu sakkhi Dhammam parissayavinayam, Patipadam vadehi, bhaddan te, Patimokkham athavapi samadhim. Digitized by Google

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176 let the Bhikkhu not lament, and let him not wish for existence anywhere, and let him not tremble at dangers. (923) 10. Having obtained boiled rice and drink, solid food and clothes, let him not store up (these things), and let him not be anxious, if he does not get them. (924) 11. 'Let him be meditative, not prying, let him abstain from misbehaviour 1, let him not be indolent, let the Bhikkhu live in his quiet dwelling. ment. (925) 12. 'Let him not sleep too much, let him apply himself ardently to watching, let him abandon sloth, deceit, laughter, sport, sexual intercourse, and adorn(926) 13. 'Let him not apply himself to practising (the hymns of) the Athabbana (-veda), to (the interpretation of) sleep and signs, nor to astrology; let not (my) follower (mamaka) devote himself to (interpreting) the cry of birds, to causing impregnation, nor to (the art of) medicine. (927) 14. Let the Bhikkhu not tremble at blame, nor puff himself up when praised; let him drive off covetousness together with avarice, anger, and slander. (928) 15. 'Let the Bhikkhu not be engaged in purchase and sale, let him not blame others in anything, let him not scold in the village, let him not from love of gain speak to people. (929) C 2 16. Let not the Bhikkhu be a boaster, and let him not speak coherent language; let him not learn pride, let him not speak quarrelsome language. (930) " " ATTHAKAVAGGA. 1 Virame kukkukkam. Payuta; comp. Nalakasutta, v. 33. Digitized by Google

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ATTADANDASUTTA. 177 17. Let him not be led into falsehood, let him not consciously do wicked things; and with respect to livelihood, understanding, virtue, and (holy) works let him not despise others. (931) 18. "Having heard much talk from much-talking Samanas let him not irritated answer them with harsh language; for the good do not thwart others. (932) 19. Having understood this Dhamma, let the investigating and always thoughtful Bhikkhu learn; having conceived bliss to consist in peace, let him not be indolent in Gotama's commandments. (933) 20. 'For he a conqueror unconquered saw the Dhamma visibly, without any traditional instructiona; therefore let him learn, heedful in his, Bhagavat's, commandments, and always worshipping. (934) Tuvatakasutta is ended. 15. ATTADANDASUTTA. Description of an accomplished Muni. 1. From him who has seized a stick fear arises. Look at people killing (each other); I will tell of grief as it is known to me. (935) 2. Seeing people struggling like fish in (a pond with) little water, seeing them obstructed by each other, a fear came over me. (936) 3. The world is completely unsubstantial, all quarters are shaken ; wishing for a house for myself I did not see (one) uninhabited. (937) 4. But having seen (all beings) in the end obstructed, discontent arose in me; then I saw in i Patisenikaronti. Sakkhi dhammam anitiham adassi. [10] Digitized by Google

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178 ATTHAKAVAGGA. this world an arrow, difficult to see, stuck in the heart. (938) 5. He who has been pierced by this arrow runs through all quarters; but having drawn out that arrow, he will not run, he will sit down (quietly). (939) 6. There (many) studies are gone through; what is tied in the world let him not apply himself to (untie) it; having wholly transfixed desire, let him learn his own extinction (nibbana). (940) 7. Let the Muni be truthful, without arrogance, undeceitful, free from slander, not angry, let him overcome avarice. (941) 8. Let the man who has turned his mind to Nibbana conquer sleepiness, drowsiness, and sloth ; let him not live together with indolence, let him not indulge in conceit. (942) 9. Let him not be led into falsehood, let him not turn his affection to form ; let him penetrate arrogance, let him wander abstaining from violence. (943) 10. Let him not delight in what is old, let him not bear with what is new, let him not grieve for what is lost, let him not give himself up to desire. (944) 11. (This desire) I call greed, the great stream, I call (it) precipitation, craving, a trouble, a bog of lust difficult to cross 2. (945) 12. The Muni who without deviating from truth 1 Akasam na sito siya ti tanham nissito na bhaveyya. Commentator. a Gedham brumi mahogho ti Agavam brumi gappanam Arammanam pakappanam Kamapamko durakkayo. Digitized by Google

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ATTADANDASUTTA. 179 stands fast on the firm ground (of Nibbana, being) a Brahmana, he, having forsaken everything, is indeed called calm. (946) 13. He indeed is wise, he is accomplished, having understood the Dhamma independent (of everything); wandering rightly in the world he does not envy any one here. (947) 14. Whosoever has here overcome lust, a tie difficult to do away with in the world, he does not grieve, he does not covet", having cut off the stream, and being without bonds. (948) 15. What is before (thee), lay that aside; let there be nothing behind thee; if thou wilt not grasp after what is in the middle, thou wilt wander calm? (949) 16. The man who has no desire at all for name and form (individuality) and who does not grieve over what is no more, he indeed does not decay in the world 3 (950) 17. He who does not think, this is mine'and 'for others there is also something,' he, not having egotism, does not grieve at having nothing 4 (951) 18. Not being harsh, not greedy, being without desire, and being the same under all circumstances (samo), -that I call a good result, when asked about an undaunted man. (952) 19. For him who is free from desire, for the * Naggheti= nabhigghati (read nabhigghayati). Commentator. * Comp. infra, Gatukannin's question, v. 4, and Dhammapada, p. 308. 3 Comp. infra, Gatukannin's question, v. 5. * Yassa n' atthi 'idam me'ti Paresam vapi kinkanam' Mamattam so asamvindam 'N'atthi me' ti na sokati. o=upekhako. Commentator. N 2 Digitized by Google

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180 ATTHAKAVAGGA. discerning (man) there is no Samkhara ; abstaining from every sort of effort he sees happiness everywhere! (953) 20. The Muni does not reckon himself amongst the plain, nor amongst the low, nor amongst the distinguished; being calm and free from a varice, he does not grasp after nor reject anything? (954) Attadandasutta is ended. 16. SARIPUTTASUTTA. On Sariputta asking what a Bhikkhu is to devote himself to, Buddha shows what life he is to lead. 1. Neither has before been seen by me,'--so said the venerable Sariputta, -'nor has any one heard of such a beautifully-speaking master, a teacher arrived from the Tusita heaven. (955) 2. 'As he, the clearly-seeing, appears to the world of men and gods, after having dispelled all darkness, so he wanders alone in the midst (of people). (956) 3. 'To this Buddha, who is independent, unchanged, a guileless teacher, who has arrived in the world), I have come supplicatingly with a question from many who are bound in this world. (957) 4. 'To a Bhikkhu who is loath (of the world) and affects an isolated seat, the root of a tree or a cemetery, or (who lives) in the caves of the mountains, (958) 1 Anegassa viganato N'atthi kaki nisamkhiti, Virato so viyarambha Khemam passati sabbadhi. ? Comp. supra, Purabhedasutta, vv. 15, 20. s Atthi panhena agamim=atthiko panhena agato 'mhiti atthikanam va panhena atthi agamanan ka ti. Commentator. Digitized by Google

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SARIPUTTASUTTA. 181 5. "How many dangers (are there not) in these various dwelling-places at which the Bhikkhu does not tremble in his quiet dwelling! (959) 6. How many dangers are there not) in the world for him who goes to the immortal region ?, (dangers) which the Bhikkhu overcomes in his distant dwelling! (960) 7. Which are his words, which are his objects in this world, which are the virtue and (holy) works of the energetic Bhikkhu ? (961) 8. What study having devoted himself to, intent on one object?, wise and thoughtful, can he blow off his own filth as the smith (blows off) that of the silver 3 ?' (962) 9. What is pleasant for him who is disgusted (with birth, &c.),-0 Sariputta,' so said Bhagavat, - if he cultivates a lonely dwelling-place, and loves perfect enlightenment in accordance with the Dhamma, that I will tell thee as I understand it. (963) 10. "Let not the wise and thoughtful Bhikkhu wandering on the borders 4 be afraid of the five dangers: gad-flies and all other) Aies 5, snakes, contact with (evil) meno, and quadrupeds. (964) II. Let him not be afraid of adversaries?, even having seen many dangers from them; further he i Gakkhato amatam disam. * Ekodi=ekaggakitto. Commentator. s Comp. Dhp. v. 239. 4 Pariyantakari. 6 Damsadhipatanan ti pingalamakkhikanan ka sesamakkhikanan ka, sesamakkhika hi tato adhipatitva khadanti, tasma adhipata ti vukkanti. Commentator. Manussaphassanan ti koradiphassanam. Commentator. ? Paradhammikanam. Digitized by Google

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182 ATTHAKAVAGGA. (965) will overcome other dangers while seeking what is good. 12. 'Touched by sickness and hunger let him endure cold and excessive heat, let him, touched by them in many ways, and being houseless, make strong exertions. (966) 13. 'Let him not commit theft, let him not speak falsely, let him touch friendly what is feeble or strong, what he acknowledges to be the agitation of the mind, let him drive that off as a partisan of Kanha (i. e. Mara). (967) 14. 'Let him not fall into the power of anger and arrogance; having dug up the root of these, let him live, and let him overcome both what is pleasant and what is unpleasant. (968) 15. 'Guided by wisdom, taking delight in what is good, let him scatter those dangers, let him overcome discontent in his distant dwelling, let him overcome the four causes of lamentation. (969) 16. What shall I eat, or where shall I eat?--he lay indeed uncomfortably (last night where shall I lie this night ? let the Sekha who wanders about houseless subdue these lamentable doubts. (970) 17. 'Having had in (due) time both food and clothes, let him know moderation in this world for the sake of happiness; guarded in these (things) and wandering restrained in the village let him, even (if he be) irritated, not speak harsh words. (971) 18. 'Let him be with down-cast eyes, and not prying, devoted to meditation, very watchful; having acquired equanimity let him with a composed mind cut off the seat of doubt, and misbehaviour. (972) 19. Urged on by words (of his teachers) let him be thoughtful and rejoice (at this urging), let Digitized by Google

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SARIPUTTASUTTA. 183 him break stubbornness in his fellow-students, let him utter propitious words and not unseasonable, let him not think detractingly of others. (973) 20. And then the five impurities in the world, the subjection of which he must learn thoughtfully, - let him overcome passion for form, sound and taste, smell and touch. (974) 21. 'Let the Bhikkhu subdue his wish for these Dhammas and be thoughtful, and with his mind wellliberated, then in time he will, reflecting upon Dhamma, and having become intent upon one object, destroy darkness.' So said Bhagavat. (975) Sariputtasutta is ended. Atthakavagga, the fourth. Digitized by Google

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V. PARAYANAVAGGA. To the Brahmana Bavari, living on the banks of the Godhavari, in Assaka's territory, comes another Brahmana and asks for five hundred pieces of money, but not getting them he curses Bavari, saying, 'May thy head on the seventh day hence cleave into seven.' A deity comforts Bavar? by referring him to Buddha. Then Bavari sends his sixteen disciples to Buddha, and each of them asks Buddha a question. 1. VATTHUGATHA. 1. From the beautiful city of the Kosalas (Savatthi) a Brahmana, well versed in the hymns, went to the South (Dakkhinapatha) wishing for nothingness 1. (976) 2. In Assaka's territory, in the neighbourhood of Alaka, he dwelt on the banks of the Godhavari, (living) on gleanings and fruit. (977) 3. And close by the bank there was a large village, with the income of which he prepared a great sacrifice. (978) 4. Having offered the great sacrifice, he again entered the hermitage. Upon his re-entering, another Brahmana arrived, (979) 5. With swollen feet2, trembling, covered with mud, with dust on his head. And he going up 1 Akinkanna. 2 Ugghattapado ti maggakkamanena ghattapadatalo pazhikaya va panhikam gopphakena va gopphakam gannukena gannukam agantvapi ghattapado. Commentator. Digitized by Google

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VATTHUGATHA. 185 to him (i. e. the first Brahmana) demanded five hundred (pieces of money). (980) 6. Bavari, seeing him, bade him be seated, asked him whether he was happy and well, and spoke as * follows: (981) 7. What gifts I had are all given away by me; pardon me, O Brahmana, I have no five hundred.' (982) 8. 'If thou wilt not give to me who asks, may thy head on the seventh day cleave into seven.' (983) 9. So after the usual ceremonies this impostor made known his fearful (curse). On hearing these his words Bavari became sorrowful. (984) 10. He wasted away taking no food, transfixed by the arrow of grief, but yet his mind delighted in meditation, (985) II. Seeing Bavart struck with horror and sorrow, ful, the benevolent deity (of that place) approached him and said as follows: (986) 12. 'He does not know (anything about) the head; he is a hypocrite coveting riches; knowledge of the head and head-splitting is not found in him?.' (987) 13. 'If the venerable (deity) knows it, then tell me, when asked, all about the head and headsplitting; let us hear thy words (988) 14. 'I do not know this; knowledge of it is not found in me; as to the head and head-splitting, this is to be seen by Buddhas (only), 1 (989) 15. "Who then, say, in the circumference of the 1 Na so muddham paganati, Kuhako so dhanatthiko, Muddhani muddhapate ka Nanam tassa na viggati. Digitized by Google

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186 PARAYANAVAGGA. earth knows the head and head-splitting, tell me that, O deity ?' (990) 16. 'Formerly went out from Kapilavatthu a ruler of the world, an offspring of the Okkaka king, the Sakya son, the light-giving; (991) 17. 'He is, O Brahmana, the perfectly Enlightened (Sambuddha); perfect in all things, he has attained the power of all knowledge, sees clearly in everything; he has arrived at the destruction of all things, and is liberated in the destruction of the upadhis? (992) 18. "He is Buddha, he is Bhagavat in the world, he, the clearly-seeing, teaches the Dhamma; go thou to him and ask, he will explain it to thee.' (993) 19. Having heard the word 'Sambuddha,' Bavari rejoiced, his grief became little, and he was filled with great delight. 20. Bavart glad, rejoicing, and eager asked the deity: 'In what village or in what town or in what province dwells the chief of the world, that going there we may adore the perfectly Enlightened, the first of men ?' (995) 21. 'In Savatthi, the town of the Kosalas, dwells Gina (the Victorious), of great understanding and excellent wide knowledge, he the Sakya son, unyoked, free from passion, skilled in head-splitting, the bull of men. (996) 22. Then (Bavari) addressed his disciples, Brahmanas, perfect in the hymns: Come, youths, I will tell (you something), listen to my words: (997) 23. 'He whose appearance in the world is difficult to be met with often, he is at the present time 2 (994) 1 Sabbadhammakkhayam patto (i. e. nibbana) Vimutto upadhisamkhaye. : Sv-agga. Digitized by Google

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VATTHUGATHA. 187 born in the world and widely renowned as Sambuddha (the perfectly Enlightened); go quickly to Savatthi and behold the best of men.' (998) 24. How then can we know, on seeing him, that he is Buddha, O Brahmana ? Tell us who do not know him, by what may we recognise him? (999) 25. 'For in the hymns are to be found the marks of a great man, and thirty-two are disclosed altogether, one by one.' (1000) 26. "For him on whose limbs these marks of a great man are to be found, there are two ways left, a third does not exist. (1001) 27. 'If he abides in a dwelling, he will subdue this earth without rod (or) sword, he will rule with justice. (1002) 28. 'And if he departs from his dwelling for the wilderness, he becomes the saint, incomparable Sambuddha, who has removed the veil (from the world) ? (1003) 29. `Ask in your mind about my birth and family, my marks, hymns, and my other disciples, the head and head-splitting. (1004) 30. 'If he is Buddha, the clear-sighted, then he will answer by word of mouth the questions you have asked in your mind.' (1005) 31, 32, 33. Having heard Bavari's words his disciples, sixteen Brahmanas, Agita, Tissametteyya, Punnaka, further Mettaga, Dhotaka and Upasiva, and Nanda, further Hemaka, the two Todeyya and Kappa, and the wise Gatukannt, Bhadravudha and Udaya, and also the Brahmana Posala, and the wise Mogharagan, and the great Isi Pingiya, (1006-1008) 34. All of them, having each their host (of pupils), Comp. Lalita-vistara (ed. Calc.), pp. 116, 118. Digitized by Google

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188 PARAYANAVAGGA. (1012) and being themselves widely renowned throughout the world, thinkers delighting in meditation, wise, scented with the perfume of former (good deeds), (1009) 35. Having saluted Bavari and gone round him towards the right, all with matted hair and bearing hides, departed with their faces turned to the north. (1010) 36. To Patitthana of Alaka first, then to Mahissati, and also to Uggeni, Gonaddha, Vedisa, Vanasavhaya, (1011) 37. And also to Kosambi, Saketa, and Savatthi, the most excellent of cities, to Setavya, Kapilavatthu, and the city of Kusinara, 38. And to Pava, the city of wealth, to Vesali, the city of Magadha, to Pasanaka Ketiya (the Rock Temple), the lovely, the charming. (1013) 39. As he who is athirst (longs for) the cold water, as the merchant (longs for) gain, as he who is plagued by heat (longs for) shade, so in haste they ascended the mountain. (1014) 40. And Bhagavat at that time attended by the assembly of the Bhikkhus taught the Dhamma to the Bhikkhus, and roared like a lion in the forest. (1015) 41. Agita beheld Sambuddha as the shining (sun) without (burning) rays, as the moon on the fifteenth, having reached her plenitude. (1016) 42. Then observing his limbs and all the marks in their fulness, standing apart, rejoiced, he asked the questions of his mind: (1017) 43. 'Tell me about (my master's) birth, tell me, about his family together with the marks, tell me about his perfection in the hymns, how many (hymns) does the Brahmana recite?' (1018) 1 Pubbavasanavasita. Digitized by Google

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VATTHUGATHA. 189 44. Bhagavat said: 'One hundred and twenty years (is his) age, and by family he is a Bavart ; three are his marks on the limbs, and in the three Vedas he is perfect. (1019) 45. 'In the marks and in the Itihasa together with Nighandu and Ketubha-he recites five hundred-- and in his own Dhamma he has reached perfection. (1020) 46. Agita thought: 'Explain fully the marks of Bavari, O thou best of men, who cuts off desire ; let there be no doubt left for us. (1021) 47. Bhagavat said : 'He covers his face with his tongue, he has a circle of hair between the eyebrows, (his) privy member (is) hidden in a sheath, know this, O young man?.' (1022) 48. Not hearing him ask anything, but hearing the questions answered, the multitude reflected overjoyed and with joined hands: (1023) 49. 'Who, be he a god, or Brahman, or Inda, the husband of Suga, asked in his mind those questions, and to whom did that (speech) reply?' (1024) 50. Agita said : 'The head and head-splitting Bavart asked about; explain that, O Bhagavat, remove our doubt, O Isi.' (1025) 51. Bhagavat said: 'Ignorance is the head, know this; knowledge cleaves the head, together with belief, thoughtfulness, meditation, determination, and strength. (1026) 52. Then with great joy having composed himself the young man put his hide on one shoulder, 1 Mukham givhaya khadeti, Unn' assa bhamukantare, Kosohitam vatthaguyham, Evam ganahi manava. Digitized by Google

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190 PARAYANAVAGGA. fell at (Bhagavat's) feet (and saluted him) with his head, (saying): (1027) 53. "Bavart, the Brahmana, together with his disciples, Othou venerable man, delighted and glad, does homage to thy feet, Othou clearlyseeing.' (1028) 54. Bhagavat said : 'Let Bavari, the Brahmana, be glad together with his disciples ! Be thou also glad, live long, O young man! (1029) 55. 'For Bavari and for thee, for all there are all (kinds of) doubt; having got an opportunity, ask ye whatever you wish.' (1030) 56. After getting permission from Sambuddha, Agita sitting there with folded hands asked Tathagata the first question. (1031) The Vatthugathas are ended. 2. AGITAMANAVAPUKKHA. 1. 'By what is the world shrouded,'--so said the venerable Agita,--' by what does it not shine ? What callest thou its pollution, what is its great danger ?' (1032) 2. With ignorance is the world shrouded, O Agita,'--so said Bhagavat,--' by reason of avarice it does not shine; desire I call its pollution, pain is its great danger.' (1033) 3. "The streams of desire flow in every direction, --so said the venerable Agita ;--'what dams the streams, say what restrains the streams, by what may the streams be shut off 1 ?' (1034) Comp. Dhp. v. 340. Digitized by Google

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TISSAMETTEYYAMANAVAPUKKHA. 191 4. Whatever streams there are in the world, -O Agita,' so said Bhagavat, --'thoughtfulness is their dam, thoughtfulness I call the restraint of the streams, by understanding they are shut off.' (1035) 5. Both understanding and thoughtfulness,'--SO said the venerable Agita, --'and name and shape", O venerable man,-asked about this by me, declare by what is this stopped ? (1036) 6. Buddha: 'This question which thou hast asked, O Agita, that I will explain to thee; (I will explain to thee) by what name and shape are totally stopped; by the cessation of consciousness this is stopped here. (1037) 7. Agita : "Those who have examined (all) Dhammas (i. e. the saints), and those who are disciples, and those who are common men here, --when thou art asked about their mode of life, declare it unto me, thou who art wise, O venerable man.' (1038) 8. Buddha: 'Let the Bhikkhu not crave for sensual pleasures, let him be calm in mind, let him wander about skilful in all Dhammas, and thoughtful' (1039) Agitamanavapukkha is ended. 3. TISSAMETTEYYAMANAVAPUKKHA. 1. 'Who is contented in the world,'--so said the venerable Tissametteyya,-- who is without commotions? Who after knowing both ends does not stick in the middle, as far as his understanding is * Namarupan ka. 2 Naman ka rupan ka." Digitized by Google

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192 PARAYANAVAGGA. concerned ? Whom dost thou call a great man? Who has overcome desire in this world?' (1040) 2. The Bhikkhu who abstains from sensual pleasures,-0 Metteyya,' so said Bhagavat, -- who is free from desire, always thoughtful, happy by reflection, he is without commotions, he after knowing both ends does not stick in the middle, as far as his understanding is concerned; him I call a great man; he has overcame desire in this world.' (1041) Tissametteyyamanavapukkha is ended. 4. PUNNAKAMANAVAPUKKHA. 1. "To him who is without desire, who has seen the root (of sin),'--so said the venerable Punnaka, - I have come supplicatingly with a question : on account of what did the Isis and men, Khattiyas and Brahmanas, offer sacrifices to the gods abundantly in this world ? (about this) I ask thee, O Bhagavat, tell me this. (1042) 2. All these Isis and men, Khattiyas and Brahmanas, - O Punnaka,' so said Bhagavat, -- who offered sacrifices to the gods abundantly in this world, offered sacrifices, O Punnaka, after reaching old age, wishing for their present condition. (1043) 3. 'All these Isis and men, Khattiyas and Brahmanas,'--so said the venerable Punnaka, --'who offered sacrifices to the gods abundantly in this world, did they, O Bhagavat, indefatigable in the way of offering, cross over both birth and old age, O venerable man? I ask thee, O Bhagavat, tell me this.' (1044) Digilized by Google

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METTAGUMANAVAPUKKHA. 193 4. 'They wished for, praised, desired, abandoned (sensual pleasures),0 Punnaka,' so said Bhagavat, they desired sensual pleasures on account of what they reached by them; they, devoted to offering, dyed with the passions of existence, did not cross over birth and old age, so I say.' (1045) 5. If they, devoted to offering,'-so said the venerable Punnaka, -- did not by offering cross over birth and old age, O venerable man, who then in the world of gods and men crossed over birth and old age, O venerable man, I ask thee, O Bhagavat, tell me this ?' (1046) 6. 'Having considered everything in the world, - O Punnaka, so said Bhagavat, --'he who is not defeated anywhere in the world, who is calm without the smoke of passions, free from woe, free from desire, he crossed over birth and old age, so I say. (1047) Punnakamanavapukkha is ended. 5. METTAGUMANAVAPUKKHA. 1. 'I ask thee, O Bhagavat, tell me this,'-so said the venerable Mettagu, -- I consider thee accomplished and of a cultivated mind, why are these (creatures), whatsoever they are of many kinds in the world, always subject to pain ?' (1048) 2. "Thou mayest well ask me concerning the origin of pain,-0 Mettaga,' so said Bhagavat,-- 1 Parovaraniti parani ka orani ka parattabhavasakattabhavadini parani ka orani ka ti vuttam hoti. Commentator. [10] Digitized by Google

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194 PARAYANAVAGGA. 'I will explain that to thee in the way I myself know it originating in the upadhis pains arise, whatsoever they are, of many kinds in the world. (1049) 3. 'He who being ignorant creates upadhi, that fool again undergoes pain; therefore let not the wise man create upadhi, considering (that this is) the birth and origin of pain.' (1050) 4. Mettagu: 'What we have asked thee thou hast explained to us; another (question) I ask thee, answer that, pray: How do the wise cross the stream, birth and old age, and sorrow and lamentation? Explain that thoroughly to me, O Muni, for this thing (dhamma) is well known to thee.' (1051) 5. 'I will explain the Dhamma to thee, O Mettagu,' so said Bhagavat-if a man in the visible world, without any traditional instruction, has understood it, and wanders about thoughtful, he may overcome desire in the world'.' (1052) 6. Mettagu: 'And I take a delight in that, in the most excellent Dhamma, O great Isi, which if a man has understood, and he wanders about thoughtful, he may overcome desire in the world.' (1053) 7. 'Whatsoever thou knowest,-O Mettagu,' so said Bhagavat,--' (of what is) above, below, across, and in the middle, taking no delight and no rest in these things, let thy mind not dwell on existence. (1054) 8. 'Living so, thoughtful, strenuous, let the Bhikkhu. wandering about, after abandoning selfishness, birth, Kittayissami te dhammam-Mettagu ti Bhagava-- Ditthe dhamme anitiham Yam viditva sato karam Tare loke visattikam. Digitized by Google

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METTAGOMANAVAPUKKHA. 195 and old age, and sorrow, and lamentation, being a wise man, leave pain in this world. (1055) 9. Mettagu: 'I delight in these words of the great Isi ; well expounded, O Gotama, is (by thee) freedom from upadhi (i. e. Nibbana). Bhagavat in truth has left pain, for this Dhamma is well known to thee? (1056) 10. "And those also will certainly leave pain whom thou, O Muni, constantly mayest admonish; therefore I bow down to thee, having come hither, O chief (naga), may Bhagavat also admonish me constantly.' (1057) 11. Buddha : 'The Brahmana whom I may acknowledge as accomplished, possessing nothing, not cleaving to the world of lust, he surely has crossed this stream, and he has crossed over to the other shore, free from harshness (akhila), (and) free from doubt. (1058) 12. 'And he is a wise and accomplished man in this world; having abandoned this cleaving to reiterated existence he is without desire, free from woe, free from longing, he has crossed over birth and old age, so I say.' (1059) Mettagumanavapukkha is ended. 1 Et' abhinandami vako mahesino Sukittitam Gotama nupadhikam, Addha hi Bhagava pahasi dukkham, Tatha hi te vidito esa dhammo. Sukittitam Gotama nu padhikan ti ettha anupadhikan ti nibbanam, tam sandhaya va Bhagavantam alapanto aha sukittitam, &c. Commentator. 02 Digitized by Google

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196 PARAYANAVAGGA. 6. DHOTAKAMANAVAPUKKHA. 1. 'I ask thee, O Bhagavat, tell me this,'--so said the venerable Dhotaka,-'I long for thy word, O great Isi; let one, having listened to thy utterance, learn his own extinction.' (1060) 2. 'Exert thyself then, -O Dhotaka,' so said Bhagavat, 'being wise and thoughtful in this world, let one, having listened to my utterance, learn his own extinction.' (1061) 3. Dhotaka: 'I see in the world of gods and men a Brahmana wandering about, possessing nothing; therefore I bow down to thee, O thou allseeing one, free me, O Sakka, from doubts.' (1062) 4. Buddha: 'I shall not go to free any one in the world who is doubtful, O Dhotaka; when thou hast learned the best Dhamma, then thou shalt cross this stream 1.' (1063) 5. Dhotaka: 'Teach (me), O Brahmana, having compassion (on me), the Dhamma of seclusion (i.e. Nibbana), that I may understand (it and) that I, without falling into many shapes like the air, may wander calm and independent in this world.' (?) (1064) 1 Naham gamissami pamokanaya Kathamkathim Dhotaka kanki loke, Dhamman ka settham aganamano Evam tuvam ogham imam taresi. * Anusasa brahme karunayamano Vivekadhammam yam aham vigannam Yathaham akaso va avyapaggamano * Idh' eva santo asito kareyyam. * Nanappakaratam anapaggamano. Commentator. Digitized by Google

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UPASIVAMANAVAPUKKHA. 197 6. 'I will explain to thee peace 1,-0 Dhotaka, so said Bhagavat ;-'if a man in the visible world, without any traditional instruction, has understood it, and wanders about thoughtful, he may overcome desire in the world.' (1065) 7. Dhotaka : 'And I take delight in that, the highest peace?, O great Isi, which if a man has understood, and he wanders about thoughtful, he may overcome desire in the world.' (1066) 8. Whatsoever thou knowest,-0 Dhotaka, so said Bhagavat, -(of what is) above, below, across, and in the middle, knowing this to be a tie in the world, thou must not thirst for reiterated existence. (1067) Dhotakamanavapukkha is ended. 7. UPASIVAMANAVAPUKKHA. 1. 'Alone, O Sakka, and without assistance I shall not be able to cross the great stream,'-s0 said the venerable Upasiva ;-'tell me an object, O thou all-seeing one, by means of which one may cross this stream.' (1068) 2. "Having in view nothingness, being thoughtful, - O Upasiva,' so said Bhagavat, - 'by the reflection of nothing existing shalt thou cross the stream; having abandoned sensual pleasures, being loath of doubts, thou shalt regard the extinction of desire (i.e. Nibbana), both day and nights.' (1069) i Santim. Santim uttamam. * Akinkannam pekkhamano satima-- Upasiva ti Bhagava N'atthiti nissaya tarassu ogham, Kame pahaya virato kathahi Tanhakkhayam rattamahabhi passa. Digilized by Google

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198 PARAYANAVAGGA. (1071) 3. Upasiva: 'He whose passion for all sensual pleasures has departed, having resorted to nothingness, after leaving everything else, and being delivered in the highest deliverance by knowledge, will he remain there without proceeding further??' (1070) 4. 'He whose passion for all sensual pleasures has departed,-0 Upasiva,' so said Bhagavat, having resorted to nothingness after leaving everything else, and being delivered in the highest deliverance by knowledge, he will remain there without proceeding further.' 5. Upasiva: 'If he remains there without proceeding further for a multitude of years, O thou all-seeing one, (and if) he becomes there tranquil and delivered, will there be consciousness for such a one ? ?' (1072) 6. 'As a flame blown about by the violence of the wind,-0 Upasiva, so said Bhagavat,--'goes out, cannot be reckoned (as existing), even so a Muni, delivered from name and body, disappears, and cannot be reckoned (as existing) *.' (1073) 7. Upastva : 'Has he (only) disappeared, or does he not exist (any longer), or is he for ever free 1 Sabbesu kamesu yo vitarago Akinkannam nissito hitva-m-annam Sannavimokhe parame vimutto Titthe nu so tattha ananuyayi. 3 Titthe ke so tattha ananuyayi Pagam pi vassanam samantakakkhu Tatth' eva so siti siya vimutto Bhavetha vinnanam tathavidhassa ? 3 Akki yatha vatavegena khitto Attham paleti na upeti samkham Evam muni namakaya vimutto Attham paleti na upeti samkham. Digitized by Google

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NANDAMANAVAPUKKHA. from sickness? Explain that thoroughly to me, O Muni, for this Dhamma is well known to thee'.' (1074) 8. For him who has disappeared there is no form, O Upasiva,'--so said Bhagavat,-'that by which they say he is, exists for him no longer, when all things (dhamma) have been cut off, all (kinds of) dispute are also cut off2' (1075) Upasivamanavapukkha is ended. 8. NANDAMANAVAPUKKHA. 1. 'There are Munis in the world,'-so said the venerable Nanda, -' so people say. How is this (understood) by thee? Do they call him a Muni who is possessed of knowledge or him who is possessed of life?' (1076) 2. Buddha: 'Not because of (any philosophical) view, nor of tradition, nor of knowledge, O Nanda, do the expert call (any one) a Muni; (but) such as wander free from woe, free from desire, after having secluded themselves, those I call Munis1.' (1077) 1 Atthangato so uda va so n' atthi Udahu ve sassatiya arogo, Tam me muni sadhu viyakarohi, Tatha hi te vidito esa dhammo. 2 Atthangatassa na pamanam atthi, 3 199 Yena nam vaggu tam tassa n' atthi, Sabbesu dhammesu samuhatesu Samuhata vadapathapi sabbe. Nanupapannam no munim vadanti Udahu ve giviten' upapannam? Na ditthiya na sutiya na nanena Munin ka Nanda kusala vadanti, Digitized by Google

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PARAYANAVAGGA. 3. All these Samanas and Brahmanas,'-so said the venerable Nanda,--' -say that purity comes from (philosophical) views, and from tradition, and from virtue and (holy) works, and in many (other) ways. Did they, in the way in which they lived in the world, cross over birth and old age, O venerable man? I ask thee, O Bhagavat, tell me this.' (1078) 4. All these Samanas and Brahmanas, O Nanda,' -so said Bhagavat,--' say that purity comes from (philosophical) views, and from tradition, and from virtue and (holy) works, and in many (other) ways; still they did not, in the way in which they lived in the world, cross over birth and old age, so I say.' (1079) " 5. All these Samanas and Brahmanas,'- -so said the venerable Nanda,- say that purity comes from (philosophical) views, and from tradition, and from virtue and (holy) works, and in many (other) ways; if thou, O Muni, sayest that such have not crossed the stream, who then in the world of gods and men crossed over birth and old age, O venerable man? I ask thee, O Bhagavat, tell me this.' (1080) 6. 'I do not say that all Samanas and Brahmanas,-O Nanda,' so said Bhagavat,-'are shrouded by birth and old age; those who, after leaving in this world what has been seen or heard or thought, and all virtue and (holy) works, after leaving everything of various kinds, after penetrating desire, are free from passion, such indeed I call men that have crossed the stream1.' (1081) 200 Visenikatva anigha nirasa Karanti ye te munayo ti brumi. 1 Naham 'sabbe samanabrahmanase Gatigaraya nivuta' ti brumi, Digitized by Google

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HEMAKAMANAVAPUKKHA. 7. Nanda: 'I delight in these words of the great Isi; well expounded (by thee), O Gotama, is freedom from upadhi (i. e. Nibbana); those who, after leaving in this world what has been seen or heard or thought, and all virtue and (holy) works, after leaving everything of various kinds, after penetrating desire, are free from passion, such I call men that have crossed the stream.' (1082) Nandamanavapukkha is ended. 9. HEMAKAMANAVAPUKKHA. 1. 'Those who before in another world,'-so said the venerable Hemaka,--' explained to me the doctrine of Gotama, saying, "So it was, so it will be," all that (was only) oral tradition, all that (was only) something that increased (my) doubts1. (1083) 2. 'I took no pleasure in that, but tell thou me the Dhamma that destroys desire, O Muni, which if a man has understood, and he wanders about thoughtful, he may cross desire in the world.' (1084) 3. Buddha: In this world (much) has been seen, Ye s' idha dittham va sutam mutam va Silabbatam vapi pahaya sabbam Anekarupam pi pahaya sabbam Tanham parinnaya anasavase Te ve nara oghatinna ti brumi. 1 Ye me pubbe viyakamsu Huram Gotamasasanam Ikk-asi iti bhavissati 201 Sabban tam itihitiham Sabban tam takkavaddhanam. Digitized by Google

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202 PARAYANAVAGGA. heard, and thought; the destruction of passion and of wish for the dear objects that have been perceived, O Hemaka, is the imperishable state of Nibbana. (1085) 4. 'Those who, having understood this, are thoughtful, calm, because they have seen the Dhamma, tranquil and divine, such have crossed desire in this world'.' (1086) Hemakamanavapukkha is ended. 10. TODEYYAMANAVAPUKKHA. " 1. 'He in whom there live no lusts,'-so said the venerable Todeyya,-' to whom there is no desire, and who has overcome doubt, what sort of deliverance is there for him?' (1087) 2. He in whom there live no lusts,-O Todeyya,' so said Bhagavat, to whom there is no desire, and who has overcome doubt, for him there is no other deliverance.' (1088) 3. Todeyya: 'Is he without breathing or is he breathing, is he possessed of understanding or is he forming himself an understanding?? Explain this to me, O thou all-seeing one, that I may know a Muni, O Sakka.' (1089) 1 Etad annaya ye sata Ditthadhammabhinibbuta Upasanta ka tedasa (?)* Tinna loke visattikam. 2 Nirasaso so uda asasano Pannanava so uda pannakappi. *B reads ye sata instead of tedasa. Digitized by Google

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KAPPAMANAVAPUKKHA. 203 4. Buddha: 'He is without breathing, he is not breathing, he is possessed of understanding, and he is not forming himself an understanding; know, O Todeyya, that such is the Muni, not possessing anything, not cleaving to lust and existence.' (1090) Todeyyamanavapukkha is ended. 11. KAPPAMANAVAPUKKHA. 1. For those who stand in the middle of the water,'-so said the venerable Kappa,--' in the formidable stream that has set in, for those who are overcome by decay and death, tell me of an island, O venerable man, and tell thou me of an island that this (pain) may not again come on1.' (1091) 2. For those who stand in the middle of the water, O Kappa,' so said Bhagavat,-' in the formidable stream that has set in, for those overcome by decay and death, I will tell thee of an island, O Kappa. (1092) 3. 'This matchless island, possessing nothing (and) grasping after nothing, I call Nibbana, the destruction of decay and death2. (1093) 1 Tvan ka me dipam* akkhahi Yatha yidam naparam siya. 2 Akinkanam anadanam Etam dipam anaparam Nibbanam iti nam brumi Garamakkuparikkhayam. Akinkanan ti kinkanapatipakkham, anadanan ti adanapa/ipakkham, kinkanadanavupasaman ti vuttam hoti. Commentator. *B reads disam. Digitized by Google

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204 PARAVANAVAGGA. 4. Those who, having understood this, are thoughtful (and) calm, because they have seen the Dhamma, do not fall into the power of Mara, and are not the companions of Mara.' (1094) Kappamanavapukkha is ended. 12. GATUKANNIMANAVAPUKKHA. 1. "Having heard of a hero free from lust,'-so said the venerable Gatukannin, -- who has crossed the stream, I have come to ask him who is free from lust; tell me the seat of peace, O thou with the born eye (of wisdom), tell me this truly, O Bhagavat. (1095) 2. 'For Bhagavat wanders about after having conquered lust as the hot sun (conquers) the earth by its heat; tell the Dhamma to me who has (only) little understanding, O thou of great understanding, that I may ascertain how to leave in this world birth and decay.' (1096) 3. 'Subdue thy greediness for sensual pleasures,O Gatukannin,' so said Bhagavat,--'having considered the forsaking of the world as happiness, let there not be anything either grasped after or rejected by thee? (1097) 4. What is before thee, lay that aside; let there be nothing behind thee; if thou wilt not grasp after what is in the middle, thou wilt wander calm? (1098) 1 Kamesu vinaya gedham, Nekkhammam datthu khemato Uggahitam nirattam va Ma te viggittha kinkanam. * Comp. supra, Attadandasutta, v. 15. Digitized by Google

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BHADRAVUDHAMANAVAPUKKHA. 205 5. "For him whose greediness for name and form is wholly gone, O Brahmana, for him there are no passions by which he might fall into the power of death.' (1099) Gatukannimanavapukkha is ended. 13. BHADRAVUDHAMANAVAPUKKHA. 1. 'I entreat the wise (Buddha), the houseless, who cuts off desire,'--so (said) the venerable Bhadravudha,--'who is free from commotion, forsakes joy, has crossed the stream, is liberated, and who leaves time behind; having heard the chief's (word), they will go away from here? (1100) 2. 'Different people have come together from the provinces, longing (to hear) thy speech, O hero; do thou expound it thoroughly to them, for this Dhamma is well known to thee. (1101) 3. 'Let one wholly subdue the desire of grasping (after everything),---0 Bhadravudha,' so said Bhagavat,--'above, below, across, and in the middle ; for whatever they grasp after in the world, just by that Mara follows the man. (1102) 4. Therefore, knowing this, let not the thoughtful Bhikkhu grasp after anything in all the world, considering as creatures of desire this generation, sticking fast in the realm of death.' (1103) Bhadravudhamanavapukkha is ended. i Okamgaham tanhakkhidam anegam Nandimgaham oghatinnam vimuttam Kappamgaham abhiyake sumedham, Sutvana nagassa apanamissanti ito. Digitized by Google

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206 PARAYANAVAGGA. 14. UDAYAMANAVAPUKKHA. 1. 'To Buddha who is sitting meditating, free from pollution,'---so said the venerable Udaya,-- 'having performed his duty, who is without passion, accomplished in all things (dhamma), I have come with a question; tell me the deliverance by knowledge, the splitting up of ignorance.' (1 104) - 2. (It consists in) leaving lust and desire,-O Udaya,' so said Bhagavat,-'and both (kinds of) grief, and driving away sloth, and warding off misbehaviour. (1105) 3. The deliverance by knowledge which is purified by equanimity and thoughtfulness and preceded by reasoning on Dhamma I will tell thee, the splitting up of ignorance'.' (1106) 4. Udaya: What is the bond of the world, what is its practice? By the leaving of what is Nibbana said to be 2?' (1107) 5. Buddha: 'The world is bound by pleasure, reasoning is its practice; by the leaving of desire Nibbana is said to be.' (1 108) 6. Udaya: 'How does consciousness cease in him that wanders thoughtful? Having come to ask thee, let us hear thy words.' (1109) " 1 Upekhasatisamsuddham Dhammatakkapuregavam Annavimokham pabrumi Aviggaya pabhedanam. 2 Kim su samyogano loko, Kim su tassa vikarana Kiss' assa vippahanena Nibbanam iti vukkati? Digitized by Google

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POSALAMANAVAPUKKHA. 207 7. Buddha: 'For him who both inwardly and outwardly does not delight in sensation, for him who thus wanders thoughtful, consciousness ceases.' (1110) Udayamanavapukkha is ended. 15. POSALAMANAVAPUKKHA. I. 'He who shows the past (births, &c.),'--so said the venerable Posala,-who is without desire and has cut off doubt, to him who is accomplished in all things (dhamma), I have come supplicatingly with a question. (III) 2. 'O Sakka, I ask about his knowledge who is aware of past shapes, who casts off every corporeal form, and who sees that there exists nothing either internally or externally; how can such a one be led (by anybody)1?' (1112) " 3. Tathagata, knowing all the faces of consciousness, O Posala,' so said Bhagavat,--'knows (also) him who stands delivered, devoted to that (object) 2. (1113) 4. 'Having understood that the bonds of pleasure do not originate in nothingness (?), he sees clearly in 1 Vibhutarupasannissa Sabbakayapahayino Agghattan ka bahiddha ka Natthi kinkiti passato Nanam Sakkanupukkhami, Katham neyyo tathavidho. 2 Vinnanatthitiyo sabba--Posala ti Bhagava-- Abhiganam Tathagato Titthantam enam ganati Vimuttam tapparayanam. Digitized by Google

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208 PARAYANAVAGGA. this (matter), this (is) the knowledge of a perfect, accomplished Brahmana ?.' (1114) Posalamanavapukkha is ended. 16. MOCHARAGAMANAVAPUKKHA. 1. 'Twice have I asked Sakka,'--so said the venerable Mogharagan,-'but the clearly-seeing has not explained it to me; if the divine Isi is asked for the third time, he will explain it, so I have heard. (1115) 2. "There is this world, the other world, Brahman's world together with the world of the gods; I do not know thy view, the famous Gotama's (view). (1116) 3. "To this man who sees what is good I have come supplicatingly with a question: How is any one to look upon the world that the king of death may not see him ?' (1117) 4. 'Look upon the world as void, O Mogharagan, being always thoughtful; having destroyed the view of oneself (as really existing), so one may overcome death; the king of death will not see him who thus regards the world ?? (1118) Mogharagamanavapukkha is ended. 1 Akinkannasambhavam Nandisamyoganam iti Evam evam abhinnaya Tato tattha vipassati, Etam nanam tathamtassa Brahmanassa vusimato. * Comp. Dhp. v. 170. Digitized by Google

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PINGIYAMANAVAPURKHA. 209 17. PINGIYAMANAVAPUKKHA. 1. 'I am old, feeble, colourless,'--so said the venerable Pingiya, -- my eyes are not clear, my hearing is not good; lest I should perish a fool on the way, tell me the Dhamma, that I may know how to leave birth and decay in this world. (1119) 2. 'Seeing others afflicted by the body,-0 Pingiya,' so said Bhagavat,- (seeing) heedless people suffer in their bodies ;--therefore, O Pingiya, shalt thou be heedful, and leave the body behind, that thou mayest never come to exist again.' (1120) 3. Pingiya : 'Four regions, four intermediate regions, above and below, these are the ten regions ; there is nothing which has not been seen, heard, or thought by thee, and (is there) anything in the world not understood (by thee)? Tell (me) the Dhamma, that I may know how to leave birth and decay in this world.' (1121) 4. 'Seeing men seized with desire, -O Pingiya,' so said Bhagavat, -- tormented and overcome by decay, - therefore thou, O Pingiya, shalt be heedful, and leave desire behind, that thou mayest never come to exist again.' (1122) Pingiyamanavapukkha is ended. This said Bhagavat, living in Magadha at Pasanaka Ketiya (the Rock Temple). Sought by sixteen Brahmanas, the followers (of Bavari, and) questioned by each of them in turn, he responded to the questions. If a man, having understood the meaning and tenor of each question, lives according to the Dhamma, then he will go to the further shore of decay and death, for these Dhammas lead to the [10] P Digitized by Google Digitized by G

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210 PARAYANAVAGGA. further shore, and therefore this order of Dhamma was called 'the way to the other shore.' 1, 2. Agita, Tissametteyya, Punnaka and Mettaga, Dhotaka and Upasiva, Nanda and Hemaka, the two Todeyya and Kappa, and the wise Gatukannin, Bhadravudha and Udaya, and also the Brahmana Posala, and the wise Mogharagan, and Pingiya the great Isi, (1123, 1124) 3. These went up to Buddha, the Isi of exemplary conduct; asking subtle questions they went up to the supreme Buddha. (1125) 4. Buddha, being asked, responded to their questions truly, and in responding to the questions the Muni delighted the Brahmanas. (1126) 5. They, having been delighted by the clearlyseeing Buddha, the kinsman of the Adikkas, devoted themselves to a religious life near the man of excellent understanding. . (1127) 6. He who lived according to what had been taught by Buddha (in answer) to each single question, went from this shore to the other shore. (1128) 7. From this shore he went to the other shore entering upon the most excellent way; this way is to lead to the other shore, therefore it is called the way to the other shore. (1129) 8. 'I will proclaim accordingly the way to the further shore,'-so said the venerable Pingiya ;-'as he saw it, so he told it; the spotless, the very wise, the passionless, the desireless lord, for what reason should he speak falsely ? (1130) 9. 'Well! I will praise the beautiful voice of (Buddha), who is without stain and folly, and who has left behind arrogance and hypocrisy. (1131) 10. 'The darkness-dispelling Buddha, the all Digitized by Google

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PARAYANASUTTA. 211 seeing, who thoroughly understands the world, has overcome all existences, is free from passion, has left behind all pain, is rightly called (Buddha), he, O Brahmana, has come to me. (1132) 11. 'As the bird, having left the bush, takes up his abode in the fruitful forest, even so I, having left men of narrow views, have reached the great sea, like the hamsa? (1133) 12. "Those who before in another world explained the doctrine of Gotama, saying, "So it was, so it will be," all that was only oral tradition, all that was only something that increased my doubts 3. (1134) 13. 'There is only one abiding dispelling darkness, that is the high-born, the luminous, Gotama of great understanding, Gotama of great wisdom (1135) 14. Who taught me the Dhamma, the instantaneous, the immediate, the destruction of desire, freedom from distress, whose likeness is nowhere*' (1136) 15. Bavari :'Canst thou stay away from him even for a moment, O Pingiya, from Gotama of great understanding, from Gotama of great wisdom (1137) Lokantaga. Digo yatha kubbanakam pahaya Bahupphalam kananam avaseyya Evam paham appadasse pahaya Mahodadhim hamso-r-iv' agghapatto. Ye 'me pubbe viyakamsu huram Gotamasasanam ikk-asi iti bhavissati sabban tam itihitiham sabban tam takkavaddhanam. Yo me dhammam adesesi Sanditthikam akalikam Tanhakkhayam anitikam Yassa n'atthi upama kvaki. P2 Digitized by Google .

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212 PARAVANAVAGGA. 16. Who taught thee the Dhamma, the instantaneous, the immediate, the destruction of desire, freedom from distress, whose likeness is nowhere ?' (1138) 17. Pingiya : 'I do not stay away from him even for a moment, O Brahmana, from Gotama of great understanding, from Gotama of great wisdom, (1139) 18. Who taught me the Dhamma, the instantaneous, the immediate, the destruction of desire, freedom from distress, whose likeness is nowhere. (1140) 19. 'I see him in my mind and with my eye, vigilant, O Brahmana, night and day; worshipping I spend the night, therefore I think I do not stay away from him. (1141) 20. 'Belief and joy, mind and thought incline me towards the doctrine of Gotama; whichever way the very wise man goes, the very same I am inclined to?. (?) (1142) 21. "Therefore, as I am worn out and feeble, my body does not go there, but in my thoughts I always go there, for my mind, O Brahmana, is joined to him. (1143) 22. 'Lying in the mud (of lusts) wriggling, I jumped from island to island; then I saw the perfectly Enlightened, who has crossed the stream, and is free from passion. (1144) 23. Bhagavat: As Vakkali was delivered by i Saddha ka piti ka mano sati ka Namenti me Gotamasasanamha (?), Yam yam disam vagati bhuripanno Sa tena ten' eva nato 'ham asmi. * At the conclusion of this (i. e. the preceding) gatha, Bhagavat, who stayed at Savatthi, when seeing the maturity of the minds of Digitized by Google

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PARAYANASUTTA. 213 faith, (as well as) Bhadravudha and Alavi-Gotama, so thou shalt let faith deliver thee, and thou shalt go, O Pingiya, to the further shore of the realm of death 1.' (1145) 24. Pingiya: 'I am highly pleased at hearing the Muni's words ; Sambuddha has removed the veil, he is free from harshness, and wise. (1146) 25. Having penetrated (all things) concerning the gods, he knows everything of every descrip tion; the Master will put an end to all questions of the doubtful that (will) admit (him). (1147) 26. 'To the insuperable, the unchangeable (Nibbana), whose likeness is nowhere, I shall certainly go; in- this (Nibbana) there will be no doubt (left) for me, so know (me to be) of a dispossessed mind?! (1148) Parayanavagga is ended. Suttanipata is ended. Pingiya and Bavari, shed a golden light. Pingiya, who sat picturing Buddha's virtues to Bavari, having seen the light, looked round, saying, "What is this?' And when he saw Bhagavat standing, as it were, before him, he said to the Brahmana Bavari: 'Buddha has come.' The Brahmana rose from his seat and stood with folded hands. Bhagavat, shedding a light, showed himself to the Brahmana, and knowing what was beneficial for both, he said this stanza while addressing Pingiya. Commentator. 1 Yatha ahu Vakkali muttasaddho Bhadravudho Alavi-Gotamo ka Evam eva tvam pi pamunkayassu saddham, Gamissasi tvam Pingiya makkudheyyaparam. 2 Asamhiram asamkuppam Yassa n'atthi upama kvaki Addha gamissami, na me 'ttha kamkha, Evam padharebi avittakittam. Digitized by Google

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INDEX. The figures of this Index refer to the pages of the Translation, and the numerals to the Introduction. Assamedha, horse-sacrifice, 50. Assembly of Bhikkhus, 52, 66, 80, 85, 94, 117, 132. Asuddhadhamma, impure, 170. Asura demon, 51, 125. Athabbana-veda, 176. Attadandasutta, 177. Atata hell, 121. Avigga, ignorance, xv, 134. Ababu hell, 121. Abbuda hell, 121, 122. A dikka family, 8, 69, 93, 174, 210. Aggalava temple, 57. Aggika-Bharadvaga brahmana, 20. Aganiya, high-bred, 92. Agita - Kesakambali titthakara, xii, 86. Agita manava, xii, 188, 190. Agivika brahmana, xiii, 63. Ahaha hell, 121. Ahara, food? 139. Akhila, free from harshness, 78. Akinkana, possessionless, xii. Alwis, 20, 108. Alaka city, 184, 188. Alavaka yakkha, 29. Alayi city, 29, 31, 57. Alavi-Gotama, 213. Amagandha brahmana, 40. Anagamin, who does not return, 132, 133. Anathapindika, I7, 20, 43, 48, 62, 118. Anguttarapa country, 96, 99. Anupadisesa, not having the upadis remaining, 167. Anuvidita, well-informed, 91. Annatitthiyapubba, 95. A pana city, 96, 99. Appamada, 55. Arahat, saint, 15, 80. Arambha, exertion, 139. Arati, daughter of Mara, 159. Ariya, noble, 92, 122. Ariyamagga, the noble way, 150. Ascetic, xv. Ascetic life, xv, 67. Asipattavana hell, 124. Asita isi, 125. Asoka, inscriptions of, xii. Assaka kingdom, 184. Bamboo tree, 6. Bavari brahmana, xii, 184. Belief, religious, 3. Bhadravudha manava, xiii, 205, 213. Bharadvaga manava, xiii, 108. Bhovadi, 113 Bimbisara, king, 67, 99. Bodhisatta, 125. Body, xvi. Bracelets, 7. Brahmabandhu, 40. Brahman, 14, 23, 30, 45, 78, 117, 142, 189. Brahmanadhammikasutta, 47. Brahman Sahampati, 119. Brahma world, 23, 84, 90, 96, 208. Buddha, his relation to philosophy, xii; sprung from the Samanas, xiv; his titles, xv. Buddhistic formula, xiii. Cows are slain, xiii. Dakkhinagiri, 11. Dakkhinapatha, 184. Dasaratha-Gataka, 106. Davids, T.W. Rhys, 66, 75, 131. Deity, 17, 43, 86, 186. Desire, xv. Deva, god, 45, 51, 52, 75, 94, 125, 126, 142, 189. Dhammakariyasutta, 46. Digitized by Google

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216 SUTTA-NIPATA. Getavana, 17, 30, 43, 48, 62, 72,118. Gina, conqueror, 63, 127, 186. Dhammapada, xii, 6, 7, 10, 11, 16, 34, 42, 54, 56, 77, 82, 113, 122, 129, 164, 179, 181, 190, 308. Dhammaragan, a religious king, 102. Dhammika upasaka, 62. Dhammavinaya, 95. Dhaniya herdsman, 3. Dhira, firm, 91. Dhotaka manava, xii, 196. Disputants, xiii, 157, 167, 169. Ditt hasutamuta, xiii. Dirtbi, philosophy, xii, xiii. Dittbigata, philosopher, xiii. Dittbigatika, philosopher, 158. Dittbinivesa, xiii. Duttbattbakasutta, 148. Dvayatanupassanasutta, 131. Hamsa, 311. Hardy, Spence, 11, 20, 48. Hell, 23, 41, 55, 121, 122, 123, 124. Hemaka manava, xiii, 201. Hemavata yakkha, 26. Himavanta mountain, 68. Hirisutta, 42. Householder, 63, 81. Hymns, xiii, 23, 42, 50, 98, 126, 176, 184, 186, 188. Dirtbila philosota, tionem. Ikkbanamkala, 108. Inda god, 51, 52, 125, 189. Ingita, commotion, 140. Isi, sage, 28, 34, 48, 59, 75, 116, 125, 174,192,196, 197, 201, 208, 210. Itihasa, xiii, 98, 189. Ekanala, a brahmana village, II. Ekodi, intent on one object, 181. Elambuga lotus, 162. Eravana, king of elephants, 63. Etymology, 98. Extinction, xvi. Feer, Leon, 17, 24, 43. Fire, offerings to, xiii, 74. Forefathers, 51. Gahattba, householder, 7, 22. Galukkbi creeper, 5. Ganga, 30, 45. Gaviphala, 40. Gaya, 45. Giggbakura mountain, 80. Gihin, householder, 7, 10. Giribbaga city, 67. Godhavari river, 184. Gogerly, 17, 24, 43. Gonaddha city, 188. Gospel of S. John, 11, 102; S. Luke, 3; S. Matthew, 40, 69. Gotama, 11, 12, 13, 14, 20, 23, 24, 26, 27, 38, 48, 52, 63, 72, 76, 79, 80, 81, 85, 88, 94, 97, 100, 102, 109, 110, 117, 128, 162, 177, 201, 208, 211; cf. Samana Gotama. Grammarian, 98. Grimblot, xii, 17, 24, 43. Guhattbakasutta, 147. Kalahavivadasutta, 164. Kalandakaniyapa, 85, 87. Kamabhava, 116. Kamasutta, 146. Kanha - Mara, 59, 71, 182. Kanhabhigatika, of black origin, 103. Kanhasiri isi, 124, 126. Kapilasutta, 46. Kapilavatthu city, 186, 188. Kappa, time, xvi, 89, 90, 92. Kappa manava, xiii, 203. Kappa - Nigrodhakappa, 58. Kappatita, who has overcome time, 62. Kappayana or Kappiya brahmana= Nigrodhakappa, 59. Kasibharadvaga brahmana, 11. Kassapa buddha, 40. Keniya gatila, 96. Ketubha, xiii, 98, 189. Khaggavisana, rhinoceros, 6. Khara yakkha, 45. Khari measure, 121. Khattiya, 19, 23, 52, 68, 75, 102, 192. Khema=Nibbana, 171. Khettagina, who has conquered the regions, 9o. Kimsilasutta, 54. Kokaliya bhikkhu, 118. Kolattbi, 119. Kosala country, 48, 68, 74, 121, 184, 186. Kosambi city, 188. Koti number, 124. Kovilara tree, 7. Ganussoni brahmana, xiii, 109. Gappa, recitation, xiii, 110. Garasutta, 154. Gataka, 8, 16, 32. Gatukannin manava, xji, 204. Digitized by Google

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INDEX. 217 Kumuda hell, 121. Mogharagan manava, xiii, 208. Kuppapatikkasanti, 149. Mona, wisdom, 131. Kusala, happy, 90. Moneyya, state of wisdom, 128. Kusinara city, 188. Muir, 125 Kuvera king, 63. Malaphala, 40. Muni, ascetic, xv, xvi, 5, 15, 16, 27, Kankin brahmana, xiii, 109. 33, 42, 60, 68, 76, 79, 84, 90, Kandala, 23. 93, 94, 106, 128, 129, 131, 148, Karanavat, endowed with the observ- 155, 157, 162, 163, 164, 167, ances, 92. 174, 177, 178, 180, 194, 198, Kinaka, 40. 199, 200, 201, 203, 210, 213. Kingulaka, 40. Munga grass, 5. Kulaviyuhasutta, 167. Muta, xiii. Kunda smith, 15. Naga, chief; sinless (na +agas ?), 68, Lalita Vistara, xii. 90, 94, 106, 162, 195. Lamp, go out like a, xvi. Nahataka, cleansed, 90. Lokadhamma, the things of the Nahuta number, 124. world, 44. Nalaka, sister's son of Asita, 125, 127. Lumbini country, 125. Namuki= Mara, 69, 71. Nanda manava, xii, 199. Magadha country, 11, 67, 209. Narada isi, 94. Magandiyasutta, 159. Natthikaditthi, sceptic, 41. Maggadesaka or Maggadesin, teach- Navasutta, 52. ing the way, xiii, 15, 16. Nerangara river, 69. Maggadusin, defiling the way, xiii, Nibbana, xv, xvi, 4, 10, 13, 16, 24, 15, 16. 31, 32, 33, 34, 39, 44, 58, 61, Maggagg bayin = Maggadesaka, xiii, 62, 69, 77, 78, 127, 143, 145, 15. 155, 157, 171, 178, 179, 195, Maggagina, victorious by the way, 196, 197, 202, 203, 206, 213. xiii, 15, 16. Nibbuta, happy, 108. Maggagivin, living in the way, xiii, Nigantba brahmana, xiii, 63.. 15, 16, Nigantha-Nataputta titthakara, xii, Magha manava, 8o. 86. Maggbimanikaya, 108. Nighandu, vocabulary, xiii, 189. Mahamangalasutta, 43. Nigrodhakappa brahmana, 57, 58. Mahaparinibbanasutta, xii. Nirabbuda hell, 121, 122. Mahaviyuhasutta, 171. Nirupadhi, free from the elements of Mahi river, 3. existence, 115. Mahissati city, 188. Nissita, dependent, 141. Makkhali-Gosala titthakara, xii, 86. Nivesana, resting-place, dogma, xiii. Mamaka, follower, 176. Nivissavadin, dogmatist, xiii, 173, 174. Mara yakkha, the king of death, the evil spirit, xv, 5, 14, 30, 45, 69, Obstacles, five, 3. 70, 71, 94, 96, 103, 106, 135, 142, Okkaka king, 50, 51, 186. 143, 145, 159, 182, 204, 205. Oldenberg, xii. Matanga kandala, 20, 23. Matter, xvi. Pabbagga, leaving the world, 14, 67, Megasthenes, xii. 8o. Meru mountain, 125. Pabbagita, ascetic, 64. Metre, versed in, xiii, 98, 110. Pabbata isi, 94. Metta, friendliness, 24. Padaka, versed in metre, xiii, 98, 110. Mettagu manava, xii, 193. Padhanasutta, 69. Migaramatar, 131. Paduma hell, 120, 121, 124. Milindapanha, xii. Pakudha-Kakka yana titthakara, xii, Moggallana thera, 118. 86. Digitized by Google . I

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Kumuda hell, 121. Mogharagan manava, xiii, 208. Kuppapatikkasanti, 149 Mona, wisdom, 131. Kusala, happy, 90. Moneyya, state of wisdom, 128. Kusinara city, 188. Muir, 125. Kuvera king, 63 Mulaphala, 40. Muni, ascetic, xv, xvi, 5, 15, 16, 27, Kaikin brahmana, xiii, 109. 33, 42, 60, 68, 76, 79, 84, 90, Kandala, 23. 93, 94, 106, 128, 129, 131, 148, Karanavat, endowed with the obsery- 155, 157, 162, 163, 164, 167, ances, 92. 174, 177, 178, 180, 194, 198, Kinaka, 40. 199, 200, 201, 203, 210, 213. Kingulaka, so Munga grass, 5 Kulaviyuhasutt, Muta, xiii. Kunda smitii, Naga, chief; sinless (na +agas?), 68, Lalita Vistara si 90, 94, 106, 162, 195. Lamp, go out like Sahataka, cleansed, 90, Lokadhamma the fuegs of fie ata number, 124. Balata, sister's son of Asita, 125, 127. Lurinamtimes. Kamu Mara, 69, 71. Kanda samara, xii, 199. Magallia country 7299 Varatia isi, 94. Magandirautta339 Vatnikadattbi, sceptic, 41. Mazzatlesale Verses, te Sarasulta, 52. Serangari river, 69. Marzadisit, tefling line s , Nivina, , xvi, 4, 10, 13, 16, 24, 15, se. 31, 32, 33, 34, 39, 44, 58, 61, Maggggai = Alassista, ait, 62, 69, 77, 78, 127, 143, 145, 15. 155, 157, 171, 178, 179, 195, Maggagina, victorious by fize way, 196, 197, 202, 203, 206, 213. xii, 15, 16, Nibbutz, happy, 108. Maggagivis, living in fie mag, siti, Sigamba brahmana, su, 63. 15, 16. Nigantba-Nataputta titthakara, xii, Magha maaz, se Maxgbinatittagas Nighandu, vocabulary, xiii, 189. Mahamaigalasutta, s. Nigrodhakappa brahmana, 57, 58. Makaparinibbeastia, il Nirabbuda hell, 121, 122. Mahaviyhasutta, 171. Nirupadhi, free from the elements of Mahi river, 3. existence, 115. Mahissati city, 188. Nissita, dependent, 141. khali-Gosia teatas, 35, Niresana, resting-place, dogma, xui. Mamaka, follower, 876. Nivissavadin, dogmatist, xiii, 173, 174. Mara yaktha, the king of death, the eri spirit, z5, 5, 14, 39, 45, 69, Obstacl 70,71 103, 104, 135,142, Oltal 52, 54, 255 Olde Matafg Matter Megasth he world, 14, 679 rum 86. 186. Pa in metre, xi, 98, 970 20, 121, 12 Digitized by Google

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218 SUTTA-NIPATA. Pamada, indolence, 55. Pamatta, indolent, 55. Pandava mountain, 68. Pandita, wise, 91. Paskavaggiya, 59. Papanka, delusion, 175. Parabhavasutta, 17. Paramatthakasutta, 152. Parayana, the way to the further shore, 184. Paribbaga, Paribbagaka, wandering mendicant, 22, 92. Parikhatta tree, 10. Parinibbuta, happy, blessed, 60, 61, - 76, 136. Pariyanta karin, wandering on borders, 181. Pasanaka ketiya, rock temple, 188, 209. Pasurasutta, 157. Patittbana city, 188. Pattaphala, 40. Patiharakapakkha, 66 Pava city, 188. Phassa, touch, 136. Philosophers, two sorts of, xii, 159. Philosophy, no one saved by, xiv. Pingiya manava, xiii, 209. Pleasures of sense, 28. Pokk harasati brahmana, xiii, 109. Posala manava, xiii, 207. Pubbarama, 131. Pundarika hell, 121. Punnaka manava, xii, 192. Purabhedasutta, 162. Purana-Kassapa titthakara, xii, 86. Purisamedha, sacrifice of a man, 50. Sakya tribe, 96, 109, 125, 126, 186. Sallasutta, 106. Sama, equable, same, 179. Samaka grass, 40. Samana, ascetic, xii, xiii, xiv, 12, 14, 15, 16, 18, 22, 29, 30, 31, 44, 45, 47, 71, 88, 89, 93, 96, 103, 130, 131,142,164, 168, 170, 177, 200. Samana Gotama, xiv, 86, 98, 100, 101, 109, 165. Samanaka, wretched Samana, 20, 45. Sambuddha, perfectly enlightened, 28, 31, 102, 186, 187, 188, 190, 213. Sammaparibbaganiyasutta, 6o. Sammapasa sacrifice, 50. Samkhara, matter, 62, 134, 180. Samsara, revolution, transmigration, existence, xv, xvi, 89, 115, 133, 141. Sanctification, xiv. Sangha, assembly, 37, 38, 105. Sanghati, under-garment, 75. Sangaya-Belattbiputta titthakara, xii, 86. Sariputta thera, 103, 118, 180. Satagira yakkha, 26. Savaka, disciple, 63, 65. Savatthi city, 17, 20, 43, 48, 62, 72, 118, 131, 184, 186, 188. Savitti hymn, xiii, 75: Sayampabha gods, 66. Schwanbeck, xii. Security, worldly, 3. Seeds of existence, xvi. Sekha, pupil, 182. Sela brahmana, xiii, 96." Setavya city, 188. Shaveling, 20, 74. Signs of a great man,98,101, 102, 126. Silavata, xiii. Sin according to Buddha, xv. Snake, 1. Sogandhika hell, 121. Sopaka caste, 33. Sottiya, learned in the revelation, 92. Spiegel, 1. Subhasitasutta, 72. Sudda, man of the servile caste, 52. Suddhatthakasutta, 150. Suddhodana king, 126. Sugata - Buddha, 5, 38, 65, 73, 115, 121, 122, 132. Sukiloma yakkha, 45. Sundarika river, 74. Sundarikabharadvaga brahmana, 74. Raga, daughter of Mara, 159. Ragagaha city, 67, 80, 85, 87. Rahu, demon, 76, 83. Rahula, Buddha's son, 55. Rakkhasa, demon, 51. Ratanasutta, 37. Revelation, 123. Rhinoceros, 6. Rupa, Ruppa, form-possessing, 141. Sabhiya paribbagaka, 85. Saketa city, 188. Sakiya=Sakya, Sakka, tribe, 69. Sakka=Inda, 58, 117. Sakka=Buddha, 58, 196, 197, 202, 207, 208. Sakya muni= Buddha, 37. Sakya son=Buddha, 96, 109. Digitized by Google

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INDEX. 219 Suta, xiii. Systems, philosophical, sixty-three, xiii. Tanha, desire, 137, 159. Tanhabhava, 116. Tarukkha brahmana, xuzi, 109. Tathagata, perfect, Buddha, 14, 37, 39, 42, 58, 77, 78, 103, 190, 207. Teachers, famous, xii, 86. Tevigga, perfect in the three Vedas, xiii, 98, 110, 189. Tidasa gods, 125. Timbaru fruit, 19. Tissametteyya manava, xii, 156, 191. Titthiya brahmana, xiii, 63, 170. Todeyya brahmana, xiii, 109, 202. Trenckner, xii. Tusita heaven, 126, 180. Tuvatakasutta, 174. Vadasila, disputatious, xiii, 63, 109. Vakkali, 212. Vakapeyya sacrifice, 50. Vanasavhaya city, 188. Vangisa thera, 57, 73. Vasala, Vasalaka, outcast, 20. Vasava = Inda, 64. Vasettba manava, xiii, 108. Vatthugatha, 56, 138. Veda, 23, 98, 110, 189. Vedagu, having passed sensation, 91. Vedana, sensation, 136, Vedisa city, 188. Veluvana, 85, 87. Vesali city, 188. Vessavana Kuvera king, 63. Vessika, man of the third caste, 52. Vetarani river in hell, 124. Veyyakarana, grammarian, xiii, 110. Views, philosophical, 8, 25, 150, 152, 153, 159, 160, 162, 163, 169, 170, 171, 173, 174, 199, 200. Vigayasutta, 32. Vigga, knowledge, xv. Viggakarana, science and works, 96, 99. Vinikkbaya, resolutions, placita, xiii. Vinnana, consciousness, 135. Viriyavat, firm, 91. Visionary, xir. Viveka, seclusion, 174. Vocabulary, 98. Udaya manava, xiii, 206. Uggeni city, 188. Upadana, seizure, 138. Upadhi, substance, elements of exist ence, xvi, 5, 60, 62, 106, 133, 150, 186, 194, 195, 201. Upasaka, follower, adherent, 24, 52, 62, 64, 85. Upasampada, priest's orders, 14, 80, 95. Upasiva manava, xii, 197. Upekhaka, equable, 163. Uposatha, fasting, abstinence, 66, 131. Uppalaka hell, 121. Uraga, snake, 1. Ussada, desire, 89, 163. Uttbana, exertion, 55. Wheel of the Dhamma, 127. Work, 116. Works, virtuous, xiv. World is void, xvi. Yakkha, 25, 29, 45, 72, 78, 167. Yoga, attachment, 115. Yogakkhema=Nibbana, 69. Yuga, distance of a plough, 67. Vada, doctrine, 168, 172. Digitized by G Digitized by Google .

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TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS OF THE SACRED BOOKS OF THE East. MISSIONARY ALPHABET. CONSONANTS. Sanskrit. Zend. Zend. Pehlevi. Persian. Arabic. Pekleri Hebrew. Chinese. I Class. II Class. III Class. kh Gutturales. 1 Tenuis ....... 2 , aspirata .......! 3 Media ............ 4 , aspirata . ..... 5 Gutturo-labialis ...... oshao 8 . 6 Nasalis ......... ...ing)... 153 (ng) Nur(n)) Anamn : 6%AE: TRANSLITERATION OF ORIENTAL ALPHABETS. h, hs . 1990: :ibing :- Nwni Niwa .:::.,:.- www: di : :: ww: . 7 Spiritus asper ........ 8 , lenis ........ asper faucalis .. lenis faucalis .... asper fricatus .... 12 , lenis fricatus.... . . . Digitized by Google Gutturales modificatae (palatales, &c.) 13 Tenuis .... ...... .. 14 ,, aspirata ....... 15 Media ........... 16 , aspirata ....... | 17 . Nasalis ..... ::::: 221

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MISSIONARY ALPHABET. Sanskrit. Zend. CONSONANTS (continued), Pehlevi. Persian Arabic. Hebrew. Chinese. I Class. II Class. III Class. 222 18 Semivocalis .. y :...... 3?u init. . . 19 Spiritus asper ...... 20 , lenis ...... asper assibilatus .. , lenis assibilatus.. ..<3 ::37 : :3 :::: TH DH Dentales. 23 Tenuis........ 24 >> aspirata ... 25 , assibilata .. 26 Media ....... 27 * aspirata...... 28 , assibilata ... 29 Nasalis ........... 30 Semivocalis ....... 31 mollis 1... 32 mollis 2.. 33 Spiritus asper 1 ....... 34 asper 2 ....... 35 lenis... 36 ,, asperrimus 1.... asperrimus 2 TRANSLITERATION OF ORIENTAL ALPHABETS Digitized by Google :) on :o,in co:igin :: ::?: 7 :: 3:ns: 3:3 : * -DE: :ruitvis wr ; (s)

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Digitized by Google Dentales modificatae (linguales, &c.) 38 Tenuis 39 "" 40 Media 35 41 "" 42 Nasalis 43 Semivocalis 44 45 46 Spiritus asper 47 lenis 99 "" aspirata "" aspirata fricata diacritica 48 Tenuis 49 99 50 Media 51 52 Tenuissima. 53 Nasalis 54 Semivocalis Labiales. " aspirata aspirata aspirata 55 56 Spiritus asper 57 lenis. 99 58 Anusvara. 59 Visarga r sh zh P ph b bh ... m W hw f t th d dh R P m h R ~ E 2 1 2 2 Ta 3 Da Dha Ke PFFT bha ma *: ::7 sn m e F co J >> PSa ~ 2,5,1 & y , 1.e b C b L J T ...bh bh sh P ph B W f FOR THE SACRED BOOKS OF THE EAST. 223

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Digitized by Google 1 Neutralis 2 Laryngo-palatalis 3 labialis 99 4 Gutturalis brevis 5 longa "" 6 Palatalis brevis 7 longa "9 8 Dentalis brevis VOWELS. 9 longa "9 10 Lingualis brevis 11 longa 99 12 Labialis brevis 13 longa 14 Gutturo-palatalis brevis 15 39 longa 16 Diphthongus gutturo-palatalis 17 "3 55 18 "9 19 Gutturo-labialis brevis.... 99 99 20 "" longa 21 Diphthongus gutturo-labialis 22 23 24 Gutturalis fracta 25 Palatalis fracta 26 Labialis fracta 35 "9 99 "" .... MISSIONARY ALPHABET. III Class. I Class. 0 e d & a li li ri ri 11 u e e (ai) ai eu (eu)] ou (ou) a II Class. i u (a) (i) (u) $?| ei (ei) oi (ou) 0 8 (au) (0) au (au) (e) (ai) ... Sanskrit. I call really m3 3 un en lU kR = u U Jia Zend. to w khy E(e)(e) 2, w | ew (au) Pehlevi. fin. init. 3 5 1 Persian. Arabic. Hebrew. Chinese. rintora y 40% Gi: Yolu: 11.-11 |- - |- |* Iris T y a a u 4 << e ai ei, ei O au u 224 TRANSLITERATION OF ORIENTAL ALPHABETS.

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PLAZA UNIVERSITY OF CALIFORNIA LIBRARY BERKELEY Return to desk from which borrowed. This book is DUE on the last date stamped below. 11 Feb'49GR TEC'D LD DEC 17 1956 244*6270 Jul1549GR 293an 53WM 30Jan' 57DPH REC'D LD MAY 1 71953 L IN STACKS FEB 6 1957) FEB 10 1962 . 21 Nov 591 JAN 2 8 1954 LA REC'D LD 'D LD MAY 27 1962 NOV 11 1959 JAN 2 4 1955 LU." 1998 4 1310618x 4 Aug '62) Jan'55MC 5 Oct'55BC DES-5389956PU JUL 13 1961 REMIND A hiba TEBE, LD 21-100m-9,'48 (B399816)476 LD 21A-40m-11,'63 (E1602810) 476B General Library University of California Berkeley WESEL

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YC 54595 Eloy Google

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Google This is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by Google as part of a project to make the world's books discoverable online. It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books are our gateways to the past, representing a wealth of history, culture and knowledge that's often difficult to discover. Marks, notations and other marginalia present in the original volume will appear in this file - a reminder of this book's long journey from the publisher to a library and finally to you. Usage guidelines Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing this resource, we have taken steps to prevent abuse by commercial parties, including placing technical restrictions on automated querying. We also ask that you: + Make non-commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for personal, non-commercial purposes. + Refrain from automated querying Do not send automated queries of any sort to Google's system: If you are conducting research on machine translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the use of public domain materials for these purposes and may be able to help. + Maintain attribution The Google "watermark" you see on each file is essential for informing people about this project and helping them find additional materials through Google Book Search. Please do not remove it. + Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other countries. Whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of any specific book is allowed. Please do not assume that a book's appearance in Google Book Search means it can be used in any manner anywhere in the world. Copyright infringement liability can be quite severe. About Google Book Search Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web at http://books.google.com/

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UC-NRLF B 3 021 311

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REESE LIBRARY OF THE UNIVERSITY OF CALIFORNIA. Received. Auguet 1882 685 Accessions No. 20476. Shelf No.- 94

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THE SACRED BOOKS OF THE EAST [11] Digitized by Google

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London HENRY FROWDE Oro DOM MINA INUSITIO ILLUMEA OXFORD UNIVERSITY PRESS WAREHOUSE 7 PATERNOSTER ROW Digitized by Google

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THE SACRED BOOKS OF THE EAST TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MULLER VOL. XI Orford AT THE CLARENDON PRESS 1881 (All rights reserved ] Digitized by Digitized by Google

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BUDDHIST SUTTAS TRANSLATED FROM PALI BY T. W. RHYS DAVIDS 1. THE MAHA-PARINIBBANA SUTTANTA 2. THE DHAMMA-KAKKA-PPAVATTANA SUTTA 3. THE TEVIGGA SUTTANTA 4. THE AKANKHEYYA SUTTA 5. THE KETOKHILA SUTTA 6. THE MAHA-SUDASSANA SUTTANTA 7. THE SABBASAVA SUTTA (IVERSITY Orford AT THE CLARENDON PRESS 1881 (All rights reserved ] Digitized by Google

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CONTENTS. FAGE ix xxix 139 . . . . Translation . . . . 159 GENERAL INTRODUCTION TO THE BUDDHIST SUTTAS , 1. The Book of the Great Decease (MAHA-PARINIBBANA SUTTANTA). Introduction : . . xxxi Translation . . . . 2. THE FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS (DHAMMA-RAKKA-PPAVATTANA SUTTA) 137 Introduction . . . . . . Translation . . . . . . . . . 146 146 3. ON KNOWLEDGE OF THE Vedas (TeviGGA SUTTANTA) * 157 Introduction . . . . . . . . 167 (The Silas, pp. 189-200.) 4. IF HE SHOULD DESIRE (AKANKHEYYA SUTTA). . . 205 Introduction . . 207 Translation : : : : : : : : 5. BARRENNESS AND BONDAGE (KETOKHILA SUTTA) . 219 Introduction . . . . . . . . 22 I Translation 223 6. LEGEND OF THE GREAT KING OF GLORY (MAHA-SUDAS SANA SUTTANTA) : : : : : : 235 Introduction : . . . 237 (Maha-Sudassana Gataka, pp. 238-241.) Translation . . . . . 7. ALL THE ASAVAS (SABBASAVA SUTTA). . Introduction . . . . . . . . Translation . . . . . . Index . . . . . . . . 210 293 296 Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East . . 317 Digitized by Digitized by Google

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BITIOSITY GENERAL INTRODUCTION TO THE BUDDHIST SUTTAS. On being asked to contribute a volume of translations from the Pali Suttas to the important series of which this work forms a part, the contributor has to face the difficulty of choosing from the stores of a nearly unknown literaturea difficulty arising from the embarrassment, not of poverty, but of wealth. I have endeavoured to make such a choice as would enable me to bring together into one volume a collection of texts which should be as complete a sample as one volume could afford of what the Buddhist scriptures, on the whole, contain. With this object in view I have refrained from confining myself to the most interesting books -those, namely, which deal with the Noble Eightfold Path, the most essential, the most original, and the most attractive part of Gotama's teaching; and I have chosen accordingly, besides the Sutta of the Foundation of the Kingdom of Righteousness (the Dhamma-kakka- ppavattanaSutta), which treats of the Noble Path, six others which treat of other sides of the Buddhist system; less interesting perhaps in their subject matter, but of no less historical value. These are 1. The Book of the Great Decease (the Mahaparinibbana-Suttanta), which is the Buddhist representative of what, among the Christians, is called a Gospel. 2. The Foundation of the Kingdom of Righteousness (the Dhamma-kakka-ppavattana-Sutta), containing the Four Noble Truths, and the Noble Eightfold Path which ends in Arahatship. Digitized by Google

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X 1 THE BUDDHIST SUTTAS. 3. The Discussion on Knowledge of the Three Vedas (the Tevigga-Suttanta), which is a controversial dialogue on the right method of attaining to a state of union with Brahma. 4. The Sutta entitled 'If he should desire-' (Akankheyya-Sutta), which shows in the course of a very beautiful argument some curious sides of early Buddhist mysticism and of curiously unjustified belief. 5. The Treatise on Barrenness and Bondage (the Ketokhila-Sutta), which treats of the Buddhist Order of Mendicants, from the moral, as distinguished from the disciplinary, point of view. 6. The Legend of the Great King of Glory (the Maha-sudassana-Suttanta), which is an example of the way in which previously existing legends were dealt with by the early Buddhists. 7. The Sutta entitled 'All the Asavas' (the Sabbasava-Sutta), which explains the signification of a constantly recurring technical term, and lays down the essential principles of Buddhist Agnosticism. The Discipline of the Buddhist Mendicants, the Rules of their Order-probably the most influential, as it is the oldest, in the world-will be fully described, down to its minutest details, in the translation of the Vinaya Pitaka, which will appropriately form a subsequent part of this Series of Translations of the Sacred Books of the East. There was therefore no need to include any Sutta on this subject in the present volume: but of the rest of the matters discussed in the Buddhist Sacred Books-of Buddhist legend, gospel, controversial theology, and ethics-the works selected will I trust give a correct and adequate, if necessarily a somewhat fragmentary, idea. The age of these writings can be fixed, without much uncertainty, at about the latter end of the fourth or the beginning of the third century before the commencement of the Christian era. This is the only hypothesis which seems, at present, to account for the facts known about them. It should not however be looked upon as anything Digitized by Google

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GENERAL INTRODUCTION. more than a good working hypothesis to be accepted until all the texts of the Buddhist Pali Suttas shall have been properly edited. For it depends only on the fact that one of the texts now translated contains several statements, and one very significant silence, which afford ground for chronological argument. That argument amounts only to probability, not to certainty; and it might scarcely be worth while to put it forward were it not that the course of the enquiry will be found to raise several questions of very considerable interest. The significant silence to which I refer occurs in the account of the death of Gotama at the end of the Mahaparinibbana-Sutta?; and I cannot do better than quote Dr. Oldenberg's remarks upon it at p. xxvi of the able Introduction to his edition of the text of the Maha-vagga. The Tradition regarding the Councils takes up the thread of the story where the accounts of the life and work of Buddha, given in the Sutta Pitaka, end. After the death of the Master - so it is related in the Kulla-vagga-Subhadda, the last disciple converted by Buddha shortly before his death", proclaimed views which threatened the dissolution of the community. ""Do not grieve, do not lament," he is said to have said to the believers. "It is well that we have been relieved of the Great Master's presence. We were oppressed by him when he said, 'This is permitted to you, this is not permitted. In future we can do as we like, and not do as we do not like." 'In opposition to Subhadda,- the tradition goes on to relate,--there came forward one of the most distinguished and oldest of Buddha's disciples, the great Kassapa, who proposed that five hundred of the most eminent members of the community should assemble at Ragagaha, the royal residence of the ruler of Magadha, in order to collect the Master's precepts in an authentic form. It has already been said above, how, during the seven months' sitting of 1 Translated below, pp. 112-135. This is a mistake. The Subhadda referred to is quite a different person from the last convert. See my note below, p. 127. Digitized by Google

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xii THE BUDDHIST SUTTAS. the assembly, Kassapa as president fixed the Vinaya with the assistance of Upali, and the Dhamma with the assistance of Ananda. This is the story as it has come down to us. What we have here before us is not history, but pure invention; and, moreover, an invention of no very recent date. Apart from internal reasons that might be adduced to support this, we are able to prove it by comparing another text which is older than this story, and the author of which cannot yet have known it. I allude to the highly important Sutta, which gives an account of the death of Buddha, and the Pali text of which has recently been printed by Professor Childers. This Sutta gives 1 the story - in long passages word for word the same as in the Kulla-vagga- of the irreverent conduct of Subhadda, which Kassapa opposes by briefly pointing to the true consolation that should support the disciples in their separation from the Master. Then follows the account of the burning of Buddha's corpse, of the distribution of his relics among the various princes and cities, and of the festivals which were instituted in honour of these relics. Everything that the legend of the First Council alleges as a motive for, and as the background to, the story about Kassapa's proposal for holding the Council, is found here altogether, except that there is no allusion to the proposal itself, or to the Council. We hear of those speeches of Subhadda, which, according to the later tradition, led Kassapa to make his proposal, but we do not hear anything of the proposal itself. We hear of the great assembly that meets for the distribution of Buddha's relics, in which according to the later tradition - Kassapa's proposal was agreed to, but we do not hear anything of these transactions. It may be added that we hear in this same Sutta? of the precepts which Buddha delivered to his followers shortly before his death, concerning doubts and differences of opinion that might arise, among the members of the community, with regard to the Dhamma and the Vinaya, and with regard to 1 Pages 67, 68 in the edition of Childers. * Pages 39, 60, 61, ibid. Digitized by Google

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GENERAL INTRODUCTION. the treatment of such cases when he should no longer be with them. If anywhere, we should certainly have expected to find here some allusion to the great authentic depositions of Dhamma and Vinaya after Buddha's death, which, according to the general belief of Buddhists, established a firm standard according to which differences could be judged and have been judged through many centuries. There is not the slightest trace of any such allusion to the Council. This silence is as valuable as the most direct testimony. It shows that the author of the Mahaparinibbana-Sutta did not know anything of the First Council.' X111 The only objection which it seems to me possible to raise against this argument is that the conclusion is worded somewhat too absolutely; and that it is rather a begging of the question to state, in the very first words referring to the Maha-parinibbana-Sutta, that it is older than the story in the Kulla-vagga, and that its author could not have known that work. But no one will venture to dispute the accuracy of Dr. Oldenberg's representation of the facts on which he bases his conclusion; and the conclusion that he draws is, at least, the easiest and readiest way of explaining the very real discrepancy that he has pointed out. We shall be quite safe if we only say that we have certain facts which lend strong probability to the hypothesis that the author of the Maha-parinibbana-Sutta did not know that account of the First Council which we find in the Kulla-vagga. We do not know for certain the time at which that part of the Kulla-vagga, in which that account occurs, was composed. think it quite possible that it was as late as the Council of Patna (B. C. 250), though Dr. Oldenberg places it somewhat earlier1. But even if we put the conclusion of the Kulla-vagga as late as the year I have mentioned, it is still in the highest degree improbable that the Mahaparinibbana - Sutta, supposing it to be an older work, can have been composed very much later than the fourth century B.C.-a provisional date sufficient at present for practical purposes. 1 Maha-vagga, p. xxxviii. Digitized by Google

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THE BUDDHIST SUTTAS. This conclusion, however, is only almost, and not quite certain. It is just possible that the author of the Book of the Great Decease omitted all mention of the First Council at Ragagaha, not because he did not know of it, but because he considered it unnecessary to mention an event which had no bearing on the subject of his work. He was describing the death of the Buddha, and not the history of the Canon or of the Order. I must confess however that I only mention this as a possibility from a desire rather to understate than to overstate my case. For, firstly, it should be remembered that the writer does not merely omit to mention an occurrence subsequent to and unconnected with the Great Decease. He does more: he gives an account of the Subhadda incident which is inconsistent and irreconcilable with the legend or narrative of the Ragagaha Council as related in the Kulla-vagga. Had that narrative, as we now have it, been received in his time among the Brethren, he would scarcely have done this. And, secondly, he does not, after all, close his book, as he might well have done, with the Great Decease itself. It will be seen from the translation below that there was a point in his narrative, the exclamations of sorrow at the death of the Buddha, which would have formed, had he desired to omit all unnecessary details, a very fitting conclusion to his narrative. The Book of the Great King of Glory, the Maha-sudassana-Sutta, closes with the very exclamation our author puts, at this point, into the mouth of Sakka. The Maha-parinibbana was then over, and the Maha - parinibbana - Sutta might have then been closed. But he goes on and describes in detail the cremation, the distribution of the relics, and the feasts celebrated in their honour. It is not necessary for my point to show that it was in the least degree unnatural to do so. It is sufficient to be able to point out that the author having done so,having gone on to the arrival of Kassapa, who was afterwards (in the Kulla-vagga) said to have held the Council ; having mentioned the very incident which, according to the See below, Chap. VI, sai. Digitized by Digitized by Google

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GENERAL INTRODUCTION. XV other narrative, gave rise to the holding of the Council ; and having referred to events which took place after the Council, -- it is scarcely a tenable argument to say that he, knowing of it, did not refer, even incidentally and in half a sentence, to so important an event, simply because it did not come, necessarily, within the subject of his work. And when we find that in other works on the death of the Buddha, referred to below!, the account of the Council of Ragagaha has, in fact, been included in the story, it is difficult to withhold our assent to the very great probability of the hypothesis, that it would have been included also in the Pali Book of the Great Decease had the belief in the tradition of the Council been commonly held at the time when that book was put into its present shape. At the same time we must hold ourselves quite prepared to learn that some other explanation may turn out to be possible. The argument, if it applied to writers of the nineteenth century, would be conclusive. But we know too little about the mode in which the Pali Pitakas were composed to presume at present to be quite certain. The Maha-parinibbana-Sutta was then probably composed before the account of the First Council of Ragagaha in the concluding part of the Kulla-vagga. It was also almost certainly composed after Pataliputta, the modern Patna, had become the capital city of the kingdom of Magadha; after the worship of relics had become common in the Buddhist church; and after the rise of a general belief in the Kakkavatti theory, in the ideal of a sacred king, a supreme overlord in India. The first of these last three arguments depends on the prophecy placed in Gotama's mouth as to the future greatness of Pataliputta- a prophecy found in the Maha-vagga as well as in the Maha-parinibbana-Sutta. It is true that the guess may actually have been made, and that it required no great boldness to hazard a conjecture so vaguely expressed. The words simply are And among famous places of residence and haunts of 1 See p. xxxviii. Digitized by Digitized by Google

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xvi THE BUDDHIST SUTTAS. busy men, this will become the chief, the city of Pataliputta, a centre for interchange of all kinds of wares. But there will happen three disasters to Pataliputta, one of fire, and one of water, and one of dissension?' But it is, to say the least, improbable that the conjecture would have been recorded until after the event had proved it to be accurate : and it would scarcely be too hazardous to maintain that the tradition of the guess having been made would not have arisen at all until after the event had occurred. What was the event referred to may also be questioned, as the words quoted do not, in terms, declare that the city would become the actual capital. But we know, not only from Buddhist, but from Greek historians, that it did, and this is most probably the origin of the prophecy. Now the Malalankaravatthu, a Pali work of modern date, but following very closely the more ancient books, has been translated, through the Burmese, by Bishop Bigandet; and it says, That monarch Susunaga], not unmindful of his mother's origin, re-established the city of Vesali, and fixed in it the royal residence. From that time Ragagaha lost her rank of royal city, which she never afterwards recovered. He died in 81' (that is, of the Buddhist era reckoned from the Great Decease]? ... Relying on similar authority Bishop Bigandet afterwards himself says: King Kalasoka left Ragagaha, and removed the seat of his empire to Palibothra [the Greek name for Pataliputta), near the place where the modern city of Patna stands2.' See below, Chap. I, SS 28. I have translated Puta bhedanam, a centre for the interchange of all kinds of wares,' in accordance with the commentary, which is clearly based on a derivation from puta, a bag or bundle. But I see that Trenckner in his Pali Miscellany renders nana puta bhedanam by 'surrounded by a number of dependent towns.' At the end the text has from fire or from water or from dissension;' on which Buddhaghosa says that or stands here for and; and the comment is correct enough, not of course philologically, but exegetically. But in either case the last clause is of very little importance for the present argument. ? Bigandet's Legend of the Burmese Budha,' third edition, vol. ii. pp. 115, 183. I have altered the spelling only of the proper names. Digitized by Digitized by Google

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GENERAL INTRODUCTION. xvii It would seem therefore that, according to the tradition followed by this writer, Susunaga first removed the capital to Vesali, and his successor Kalasoka, who died, in the opinion of the writer in question, in 118 after the Great Decease, finally fixed it at Pataliputta. If we therefore apply this date to the prophecy we must come to the conclusion that the Book of the Great Decease was put into its present form at least 100 years after the Buddha's death, and probably a little more. But the authority followed by Bishop Bigandet is very late; and no mention of these occurrences is found either in the Dipavamsa or in the Mahavamsa. I think indeed that the whole account of these two kings, as at present accepted in Ceylon and Birma, is open to grave doubt' (in which connection it should be noticed that the oldest account of the Council of Vesali, in the Kulla-vagga, Book KII;;... makes no mention of Kalasoka). TI We have next to consider the reference to the relics in the concluding sections of Chapter VI as a possible basis for chronological argument. These sections are almost certainly older than the time when especial sanctity was claimed for Buddhist dagabas on the ground that they contained particular relics of the Blessed One (such as a tooth, or the bowl, or the neck bone); for if such special relics were accepted as objects of worship when the Book of the Great Decease was put together, they would naturally have been mentioned in the course of Chapter VI. It is even almost certain that when the sections were put into their present form no Buddhist dagaba was in existence except at the eight places mentioned in them; and the words are quite consistent with the belief that those eight had themselves then ceased to have any very widespread and acknowledged sanctity. So in Chapter V, $ 13, where four places are spoken of which the believing man should visit with feelings of reverence and of awe, there is no mention of dagabas at all; and in Chapter V, SS 16, it is * See my 'Ancient Coins and Measures of Ceylon,' p. 50. Digitized by Digitized by Google

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xviii THE BUDDHIST SUTTAS. clearly implied that only one dagaba, or memorial burial mound, should be erected in honour of a Tathagata, just as one memorial mound should be erected in honour of a king of kings. When we recollect that in the first and second, and perhaps in the third century before Christ, dagabas had already been erected in honour of the Buddha in distant , parts of the continent of India, and had rapidly become famous as places of pilgrimage, the reasonable conclusion to be drawn from these passages is that the Book of the Great Decease is older than them all; or, at the least, that (it was written before any of them had become famous. On the other hand, there is evidently an exaggerated belief as to the respect in which the Buddha was held by his contemporaries underlying the concluding and other sections of the book. It is probable enough that Gotama was held in deep respect by the simple people among whom he lived and moved about as a religious teacher and reformer. It may well be that the inhabitants of the village where he died gave him a sort of public funeral. But that the neighbouring clans should have vied one with the other for the possession of his remains is quite inconsistent with the position that he can reasonably be supposed to have held among them. It must have taken some time for this belief to spring up, and be received without question. In a similar way a considerable interval must have elapsed before the beautiful parable in the last section of Chapter I could have given rise to the belief in the miracle (the solitary miracle ascribed to the Buddha, so far as I know, in the Sutta Pitaka) recorded in the previous section. So also the comparison drawn between the Buddha and a Kakkavatti Raga or King of Kings in Chapter V, $ 37, and Chapter VI, SS 33, can scarcely have arisen till the rise of a lord paramount in the valley of the Ganges had familiarised the people with the idea of a Universal Monarch. Now it was either just before or just after the well-known Councils at Vesali, of which mention has been made above, that that important revolution took place which raised a Digitized by Google

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GENERAL INTRODUCTION. xix low-caste adventurer to be the first Kakkavatti Ragal. To the people of that time Kandragupta seemed to be lord of the world, for to them India was the world - just as European writers even now talk complacently of the world' while ignoring three-fourths of the human race. Is it surprising,' as I have asked elsewhere, that this unity of power in one man made a deep impression upon them? Is it surprising that, like Romans worshipping Augustus, or like Greeks adding the glow of the sun-myth to the glory of Alexander, the Indians should have formed an ideal of their Kakkavatti, and have transferred to this new ideal many of the dimly sacred and half-understood traits of the Vedic heroes? Is it surprising that the Buddhists should have found it edifying to recognise in their hero "the Kakkavatti of Righteousness;" and that the story of the Buddha should have become tinged with the colouring of these Kakkavatti myths?' In point of fact we know that in later works the attraction of this poetic ideal led to the almost complete disregard of the simpler narrative which seemed so poor and meagre in comparison; and M. Senart has shown how large a proportion of the later poem called the Lalita Vistara is inspired by it. When, in isolated passages of the Book of the Great Decease, we find the earliest germs of this fruitful train of thought, we are I think safe in concluding that it assumed its present form after the notorious career of Kandragupta had niade him supreme in the valley of the Ganges. All the above arguments tend in one direction; namely, that the final redaction of the Book of the Great Decease must be assigned to the latter part of the fourth century before Christ, or to the earlier part of the following century. And so much alike are it and all the other Suttas translated in this volume in their form, in their views of life, and in oins and Measibly held jus Tibetan historia I I have ventured in my . Ancient Coins and Measures of Ceylon,' p. 51, to point out that the Councils of Vesali were very possibly held just at the time when Nanda was defeated by Kandragupta. Taranatha, the Tibetan historian, while placing the Councils, like all the later authorities, under an Asoka (probably Kandragupta), says (p. 41 of Wassilief's German translation) that the assembled brethren were fed by Nanda. b 2 Digitized by Google

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XX THE BUDDHIST SUTTAS. the religious doctrines they lay down, that, though it may be possible hereafter to show that some are a little older or a little younger than the others, every one will I think admit that they must all be assigned to about the same period of time. There is not the least reason to believe that either of them is older than the Book of the Great Decease; and the argument has only been confined to it because it alone deals with the kind of subject which can give foundation to chronological conclusions. When the whole of the literature of the Pali Pitakas has been fully explored, we may perhaps be able to reach a more definite conclusion, We are in absolute ignorance as to the actual author of any of the texts I have translated. It is quite evident that they are not the work of Gotama himself; and it is difficult to believe that even his immediate disciples could have spoken of him in the exaggerated terms in which occasionally he is here described. On the other hand, the history of similar religious movements teaches us how quickly such notions spring up concerning the omniscience and sinlessness of the founder of the movement; and it would be better to reserve our judgment as to the impossibility, on this account alone, of those Suttas having been composed even by the very earliest disciples. It would be of less importance who composed the Suttas if we could be sure that they gave an accurate account of the teachings of the great thinker and reformer whose words they purport to preserve. But though, like all other writings of a similar character, they are doubtless based upon traditions older than the time of their authors or final redactors, they cannot unfortunately be depended upon as entirely authentic. And it will be always difficult, even when the whole of the Suttas have been published, to attempt to discriminate between the original doctrine of Gotama, and the later accretions to, or modifications of it. But we can already make some steps towards such a discrimination, without much fear of being contradicted. Digitized by Google

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GENERAL INTRODUCTION. xxi There can be little doubt but that the doctrines of the Four Noble Truths and of the Noble Eightfold Path, the 'Foundation of the Kingdom of Righteousness,' were not only the teaching of Gotama himself, but were the central and most essential part of it. I am aware that no method can be more misleading, or more uncritical, than first to form a theory regarding the personal character of the author of a new religious movement--as some later critics of the Gospel History have done -- and then to adopt those passages in the sacred books which fit in with that character, and to reject those which oppose it. We cannot begin by postulating that Gotama was a man of high moral earnestness, and of great intellectual acuteness; and then disregard all the passages in which erroneous, and even puerile, opinions or sayings are placed in his mouth. But it does not follow that we are obliged either altogether to reject the evidence of the Buddhist Scriptures as to what Gotama did actually teach, or altogether to accept it. It will be acknowledged that the Suttas have preserved for us at least the belief of the earliest Buddhists--the Buddhists in India-as to what the original doctrines, taught by the Buddha himself, had been. We have in the Vinaya Pitaka an invaluable and indisputable record of the mental characteristics and capabilities of these earliest followers of the Buddhist faith. Sanskrit scholars are engaged in elucidating the history of the beliefs in which Gotama was brought up, and which though often modified and frequently denied, still underlie, throughout, all that he is represented to have taught. We have therefore reliable evidence of the system out of which, and we know the system into which, Gotama's teaching was developed. This being so, it will be impossible to refrain, in despair, from the attempt to solve one of the most interesting problems which the history of the Aryan race presents to us. Scholars will never be unanimously agreed on all points; but they will agree in ascribing some parts of the early Buddhist Dharma or doctrine only to the early disciples; and after allowing for all reasonable doubts, they will agree in ascribing other parts to the great Teacher himself. I venture to think Digitized by Digitized by Google

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xxii THE BUDDHIST SUTTAS. that not only the Four Noble Truths, but the whole of the Seven Jewels of the Law, may already be placed, with certainty, in the latter category? The form, in which these Suttas have been preserved, deserves careful attention. Every reader will be struck at once with the constant repetitions. These repetitions are not essential, and are merely designed to facilitate the learning of the Suttas by heart. Writing was unknown in the age of the Buddha, and probably for long after his time. In all probability indeed, just as the Indians learnt from the Greeks, not the art of coinage, but the custom of issuing a legally authorised coinage2; so it was from the Greeks that they acquired, if not their earliest alphabet, at least the knowledge of the utility of writing. But even for some time after writing was generally known, it was considered a desecration to make use of it for the preservation of the sacred books. This feeling naturally passed away much sooner among the adherents of the popular religious faith of Buddhism, than it did among their conservative opponents. With the latter it is by no means extinct even now, and the first record we have of the Buddhist Scriptures being reduced into writing is the well-known passage in the Dipavamsa, which speaks of their being recorded in books in Ceylon towards the beginning of the first century before the commencement of our era. And as all our copies of the Buddhist Pitakas are, at present, derived from those then in use in Ceylon, we are practically concerned only with those thus referred to in the Dipavamsa 3. The date of the Dipavamsa may be placed approximately in the fourth century of our era; but its author reproduces the continued tradition of the monasteries in . They will be found enumerated, and shortly described, in a note below (pp. 62, 63). I am glad to learn that my friend Dr. Morris is preparing a full account of them, drawn from various parts of the Sutta Pitaka, for his forthcoming work to be accordingly entitled 'The Seven Jewels of the Law. * See my Ancient Coins and Measures of Ceylon' (Part VI of Numismata Orientalia), p. 13. Dipavamsa XX, vv. 20, 21, quoted in the Mahavamsa, p. 207. Digitized by Google

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GENERAL INTRODUCTION. xxiii which he dwelt, and he is more probably correct, than not, in the assertion I have quoted. It would follow that the Buddhist Scriptures were, till then, handed down by word of mouth only; and no one who is acquainted with the wonderful powers of memory possessed by Indian priests, who can devote their whole lives to the task of acquiring and repeating their sacred books by heart, will doubt for a moment the possibility of this having been the case. Two methods were adopted in India to aid this power of memory. One, adopted chiefly by the grammarians, was to clothe the rules to be remembered in very short enigmatical phrases (called sutras or threads), which taxed the memory but little, while they required elaborate commentaries to render them intelligible. The other, the method adopted in the Buddhist writings (both Sutta and (Vinaya), was, firstly, the use of stock phrases, of which the commencement once given, the remainder followed as a matter of course; and secondly, the habit of repeating whole sentences, or even paragraphs, which in our modern books would be understood or inferred, instead of being expressed. The stock phrases, which must be distinguished from the repetitions, belong certainly to a very early period of Buddhism, and many of them recur in Sanskrit as well as in Pali texts 1. One result of these numerous repetitions of phrases and paragraphs is that the preservation of the text, when once established, was rendered very easy; and that) mistakes in the MSS. can now be easily rectified when they occur in such repeated passages. To edit the text of such portions of a Pali Sutta is therefore a comparatively easy task; and it may be said of all the Suttas here translated, that they have thus acquired a valuable protection against that danger of corruption from various readings which often renders uncertain the text of important passages of works written on the very different and simpler system Several examples of such passages occur in the present volume in the Akankheyya. and Maha-sudassana-Suttas, where they are pointed out in the notes. Digitized by Digitized by Google

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xxiv THE BUDDHIST SUTTAS. to which we are accustomed. On the other hand, however, the catchwords may sometimes have given rise to serious interpolations. It is open to much doubt whether, in the numerous passages where such stock phrases and repetitions occur, the best mode of translation is to follow word for word the expressions found in the original (but only inserted there to perform a service no longer necessary), or to make use of contractions, the fact of their being so being duly pointed out, either in notes, or by some typographical expedient. Where, for instance, a long paragraph is devoted to what an elder of the Buddhist Order of Mendicants should do, or be, under certain given circumstances, and the whole paragraph is then repeated word for word, of an ordinary member, and of a nun, and of a lay-disciple (upasaka), or of a religious woman (upasika), it would be possible to convey the whole sense intended, by translating that an elder of the Order, and an ordinary member, and a nun, and a lay-disciple of either sex, should do, or be, such and such things. But every case of repetition is not so simple as this; such curtailing destroys at least the form and the emphasis of the originals; and it seemed more in accordance with the rules laid down in the prospectus to the Series of Translations from the Sacred Books of the East, of which this volume forms a part, to adhere in all cases strictly to the text. With the exception of the earlier chapters in the Book of the Great Decease, in which a few such contractions will be found mentioned in the notes, I have therefore reproduced almost all the repetitions. The result will not, I trust, be embarrassing to the reader who keeps constantly in mind the aim and origin of these stock phrases and repetitions, and does not allow the wearisome form in which they are presented to shut out from his view the logical sequence of the sometimes very striking ideas which these Suttas contain. I venture to go further and to maintain that it is not necessary or See below, Book of the Great Decease, Chap. III, 98 7, 8. Digitized by Digitized by Google

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GENERAL INTRODUCTION. XXV even correct to read through the whole of passages which were never intended to be read. We shall do wisely when coming to a phrase which we already know, to make use of a little judicious skipping, and, noting the course of the argument, to pass on, with even mind, to the next paragraph. I send forth the following translations with very great diffidence. It is not too much to say that the discovery of early Buddhism has placed all previous knowledge of the subject in an entirely new light; and has turned the flank, so to speak, of most of the existing literature on Buddhism. I use the term discovery' advisedly, for though the Pali texts have existed for many years in our public libraries, they are only now beginning to be understood; and the Buddhism of the Pali Pitakas is not only a quite different thing from Buddhism as hitherto commonly received, but is antagonistic to it. I cannot hope that the renderings of the many technical terms, now for the first time submitted to the judgment of students of early Buddhism, will all stand the test of time. So perfectly dovetailed is the old Buddhist system, so utterly different from European Christianity are the ideas involved, so pregnant are the expressions used with deep and earnest religious feelings resting on a foundation completely apart from our own, that the translation of each term becomes a problem of great difficulty and delicacy. Where Gogerly or Burnouf has dealt with any word, the process has been easier : but there are many words they have not touched, and while Gogerly had no sympathy with these ancient beliefs, Burnouf has confined himself chiefly to later phases of Buddhism. There are several paragraphssuch as the one at Chapter I, SS 12 of the Book of the Great Decease -- which have cost me more time and trouble than the reader of the few words they contain will easily believe; and it would be impossible to add a note to every word justifying the rendering which was finally adopted to convey the Buddhist idea, without involving at the same time some misleading implication. Digitized by Digitized by Google

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xxvi THE BUDDHIST SUTTAS. In order to call attention to the fact, when a word in the original Pali is one of these technical terms of the Buddhist system of self-training, and when therefore the English expression must be taken in that technical sense, I have throughout written the technical terms with capital letters; and I would invite the special notice of the reader to the words thus distinguished ?. Apart, too, from the necessity of great care in the rendering of single words, I have felt bound to make some attempt, however inadequate, to reproduce the style and tone of the Buddhist author, or authors. A mere word-for-word translation, though much easier to make, and perhaps more useful to those engaged in the study of the language would not only fail to do justice to the original, but would even convey a wrong impression to those who are interested in these works from the point of view of the comparative history of religious belief. There is a very real, though peculiar, eloquence in a considerable number of the prose passages, and more especially in the closing sections of each chapter; not the mere rhetorical eloquence of a clever word-painter, but the unconscious eloquence which springs from deep religious emotion. So also in the verses scattered through the Book of the Great Decease, while there is occasional doggrel, there are also one or two passages (such as I, 34; IV, 56; VI, 15-18, and 63) where the rhythm of the Pali verses is exceedingly beautiful, and the thoughts expressed not devoid of fancy. The translation of such passages has been beset with difficulty; and I am only too conscious how small has been the success attained. But I must ask the reader constantly to bear in mind that words, dull and bare to us, are full of meaning to the Buddhist. 'The Blessed Master came to the Mango-grove' is a very plain statement of supposed fact : but to the earnest Buddhist the mention of the Master' calls up to his mind 1 I regret to say that the printer has very frequently omitted to reproduce these capitals; but they still remain in some places, and the paragraph which explains them is therefore retained. Digitized by Google

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GENERAL INTRODUCTION. xxvii his highest ideal of what is wise and great and kind and the Mango-grove is surrounded to him with all the poetry, and is associated with all the tender memories which to the devout and earnest Christian are wrapped up in such names as Bethany or the Mount of Olives, While impressed therefore with the knowledge of having come far short of my ideal, I feel there is for these reasons some justification in asking a kindly consideration for this first volume of English translations from the prose portions of the Pali Pitakas. T. W. RHYS DAVIDS. BRICK COURT, TEMPLE, August, 1880. Digitized by Google

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INTRODUCTION TO THE BOOK OF THE GREAT DECEASE. IN translating this Sutta I have followed the text published by my friend the late Mr. Childers, first in the Journal of the Royal Asiatic Society, and afterwards separately. In the former the text appeared in two instalments, the first two sheets, with many various readings in the footnotes, in the volume for 1874; and the remainder, with much fewer various readings, in the volume for 1876. The reprinted text omits most of the various readings in the first two sheets, and differs therefore slightly in the paging. The letters D, S, Y, and Z, mentioned in the notes, refer to MSS. sent to Mr. Childers from Ceylon by myself, Subhati Unnanse, Yatramulle Unnanse, and Mudliar de Zoysa respectively. The MS. mentioned as P (in the first two sheets quoted only in the separate edition) is, no doubt, the Digha Nikaya MS. of the Phayre collection in the India Office Library. The other four are now I believe in the British Museum. The Hon. George Turnour of the Ceylon Civil Service published an analysis of this work in the Journal of the Bengal Asiatic Society for 1839; but as he unfortunately skips, or only summarises, most of the difficult passages, his work, though a most valuable contribution for the time, now more than half a century ago, has not been of much service for the present purpose. Of much greater value was Buddhaghosa's commentary contained in the Sumangala Vilasinil; but the great fifth-century commen "I have used the copy made for Turnour, and now in the India Office Collection. Digitized by Digitized by Google

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xxxii THE BOOK OF THE GREAT DECEASE. tator wrote of course for Buddhists, and not for foreign scholars; and his edifying notes and long exegetical expansions of the text (quite in the style of Matthew Henry) often fail to throw light on the very points which are most interesting, and most doubtful, to European readers. The Malalankara-vatthu, a late Pali work by a Burmese author of the eighteenth century1, is based, in that part of it relating to the last days of the Buddha, almost exclusively on the Book of the Great Decease, and on Buddhaghosa's commentary upon it. Bishop Bigandet's translation into English of a Burmese translation of this work, well known under the title of 'The Life or Legend of Gaudama the Budha of the Burmese,' affords evidence therefore of the traditional explanations of the text. In the course either of the original author's recasting, or of the double translation, so many changes have taken place, that its evidence is frequently ambiguous and not always quite trustworthy: but with due caution, it may be used as a second commentary. The exact meaning which was originally intended by the title of the book is open to doubt. 'Great-Decease-Book' may as well mean 'the Great Book of the Decease,' as 'the Book of the Great Decease.' This book is in fact longer than any other in the collection, and the epithet 'Great' is often opposed in titles to a 'Short' Sutta of (otherwise) the same name. But the epithet is also frequently intended, without doubt, to qualify the immediately succeeding word in the title; and, though the phrase 'Great Decease,' as applied to the death of the Buddha, has not been found elsewhere, it is, I think, meant to do so here 1. 1 See The Life or Legend,' &c., third edition, vol. ii. p. 149. The date there given (1134 of the Burmese era = 1773 A.D.) is evidently the date of the original work, and not of the translation. Nothing is said in the book itself or in Bishop Bigandet's notes of the name of the author, or of the name or date of the Burmese translator. * There are several such pairs in the Magghima Nikaya; and the MahaSatippatthana-Sutta in the Digha is the same as the SatipatthanaSutta in the Magghima. E. g. in the Maha-padhana-Sutta and Maha-sudassana-Sutta. * Childers seems to have been of the same opinion, vide Dict. I, 268. Digitized by Google

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INTRODUCTION. xxxiii The division of the Book into chapters, or rather Portions for Recitation, is found in the MSS.; the division of these chapters into sections has been made by myself. It will be noticed that a very large number of the sections have already been traced, chiefly by Dr. Morris and myself, in various other parts of the Pali Pitakas: whole paragraphs or episodes, quite independent of the repetitions and stock phrases above referred to, recurring in two or more places. The question then arises whether (1) the Book of the Great Decease is the borrower, whether (2) it is the original source, or whether (3) these passages were taken over, both into it, and into the other places where they recur, from earlier sources. It will readily be understood that, in the present state of our knowledge, or rather ignorance, of the Pali Pitakas, this question cannot as yet be answered with any certainty. But a few observations may even now be made. Generally speaking the third of the above possible explanations is not only more probable in itself, but is confirmed by parallel instances in literatures developed under similar conditions, both in the valley of the Ganges and in the basin of the Mediterranean. It is quite possible that while some books--such as the Maha-vagga, the Kulla-vagga, and the Digha Nikaya-usually owe their resemblances to older sources now lost or absorbed; others--such as the Samyutta and the Anguttara-are always in such cases simply borrowers from sources still existing. At the time when our Book of the Great Decease was put into its present shape, and still more so when a Book of the Great Decease was first drawn up, there may well have been some reliable tradition as to the events that took place, and as to the subjects of his various discourses, on the Buddha's last journey. He had then been a public Teacher for forty-five years; and his system of doctrine, which is really, on the whole, a very simple one, had already been long ago elaborated, and applied in numerous discourses to almost every conceivable variety of circumstances. What he then said would most naturally be, as it is represented to have been, a final recapitulation of the most [1] Digitized by Google C

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xxxiv THE BOOK OF THE GREAT DECEASE. important and characteristic tenets of his religion. But these are, of course, precisely those subjects which are most fully and most frequently dealt with in other parts of the Pali Pitakas. No record of his actual words could have been preserved. It is quite evident that the speeches placed in the Teacher's mouth, though formulated in the first person, in direct narrative, are only intended to be summaries, and very short summaries, of what was said on these occasions. Now if corresponding summaries of his previous teaching had been handed down in the Order, and were in constant use among them, at the time when the Book of the Great Decease was put together, it would be a safe and easy method to insert such previously existing summaries in the historical account as having been spoken at the places where the Teacher was traditionally believed to have spoken on the corresponding doctrines. In the historical book the simple summaries would sufficiently answer every purpose; but when each particular matter became the subject of a separate book or division of a book, the same summaries would be included, but would be amplified and elucidated. And this is in fact the relation in which several of the recurring passages, as found in the Book of the Great Decease, stand to the same passages when found elsewhere. On the other hand, some of the recurring passages do not consist of such summaries, but are actual episodes in the history. As an instance of these we may take the long extract at the end of the first, and the beginning of the second chapter (I, 20-II, 3, and again II, 16-II, 24), which is found also in the Maha-vagga. The words are (nearly1) identical in both places, but in the Book of the Great Decease the account occurs in its proper place in the middle of a connected narrative, whereas in the Mahavagga, a treatise on the Rules and Regulations of the. Order, it seems strangely out of place. So the passage, also a long one, with which the Book of the Great 1 On the difference see the note at II, 16. It affects only a few localising phrases in a narrative occupying (in the translation) thirteen pages. Digitized by Google

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INTRODUCTION. XXXV Decease commences (on the Seven Conditions of Welfare), seems to have been actually borrowed by the Anguttara Nikaya from our work. The question of these summaries and parallel passages cannot be adequately treated by a discussion of the instances found in any one particular book. It must be considered as a whole, and quite apart from the allied question of the stock phrases' above alluded to, in a discussion of all the instances that can be found in the Pali Pitakas. For this purpose tabulated statements are essential, and as a mere beginning such a statement is here annexed (including the passages, marked with an asterisk, which have every appearance of belonging to the same category). BOOK OF THE GREAT DECEASE. OTHER BOOKS. Chap. I (34 sections) $$ 1-10 .. Anguttara (Sutta-nipata). $11 ,, (Kha-nipata). $$ 16, 177 .. Digha (Sampasadaniya) and Samyutta (Satippatthana vagga). Sf 20-34 .. Maha-vagga VI, 28. $$ 1, 2, 3 .. Maha-vagga VI, 29. Digha (Satippatthana). Chap. II (35 sections) $$ 13, 14, 15.. Magghima >> Samyutta Vibhanga $& 16-24 .. Maha-vagga VI, 30. 9 88 2T-35 .. Samyutta (Satippatthana vagga). Chap. III (66 sections) $$ 1-10 .. Samyutta(Iddhipada-vagga). " Anguttara (Attha-nipata). $S 11-20 .. Anguttara (Attha-nipata). $$ 21-23*) .. ?Eight Assemblies. S$ 24-32 .. Anguttara (Attha-nipata). $$ 33-42 ) .. Anguttara (Attha-nipata). Chap. IV (58 sections) $$ 2, 3 .. Anguttara (Katuka-nipata). $$ 7-11* .. 1 Omitted in Po-fa-tsu. See below, p. xxxviii. C 2 Digitized by Google

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xxxvi BOOK OF THE GREAT DECEASE. Chap. V (69 sections) SS 10 SSSS 16-22 SSSS 27-31*S SS 36 SSSS 41-44 SS 60 SS 63 SS 68 39 Chap. VI (62 sections) SS 16 d. "" 99 "" "" THE BOOK OF THE GREAT DECEASE. "" "9 22 99 "" wr dr "" 99 "" SSSS 36-41 .. .. .. .. OTHER BOOKS. Anguttara (Duka-nipata). (Katuka-nipata). 39 "" "" Samyutta (Satippa/thana vagga). Digha (Maha-sudassana - Sutta). Kulla-vagga V, 8, 1. Maha-vagga I, 38, 1. Kulla-vagga XI, 1, 15. Digha (Maha-sudassanaSutta). Kulla-vagga XI, I, 1. No Sanskrit work has yet been discovered giving an account of the last days of Gotama; but there are several Chinese works which seem to be related to ours. Of one especially, named the Fo Pan-ni-pan King (apparently Buddha-Parinibbana-Sutta, but such an expression is unknown in Pali), Mr. Beal says 2: 'This appears to be the same as the Sutra known in the South.... It was translated into Chinese by a Shaman called Fa-tsu, of the Western Tsin dynasty, circa 200 A.D.' I do not understand this date. The Western Tsin dynasty is placed by Mr. Beal himself on the fly-leaf of the Catalogue at 265-313 A.D. And whether the book referred to is really the same work as the Book of the Great Decease seems to me to be very doubtful. At p. 160 of his 'Catena of Buddhist Scriptures from the Chinese' Mr. Beal says, that another Chinese work 'known as the Maha Parinirvana Sutra' 'is evidently the same as the Maha Parinibbana Sutta of Ceylon,' but it is quite evident from the extracts which he gives that it is an entirely different and much later work. On this book there would seem further to be a translated commentary, Ta Pan-ni-pan King Lo, mentioned 1 Omitted by Po-fa-tsu. See below, p. xxxviii. Catalogue of Buddhist Chinese Books in the India Office Library, p. 95. Digitized by Google

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INTRODUCTION. xxxvii . 620-904 at p. 100 of the same Catalogue, and there assigned to Chang-an of the Tsin dynasty (589-619 A.D.). At pp. 12-13 of the same Catalogue we find no less than seven other works, and an eighth on p. 77, not indeed identified with the Book of the Great Decease, but bearing titles which Mr. Beal represents in Sanskrit as Mahaparinirvana Satra. They purport to be translated respectively A. D. 1. By Dharmaraksha of the Northern Liang dynasty * 502-555 2. By Dharmaraksha 3. By Fa Hian and Buddhabhadra of the Eastern Tsin dynasty . . . . . . . 317-419 4. By Gnanabhadra and others of the Eastern Tang dynasty . . . . 5. By Dharmagupta and others of the Western Tsin dynasty . 265-313 6. By Fa Hian of the Eastern Tsin dynasty 317-419 7. Unknown. 8. By Dharmabodhi of the Former Wei dynasty . . circa 200 Indian author, Vasubandhu. Whether Nos. I and 2, and again 3 and 6 are the same is not stated; and in the Indian Antiquary for 1875 Mr. Beal gives an account of another undated work, as existing in the India Office Collection, bearing a different title from any of the above, but which he also translates as Mahaparinibbana Sutta. It purports to be the very oldest of the Vaipulya Satras, whereas the book quoted in the Catena is there said to be one of the latest of the expanded Satras.' "The general outline,' says Mr. Beal", "is this. Buddha, on a certain occasion, proceeded to Kinsinagara (sic), and entering a grove of Sala trees, there reposed. He received a gift of food from Chanda, an artisan of the neighbouring town. After partaking of the food he was seized with illness. He discoursed through the night with his disciples, and disputed with certain heretical teachers. At early dawn he turned on his right side with his head to the north, and died. The Sala trees bent down to form a canopy over his head. The account then proceeds to relate 1 Indian Antiquary, vol. iv. p. go. Digitized by Digitized by Google

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xxxviii THE BOOK OF THE GREAT DECEASE. the circumstances of his cremation, and the subsequent disputes, between the Mallas and others, for his ashes.' There is a curious echo here of some of the sections translated below; though each particular item of the summary is really in contradiction with the corresponding part of the Pali book. There is perhaps another Chinese work on the death of Buddha, of the existence of which I have been informed, through the kind intervention of Professor Max Muller, by Mr. Kasa wara. It was translated by Po-fa-tsu between 290 and 306 A. D. It seems to be the same as the first mentioned above, but it contains a good deal of matter not found in the Maha-parinibbana-Sutta (notably an account of the Ragagaha Council, the mention of which is so conspicuously absent from the Pali work); and it omits many of the sections found in the Pali. Mr. Kasawara has been kind enough to send me the following details regarding those omissions, and they are of peculiar interest as compared with the table given abovel: Chapters in the Pali. Sections wanting in Chinese. ist Chapter 15-18. 3rd Chapter 21-42. 4th Chapter 53-56. 5th Chapter . . 4-6; 16-23; 27-31; 48-51. 6th Chapter . . 27; 48-50. There is no evidence to show that any of the above works are translations of our Sutta, or in any sense the same work. No reliance, in fact, can be placed upon the mere similarity of title in order to show that a Chinese work and an Indian one are really the same: and I regret that attempts should have been made to fix the date of Indian works by the fact that Chinese translations bearing similar titles are said to have been made in a certain period. But the above-mentioned works on the Great Decease will, when published, throw valuable light on the traditions of different, though no doubt later, schools of Buddhist thought; and a detailed comparison would probably throw a very interesting light on the way in which 1 On p. xxxvi. Digitized by Digitized by Google

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INTRODUCTION. xxxix religious legends of this kind vary and grow; and the existence of these Chinese translations affords ground for the hope that we may some day discover an earlier Sanskrit work on the same subject The cremation ceremonies described in the sixth chapter are not without interest. It would be natural enough that Gotama should have been buried without any of those ritualistic forms the usefulness of which he denied, and without any appeal to gods whose power over men he ignored. But the tone of the narrative makes it at least possible that there was not really anything unusual in the method of his cremation; and that the elaborate rites prescribed in the Brahmanical books for use at a funerala were not, in practice, observed in the case of the death of any person other than a wealthy Brahman, or some layman of rank who was a devoted adherent of the Brahmans. In the same way we find that in those countries where the more ancient form of Buddhism still prevails, there are a few simple forms to be used in the case of the cremation of a distinguished Bhikkhu or Upasaka; but in ordinary cases bodies are buried without any ceremony. So in Ceylon, Robert Knox -- whose rare and curious work, one of the most trustworthy books of travels extant, deserves more notice than it has received, and who was a captive there for many years before the natives were influenced by any contact with Europeans-says, It may not be unacceptable to relate how they burn their dead. As for persons of inferior quality, they are interred in some convenient places in the woods (there being no set places for burial), carried thither by two or three of their friends, and buried without any more ado. They lay them on their backs, with their heads to the West, and their feet to the East, as we do. Then these people go and wash: for they are unclean by handling the dead. "I have not been able to trace any reference to either of these Chinese works in Mr. Edkins's Chinese Buddhism.' * See Max Muller in Z.D.M.G., vol. ix. * Knox's Historical Relation of Ceylon,' Part III, Chap. xi. Digitized by Digitized by Google

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xl THE BOOK OF THE GREAT DECEASE. 'But persons of greater quality are burned, and that with ceremony. When they are dead they lay them out, and put a cloth over their privy parts; and then wash the body, by taking half a dozen pitchers of water and pouring upon it. Then they cover him with a linen cloth, and so carry him forth to burning. This is when they burn the body speedily. But otherwise they cut down a tree that may be proper for their purpose, and hollow it like a hog-trough, and put the body, being disembowelled and embalmed, into it, filling up all about with pepper, and so let it lie in the house until it be the king's command to carry it out to the burning. For that they dare not do without the king's order if the person deceased be a courtier. Sometimes the king gives no order in a great while; it may be not at all therefore, in such cases, that the body may not take up house-room or annoy them, they dig a hole in the floor of their house, and put hollowed tree and all in, and cover it. If afterwards the king commands to burn the body, they take it up again, in obedience to the king-otherwise there it lies. 'Their order for burning is this: if the body be not thus put into a trough or hollow tree, it is laid upon one of his bedsteads, which is a great honour among them. This bedstead with the body on it, or hollowed tree with the body in it, is fastened with poles, and carried upon men's shoulders unto the place of burning, which is some eminent place in the fields, or highways, or where else they please. There they lay it upon a pile of wood some two or three feet high;-then they pile up more wood upon the corpse, lying thus on the bedstead or in the trough. Over all they have a kind of canopy built (if he be a person of very high quality), covered at top, hung about with painted cloth, and bunches of cocoa-nuts, and green boughs; and so fire is put to it. After all is burnt to ashes, they sweep together the ashes into the manner of a sugar-loaf, and hedge the place round from wild beasts breaking in, and they will sow herbs there. Thus I saw the king's uncle, the chief tirinanx' (who was, as it were, the chief primate of all the 1 Knox's way of spelling Terunnanse, that is, Thera. Digitized by Google

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INTRODUCTION. nation), burned upon a high place, that the blaze might be seen a great way?.' I myself saw an Unnanse burned very much in this way near the Weyangoda Court-house; and there is a long account in the native newspaper, the Lak-riwi-kirana (Ceylon Sunbeam), of the 12th March, 1870, of the cremation of a Weda-rala, or native doctor. Bishop Bigandet relates in a note in his Life or Legend of Gautama' the corresponding ceremonies still in use in Burma, of which he has been a witness %; but cremation is apparently as seldom resorted to in Burma as it is in Ceylon. The unceremonious mode of burying the dead referred to by Knox is not adopted in the more settled districts on the sea coast. When at Galle I enquired into the funeral customs there prevalent, with the following results: A few hours after a man has died, the relations wash the corpse, shave it; and, having clothed it with a strip of clean white cloth, place it on a bedstead covered with white cloth, and under a canopy (wiyan a) also of white cloth. They then place two lamps, one to burn at the head, and the other at the foot of the corpse, and use perfumes. A coffin is then prepared, covered with black cloth; and the body is placed on the coffin, and is then sprinkled over with lavender or rose-water. The women meanwhile bow backwards and forwards with their hands behind their heads, uttering loud wailings over the deceased. Then the male relatives carry the coffin to the grave, which is dug in one of their own cocoa-nut topes near by, and over which is raised a more or less elaborate canopy or arch of cloths and evergreens (gedi-ge), adorned with the tender leaves and flowers of the cocoa-nut. Along the path also from the house to the grave young cocoa-nut leaves and flowers are sometimes hung, and the pathway itself is often spread with clean white cloths. The tom-tom beaters go first; and the dull monotonous * In the older editions of Knox there is a curious engraving of a body being thus burnt. Third edition, vol. ii. pp. 78, 79. * See the Ceylon Friend for 1870, pp. 109 and following. Digitized by Google

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xlii THE BOOK OF THE GREAT DECEASE. sound of their instruments of music is appropriate enough. Then follow some Buddhist mendicants, in number according to the wealth or influence of the deceased, and walking under a portable canopy of white cloth. Then the coffin is carried by the nearest male relatives, and followed by other male relatives and relations-no females, even the widowed mother of an only son, taking part in this last sad procession. Three times the coffin is carried round the grave: then it is placed on two sticks placed across the mouth of the pit; and one end of a roll of white cloth is placed on the coffin, the other end being held by all the Unnanses (Bhikkhus) whilst the people repeat three times in Pali the well-known formula of the Refuges (the simple Nicene Creed of the Buddhists): 'I take my refuge in the Buddha, I take my refuge in the Dhamma, I take my refuge in the Order ?' Then the priests respond, thrice repeating in Pali the well-known verse discussed below: How transient are all component things! Their nature's to be born and die; Coming, they go; and then is best, When each has ceased, and all is rest!' Then the Unnanses let go the roll of white cloth, and whilst water is poured from a goblet into a cup placed on a plate until the cup is full to the brim, they again chaunt three times in Pali the following verses : As rivers, when they fill, must flow, And reach, and fill the distant main; Buddham saranam gakkhami Dhammam saranam gakkhami Samgham saranam gakkhami. Anikka vata samkhara uppadavaya-dhammino Uppag gitva nirugghanti tesam vupasamo sukho. See 'Book of the Great Decease,' VI, 16, and the Legend of the Great King of Glory,' II, 42. * This ceremony is called Paem wadanawa. Digitized by Google

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INTRODUCTION. xliii So surely what is given here Will reach and bless the spirits there! If you on earth will gladly give Departed ghosts will gladly live! As water poured on mountain tops Must soon descend, and reach the plain ; So surely what is given here Will reach and bless the spirits there!!! The relations then place the coffin in the grave, and each throws in a handful of earth. The Unnanses then go away, taking the roll or rolls of cloth, one end of which was placed upon the coffin. The grave is filled in. Two lights, one at the head of it, and one at the foot, are left burning. And then the friends and relations return to the house. The funeral now being over, is followed by a feast; for though nothing may be cooked in a house or hut in which there is a corpse, yet plenty of food has been brought in from neighbouring tenements by the relations of the deceased. There is, however, yet another very curious ceremony to be gone through. Three or seven days--whichever, according to the rules of astrology, is a lucky day--after the deceased person died, an Unnanse is duly invited to the house in which the deceased died. He arrives in the evening; reads bana (that is, the Word, passages from the sacred books) throughout the night; and in the morning is presented with a roll of white cloth, and is asked to partake of food, chiefly of course curries, of those different kinds of which the deceased had been most particularly fond. Yatha varivaha para paripurenti sagaram Evam eva ito dinnam petanam upakappati. Ito dinnena yapenti peta kalakata tahim. Unname udakam vattam yatha ninnam pavattati Evam eva ito dinnam petanam upakappati. These verses occur in the Tirokudda-Sutta of the Khuddaka-Patha, but in a different order. Digitized by Digitized by Google

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xliv THE BOOK OF THE GREAT DECEASE. This ceremony is called Mataka Danaya (Gift for the Dead), and the previous feast is called Mataka Bhatta (Feast in honour of the Dead): the two combined taking the place of an ancient rite observed in pagan, pre-Buddhistic, times, and then also called Mataka Bhatta, in which offerings were made to the Petas; that is, to the manes, or departed ghosts, of ancestors and near relations. Such offerings are of course forbidden to Buddhists, and it is a very instructive instance of a survival in belief, of the effect of the natural reluctance to make much change in the mode of paying the customary funeral respect to deceased friends, that the kind of food supposed to be most appreciated by the dead should still be used in the Buddhist funeral rites. Another part of the ceremony, that part where one end of a roll of cloth is placed on the coffin while the other end is held by all the assembled Unnanses 2, is a fragment of ritualistic symbolism which deserves attention. The members of the Buddhist Order of Mendicants were enjoined to avoid all personal decoration of any kind; and to attire themselves in cloths of no value, such as might be gathered from a dust heap (Pamsu-kula), or even from a cemetery. This was a principle to be followed, not a literal rule to be observed; and therefore from the first presents of strips of plain white cotton cloth, first torn in pieces to deprive them of any commercial value, then pieced together again and dyed a dull orange colour to call to mind the colour of old worn out linen, were the material from which the mendicants' clothing was actually made. But the duty of contempt for dress (called Pamsu-kulikanga, from the dust heap) was never lost sight of, and advantage was taken of the gifts given by the faithful at funerals to impress this duty upon the minds of the assembled Bhikkhus. Nothing is known of any religious ceremony having been performed by the early Buddhists in India, whether the person deceased was a layman, or even a member of the 1 Compare the Mataka-Bhatta-Gataka (No. 18), translated in 'Buddhist Birth Stories,' vol. i. pp. 226 and following. 2 See p. xlii. Digitized by Google

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INTRODUCTION. xlv Order. The Vinaya Pitaka, which enters at so great length into all the details of the daily life of the recluses, has no rules regarding the mode of treating the body of a deceased Bhikkhu. It was probably burnt, and very much in the manner described in the last chapter of our Sutta - that is to say, it was reverently carried out to some convenient spot, and there simply cremated on a funeral pyre without any religious ritual, a small tope being more often than not erected over the ashes. Though funerals are, naturally, not unfrequently mentioned in the historical books, and in the Birth Stories, there is nowhere any reference to a recognised mode of performing any religious ceremony. The date of the Great Decease is not quite certain. The dwellers in the valley of the Ganges, for many generations after Gotama's death, were a happy people, who had no need of dates; and it was only long afterwards, and in Ceylon, that the great event became used as the startingpoint for chronological calculations, as the Buddhist era. The earliest use of the Buddha's Parinibbana as such an era is in an Inscription of King Nissanka Malla's, of the twelfth century A.D., published by me in the Journal of the Royal Asiatic Society for 1875. Both in the historical records of Ceylon, and in those passages of the Puranas which are the nearest approach to historical records in India, the chronology is usually based on the lists of kings, just as it is in the Old Testament. Only by adding together the lengths of the reigns of the intermediate kings is it possible to calculate the length of the time that is said to have elapsed between any two given events. If these lists of kings had been accurately kept from Compare Mahavamsa, pp. 4,125, 129, 199, 223-225, and Chap. 39, verse 28; Gataka I, 166, 181, 402; II, 6; Dasaratha Gataka, pp. 1, 21, 22, 26, &c.; Dhammapada Commentary, pp. 94, 205, 206, 372, 359; Hatthavana-gallavihara-vamsa, Chap. IX; Hardy, 'Eastern Monachism,' pp. 322-324. The words Saddham, Uddhadehikam, and Nivapo, given in Childers, refer to pagan rites. On funerals among Buddhists in Japan, see Miss Bird's Unbeaten Tracks,' vol. i. Digitized by Digitized by Google

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xlviii THE BOOK OF THE GREAT DECEASE. possibly derived from a northern Buddhist Sanskrit work -the date of the Buddha's death is fixed at five hundred years before the time of Milinda1, who certainly reigned about a century after Christ. I am, therefore, of opinion that the hitherto accepted date of the Buddha's death should be modified accordingly. This would make the date of the Great Decease about 420-400 B.C. (very possibly a year or two later), and the date of Gotama's birth therefore eighty years earlier, or in round numbers about 500 B.C. I have discussed the whole question at full length in my 'Ancient Coins and Measures of Ceylon,' written in amplification of a paper read in 1874 before the Royal Asiatic Society; and to that work I must refer any reader, who may take interest in these chronological discussions, for ampler details. I have been able here to present only a summary of an argument which is in so far of little importance, inasmuch as the rectification which I have ventured to propose only differs by a little more than half a century from the earliest date which can in any case be suggested as approximately correct (that is about 485 B. C.). The date 543 B. C., still unfortunately accepted outside the circle of students of Buddhism 2, is now acknowledged to be too early by all scholars who have seriously considered the subject. 1 Trenckner, p. 3. Mr. Trenckner says in his preface that Buddhaghosa quotes this work, but unfortunately he does not give any reference. See the note below on our Sutta, Chap. VI, SS 3. * See, for instance, Max Duncker, 'History of Antiquity,' vol. iv. p. 364. On the dated Edict, ascribed by some to Asoka, see my note loc. cit., and Oldenberg, Introd. to the Maha-vagga,' p. xxxviii. Digitized by Google

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THE BOOK OF THE GREAT DECEASE. MAHA-PARINIBBANA-SUTTA !!! TURITESITY CHAPTER I. Li mita aby 11 Thus have I heard. The Blessed One was once dwelling in Ragagaha, on the hill called the Vulture's Peak. Now at that time Agatasattu, the son of the queen-consort of Videha origin?, the king of Magadha, was desirous of attacking the Vaggians; and he said to himself, 'I will root out these Vag i Sections 1-10, inclusive, recur in the Vaggi Vagga of the Sutta Nipata in the Anguttara Nikaya; and there is a curiously incorrect version of $ 3 in the Fa Kheu Pi Hu, translated from the Chinese by Mr. Beal, under the title of The Dhammapada from the Buddhist Canon,' pp. 165, 166. * Agatasattu Vedehiputto. The first word is not a personal name, but an official epithet, he against whom there has arisen no (worthy or equal) foe;' the second gives us the maiden family, or tribal (not personal) name of his mother. Persons of distinction are scarcely ever mentioned by name in Indian Buddhist books, a rule applying more especially to kings, but extended not unfrequently to private persons. Thus Upatissa, the earnest and thoughtful disciple whom the Buddha himself declared to be the second founder of the kingdom of righteousness,' is referred to either as Dhamma-senapati or as Sariputta ; epithets of corresponding origin to those in the text. By the Gains Agatasattu is called Kunika or Konika, which again is probably not the name given to him at the rice-eating (the ceremony corresponding to infant baptism), but a nickname acquired in after life. [11] Digitized by Google

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THE BOOK OF THE GREAT DECEASE. CH. gians, mighty and powerful though they be, I will destroy these Vaggians, I will bring these Vaggians to utter ruin!' 2. So he spake to the Brahman Vassakara, the prime-minister of Magadha, and said: Come now, O Brahman, do you go to the Blessed One, and bow down in adoration at his feet on my behalf, and enquire in my name whether he is free from illness and suffering, and in the enjoyment of ease and comfort, and vigorous health. Then tell . him that Agatasattu, son of the Vedehi, the king of: Magadha, in his eagerness to attack the Vaggians, has resolved, "I will root out these Vaggians, mighty and powerful though they be, I will destroy these Vaggians, I will bring these Vaggians to utter ruin!" And bear carefully in mind whatever the Blessed One may predict, and repeat it to me. For the Buddhas speak nothing untrue!' 3. Then the Brahman Vassakara hearkened to the words of the king, saying, 'Be it as you say.' And ordering a number of magnificent carriages to be made ready, he mounted one of them, left Ragagaha with his train, and went to the Vulture's Peak, riding as far as the ground was passable for car 1 Evammahiddhike evammahanubhave. There is nothing supernatural about the iddhi here referred to. Etena tesan samagga-bhavan kathesi says the commentator simply: thus referring the former adjective to the power of union, as he does the second to the power derived from practice in military tactics (hatthisippadihi). The epithets are, indeed, most commonly applied to the supernatural powers of Devatas, Nagas, and other fairy-like beings; but they are also used, sometimes in the simple sense of this passage, and sometimes in the other sense, of Buddhas and of other Arahats. See M. P. S. 12, 43; M. Sud. S. 49-53; Gat. I, 34, 35, 39, 41. Digitized by Digitized by Google

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MAHA-PARINIBBANA-SUTTA. riages, and then alighting and proceeding on foot to the place where the Blessed One was. On arriving there he exchanged with the Blessed One the greetings and compliments of friendship and civility, sat down respectfully by his side [and then delivered to him the message even as the king had commanded 1). 4. Now at that time the venerable Ananda was standing behind the Blessed One, and fanning him. And the Blessed One said to him: Have you * heard, Ananda, that the Vaggians hold full and frequent public assemblies ?' 'Lord, so I have heard,' replied he. So long, Ananda,' rejoined the Blessed One, as the Vaggians hold these full and frequent public assemblies; so long may they be expected not to decline, but to prosper.' [And in like manner questioning Ananda, and receiving a similar reply, the Blessed One declared as follows the other conditions which would ensure the welfare of the Vaggian confederacy 2] So long, Ananda, as the Vaggians meet together in concord, and rise in concord, and carry out their undertakings in concord-so long as they enact nothing not already established, abrogate nothing that has been already enacted, and act in accordance with the ancient institutions of the Vaggians as established in former days --so long as they honour and esteem and revere and support the Vaggian elders, and hold it a point of duty to hearken to their words--so long as no women or girls i SS 2 repeated. * In the text there is a question, answer, and reply with each clause. B 2 Digitized by Google

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4 THE BOOK OF THE GREAT DECEASE. CH. belonging to their clans are detained among them by force or abduction--so long as they honour and esteem and revere and support the Vaggian shrines? in town or country, and allow not the proper offerings and rites, as formerly given and performed, to fall into desuetude--so long as the rightful protection, defence, and support shall be fully provided for the Arahats among them, so that Arahats from a distance may enter the realm, and the Arahats therein may live at * ease--so long may the Vaggians be expected not to decline, but to prosper.' 5. Then the Blessed One addressed Vassakara the Brahman, and said: When I was once staying, O Brahman, at Vesali at the Sarandada Temple ?, I taught the Vaggians these conditions of welfare; and so long as those conditions shall continue to exist among the Vaggians, so long as the Vaggians shall be well instructed in those conditions, so long may we expect them not to decline, but to prosper.' 'We may expect then,' answered the Brahman, 'the welfare and not the decline of the Vaggians when they are possessed of any one of these conditions of welfare, how much more so when they are possessed of all the seven. So, Gotama, the Vaggians cannot be overcome by the king of Magadha ; that is, not in battle, without diplomacy or breaking up their alliance :. And now, Gotama, we must go; we are busy, and have much to do.' 1 Ketiyani, which Sum. Vil. explains as Yakkha-ketiyani. The commentator adds that this was a vihara erected on the site of a former temple of the Yakkha Sarandada. s.Overcome' is literally done' (akaraniya), but the word evidently has a similar sense to that which 'done' occasionally has Digitized by Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 'Whatever you think most fitting, O Brahman,' was the reply. And the Brahman Vassakara, delighted and pleased with the words of the Blessed One, rose from his seat, and went his way. I. 5 6. Now soon after he had gone the Blessed One addressed the venerable Ananda, and said: 'Go now, Ananda, and assemble in the Service Hall such of the Brethren 1 as live in the neighbourhood of Ragagaha.' in colloquial English. The Sum. Vil. (fol. fi) says akaraniya, akatabba agahetabba: yadidan, nipata-mattan: yuddhassati, karanatthe sami-vakanan, abhimukhena yuddhena gahetun na sakka ti attho. Upalapana, which I have only met with here, must mean 'humbug, cajolery, diplomacy;' see the use of the verb upa-lapeti, at Maha Vagga V, 2, 21; Gat. II, 266, 267; Pat. in the 70th Pak. Sum. Vil. explains it, at some length, as making an alliance, by gifts, with hostile intent, which comes to much the same thing. The root I think is li. 1 The word translated brethren' throughout is in the original bhikkhu, a word most difficult to render adequately by any word which would not, to Christians and in Europe, connote something different from the Buddhist idea. A bhikkhu, literally 'beggar,' was a disciple who had joined Gotama's order; but the word refers to their renunciation of worldly things, rather than to their consequent mendicancy; and they did not really beg in our modern sense of the word. Hardy has 'priests;' I have elsewhere used 'monks' and sometimes 'beggars' and 'members of the order.' This last is, I think, the best rendering; but it is too long for constant repetition, as in this passage, and too complex to be a really good version of bhikkhu. The members of the order were not priests, for they had no priestly powers. They were not monks, for they took no vow of obedience, and could leave the order (and constantly did so and do so still) whenever they chose. They were not beggars, for they had none of the mental and moral qualities associated with that word. 'Brethren' connotes very much the position in which they stood to one another; but I wish there were a better word to use in rendering bhikkhu. Digitized by Google

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6 THE BOOK OF THE GREAT DECEASE. sn. CH. And he did so; and returned to the Blessed One, and informed him, saying : *The company of the Brethren, Lord, is assembled, let the Blessed One do as seemeth to him fit.' And the Blessed One arose, and went to the Service Hall; and when he was seated, he addressed the Brethren, and said: 'I will teach you, O mendicants, seven conditions of the welfare of a community. Listen well and attend, and I will speak.' 'Even so, Lord,' said the Brethren, in assent, to the Blessed One; and he spake as follows: So long, O mendicants, as the brethren meet together in full and frequent assemblies--so long as they meet together in concord, and rise in concord, and carry out in concord the duties of the order -- so long as the brethren shall establish nothing that has not been already prescribed, and abrogate nothing that has been already established, and act in accordance with the rules of the order as now laid down-so long as the brethren honour and esteem and revere and support the elders of experience and long standing, the fathers and leaders of the order, and hold it a point of duty to hearken to their words--so long as the brethren fall not under the influence of that craving which, springing up within them, would give rise to renewed existence ?--so long as the brethren delight in a life of solitude-so long as the brethren so train their minds 2 that good and holy men shall come to them, and those who have come shall dwell at ease 1 'Ponobhavika' punabbhava-dayika. (S. V. fol. tu.) 2 Pakkattam yeva satim upatthapessanti'ti attano abbhantare satim upatthapessanti. (S. V. fol. tu.) Digitized by Digitized by Google

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MAHA-PARINIBBANA-SUTTA. so long may the brethren be expected, not to decline, but to prosper. So long as these seven conditions shall continue to exist among the brethren, so long as they are well-instructed in these conditions, so long may the brethren be expected not to decline, but to prosper. 7. Other seven conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak.' And on their expressing their assent, he spake as follows: 'So long as the brethren shall not engage in, or be fond of, or be connected with business--so long as the brethren shall not be in the habit of, or be fond of, or be partakers in idle talk-so long as the brethren shall not be addicted to, or be fond of, or indulge in slothfulness--so long as the brethren shall not frequent, or be fond of, or indulge in society--so long as the brethren shall neither have, nor fall under the influence of, sinful desires-so long as the brethren shall not become the friends, companions, or intimates of sinners--so long as the brethren shall not come to a stop on their way (to Nirvana ] because they 1 Oramattakena' ti avaramattakena appamattakena. 'Antara' ti arahattam appatva'va etth'antare. Vosanan'ti.... osakkanam idam vuttam hoti. Yava sila-parisuddhi-mattena va vipassana-mattena va sotapanna-bhava-mattena va sakadagami-bhava-mattena va anagami-bhava-mattena va vosanam' na 'apag gissanti'nama'vuddhi yeva bhikkhunam patikamkha no parihani.' S. V. (fol. tri). This is an interesting analogue to Philippians iii. 13 : 'I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark,' &c. See also below, Chap. V, SS 68. Digitized by Google

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THE BOOK OF THE GREAT DECEASE. CH, have attained to any lesser thing--so long may the brethren be expected not to decline, but to prosper. So long as these conditions shall continue to exist among the brethren, so long as they are instructed in these conditions, so long may the brethren be expected not to decline, but to prosper.' 8. Other seven conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak. And on their expressing their assent, he spake as follows: So long as the brethren shall be full of faith, modest in heart, afraid of sin ?, full of learning, strong in energy, active in mind, and full of wisdom, so long may the brethren be expected not to decline, but to prosper. 'So long as these conditions shall continue to exist among the brethren, so long as they are instructed in these conditions, so long may the brethren be expected not to decline, but to prosper.' 9. Other seven conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak.' And on their expressing their assent, he spake as follows: The exact distinction between hiri and ottappa is here explained by Buddhaghosa as follows: Hirimana' ti papa-gigukkhana-lakkhanaya hiriya yuttakitta. 'Ottapi' ti papato bhaya-lakkhanena ottappena saman nagata: that is, loathing sin as contrasted with fear of sin. But this is rather a gloss than an exact and exclusive definition. Ahirika is shamelessness, anotappam frowardness. At Gat. I, 207 we find hiri described as subjective, and ottappa as objective, modesty of heart as contrasted with decency in outsvard behaviour. Digitized by Google

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MAHA-PARINIBBANA-SUTTA. So long as the brethren shall exercise themselves in the sevenfold higher wisdom, that is to say, in mental activity, search after truth, energy, joy, peace, earnest contemplation, and equanimity of mind, so long may the brethren be expected not to decline, but to prosper. 'So long as these conditions shall continue to exist among the brethren, so long as they are instructed in these conditions, so long may the brethren be expected not to decline, but to prosper.' 10. Other seven conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak.' And on their expressing their assent, he spake as follows: 'So long as the brethren shall exercise themselves in the sevenfold perception due to earnest thought, that is to say, the perception of impermanency, of non-individualityl, of corruption, of the danger of sin, of sanctification, of purity of heart, of Nirvana, so long may the brethren be expected not to decline, but to prosper. So long as these conditions shall continue to exist among the brethren, so long as they are instructed in these conditions, so long may the brethren be expected not to decline, but to prosper.' 11. 'Six conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak.' And on their expressing their assent, he spake as follows: 1 For a further explanation of the meaning of anattam see Gotama's second discourse in the Maha Vagga I, 6: 38-47. Buddhaghosa makes no special comment here on either of the seven perceptions. Digitized by Google

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10 THE BOOK OF THE GREAT DECEASE. CH. 'So long as the brethren shall persevere in kindness of action, speech, and thought amongst the saints, both in public and in private--so long as they shall divide without partiality, and share in common with the upright and the holy, all such things as they receive in accordance with the just provisions of the order, down even to the mere contents of a begging bowl-so long as the brethren shall live among the saints in the practice, both in public and in private, of those virtues which (unbroken, intact, unspotted, unblemished) are productive of freedom', and praised by the wise; which are untarnished by the desire of future life, or by the belief in the efficacy of outward acts 2; and which are conducive to high and holy thoughts--so long as the brethren shall live among the saints, cherishing, both in public and in private, that noble and saving faith which leads to the complete destruction of the sorrow of him who acts according to it--so long may the brethren be expected not to decline, but to prosper. So long as these six conditions shall continue to 1 Buddhaghosa takes this in a spiritual sense, 'tani pan' etani (silani) tanha-dasavyato moketva bhugissa-bhava-karanato bhugissani:' that is, 'These virtues are bhugissa ni because they bring one to the state of a free man by delivering him from the slavery of craving.' . Tanha-ditthihi aparamatthatta, idam nama tvam apannapubbo ti kenaki paramatthum asakkuneyyatta ka, aparamatthani' (S. V. fol. tlu), that is, .These virtues are called a paramatthani because they are, untarnished by craving or delusion, and because no one can say of him who practices them, " you have been already guilty of such and such a sin."' Craving is here the hope of a future life in heaven, and delusion the belief in the efficacy of rites and ceremonies (the two nissayas) which are condemned as unworthy inducements to virtue. Digitized by Google

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MAHA-PARINIBBANA-SUTTA. II exist among the brethren, so long as they are instructed in these six conditions, so long may the brethren be expected not to decline, but to prosper.' 12. And whilst the Blessed One stayed there at Ragagaha on the Vulture's Peak he held that comprehensive religious talk with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance?' 1 This paragraph is spoken of as if it were a well-known summary, and it is constantly repeated below. The word I have rendered 'earnest contemplation' is samadhi, which occupies in the Pali Pitakas very much the same position as faith does in the New Testament; and this section shows that the relative importance of samadhi, panna, and sila played a part in early Buddhism just as the distinction between faith, reason, and works did afterwards in Western theology. It would be difficult to find a passage in which the Buddhist view of the relation of these conflicting ideas is stated with greater beauty of thought, or equal succintness of form. The expression 'set round with 'is in Pali paribhavita, which Dr. Morris holds to be etymologically exactly parallel to our phrase 'perfected by,' on the ground that facio is a causal of the Latin representative of the Sanskrit root bhu. In the Ketokhila Sutta of the Magghima Nikaya eggs are said to be paribhavitani by a brooding hen. Buddhaghosa says simply sila-paribhavito ti adesu yamhi sile thatva magga-samadhim nibbattenti so tena silena paribhavito. The samadhi belonging to the (Noble Eightfold) Path is said to be paribhavito by that virtue, in which they (that is, the converted) are steadfast whilst they practice the samadhi.' Digitized by Digitized by Google

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V 12 THE BOOK OF THE GREAT DECEASE. CH. 13. Now when the Blessed One had sojourned at Ragagaha as long as he pleased, he addressed the venerable Ananda, and said: 'Come, Ananda, let us go to Ambalatthika.' 'So be it, Lord!' said Ananda in assent, and the Blessed One, with a large company of the brethren, proceeded to Ambalatthika. 14. There the Blessed One stayed in the king's house and held that comprehensive religious talk with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. 'Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance.' 15. Now when the Blessed One had stayed as long as was convenient at Ambalatthika, he addressed the venerable Ananda, and said: 'Come, Ananda, let us go on to Nalanda.' 'So be it, Lord!' said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with a great company of the brethren, to Nalanda ; and there, at Nalanda, the Blessed One stayed in the Pavarika mango grove. 16. Now the venerable Sariputta came to the 1 This conversation is given at length in the Sampasadaniya Sutta of the Digha Nikaya, and also in the Satipatthana Vagga of the Samyutta Nikaya. I have compressed mere repetitions at the places marked with [ ] where the preceding clauses are, in the text, repeated in full. Digitized by Google

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MAHA-PARINIBBANA-SUTTA. place where the Blessed One was, and having saluted him, took his seat respectfully at his side, and said: "Lord! such faith have I in the Blessed One, that methinks there never has been, nor will there be, nor is there now any other, whether Samana or Brahman, who is greater and wiser than the Blessed One, that is to say, as regards the higher wisdom.' Grand and bold are the words of thy mouth, Sariputta : verily, thou hast burst forth into a song of ecstasy! of course then thou hast known all the Blessed Ones who in the long ages of the past have been Arahat Buddhas, comprehending their minds with yours, and aware what their conduct was, what their doctrine, what their wisdom, what their mode of life, and what salvation they attained to ?' Not so, O Lord !' Of course then thou hast perceived all the Blessed Ones who in the long ages of the future shall be Arahat Buddhas comprehending [in the same manner their whole minds with yours]?' Not so, O Lord ! But at least then, O Sariputta, thou knowest me as the Arahat Buddha now alive, and hast penetrated my mind [in the manner I have mentioned]!' Not even that, O Lord!' You see then, Sariputta, that you know not the hearts of the Arahat Buddhas of the past and of the future. Why therefore are your words so grand and bold? Why do you burst forth into such a song of ecstasy?' 17. 'O Lord! I have not the knowledge of the hearts of the Arahat Buddhas that have been, and are to come, and now are. I only know the lineage * Digitized by Digitized by Google

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14 THE BOOK OF THE GREAT DECEASE. CH. of the faith. Just, Lord, as a king might have a border city, strong in its foundations, strong in its ramparts and toranas, and with one gate alone; and the king might have a watchman there, clever, expert, and wise, to stop all strangers and admit only friends. And he, on going over the approaches all round the city, might not so observe all the joints and crevices in the ramparts of that city as to know where even a cat could get out. That might well be. Yet all living things of larger size that entered or left the city, would have to do so by that gate. Thus only is it, Lord, that I know the lineage of the faith. I know that the Arahat Buddhas of the past, putting away all lust, ill-will, sloth, pride, and doubt; knowing all those mental faults which make men weak; training their minds in the four kinds of mental activity; thoroughly exercising themselves in the sevenfold higher wisdom, received the full fruition of Enlightenment. And I know that the Arahat Buddhas of the times to come will [do the same]. And I know that the Blessed One, the Arahat Buddha of to-day, has [done so] now?' 18. There in the Pavarika mango grove the Blessed One held that comprehensive religious talk 1 The tertium quid of the comparison is the completeness of the knowledge. Sariputta acknowledges that he was wrong in jumping to the wide conclusion that his own lord and master was the wisest of all the teachers of the different religious systems that were known to him. So far-after the cross-examination by the Buddha-he admits that his knowledge does not reach. But he maintains that he does know that which is, to him, after all the main thing, namely, that all the Buddhas must have passed through the process here laid down as leading up to Buddhahood. The Pali of the full fruition of Enlightenment' is anuttaram sammasambodhim, which might be rendered Supreme Buddhahood.' Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 15 with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. 'Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance.' 19. Now when the Blessed One had stayed as long as was convenient at Nalanda, he addressed the venerable Ananda, and said : 'Come, Ananda, let us go on to Pataligama.' 'So be it, Lord !' said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with a great company of the brethren, to Pataligama. 20. Now the disciples at Pataligama heard of his arrival there, and they went to the place where he was, took their seats respectfully beside him, and invited him to their village rest house. And the Blessed One signified, by silence, his consent. 21. Then the Pataligama disciples seeing that he had accepted the invitation, rose from their seats, and went away to the rest house, bowing to the Blessed One and keeping him on their right as they past him? On arriving there they made the rest From this sentence down to the end of the verses at Chap. II, $ 3, is, with a few unimportant variations, word for word the same as Maha Vagga VI, 28, 1, to VI, 29, 2. 2 It would be very rude to have left him otherwise. So in Europe a similar custom is carried still further, persons leaving the royal presence being expected to go out backwards. Digitized by Google

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16 THE BOOK OF THE GREAT DECEASE. CH. house fit in every way for occupation, placed seats in it, set up a water-pot, and fixed an oil lamp. Then they returned to the Blessed One, and bowing, stood beside him, and said: 'All things are ready, Lord! It is time for you to do what you deem most fit.' 22. And the Blessed One robed himself, took his bowl and other things, went with the brethren to the rest house, washed his feet, entered the hall, and took his seat against the centre pillar, with his face towards the east. And the brethren also, after washing their feet, entered the hall, and took their seats round the Blessed One, against the western wall, and facing the east. And the Pataligama disciples too, after washing their feet, entered the hall, and took their seats opposite the Blessed One, against the eastern wall, and facing towards the west. 23. 2 Then the Blessed One addressed the Pataligama disciples, and said: 'Fivefold, O householders, is the loss of the wrong-doer through his want of rectitude. In the first place the wrong-doer, devoid of rectitude, falls into great poverty through sloth ; in the next place his evil repute gets noised abroad; thirdly, whatever society he enters--whether of Brahmans, nobles, heads of houses, or Samanas 1 With reference to Oldenberg's note at Maha Vagga, p. 384, it may be mentioned that Buddhaghosa says here, 'sabba-santharin' ti yatha sabbam santhatam yeva. (S. V. fol. te.) 2 The following sentences contain a synopsis of what was merely the elementary righteousness, the Adi-brahma-kariyam, quite distinct from, and not for a moment to be compared in glory with the Magga-brahma-kariyam, the system developed in the Noble Eightfold Path. It will have been seen above, $ 11, that the latter, to be perfect, must be untarnished by the attraction of the hope of heaven or the fear of hell. Digitized by Google Digitized by

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MAHA-PARINIBBANA-SUTTA. he enters shyly and confused; fourthly, he is full of anxiety when he dies; and lastly, on the dissolution of the body, after death, he is reborn into some unhappy state of suffering or woel. This, O householders, is the fivefold loss of the evil-doer!' 24. 'Fivefold, O householders, is the gain of the well-doer through his practice of rectitude. In the first place the well-doer, strong in rectitude, acquires great wealth through his industry; in the next place, good reports of him are spread abroad; thirdly, whatever society he enters--whether of nobles, Brahmans, heads of houses, or members of the orderhe enters confident and self-possessed; fourthly, he dies without anxiety; and lastly, on the dissolution of the body, after death, he is reborn into some happy state in heaven. This, O householders, is the fivefold gain of the well-doer.' 25. When the Blessed One had thus taught the disciples, and incited them, and roused them, and gladdened them, far into the night with religious discourse, he dismissed them, saying, 'The night is far spent, O householders. It is time for you to do what you deem most fit.' 'Even so, Lord!' answered the disciples of Pataligama, and they rose from their seats, and bowing to the Blessed One, and keeping him on their right hand as they passed him, they departed thence. And the Blessed One, not long after the disciples 1 Four such states are mentioned, apaya, duggati, vinipato, and nirayo, all of which are temporary states. The first three seem to be synonyms. The last is one of the four divisions into which the first is usually divided, and is often translated hell: but not being an eternal state, and not being dependent or consequent upon any judgment, it cannot accurately be so rendered. [11] Digitized by Google

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18 THE BOOK OF THE GREAT DECEASE. CH. of Pataligama had departed thence, entered into his private chamber. 26. At that time Sunidha and Vassakara, the chief ministers of Magadha, were building a fortress at Pataligama to repel the Vaggians, and there were a number of fairies who haunted in thousands the plots of ground there. Now, wherever ground is so occupied by powerful fairies, they bend the hearts of the most powerful kings and ministers to build dwelling-places there, and fairies of middling and inferior power bend in a similar way the hearts of middling or inferior kings and ministers. 27. And the Blessed One, with his great and clear vision, surpassing that of ordinary men, saw thousands of those fairies haunting Pataligama. And he rose up very early in the morning, and said to Ananda: 'Who is it then, Ananda, who is building a fortress at Pataligama?' 'Sunidha and Vassakara, Lord, the chief ministers of Magadha, are building a fortress there to keep back the Vaggians.' 28. They act, Ananda, as if they had consulted with the Tavatimsa angels. [And telling him of what he had seen, and of the influence such fairies had, he added]: 'And among famous places of residence and haunts of busy men, this will become the chief, the city of Patali-putta, a centre for the interchange of all kinds of wares. But three dangers will hang over Patali-putta, that of fire, that of water, and that of dissension '.' 1 This paragraph is of importance to the orthodox Buddhist as proving the Buddha's power of prophecy and the authority of the Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 29. Now Sunidha and Vassakara, the chief ministers of Magadha, proceeded to the place where the Blessed One was. And when they had come there they exchanged with the Blessed One the greetings and compliments of friendship and civility, and stood there respectfully on one side. And, so standing, Sunidha and Vassakara, the chief ministers of Magadha, spake thus to the Blessed One: 'May the venerable Gotama do us the honour of taking his meal, together with the company of the brethren, at our house to-day.' And the Blessed One signified, by silence, his consent. 30. Then when Sunidha and Vassakara, the chief ministers of Magadha, perceived that he had given his consent, they returned to the place where they dwelt. And on arriving there, they prepared sweet dishes of boiled rice, and cakes; and informed the Blessed One, saying: 1. 19 Buddhist scriptures. To those who conclude that such a passage must have been written after the event that is prophesied, it is valuable evidence of the age both of the Maha Vagga and of the Mahaparinibbana Sutta;-evidence, however, that cannot as yet be applied to its full extent, as the time at which Patali-gama had grown into the great and important city of Patali-putta is not as yet known with sufficient certainty. The late Burmese tradition on this point given in Bigandet's Legend of the Burmese Buddha, vol. ii, p. 183, can scarcely be depended upon, though it doubtless rests on older documents, and is mentioned also by Hiouen Thsang. The curious popular belief as to good and bad fairies haunting the sites of houses gave rise to a quack science, akin to astrology, called vatthu-vigga, which Buddhaghosa explains here at some length, and which is frequently condemned elsewhere in the Pali Pitakas. See, for instance, SS 1 of the Maha-silam, translated below in the Tevigga Sutta. The belief is turned to ridicule in the edifying legend, No. 40, in my 'Buddhist Birth Stories,' pp. 326-334. C 2 Digitized by Google

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20 THE BOOK OF THE GREAT DECEASE. CHE The hour of food has come, O Gotama, and all is ready.' And the Blessed One robed himself early, took his bowl with him, and repaired with the brethren to the dwelling-place of Sunidha, and Vassakara, and sat down on the seat prepared for him. And with their own hands they set the sweet rice and the cakes before the brethren with the Buddha at their head, and waited on them till they had had enough. And when the Blessed One had finished eating his meal, the ministers brought a low seat, and sat down respectfully at his side. 31. And when they were thus seated the Blessed One gave thanks in these verses :Wheresoe'er the prudent man shall take up his abode Let him support there good and upright men of self-control. Let him give gifts to all such deities as may be there. Revered, they will revere him : honoured, they honour him again; Are gracious to him as a mother to her own, her only son. And the man who has the grace of the gods, good fortune he beholds 1.' 1 This passage gives Buddhaghosa a good deal of difficulty, as it apparently inculcates offerings to the gods, which is contrary not only to both the letter and spirit of Buddhism, but also to the practice of Buddhists. He explains away the gifts to the deities by saying they are gifts of merit only (patti)--the giver giving the four necessaries to Bhikkhus, and then expressing a wish that the Devatas should share in his punna. I am inclined to think, on the authority of the Deva-dhamma Gataka (No. 9 in Buddhist Digitized by Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 2 1 32. And when he had thanked the ministers in these verses he rose from his seat and departed thence. And they followed him as he went, saying, "The gate the Samana Gotama goes out by to-day shall be called Gotama's gate, and the ferry at which he crosses the river shall be called Gotama's ferry. And the gate he went out at was called Gotama's gate. UNIVERSITY 33. But the Blessed One went on to the river.. And at that time the river Ganges was beimfulladd Abe overflowing l; and wishing to cross to the opposite bank, some began to seek for boats, some for rafts of wood, while some made rafts of basket-work?. Then the Blessed One as instantaneously as a strong man would stretch forth his arm, or draw it back again when he had stretched it forth, vanished from this side of the river, and stood on the further bank with the company of the brethren. 34. And the Blessed One beheld the people looking for boats and rafts, and as he beheld them he brake forth at that time into this song : "They who cross the ocean drear Making a solid path across the pools Birth Stories '), that by the deities are here meant the good and upright men of self-control,' mentioned in the previous clause. The verses were perhaps originally non-Buddhistic. 1 Samatittika kakapeyya. See the note on Tevigga Sutta I, 19, translated below, where the same expression occurs. ? Ulumpan ti param gamanatthaya aniyo kottetva katam; kullan ti valli-adihi bandhitva katabbam, says Buddhaghosa. The spelling ulumpam would correspond better to the Sanskrit form udupa, and has been chosen by Childers in his dictionary, and by Oldenberg in his transliteration of this passage (Maha Vagga VI, 28: 11, 12). Digitized by Google

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22 THE BOOK OF THE GREAT DECEASE. CH. Whilst the vain world ties. its basket raftsThese are the wise, these are the saved indeed!!' End of the First Portion for Recitation. 1 That is, those who cross the ocean drear' of tanh a, or craving; avoiding, by means of the 'dyke' or causeway of the Noble Path, the pools' or shallows of lust, and ignorance, and delusion (comp. Dhp. v. 91), whilst the vain world looks for salvation from rites, and ceremonies, and gods, these are the wise, these are the saved indeed!' How the metre of the verses in the text fell into the confusion in which it at present stands is not easy to see. One would expect Ye visagga pallalani taranti annavam saram Kullam hi gano bandhati tinna medhavino gana. That a gloss can creep into the text, even in verses, is clear from the indisputable instance at Gataka II, 35; and the words setum katvana would have been a very natural gloss had the passage once stood as above. Then supposing that a copyist or reciter had found the words ye visagga pallalani setum katvana taranti annavam saram, he might have corrected, as he thought, the order of the words so as to avoid any possibility of the words being taken to mean that the setu, the solid causeway, was made over the annavam saram, the vastly deep, which would be palpably absurd. Buddhaghosa found setum katvana in the text, but it is not possible to tell in what order he found the words. The Turnour MS. of the Sumangala Vilasini has pabandhati, but a Ceylon copy of the Samanta Pasadika confirms the Burmese reading bandhati at Maha Vagga VI, 28, 13. I need scarcely say that the translation follows the printed text. We know too little about the history of the Pali Suttas to be able to do more than make a passing note of such curiosities. On vanishing away from a place, comp. below, III, 22. Digitized by Google Digitized by

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MAHA-PARINIBBANA-SUTTA. : 23 CHAPTER II. 1. Now the Blessed One addressed the venerable Ananda, and said : 'Come, Ananda, let us go on to Kotigama. 'So be it, Lord!' said Ananda, in assent, to the Blessed One. The Blessed One proceeded with a great company of the brethren to Kotigama; and there he stayed in the village itself 1. 2. And at that place the Blessed One addressed the brethren, and said: 'It is through not understanding and grasping four Noble Truths, O brethren, that we have had to run so long, to wander so long in this weary path of transmigration, both you and I!' * And what are these four ?' "The noble truth about sorrow; the noble truth about the cause of sorrow; the noble truth about the cessation of sorrow; and the noble truth about the path that leads to that cessation. But when these noble truths are grasped and known the craving for existence is rooted out, that which leads to renewed existence is destroyed, and then there is no more birth!' 3. Thus spake the Blessed One; and when the Happy One had thus spoken, then again the Teacher said: 1 As will be observed from the similar passages that follow, there is a regular sequence of clauses in the set descriptions of the Buddha's movements. The last clause should specify the particular grove or house where the Blessed One stayed; but it is also in this and one or two other cases) inserted with due regularity even when it adds nothing positive to the sense. Digitized by Digitized by Google

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24 THE BOOK OF THE GREAT DECEASE. CH. By not seeing the four Noble Truths as they really are, Long is the path that is traversed through many a birth; When these are grasped, the cause of birth is then removed, The root of sorrow rooted out, and there is no more birth.' 4. There too, while staying at Kotigama, the Blessed One held that comprehensive religious discourse with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. "Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils,--that is to say, from sensuality, from individuality, from delusion, and from ignorance.' 5. Now when the Blessed One had remained as long as was convenient at Kotigama, he addressed the venerable Ananda, and said: "Come, Ananda, let us go on to the villages of Nadika.' So be it, Lord !' said Ananda, in assent, to the Blessed One. And the Blessed proceeded to the villages of Nadika with a great company of the brethren; and there, at Nadika, the Blessed One stayed at the Brick Hall. ! At first Nadika is (twice) spoken of in the plural number ; but then, thirdly, in the last clause, in the singular. Buddhaghosa Digitized by Google Digitized by

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MAHA-PARINIBBANA-SUTTA. 25 6. And the venerable Ananda went to the Blessed One and paid him reverence and took his seat beside him. And when he was seated, he addressed the Blessed One, and said: "The brother named Salha has died at Nadika, Lord. Where has he been reborn, and what is his destiny? The sister named Nanda has died, Lord, at Nadika. Where is she reborn, and what is her destiny ?' And in the same terms he enquired concerning the devout Sudatta, and the devout lady Sugata, the devout Kakudha, and Kalinga, and Nikata, and Katissabha, and Tuttha, and Santuttha, and Bhadda, and Subhadda, 7. The brother named Salha, Ananda, by the destruction of the great evils has by himself, and in this world, known and realised and attained to Arahatship, and to emancipation of heart and to emancipation of mind. The sister named Nanda, Ananda, has, by the complete destruction of the five bonds that bind people to this world, become an inheritor of the highest heavens, there to pass entirely away, thence never to return. The devout Sudatta, Ananda, by the complete destruction of the three bonds, and by the reduction to a minimum of lust, hatred, and delusion has become a Sakadagamin, who on his first return to this world will make an end of sorrow. The devout woman Sugata, Ananda, by the complete destruction of the three bonds, has become converted, is no longer liable to be reborn in a state of suffering, and is assured of final salva explains this by saying that there were two villages of the same name on the shore of the same piece of water. On the public resting-place for travellers, which in this instance bore the proud title of Brick Hall, see ' Buddhist Birth Stories,' pp. 280-285. Digitized by Google

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26 THE BOOK OF THE GREAT DECEASE. CH. tion! The devout Kakudha, Ananda, by the complete destruction of the five bonds that bind people to these lower worlds of lust, has become an inheritor of the highest heavens, there to pass entirely away, thence never to return. So also is the case with Kalinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda, and Subhadda, and with more than fifty devout men of Nadika. More than ninety devout men of Nadika, who have died, Ananda, have by the complete destruction of the three bonds, and by the reduction of lust, hatred, and delusion, become Sakadagamins, who on their first return to this world will make an end of sorrow. More than five hundred devout men of Nadika who have died, Ananda, have by the complete destruction of the three bonds become converted, are no longer liable * to be reborn in a state of suffering, and are assured of final salvation. 8. Now there is nothing strange in this, Ananda, that a human being should die, but that as each one does so you should come to the Buddha, and enquire about them in this manner, that is wearisome to the Buddha. I will, therefore, teach you a way of truth, called the Mirror of Truth, which if an elect disciple possess he may himself predict of himself, "Hell is destroyed for me, and rebirth as an animal, or a ghost, or in any place of woe. I am converted, I am no longer liable to be reborn in a state of suffering, and am assured of final salvation." 9. What then, Ananda, is this mirror of truth? It is the consciousness that the elect disciple is in this world possessed of faith in the Buddha See * Buddhism,' pp. 108-110, and below, VI, 9. Digitized by Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 27 believing the Blessed One to be the Holy One, the Fully-enlightened One, Wise, Upright, Happy, World-knowing, Supreme, the Bridler of men's wayward hearts, the Teacher of gods and men, the Blessed Buddha. And that he (the disciple) is possessed of faith in the Truth-believing the truth to have been proclaimed by the Blessed One, of advantage in this world, passing not away, welcoming all, leading to salvation, and to be attained to by the wise, each one for himself. And that he (the disciple) is possessed of faith in the Orderbelieving the multitude of the disciples of the Blessed One who are walking in the four stages of the noble eightfold path, the righteous, the upright, the just, the law-abiding believing this church of the Buddha to be worthy of honour, of hospitality, of gifts, and of reverence; to be the supreme sowing ground of merit for the world; to be possessed of the virtues beloved by the good, virtues unbroken, intact, unspotted, unblemished, virtues which make men truly free, virtues which are praised by the wise, are untarnished by the desire of future life or by the belief in the efficacy of outward acts, and are conducive to high and holy thought '.' 10. 'This, Ananda, is the way, the mirror of truth, which if an elect disciple possess he may himself predict of himself: "Hell is destroyed for me; and rebirth as an animal, or a ghost, or in any place of woe. I am converted; I am no longer liable to be reborn in a state of suffering, and am assured of final salvation." II. -- 11. There, too, at the Brick Hall at Nadika the 1 See above, SS I, 11. Digitized by Google

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28 THE BOOK OF THE GREAT DECEASE. CH. Blessed One addressed to the brethren that comprehensive religious discourse on the nature of upright conduct, and of earnest contemplation, and of intelligence. 'Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance.' 12. Now when the Blessed One had remained as long as he wished at Nadika, he addressed Ananda, and said: 'Come, Ananda, let us go on to Vesali.' 'So be it, Lord!' said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with a great company of the brethren, to Vesali ; and there at Vesali the Blessed One stayed at Ambapali's grove. 13. Now there the Blessed One addressed the brethren, and said: 'Let a brother, O mendicants, be mindful and thoughtful; this is our instruction to you.' 14. 'And how does a brother become mindful ?' 'Herein, O mendicants, let a brother, as he dwells in the body, so regard the body that he, being strenuous, thoughtful, and mindful, may, whilst in the world, overcome the grief which arises from bodily craving -- while subject to sensations, let him continue so to regard the sensations that he, being strenuous, thoughtful, and mindful, may, whilst in the world, overcome the grief arising from the craving which follows our sensation-and so also Digitized by Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 29 as he thinks or reasons or feels let him overcome the grief which arises from the craving due to ideas, or reasoning, or feeling.' 15. And how does a brother become thoughtful ?' He acts, O mendicants, in full presence of mind whatever he may do, in going out and coming in, in looking and watching, in bending in his arm or stretching it forth, in wearing his robes or carrying his bowl, in eating and drinking, in consuming or tasting, in walking or standing or sitting, in sleeping or waking, in talking and in being silent. Thus let a brother, O mendicants, be mindful and thoughtful; this is our instruction to you l.' * This doctrine of being 'mindful and thoughtful-sato sampa. gano-is one of the lessons most frequently inculcated in the Pali Pitakas, and is one of the Seven Jewels of the Law. It is fully treated of in each of the Nikayas, forming the subject of the Maba Satippatthana Sutta in the Digha Nikaya, and the Satipatthana Sutta of the Magghima Nikaya, and the Satippatthana Vaggo of the Samyutta Nikaya, as well as of various passages in the Anguttara Nikaya and of the work called Vibhanga in the Abhidhamma Pitaka. I am glad to learn that Dr. Morris intends to collect and compare all these passages in his forthcoming work on the 'Seven Jewels of the Law. These sections of the Mahaparinibbana Sutta and the treatment in the Vibhanga have preserved, in Dr. Morris's opinion, the oldest form of the doctrine. Compare Chap. II, SS 34. Buddhaghosa has no comment here on the subject itself, reserving what he has to say for the comment on the Suttas devoted entirely to it; but he observes in passing that the reason why the Blessed One laid stress, at this particular time and place, on the necessity of being 'mindful and thoughtful,' was because of the imminent approach of the beautiful courtezan in whose grove they were staying. The use of the phrase sati upatthapetabba below, Chap. V, 8:13. (text, p. 51), in reference to the way in which women should be treated, is quite in accordance with this explanation. But see the next note. Digitized by Google

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30 THE BOOK OF THE GREAT DECEASE. CH. 16. 1 Now the courtezan Ambapali heard that the Blessed One had arrived at Vesali, and was staying at her mango grove. And ordering a number of magnificent vehicles to be made ready, she mounted one of them, and proceeded with her train towards her garden. She went in the carriage as far as the ground was passable for carriages; there she alighted; and she proceeded on foot to the place where the Blessed One was, and took her seat respectfully on one side. And when she was thus seated the Blessed One instructed, aroused, incited, and gladdened her with religious discourse. 17. Then she-instructed, aroused, incited, and gladdened with his words--addressed the Blessed One, and said : May the Blessed One do me the honour of taking his meal, together with the brethren, at my house to-morrow.' And the Blessed One gave, by silence, his consent. Then when Ambapali the courtezan saw that the Blessed One had consented, she rose from her seat and bowed down before him, and keeping him on her right hand as she past him, she departed thence. 1 From this point down to the words he rose from his seat,' in $ II, 24, is, with a few unimportant variations, word for word the same as Maha Vagga VI, 30, 1, to VI, 30, 6. But the passage there follows immediately after the verses translated above, $ I, 34, so that the events here (in $$ 16-22) localised at Vesali, are there localised at Korigama. Our section II, 5 is then inserted between our sections IJ, 22 and II, 23; and our section II, 12 does not occur at all, the Blessed One only reaching Ambapali's grove when he goes there (as in our section II, 23) to partake of the meal to which he had been invited. Buddhaghosa passes over this discrepancy in silence. Digitized by Google

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II. MAHA-PARINIBBANA-SUTTA. 31 18. Now the Likkhavis of Vesali heard that the Blessed One had arrived at Vesali, and was staying at Ambapali's grove. And ordering a number of magnificent carriages to be made ready, they mounted one of them and proceeded with their train to Vesali. Some of them were dark, dark in colour, and wearing dark clothes and ornaments : some of them were fair, fair in colour, and wearing light clothes and ornaments : some of them were red, ruddy in colour, and wearing red clothes and ornaments : some of them were white, pale in colour, and wearing white clothes and ornaments. 19. And Ambapali drove up against the young Likkhavis, axle to axle, wheel to wheel, and yoke to yoke, and the Likkhavis said to Ambapali the courtezan, 'How is it, Ambapali, that thou drivest up against us thus ?' My Lords, I have just invited the Blessed One and his brethren for their morrow's meal,' said she. 'Ambapali! give up this meal to us for a hundred thousand,' said they. My Lords, were you to offer all Vesali with its subject territory!, I would not give up so honourable a feast!' Then the Likkhavis cast up their hands?, exclaiming, 'We are outdone by this mango girl! we are out-reached by this mango girl 3!' and they went on to Ambapali's grove. 20. When the Blessed One saw the Likkhavis * Saharan ti sa-ganapadan. (S. V. tau.) ? Anguli pothesum. Childers translates this phrase 'to snap the fingers as a token of pleasure ;' but Buddhaghosa says, anguli pothesun ti anguli kalesum. (S. V. tau.) 3 Ambapali means mango grower, one who looks after mangoes. Digitized by Google

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32 THE BOOK OF THE GREAT DECEASE. ch. approaching in the distance, he addressed the brethren, and said : O brethren, let those of the brethren who have never seen the Tavatimsa gods, gaze upon this company of the Likkhavis, behold this company of the Likkhavis, compare this company of the Likkhavis--even as a company of Tavatimsa gods ?' 21. And when they had ridden as far as the ground was passable for carriages, the Likkhavis alighted there, and then went on on foot to the place where the Blessed One was, and took their seats respectfully by his side. And when they were thus seated the Blessed One instructed and roused and incited and gladdened them with religious discourse 2 22. Then they instructed and roused and incited and gladdened with his words, addressed the Blessed One, and said, "May the Blessed One do us the honour of taking his meal, together with the brethren, at our house to-morrow?' 'O Likkhavis, I have promised to dine to-morrow with Ambapali the courtezan,' was the reply. 1 The Tavatimsa-deva are the gods in the heaven of the Great Thirty-Three, the principal deities of the Vedic Pantheon. Buddhaghosa says, 'Imam Likkhavi-parisam tumhakan kittena Tavatimsa-parisam upasamharatha upanetha alliyapetha : Yath' eva hi Tavatimsa abhirupa pasadika niladi-nana-vanna evan k' ime Likkhavi-ragano piti. Tavatimsehi samake katva passatha ti attho.' 2 The Malalankara-vatthu gives the substance of the discourse on this occasion. The princes had come in their finest and richest dress; in their appearance they vied in beauty with the nats (or angels). But foreseeing the ruin and misery that was soon to come upon them all, the Buddha exhorted his disciples to entertain a thorough contempt for things that are dazzling to the eyes, but essentially perishable and unreal in their nature.'-Bigandet, and ed. p. 260. Digitized by Google

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MAHA-PARINIBBANA-SUTTA. Then the Likkhavis cast up their hands, exclaiming, 'We are outdone by this mango girl! we are outreached by this mango girl!' And expressing their thanks and approval of the words of the Blessed One, they rose from their seats and bowed down before the Blessed One, and keeping him on their right hand as they past him, they departed thence. 23. And at the end of the night Ambapali the courtezan made ready in her mansion sweet rice and cakes, and announced the time to the Blessed One, saying, 'The hour, Lord, has come, and the meal is ready!' II. 33 And the Blessed One robed himself early in the morning, and took his bowl, and went with the brethren to the place where Ambapali's dwelling house was and when he had come there he seated himself on the seat prepared for him. And Ambapali the courtezan set the sweet rice and cakes before the order, with the Buddha at their head, and waited upon them till they refused any more. 24. And when the Blessed One had quite finished his meal, the courtezan had a low stool brought, and sat down at his side, and addressed the Blessed One, and said: 'Lord, I present this mansion to the order of mendicants, of which the Buddha is the chief.' And the Blessed One accepted the gift; and after instructing, and rousing, and inciting, and gladdening her with religious discourse, he rose from his seat and departed thence1. 1 Bishop Bigandet says: In recording the conversion of a courtezan named Apapalika, her liberality and gifts to Budha and his disciples, and the preference designedly given to her over princes and nobles, who, humanely speaking, seemed in every respect better entitled to attentions-one is almost reminded of [11] D Digitized by Google

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34 THE BOOK OF THE GREAT DECEASE. CH. 25. While at Ambapali's mango grove the Blessed One held that comprehensive religious discourse with the disciples on the nature of upright conduct, and of earnest contemplation, and of intelligence. 'Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance.' 26. Now when the Blessed One had remained as long as he wished at Ambapali's grove, he addressed Ananda, and said: Come, Ananda, let us go on to Beluval.' 'So be it, Lord,' said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with a great company of the brethren, to Beluva, and there the Blessed One stayed in the village itself. 27. Now the Blessed One there addressed the brethren, and said: 'O mendicants, do you take up your abode round about Vesali, each according to the place where his friends, intimates, and close companions may live, for the rainy season of vassa. I shall enter upon the rainy season here at Beluva.' the conversion of "a woman that was a sinner," mentioned in the Gospels' (Legend of the Burmese Budha, 2nd ed. p. 258). Beluva-gamako ti Vesali-samipe pada-gamako, a village on a slope at the foot of a hill near Vesali,' says Buddhaghosa. (S. V. tau.) Digitized by Google

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II. MAHA-PARINIBBANA-SUTTA. 35 'So be it, Lord!' said those brethren, in assent, to the Blessed One. And they entered upon the rainy season round about Vesali, each according to the place where his friends or intimates or close companions lived: whilst the Blessed One stayed even there at Beluva. 28. Now when the Blessed One had thus entered upon the rainy season, there fell upon him a dire sickness, and sharp pains came upon him, even unto death. But the Blessed One, mindful and selfpossessed, bore them without complaint. 29. Then this thought occurred to the Blessed One, 'It would not be right for me to pass away from existence without addressing the disciples, without taking leave of the order. Let me now, by a strong effort of the will, bend this sickness down again, and keep my hold on life till the allotted time be come1.' 30. And the Blessed One, by a strong effort of the will, bent that sickness down again, and kept his hold on life till the time he fixed upon should And the sickness abated upon him. come. 31. Now very soon after the Blessed One began to recover; when he had quite got rid of the sickness, he went out from the monastery, and sat down behind the monastery on a seat spread out there. And the venerable Ananda went to the place where the Blessed One was, and saluted him, and took a seat respectfully on one side, and addressed the 1 The commentary on givita-sankharamadhitthaya vihareyyan is not quite clear, but the general meaning of the words cannot be very different from the version given in the text. D 2 Digitized by Google

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36 THE BOOK OF THE GREAT DECEASE. CH. Blessed One, and said: 'I have beheld, Lord, how the Blessed One was in health, and I have beheld how the Blessed One had to suffer. And though at the sight of the sickness of the Blessed One my body became weak as a creeper, and the horizon became dim to me, and my faculties were no longer clear1, yet notwithstanding I took some little comfort from the thought that the Blessed One would not pass away from existence until at least he had left instructions as touching the order.' 32. 'What, then, Ananda? Does the order expect that of me? I have preached the truth without making any distinction between exoteric and esoteric doctrine: for in respect of the truths, Ananda, the Tathagata has no such thing as the closed fist of a teacher, who keeps some things back 2. Surely, Ananda, should there be any one who harbours the thought, "It is I who will lead the brotherhood," or, "The order is dependent upon me," it is he who 1 Madhuraka-gato viya ti sangata-garubhavo sangatatthabhavo (sic) sule uttasita-sadiso: na pakkhayanti ti na pakasenti nanakarana na upatthahanti: Dhamma pi mam na ppatibhanti ti sati-ppatthana dhamma mayham pakata na honti. (S. V. fol. tam.) As the first clause is corrupt, I have translated madhuraka-gato independently of it. Childers's reading nam na ppatibhanti is clearly incorrect. My own MS. of the Digha Nikaya and the Turnour MS. of the Samyutta Nikaya agree with Buddhaghosa. Na tatth' Ananda Tathagatassa dhammesu akariyamutthi; on which Buddhaghosa says, A kariya-mutthi (MS. vutthi) ti yatha bahirakanam akariya-mutthi nama hoti: daharakale kassaki akathetva pakkhima-k ale marana-manke nipanna piya-manapassa antevasikassa kathenti: evam Tathagatassa idam mahallaka-kale pakkhima-tthane kathessami ti mutthim (MS. vutthim) katva pariharitva thapitam kinki n'atthi ti. (S.V. tam.) Comp. Gataka II, 221, 250. Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 37 should lay down instructions in any matter concerning the order. Now the Tathagata, Ananda, thinks not that it is he who should lead the brotherhood, or that the order is dependent upon him. Why then should he leave instructions in any matter concerning the order ? I too, O Ananda, am now grown old, and full of years, my journey is drawing to its close, I have reached my sum of days, I am turning eighty years of age ; and just as a worn-out cart, Ananda, can only with much additional care be made to move along, so, methinks, the body of the Tathagata can only be kept going with much additional care. It is only, Ananda, when i Vegha-missakena, the meaning of which is not clear. The Malalankara-vatthu, as rendered by Bigandet, has 'repairs. The Sumangala Vilasini says, Veghamissa kena ti baha-bandhanakakka-bandhanadina patisankharanena veghamissakena; thus giving the same meaning, but in such a way as to throw no light on the derivation of the word. The whole episode from SII, 27 to the end of the chapter occurs also word for word in the Satipatthana Vagga of the Samyutta Nikaya, and the Burmese Phayre MS. there reads vek hamissa kena, as the Burmese MS. does here. My Digha Nikaya confirms Childers's reading, which no doubt correctly represents the uniform tradition of the Ceylon MSS. The Sumangala Vilasini goes on, manne ti gara-sakatam viya meghamissakena manne yapeti arahatta-phalaveghanena katu-iriyapatha-kappanam Tathagatassa hoti nidasseti. Here the reading megha of the Turnour MS. must be a copyist's slip of the pen for vegha, and veghanena is no clearer than veghamissakena. On the use of the word missaka at the end of a compound see Gataka II, 8, 420, 433. I have translated on what seems to me the only solution at present possible, namely, that an initial a has been dropt, and that vegha or vekha= aveksha, attention, foresight, care.' In the same way though a valangeti does occur (Gataka I, III), the more usual form in Pali, and the only one given by Childers, is valangeti. Digitized by Digitized by Google

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38 THE BOOK OF THE GREAT DECEASE. CH. the Tathagata, ceasing to attend to any outward thing, or to experience any sensation, becomes plunged in that devout meditation of heart which is concerned with no material object--it is only then that the body of the Tathagata is at ease. 33. "Therefore, O Ananda, be ye lamps unto yourselves. Be ye a refuge to yourselves. Betake yourselves to no external refuge. Hold fast to the truth as a lamp. Hold fast as a refuge to the truth. Look not for refuge to any one besides yourselves. And how, Ananda, is a brother to be a lamp unto himself, a refuge to himself, betaking himself to no external refuge, holding fast to the truth as a lamp, holding fast as a refuge to the truth, looking not for refuge to any one besides himself? 34. Herein, O Ananda, let a brother, as he dwells in the body, so regard the body that he, being strenuous, thoughtful, and mindful, may, whilst in the world, overcome the grief which arises from bodily craving--while subject to sensations let him continue so to regard the sensations that he, being strenuous, thoughtful, and mindful, may, whilst in the world, overcome the grief which arises from the sensations--and so, also, as he thinks, or reasons, or feels, let him overcome the grief which arises from the craving due to ideas, or to reasoning, or to feeling. 35. 'And whosoever, Ananda, either now or after I am dead, shall be a lamp unto themselves, and a refuge unto themselves, shall betake themselves to no external refuge, but holding fast to the truth as their lamp, and holding fast as their refuge to the truth, shall look not for refuge to any one besides themselves-it is they, Ananda, among my Digitized by Google

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II. MAHA-PARINIBBANA-SUTTA. 39 bhikkhus, who shall reach the very topmost Height!-but they must be anxious to learn1.' End of the Second Portion for Recitation. 1 Tamatagge me te Ananda bhikkhu bhavissanti ye keki sikkhakama. The Burmese MSS. for me te read p'ete, which is a little easier. Buddhaghosa says, Tamatagge ti tamagge. Magghe takaro padasandhivasena vutto. Idam vuttam hoti ime aggatama ime aggama ti: evam sabbam tamayogam khinditva ativiya agge uttama-bhave te Ananda mamam bhikkhu bhavissanti. Kesam ati-agge bhavissanti? Ye keki sikkhakama sabbesam te katu-sati-ppa/thana-gokara ka bhikkhu agge bhavissanti ti. Arahattatikutena desanam ganhati, 'Tamatagge is for tamagge. The t in the middle is used for euphony. This word means, "these are the most pre-eminent, the very chief." Having, as above stated, broken every bond of darkness (tama) those bhikkhus of mine, Ananda, will be at the very top, in the highest condition. They will be at the very top of whom? Those bhikkhus who are willing to learn, and those who exercise themselves in the four ways of being mindful and thoughtful, they shall be at the top of all (the rest). Thus does he make Arahatship the three-peaked height of his discourse' (compare on this last phrase Nibbanena desanakutam ganhati, Gataka I, 275, 393, 401; and see also I, 114). Uttama, the highest (scil. bhava, condition), is used absolutely of Arahatship or Nirvana at Gataka I, 96; Aggaphala occurs in the same sense at Gataka I, 114; and even Phalagga at Mah. 102. The last words, 'but they must be anxious to learn,' seem to me to be an after thought. It is only those who are thoroughly determined to work out their own salvation, without looking for safety to any one else, even to the Buddha himself, who will, whilst in the world, enter into and experience Nirvana. But, of course, let there be no mistake, merely to reject the vain baubles of the current superstitious beliefs is not enough. There is plenty to learn and to acquire, of which enough discourse is elsewhere. For aggama in the comment we must read aggatama. If one could read amatagge in the text, all difficulty would vanish; but this would be too bold, and neither do I see how the use of anamatagge can help us. Digitized by Google

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re 40 THE BOOK OF THE GREAT DECEASE. CH. CHAPTER III. I 11. Now the Blessed One robed himself early in the morning, and taking his bowl in the robe, went into Vesali for alms, and when he returned he sat down on the seat prepared for him, and after he had finished eating the rice he addressed the venerable Ananda, and said: 'Take up the mat, Ananda; I will go to spend the day at the Kapala Ketiya.' 'So be it, Lord!' said the venerable Ananda, in assent, to the Blessed One. And taking up the mat he followed step for step behind the Blessed One. 2. So the Blessed One proceeded to the Kapala Ketiya, and when he had come there he sat down on the mat spread out for him, and the venerable Ananda took his seat respectfully beside him. Then the Blessed One addressed the venerable Ananda, and said: 'How delightful a spot, Ananda, is Vesali, and the Udena Ketiya, and the Gotamaka Ketiya, and the Sattambaka Ketiya, and the Bahuputta Ketiya, and the Sarandada Ketiya, and the Kapala Ketiya. 3. 'Ananda! whosoever has thought out, developed, practised, accumulated, and ascended to the very heights of the four paths to Iddhi 2, and so 1 The whole of this passage down to the end of SS 10 recurs in the Iddhipada Vagga of the Samyutta Nikaya. 2 Iddhi. The four paths are, 1. will, 2. effort, 3. thought, and 4. investigation, each united to earnest thought and the struggle against sin. The Iddhi reached by them is supposed in works on Buddhism to be a bodily condition (power of flying, &c.), by which the body rose superior to all the ordinary limitations of Digitized by Google

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III. MAHA-PARINIBBANA-SUTTA. 41 mastered them as to be able to use them as a means of (mental) advancement, and as a basis for edification, he, should he desire it, could remain in the same birth for a kalpa, or for that portion of the kalpa which had yet to run. Now the Tathagata has thought them out, and thoroughly practised and developed them [in all respects as just more fully described], and he could, therefore, should he desire it, live on yet for a kalpa, or for that portion of the kalpa which has yet to run.' 4. But even though a suggestion so evident and a hint so clear were thus given by the Blessed One, the venerable Ananda was incapable of comprehending them; and he besought not the Blessed One, saying, Vouchsafe, Lord, to remain during the kalpa ! Live on through the kalpa, O Blessed One! for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men !' So far was his heart possessed by the Evil One? matter--a bodily condition corresponding to the mental condition of exaltation and power by which it was reached. On this curiously perverted exaggeration of the real influence of the mind over the body see, further, the translator's 'Buddhism,' pp. 174-177. Two of the string of participles-yanikata, which may possibly mean 'made use of as a vehicle,' and susamaraddha, most thoroughly ascended up to - might seem to allude to Iddhi as a power of flying bodily through the air. But the whole set of participles is used elsewhere of conditions of mind highly esteemed among the Buddhists, and incapable of giving support to any such allusion. So, for instance, of universal love (metta) at Gataka II, 61. 1 Yath a tam Marena pariyutthitakitto. Here tam is the indeclinable particle, yatha tam introducing an explanation. My MS. of the Digha Nikaya and the Turnour MS. of the Sumangala Vilasini read parivutthita, and either spelling is correct. The Digitized by Google

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42 THE BOOK OF THE GREAT DECEASE. CH. 5. A second and a third time did the Blessed One [say the same thing, and a second and a third time was Ananda's heart thus hardened]. 6. Now the Blessed One addressed the venerable Ananda, and said: 'You may leave me, Ananda, awhile, and do whatever seemeth to thee fit.' 'So be it, Lord!' said the venerable Ananda, in assent, to the Blessed, and rising from his seat he saluted the Blessed One, and passing him on the right, sat down at the foot of a certain tree not far off thence. 7. Now not long after the venerable Ananda had been gone, Mara, the Evil One, approached the Blessed One, and stood beside him. And so standing there, he addressed the Blessed One in these words: 'Pass away now, Lord, from existence; let the Blessed One now die. Now is the time for the Blessed One to pass away-even according to the fact is that they or v in such cases is even less than euphonic; it is an assistance not to the speaker, but merely to the writer. Thus in the Sinhalese duwanawa, 'to run,' the spoken word is duanawa, and the w is written only to avoid the awkward use in the middle of a word of the initial sign for the sound a. That the speakers of Pali found no difficulty in pronouncing two vowels together is abundantly proved by numerous instances. The writers of Pali, in those cases in which the second vowel begins a word, use without hesitation the initial sign; but in the middle of the word this would be so ungainly that they naturally prefer to insert a consonantal sign to carry the vowel sign. The varying readings I have pointed out are a strong confirmation of the correctness of the pronunciation of modern native scholars; and we may the more readily adopt it as the question is not really one concerning the pronunciation of Pali, but concerning the use which modern native copyists make of their own alphabet. I would pronounce therefore pari-utthita-kitto. Digitized by Google

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III. MAHA-PARINIBBANA-SUTTA. 43 - word which the Blessed One spoke when he said 1 : "I shall not die, O Evil One! until the brethren and sisters of the order, and until the lay-disciples of either sex shall have become true hearers, wise and well-trained, ready and learned, versed in the Scriptures, fulfilling all the greater and the lesser duties, correct in life, walking according to the precepts--until they, having thus themselves learned the doctrine, shall be able to tell others of it, preach it, make it known, establish it, open it, minutely explain it and make it clear-until they, when others start vain doctrine, shall be able by the truth to vanquish and refute it, and so to spread the wonderworking truth abroad!" 8. 'And now, Lord, the brethren and sisters of the order and the lay-disciples of either sex have become [all this), are able to do [all this). Pass away now therefore, Lord, from existence; let the Blessed One now die! The time has come for the Blessed One to pass away--even according to the word which he spake when he said, "I shall not die, O Evil One! until this pure religion of mine shall have become successful, prosperous, widespread, and popular in all its full extent--until, in a word, it shall have been well proclaimed to men." And now, Lord, this pure religion of thine has become [all this]. Pass away now therefore, Lord, from 1 The words here quoted were spoken by the Buddha, after he had been enjoying the first bliss of Nirvana, under the shepherd's Nigrodha tree (see my 'Buddhist Birth Stories,' pp. 109-111). The Evil One then also tempted him to die (see below, paragraph III, 43), and this was his reply. 9 The whole paragraph is repeated, here and below, for each of these classes of persons. Digitized by Google

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44 THE BOOK OF THE GREAT DECEASE. CH. existence; let the Blessed One now die! The time has come for the Blessed One to pass away!' 9. And when he had thus spoken, the Blessed One addressed Mara, the Evil One, and said: 'O Evil One! make thyself happy, the final extinction of the Tathagata shall take place before long. At the end of three months from this time the Tathagata will die!' 10. Thus the Blessed One while at the Kapala Ketiya deliberately and consciously rejected the rest of his allotted sum of life. And on his so rejecting it there arose a mighty earthquake, awful and terrible, and the thunders of heaven burst forth. And when the Blessed One beheld this, he broke out at that time into this hymn of exultation : His sum of life the sage renounced, The cause of life immeasurable or small; With inward joy and calm, he broke, Like coat of mail, his life's own cause!' 11. Now the following thought occurred to the venerable Ananda : "Wonderful indeed and marvellous is it that this mighty earthquake should arise, awful and terrible, and that the thunders of heaven should burst forth! What may be the proximate, what the remote cause of the appearance of this earthquake ? 12. Then the venerable Ananda went up to the place where the Blessed One was, and did obeisance to the Blessed One, and seated himself respectfully at one side, and said : Wonderful indeed and marvellous is it that this mighty earthquake should arise, awful and terrible, and that the thunders of Digitized by Google

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III. MAHA-PARINIBBANA-SUTTA. 45 heaven should burst forth! What may be the proximate, what the remote cause of the appearance of this earthquake?' 13. 'Eight are the proximate, eight the remote causes, Ananda, for the appearance of a mighty earthquake. What are the eight? This great earth, Ananda, is established on water, the water on wind, and the wind rests upon space. And at such a time, Ananda, as the mighty winds blow, the waters are shaken by the mighty winds as they blow, and by the moving water the earth is shaken. These are the first causes, proximate and remote, of the appearance of a mighty earthquake. 14. 'Again, Ananda, a Samana or a Brahman of great (intellectual) power, and who has the feelings of his heart well under his control; or a god or fairy (devata ?) of great might and power,--when such a 1 Devata is a fairy, god, genius, or angel. I am at a loss how to render this word without conveying an erroneous impression to those not familiar with ancient ideas, and specially with ancient Buddhist ideas, of the spirit world. It includes gods of all sorts ; tree and river nymphs; the kindly fairies or ghosts who haunt houses (see my 'Buddhist Birth Stories,' Tale No. 40); spirits in the ground (see above, SI, 26); the angels who minister at the great renunciation, the temptation, and the death of the Buddha; the guardian angels who watch over men, and towns, and countries; and many other similar beings. Celestial being 'would be wholly inapplicable, for instance, to the creatures referred to in the curious passage above ($I, 26). 'Superhuman being' would be an inaccurate rendering; for all these light and airy shapes come below, and after, man in the Buddhist order of precedence. Spirit' being used of the soul inside the human body, and of the human soul after it has left the body, and figuratively of mental faculties-none of which are included under devata--would suggest ideas inconsistent with that of the Pali word. As there is therefore no appropriate general word I have chosen, for each passage where the expression occurs, the word used in English of the special class Digitized by Digitized by Google

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46 one by intense meditation of the finite idea of earth or the infinite idea of water (has succeeded in realising the comparative value of things 1) he can make this earth move and tremble and be shaken violently. These are the second causes, proximate or remote, of the appearance of a mighty earthquake. 15. 'Again, Ananda, when a Bodhisatta consciously and deliberately leaves his temporary form in the heaven of delight and descends into his mother's womb, then is this earth made to quake and tremble and is shaken violently. These are the third causes, proximate or remote, of the appearance of a mighty earthquake 2. THE BOOK OF THE GREAT DECEASE. CH. more particularly referred to in the passage of the text. Here all kinds of devatas being referred to, and there being no word in English for them all, I have ventured to put the word devata into my version, and to trouble the reader with this note. 1 Yassa paritta pathavi-sanna bhavita hoti appamana aposanna, on which Buddhaghosa says simply, Paritta ti dubbala: appamana ti balava, and then goes on, as a note to kampeti, to tell a long story how Sangharakkhita Samanera, the nephew of Naga Thera, attained Arahatship on the day of his admission to the order; and at once proceeded to heaven, and standing on the pinnacle of the palace of the king of the gods, shook the whole place with his big toe; to the great consternation and annoyance of the exalted dwellers therein! There is no doubt a real truth in the idea that deep thought can shake the universe, and make the palaces of the gods to tremble, just as faith is said in Matthew xxi. 21 to be able to remove mountains, and cause them to be cast into the sea. But these figurative expressions have, in Buddhism, become a fruitful soil for the outgrowth of superstitions and misunderstandings; and the train of early Buddhist speculation in this field has yet to be elucidated. There is much about it in the Maha Padhana Sutta of the Digha Nikaya, where Chap. III, SSSS 11-20 recur. 2 The Bodhisatta's voluntary incarnation is looked upon by the Buddhists as a great act of renunciation, and curious legends have Digitized by Google

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III. MAHA-PARINIBBANA-SUTTA. 47 16. 'Again, Ananda, when a Bodhisatta deliberately and consciously quits his mother's womb, then the earth quakes and trembles and is shaken violently. This is the fourth cause, proximate and remote, of the appearance of a mighty earthquake. 17. 'Again, Ananda, when a Tathagata arrives at the supreme and perfect enlightenment, then this earth quakes and trembles and is shaken violently. gathered about it. One is that on the night when she conceived his mother dreamt that a white elephant entered her side. The account will be found at length in my 'Buddhist Birth Stories' (pp. 62-64), and the earthquake is there mentioned in terms identical with those in the text. The sacred event is also one of those represented on the ancient bas-reliefs round the Bharhut Thupa, a full description of which will be found in General Cunningham's most interesting work,'The Stupa of Bharhut.' General Cunningham says of the description placed above this sculpture : 'Above it in large characters is inscribed Bhagavato rukdanta, which may perhaps be translated, "Buddha as the sounding elephant," from ru, to sound, to make a particular sort of sound.' Now the first word of the inscription is in the genitive case, so that if the second word could mean an elephant, the whole would signify, The Buddha's elephant. But the characters which General Cunningham reads rukdanta are, I venture to suggest, okkanti (? akkanti); and the inscription simply says, 'The descent of the blessed One. As I have pointed out in 'Buddhism' (p. 184), the white elephant legend is one of those hallowed sun stories by which half-converted Hindus have striven to embellish the life story of the Teacher whose followers they had become. In the Lalita Vistara (Calc. ed. p. 63) the entrance of the elephant into Maya precedes the dream; but though the ignorant may have therefore accepted it as a fact, it is of course only a figure of speech-and I venture to think from the Hindu standpoint, a beautiful figure of speechto express the incarnation of divine mildness and majesty in a human form. The use of such a figure is not confined to India. In the earliest of the Apocryphal Gospels, the Gospel according to the Hebrews, the incarnation of the divine gentleness and love is expressed by saying that a dove from heaven.entered into the human form. Digitized by Google

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48 THE BOOK OF THE GREAT DECEASE. CH. This is the fifth cause, proximate and remote, of the appearance of a mighty earthquake. 18. 'Again, Ananda, when a Tathagata founds the sublime kingdom of righteousness, then this earth quakes and trembles and is shaken violently. This is the sixth cause, proximate and remote, of the appearance of a mighty earthquake. 19. 'Again, Ananda, when a Tathagata consciously and deliberately rejects the remainder of his life, then this earth quakes and trembles and is shaken violently. This is the seventh cause, proximate and remote, of the appearance of a mighty earthquake. 20. 'Again, Ananda, when a Tathagata passes entirely away with that utter passing away in which nothing whatever is left behind, then this earth quakes and trembles and is shaken violently. This is the eighth cause, proximate and remote, of the appearance of a mighty earthquake. 21. Now of eight kinds, Ananda, are these assemblies. Which are the eight 1 ? Assemblies of nobles, Brahmanas, householders, and Samanas, and the angel hosts of the Guardian Angels, the Great Thirty-Three, Mara, and Brahma. 22. Now I call to mind, Ananda, how when I used to enter into an assembly of many hundred nobles, before I had seated myself there or talked to them or started a conversation with them, I used to become in colour like unto their colour, and in voice like unto their voice. Then with religious discourse 1 The connection, or rather want of connection, between this and the last paragraph seems to me to be very suggestive as to the way in which the Sutta was composed. The narrative is resumed at paragraph III, 43. On vanishing away, comp. I, 33. Digitized by Digitized by Google

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III. MAHA-PARINIBBANA-SUTTA, I used to instruct, incite, and quicken them, and fill them with gladness. But they knew me not when I spoke, and would say, "Who may this be who thus speaks? a man or a god?" Then having instructed, incited, quickened, and gladdened them with religious discourse, I would vanish away. But they knew me not, even when I vanished away; and would say, "Who may this be who has thus vanished away? a man or a god ?" 23. [And in the same words the Blessed One spake of how he had been used to enter into assemblies of each of the other of the eight kinds, and of how he had not been made known to them either in speaking or in vanishing away.] 'Now these, Ananda, are the eight assemblies.' 24. Now these, Ananda, are the eight positions of mastery [over the delusion arising from the apparent permanence of external things ']. What are the eight ? 1 Abhibhayatani ti abhibhavanakarana ni. Kim abhibhavanti? Pakka nika-dhamme pi arammanani pi: tani hi palipakkha-bhavena pak kanika-dhamme abhibhavanti puggalassa na nuttaritaya arammanani, says Buddhaghosa. (Sum. Vil. thi.) This and the next paragraph are based upon the Buddhist belief as to the long-vexed question between the Indian schools who represented more or less closely the European Idealists and Realists. When cleared of the many repetitions inserted for the benefit of the repeaters or reciters, the fundamental idea seems to be that the great necessity is to get rid of the delusion that what one sees and feels is real and permanent. Nothing is real and permanent but character. The so-called eight Positions of Mastery are merely an expansion of the first two of the following eight Stages of Deliverance, and the whole argument is also expressed in another form in the L Digitized by Google

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50 THE BOOK OF THE GREAT DECEASE. ch. 25. When a man having subjectively the idea of form sees externally forms which are finite, and pleasant or unpleasant to the sight, and having mastered them, is conscious that he knows and seesthis is the first position of mastery. 26. "When a man having subjectively the idea of form sees externally forms which are boundless, and pleasant or unpleasant to the sight, and having mastered them, is conscious that he knows and seesthis is the second position of mastery. 27. When a man without the subjective idea of form sees externally forms which are finite, and pleasant or unpleasant to the sight, and having mastered then, is conscious that he knows and sees--this is the third position of mastery. 28. When a man without the subjective idea of form sees externally forms which are boundless, and pleasant or unpleasant to the sight, and having mastered them, is conscious that he knows and sees --this is the fourth position of mastery. 29. When a man without the subjective idea of form sees externally forms that are blue in colour, blue in appearance, and reflecting blue,-just, for passage on the nine successive Cessations,' of which an abstract will be found in Childers, sub voce nirodha. The two lists have been translated and commented upon by Burnouf (Lotus de la Bonne Loi, pp. 543, 824-832), who took the texts from the Mahanidana Sutta and the Sangiti Sutta respectively. The former has been reprinted in Grimblot's Sept Suttas Palis, where the passage will be found at pp. 261, 262, I regret that in my interpretation I have been compelled to differ so greatly from Burnouf. Though I have devoted much care and time to the subject, I do not suppose that I have understood it better than he did. We cannot hope to get to the bottom of what these old Buddhists thought about matter and mind from such curt lists as these. Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 51 instance, as the Umma flower is blue in colour, blue in appearance, and reflecting blue; or, again, as that fine muslin of Benares which, on whichever side you look at it, is blue in colour, blue in appearance, and reflecting blue,--when a man without the subjective idea of form sees externally forms which, just in that way, are blue, blue in colour, blue in appearance, and reflecting blue, and having mastered them, is conscious that he knows and sees-that is the fifth position of mastery.' III. 30-32. [The sixth, seventh, and eighth positions of mastery are explained in words identical with those used to explain the fifth; save that yellow, red, and white are respectively substituted throughout for blue; and the Kanikara flower, the Bandhu-givaka flower, and the morning star are respectively substituted for the Umma flower, as the first of the two objects given as examples.] 33. Now these stages of deliverance, Ananda [from the hindrance to thought arising from the sensations and ideas due to external forms 1], are eight in number. Which are the eight? 34. A man possessed with the idea of form sees forms-this is the first stage of deliverance. 35. 'Without the subjective idea of form, he sees forms externally-this is the second stage of deli verance. 1 These are the Attha Vimokkha. Buddhaghosa has no comment upon them; merely saying, 'The passage on the Vimokkhas is easy to understand'-which is tantalizing. The last five Vimokkhas occur again below, in Chap. VI, SSSS 11-13, where it is clear that they are used to express the progress through deep meditation, into absent-mindedness, abstraction, and being sunk in thought, until finally the thinker falls into actual trance. E 2 Google Digitized by

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52 THE BOOK OF THE GREAT DECEASE. CH. 36. With the thought "it is well," he becomes intent (upon what he sees)--this is the third stage of deliverance. 37. 'By passing quite beyond all idea of form, by putting an end to all idea of resistance, by paying no attention to the idea of distinction, he, thinking "it is all infinite space," reaches (mentally) and remains in the state of mind in which the idea of the infinity of space is the only idea that is presentthis is the fourth stage of deliverance. 38. 'By passing quite beyond all idea of space being the infinite basis, he, thinking "it is all infinite reason," reaches (mentally) and remains in the state of mind to which the infinity of reason is alone present-this is the fifth stage of deliverance. 39. By passing quite beyond the mere consciousness of the infinity of reason, he, thinking "nothing at all exists," reaches (mentally) and remains in the state of mind to which nothing at all is specially present--this is the sixth stage of deliverance. 40. By passing quite beyond all idea of nothingness he reaches (mentally) and remains in the state of mind to which neither ideas nor the absence of ideas are specially present--this is the seventh stage of deliverance. 41. 'By passing quite beyond the state of "neither ideas nor the absence of ideas" he reaches (mentally) and remains in the state of mind in which both sensations and ideas have ceased to be--this is the eighth stage of deliverance. 42. 'Now these, Ananda, are the eight stages of deliverance. 43. On one occasion, Ananda, I was resting under the shepherd's Nigrodha tree on the bank of the Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 53 river Nerangara immediately after having reached the great enlightenment. Then Mara, the Evil One, came, Ananda, to the place where I was, and standing beside me he addressed me in the words: "Pass away now, Lord, from existence! Let the Blessed One now die! Now is the time for the Blessed One to pass away!" 44. And when he had thus spoken, Ananda, I addressed Mara, the Evil One, and said: "I shall not die, O Evil One! until not only the brethren and sisters of the order, but also the lay-disciples of either sex shall have become true hearers, wise and well-trained, ready and learned, versed in the Scriptures, fulfilling all the greater and the lesser duties, correct in life, walking according to the precepts--until they, having thus themselves learned the doctrine, shall be able to tell others of it, preach it, make it known, establish it, open it, minutely explain it and make it clear-until they, when others start vain doctrine, shall be able by the truth to vanquish and refute it, and so to spread the wonderworking truth abroad! 45. "I shall not die until this pure religion of mine shall have become successful, prosperous, wide-spread, and popular in all its full extentuntil, in a word, it shall have been well proclaimed among men !" 46. 'And now again to-day, Ananda, at the Kapala Ketiya, Mara, the Evil One, came to the place where I was, and standing beside me addressed me [in the same words]. 47. 'And when he had thus spoken, Ananda, I answered him and said: "Make thyself happy, the final extinction of the Tathagata shall take place Digitized by Digitized by Google

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54 TIIE BOOK OF THE GREAT DECEASE. CH. before long. At the end of three months from this time the Tathagata will die!" 48. "Thus, Ananda, the Tathagata has now to-day at the Kapala Ketiya consciously and deliberately rejected the rest of his allotted term of life.' 49. And when he had thus spoken the venerable Ananda addressed the Blessed One, and said: Vouchsafe, Lord, to remain during the kalpa ! live on through the kalpa, O Blessed One! for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men!' 50. Enough now, Ananda, beseech not the Tathagata !' was the reply. "The time for making such request is past.' 51. And again, the second time, the venerable Ananda besought the Blessed One [in the same words. And he received from the Blessed One the same reply] 52. And again, the third time, the venerable Ananda besought the Blessed One [in the same words]. 53. 'Hast thou faith, Ananda, in the wisdom of the Tathagata ?' 'Even so, Lord! Now why, then, Ananda, dost thou trouble the Tathagata even until the third time?' 54. 'From his own mouth have I heard from the Blessed One, from his own mouth have I received this saying, "Whosoever has thought out, Ananda, and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as Digitized by Digitized by Google

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III. MAHA-PARINIBBANA-SUTTA. 55 a means of (mental) advancement, and as a basis for edification--he, should he desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run." Now the Tathagata has thought out and thoroughly practised them in all respects as just now fully described], and might, should he desire it, remain alive for a kalpa, or for that portion of a kalpa which has yet to run.' 55. Hast thou faith, Ananda ?' 'Even so, Lord!' "Then, O Ananda, thine is the fault, thine is the offence--in that when a suggestion so evident and a hint so clear were thus given thee by the Tathagata, thou wast yet incapable of comprehending them, and thou besoughtest not the Tathagata, saying, " Vouchsafe, Lord, to remain during the kalpa. Live on, O Blessed One! through the kalpa for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men." If thou shouldst then have so besought the Tathagata, the Tathagata might have rejected the appeal even to the second time, but the third time he would have granted it. Thine, therefore, O Ananda, is the fault, thine is the offence! 56. On one occasion, Ananda, I was dwelling at Ragagaha, on the hill called the Vulture's Peak. Now there, Ananda, I spoke to thee, and said : "How pleasant a spot, Ananda, is Ragagaha ; how pleasant is this Vulture's Peak. Whosoever has thought out, Ananda, and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advancement, and as a basis for edification-he, should he Digitized by Google

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56 THE BOOK OF THE GREAT DECEASE. CH. desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run. But even when a suggestion so evident and a hint so clear were thus given thee by the Tathagata, thou wast yet incapable of comprehending them, and thou besoughtest not the Tathagata, saying, Vouchsafe, Lord, to remain during the kalpa. Live on, 0 Blessed One! through the kalpa for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men. If thou shouldst then have so besought the Tathagata, the Tathagata might have rejected the appeal even to the second time, but the third time he would have granted it. Thine, therefore, O Ananda, is the fault, thine is the offence !" 57. On one occasion, Ananda, I was dwelling at that same Ragagaha in the Banyan Grove-on one occasion at that same Ragagaha at the Robbers' Cliff --on one occasion at that same Ragagaha in the Sattapanni cave on the slope of Mount Vebhara--on one occasion at that same Ragagaha at the Black Rock on the slope of Mount Isigili-on one occasion at that same Ragagaha in the Sitavana Grove in the mountain cave Sappasondika - on one occasion at that same Ragagaha in the Tapoda Grove-on one occasion at that same Ragagaha in the Bambu Grove in the Squirrels' Feeding Ground--on one occasion at that same Ragagaha in Givaka's Mango Grove -on one occasion at that same Ragagaha in the Deer Forest at Maddakukkhi.' 58. 'Now there too, Ananda, I spoke to thee, and said: "How pleasant, Ananda, is Ragagaha; how pleasant the Vulture's Peak; how pleasant the Digitized by Google

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III. MAHA-PARINIBBANA-SUTTA. .. . Banyan tree of Gotama ; how pleasant the Robbers' Cliff; how pleasant the Sattapanni cave on the slope of Mount Vebhara ; how pleasant the Black Rock on the slope of Mount Isigili ; how pleasant the mountain cave Sappasondika in the Sitavana Grove; how pleasant the Tapoda Grove; how pleasant the Squirrels' Feeding Ground in the Bambu Grove; how pleasant Givaka's Mango Grove; how pleasant the Deer Forest at Maddakukkhi! 59. ""Whosoever, Ananda, has thought out and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advancement and as a basis for edification-he, should he desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run." Now the Tathagata has thought out and thoroughly practised them [in all respects as just now fully described], and might, should he desire it, remain alive for a kalpa, or for that portion of a kalpa which has yet to run.' 60. On one occasion, Ananda, I was residing here at Vesali at the Udena Ketiya. And there too, Ananda, I spoke to thee, and said: "How pleasant, Ananda, is Vesali; how pleasant the Udena Ketiya. Whosoever, Ananda, has thought out and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advancement and as a basis for edification-he, should he desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run." Now the Tathagata has thought out and thoroughly practised Digitized by Google

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58 THE BOOK OF THE GREAT DECEASE. CH. them [in all respects as just now fully described], and might, should he desire it, remain alive for a kalpa, or for that portion of a kalpa which has yet to run.' 61. 'On one occasion, Ananda, I was dwelling here at Vesali at the Gotamaka Ketiya--on one occasion here at Vesali at the Sattamba Ketiya-on one occasion here at Vesali at the Bahuputta Ketiyaon one occasion here at Vesali at the Sarandada Ketiya [and on each occasion I spoke to thee, Ananda, in the same words]. 62. 'And now to-day, Ananda, at the Kapala Ketiya, I spoke to thee, and said: "How pleasant, Ananda, is Vesali; how pleasant the Udena Ketiya; how pleasant the Gotamaka Ketiya; how pleasant the Sattamba Ketiya ; how pleasant the Bahuputta Ketiya; how pleasant the Sarandada Ketiya. Whosoever, Ananda, has thought out and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advancement, and as a basis for edificationhe, should he desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run. Now the Tathagata has thought and thoroughly practised them [in all respects as just now fully described], and might, should he desire it, remain alive for a kalpa, or for that portion of a kalpa which has yet to run." 63. "But now, Ananda, have I not formerly de 1 That patigakk' eva means 'formerly, already' is clear from ana vagga 1, 7, 1; X, 2, 3, though its derivation would seem to render the meaning 'frequently, recurringly' more natural. The Digitized by Google

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III. MAHA-PARINIBBANA-SUTTA. 59 clared to you that it is in the very nature of all things, near and dear unto us, that we must divide ourselves from them, leave them, sever ourselves from them? How then, Ananda, can this be possible - whereas anything whatever born, brought into being, and organised, contains within itself the inherent necessity of dissolution-how then can this be possible that such a being should not be dissolved ? No such condition can exist! And this mortal being, Ananda, has been relinquished, cast away, renounced, rejected, and abandoned by the Tathagata. The remaining sum of life has been surrendered by him. Verily, the word has gone forth from the Tathagata, saying, "The final extinction of the Tathagata shall take place before long. At the end of three months from this time the Tathagata will die!" That the Tathagata for the sake of living should repent him again of that saying--this can no wise be '!' 64. 'Come, Ananda, let us go to the Kutagara Hall, to the Mahavana.' 'Even so, Lord!' said the venerable Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with Ananda phrase occurs pretty often. Trenckner (milinda-panham, p. 422) proposes a correction into patika kk' eva. Paluggiti just below is noteworthy as an unusual contraction of palugge iti. 1 I do not understand the connection of ideas between this paragraph and the idea repeated with such tedious iteration in the preceding paragraphs. The two seem to be in marked contrast, if not in absolute contradiction. Perhaps we have here the older tradition; and certainly the latter utterance of the two is more in accordance with the general impression of the character, and with the other sayings, of Gotama as handed down in the Pali Pitakas. Digitized by Digitized by Google

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60 THE BOOK OF THE GREAT DECEASE. ch. with him, to the Mahavana to the Kutagara Hall : and when he had arrived there he addressed the venerable Ananda, and said : Go now, Ananda, and assemble in the Service Hall such of the brethren as reside in the neighbourhood of Vesali.' 'Even so, Lord,' said the venerable Ananda, in assent, to the Blessed One. And when he had assembled in the Service Hall such of the brethren as resided in the neighbourhood of Vesali, he went to the Blessed One and saluted him and stood beside him. And standing beside him, he addressed the Blessed One, and said: 'Lord! the assembly of the brethren has met together. Let the Blessed One do even as seemeth to him fit.' 65. Then the Blessed One proceeded to the Service Hall, and sat down there on the mat spread out for him. And when he was seated the Blessed One addressed the brethren, and said : Therefore, O brethren-ye to whom the truths I have perceived have been made known by mehaving thoroughly made yourselves masters of them, practise them, meditate upon them, and spread them abroad; in order that pure religion may last long and be perpetuated, in order that it may continue to be for the good and happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men ! Which then, O brethren, are the truths which, when I had perceived, I made known to you, which, when you have mastered it behoves you to practise, meditate upon, and spread abroad, in order that pure religion may last long and be perpetuated, in order Digitized by Digitized by Google

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MAHA-PARINIBBANA-SUTTA. that it may continue to be for the good and the happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men?' III. They are these: The four earnest meditations. The fourfold great struggle against sin. The four roads to saintship. The five moral powers. The five organs of spiritual sense. The seven kinds of wisdom, and The noble eightfold path. 61 These, O brethren, are the truths which, when I had perceived, I made known to you, which, when you have mastered it behoves you to practise, meditate upon, and spread abroad, in order that pure religion may last long and be perpetuated, in order that it may continue to be for the good and the happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men! 66. And the Blessed One exhorted the brethren, and said: 'Behold now, O brethren, I exhort you, saying, "All component things must grow old. Work out your salvation with diligence. The final extinction of the Tathagata will take place before long. At the end of three months from this time the Tathagata will die!" C My age is now full ripe, my life draws to its close: I leave you, I depart, relying on myself alone! Be earnest then, O brethren! holy, full of thought! Digitized by Google

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62 THE BOOK OF THE GREAT DECEASE. CH, Be steadfast in resolve! Keep watch o'er your own hearts ! Who wearies not, but holds fast to this truth and law, Shall cross this sea of life, shall make an end of grief. End of the Third Portion for Recitation 2. Dhamma and vinaya. The Buddhist religion, as just summarised, and the regulations of the order. It is of great interest to notice what are the points upon which Gotama, in this last address to his disciples, and at the solemn time when death was so near at hand, is reported to have lain such emphatic stress. Unfortunately we have only a fragment of the address, and, as it would seem from its commencement, only the closing fragment. This, however, is in the form of a summary, consisting of an enumeration of certain aggregates, the details of which must have been as familiar to the early Buddhists as the details of similar numerical terms--such as the ten commandments, the twelve tribes, the seven deadly sins, the four gospels, and so on-afterwards were to the Christians. This summary of the Buddha's last address may fairly be taken as a summary of Buddhism, which thus appears to be simply a system of earnest self-culture and self-control. The following are the details of the aggregate technical terms used in the above summary, but it will be understood that the English equivalents used give rather a general than an exact representation of the ideas expressed by the Pali ones. To attempt more would demand a treatise rather than a note, and it has given me peculiar pleasure to learn, as these sheets are passing through the press, that my friend Dr. Morris intends to devote a book to the treatment of these seven 'Jewels of the Law, as the Kulla Vagga calls them (IX, 1, 4), which form, when united, the bright diadem of Nirvana. The four Earnest Meditations (kattaro Satipatthana) are 1. Meditation on the body. 2. Meditation on the sensations. 3. Meditation on the ideas. 4. Meditation on reason and character. Digitized by Google

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www tin MAHA-PARINIBBANA-SUTTA. 63 The fourfold Great Struggle against sin is divided into kattaro Samappad hana, which are-- 1. The struggle to prevent sinfulness arising. 2. The struggle to put away sinful states which have arisen. 3. The struggle to produce goodness not previously existing. 4. The struggle to increase goodness when it does exist. The four Roads to Saintship are four means by which Iddhi (see above, SS 3, note) is to be acquired. They are the KattaRARY III. Iddhipada: 1. The will to acquire it united to earnest meditation and the ITY struggle against sin. 2. The necessary exertion united to earnest meditation and the struggle against sin. 3. The necessary preparation of the heart united to earnest meditation and the struggle against sin. 4. Investigation united to earnest meditation and the struggle against sin. The five moral powers (panka Balani) are said to be the same as the next class, called organs (Indriyani). It is no doubt most remarkable that, in a summary like this, two classes out of seven should be absolutely identical except in name. The difference of name is altogether too unimportant to account, by itself, fort the distinction made. Either the currently accepted explanation of one of the two aggregate terms must be incorrect, or we must look for some explanation of the repetition other than the mere desire to record the double title. Is it impossible that the one class was split into two to bring the number of the classes up to the sacred number seven, corresponding to the seven Ratanas of a Kakkavatti? The details of both classes areI. Faith. 2. Energy. 5. Wisdom. 3. Thought. 4. Contemplation. The seven kinds of Wisdom (satta Bogghanga) are1. Energy. 2. Thought. tion (of scripture). 5. Joy. The Noble Eightfold Path (ariyo atthangiko Maggo) forms the subject of the Dhamma-kakka-ppavattana-sutta, translated in this volume, and consists of 3. Contemplation. 4. Investiga6. Repose. 7. Serenity. 1. Right views. 2. High aims. 3. Right speech. 4. Upright conduct. 5. A harmless livelihood. 6. Perseverance in well-doing. 7. Intellectual activity. 8. Earnest thought. 2:3 Digitized by Mai ht one. paulre athes Monc Google

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64 THE BOOK OF THE GREAT DECEASE. CH. CHAPTER IV. I. Now the Blessed One early in the morning robed himself, and taking his bowl, entered Vesali for alms: and when he had passed through Vesali, and had eaten his meal and was returning from his alms-seeking he gazed at Vesali with an elephant look1 and addressed the venerable Ananda, and said: This will be the last time, Ananda, that the Tathagata will behold Vesali. Come, Ananda, let us go on to Bhanda-gama.' 'Even so, Lord!' said the venerable Ananda, in assent, to the Blessed One. And the Blessed One proceeded with a great company of the brethren to Bhanda-gama; and there the Blessed One stayed in the village itself. 2. There the Blessed One addressed the brethren, and said: 'It is through not understanding and grasping four truths, O brethren, that we have had to run so long, to wander so long in this weary path of transmigration-both you and I.' 'And what are these four? The noble conduct of life, the noble earnestness in meditation, the noble kind of wisdom, and the noble salvation of freedom. But when noble conduct is realised and known, when noble meditation is realised and known, when noble wisdom is realised and known, when noble 1 Nagapalokitam Vesaliyam apaloketva. The Buddhas were accustomed, says Buddhaghosa, on looking backwards to turn the whole body round as an elephant does; because the bones in their neck were firmly fixed, more so than those of ordinary men ! 2 Or Conditions (Dhamma). They must, of course, be carefully distinguished from the better known Four Noble Truths (Sakkani) above, Chap. II, SS 2. Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 65 freedom is realised and known-then is the craving for existence rooted out, that which leads to renewed existence is destroyed, and there is no more birth.' 3. Thus spake the Blessed One; and when the Happy One had thus spoken, then again the teacher said 1: Righteousness, earnest thought, wisdom, and freedom sublimeThese are the truths realised by Gotama, far renowned. Knowing them, he, the knower, proclaimed the truth to the brethren. The master with eye divine, the quencher of griefs, must die!' 4. There too, while staying at Bhanda-gama, the Blessed One held that comprehensive religious discourse with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. "Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. 1 This is merely a stock phrase for introducing verses which repeat the idea of the preceding phrase (see above, paragraph 32). It is an instructive sign of the state of mind in which such records are put together, that these verses could be ascribed to Gotama himself without any feeling of the incongruity involved. The last word means, completely gone out; and here refers to the extinction of kilesa and tanha, which will bring about, inevitably, the extinction of being. Compare the passage quoted by Burnouf in Lotus de la Bonne Loi, p. 376. Probably the whole stanza formerly stood in some other connection, where the word parinibbuto had its more usual sense. See Buddhaghosa's note on IV, 23. Digitized by Google

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66 THE BOOK OF THE GREAT DECEASE. CH. The mind set round with intelligence is freed from the great evils--that is to say, from sensuality, from individuality, from delusion, and from ignorance.' 5. Now when the Blessed One had remained at Bhanda-gama as long as he desired, he addressed the venerable Ananda, and said : 'Come, Ananda, let us go on to Hatthi-gama.' 'Even so, Lord!' said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded with a great company of the brethren to Hatthi-gama. 6. [And in similar words it is then related how the Blessed One went on to Amba-gama, to Gambugama, and to Bhoga-nagara.] 7. Now there at Bhoga-nagara the Blessed One stayed at the Ananda Ketiya. There the Blessed One addressed the brethren, and said: 'I will teach you, O brethren, these four Great References ?. Listen thereto, and give good heed, and I will speak.' Even so, Lord!' said the brethren, in assent?, to The meaning of mahapadesa is not quite clear. Perhaps it should be rendered true authorities. I have followed Buddhaghosa in taking apadesa as the last part of the compound. He says, mahapadesa ti maha-okase maha-apadese va. Buddhadayo mahante mahante apadisitva vuttani mahakaranani ti attho, the causes (authorities) alleged when referring to Buddha and other great men.' ' I ought perhaps to have explained why I have ventured to differ from Childers in the rendering of the common word pati. sunati. The root sru seems to have meant to sound' before it meant 'to hear;' and, whether this be so or not, pati-sunati means not simply to consent,' but 'to answer (assentingly).' It Digitized by Google

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iv. MAHA-PARINIBBANA-SUTTA. 67 the Blessed One, and the Blessed One spoke as follows: 8. 'In the first place, brethren, a brother may say thus: "From the mouth of the Blessed One himself have I heard, from his own mouth have I received it. This is the truth, this the law, this the teaching of the Master." The word spoken, brethren, by that brother should neither be received with praise nor treated with scorn. Without praise and without scorn every word and syllable should be carefully understood, and then put beside the scripture and compared with the rules of the order. If when so compared they do not harmonise with the scripture, and do not fit in with the rules of the order, then you may come to the conclusion, "Verily, this is not the word of the Blessed One, and has been wrongly grasped by that brother ?" Therefore, brethren, you should reject it. But if they harmonise with the scripture and fit in with the rules of the order, then you may come to the conclusion, "Verily, this is the word of the Blessed One, and has been well grasped by that brother." This, brethren, you should receive as the first Great Reference. 9. 'Again, brethren, a brother may say thus : "In such and such a dwelling-place there is a company of the brethren with their elders and leaders. From the mouth of that company have I heard, has been pointed out to me that answer was formerly 'andswerian,' where swerian is probably not unrelated to the root svar, 'to sound.' i Sutte otaretabbani vinaye sandassetabbani, where one would expect to find the word Pitaka if it had been in use when this passage was first written or composed. F 2 Digitized by Google

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68 THE BOOK OF THE GREAT DECEASE. CH. face to face have I received it. This is the truth, this the law, this the teaching of the Master." The word spoken, brethren, by that brother should neither be received with praise nor treated with scorn. Without praise and without scorn every word and syllable should be carefully understood, and then put beside the scripture and compared with the rules of the order. If when so compared they do not harmonise with the scripture, and do not fit in with the rules of the order, then you may come to the conclusion, "Verily, this is not the word of the Blessed One, and has been wrongly grasped by that company of the brethren." Therefore, brethren, you should reject it.. But if they harmonise with the scripture and fit in with the rules of the order, then you may come to the conclusion, "Verily, this is the word of the Blessed One, and has been well grasped by that company of the brethren." This, brethren, you should receive as the second Great Reference. 10. 'Again, brethren, a brother may say thus : "In such and such a dwelling-place there are dwelling many elders of the order, deeply read, holding the faith as handed down by tradition, versed in the truths, versed in the regulations of the order, versed in the summaries of the doctrines and the law. From the mouth of those elders have I heard, from their mouth have I received it. This is the truth, this the law, this the teaching of the Master." The word spoken, brethren, by that brother should neither be received with praise nor treated with scorn. Without praise and without scorn every word and syllable should be carefully understood, and then put beside the scripture and Digitized by Google

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IV. MAHA-PARINIBBANA-SUTTA. compared with the rules of the order. If when so compared they do not harmonise with the scripture, and do not fit in with the rules of the order, then you may come to the conclusion, "Verily, this is not the word of the Blessed One, and has been wrongly grasped by those elders." Therefore, brethren, you should reject it. But if they harmonise with the scripture and fit in with the rules of the order, then you may come to the conclusion, "Verily, this is the word of the Blessed One, and has been well grasped by those elders." This, brethren, you should receive as the third Great Reference. 11. 'Again, brethren, a brother may say, "In such and such a dwelling-place there is there living a brother, deeply read, holding the faith as handed down by tradition, versed in the truths, versed in the regulations of the order, versed in the summaries of the doctrines and the law. From the mouth of that elder have I heard, from his mouth have I received it. This is the truth, this the law, this the teaching of the Master." The word spoken, brethren, by that brother should neither be received with praise nor treated with scorn. Without praise and without scorn every word and syllable should be carefully understood, and then put beside the scripture and compared with the rules of the order. If when so compared they do not harmonise with the scripture, and do not fit in with the rules of the order, then you may come to the conclusion, "Verily, this is not the word of the Blessed One, and has been wrongly grasped by that brother." Therefore, brethren, you should reject it. But if they harmonise with the scripture Digitized by Google

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70 THE BOOK OF THE GREAT DECEASE. ch. and fit in with the rules of the order, then you may come to the conclusion, "Verily, this is the word of the Blessed One, and has been well grasped by that brother." This, brethren, you should receive as the fourth Great Reference.' * These, brethren, are the Four Great References.' 12. There, too, the Blessed One held that comprehensive religious talk with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. "Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils--that is to say, from sensuality, from individuality, from delusion, and from ignorance.' 13. Now when the Blessed One had remained as long as he desired at Bhoga-gama, he addressed the venerable Ananda, and said: 'Come, Ananda, let us go on to Pava." 'Even so, Lord !' said the venerable Ananda, in assent, to the Blessed One. And the Blessed One proceeded with a great company of the brethren to Pava. And there at Pava the Blessed One stayed at the Mango Grove of Kunda, who was by family a smith. 14. Now Kunda, the worker in metals, heard that the Blessed One had come to Pava, and was staying there in his Mango Grove. Digitized by Google

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IV MAHA-PARINIBBANA-SUTTA. 71 And Kunda, the worker in metals, went to the place where the Blessed One was, and saluting him took his seat respectfully on one side. And when he was thus seated, the Blessed One instructed, aroused, incited, and gladdened him with religious discourse. 15. Then he, instructed, aroused, incited, and gladdened by the religious discourse, addressed the Blessed One, and said: "May the Blessed One do me the honour of taking his meal, together with the brethren, at my house to-morrow.' And the Blessed One signified, by silence, his consent. 16. Then seeing that the Blessed One had consented, Kunda, the worker in metals, rose from his seat and bowed down before the Blessed One, and keeping him on his right hand as he past him, departed thence. 17. Now at the end of the night, Kunda, the worker in metals, made ready in his dwelling-place sweet rice and cakes, and a quantity of dried boar's flesh. And he announced the hour to the Blessed One, saying, 'The hour, Lord, has come, and the meal is ready.' 18. And the Blessed One robed himself early in the morning, and taking his bowl, went with the brethren to the dwelling-place of Kunda, the worker in metals. When he had come thither he seated himself on the seat prepared for him. And when he was seated he addressed Kunda, the worker in metals, and said: 'As to the dried boar's flesh you have made ready, serve me with it, Kunda; and as to the other food, the sweet rice and cakes, serve the brethren with it.' Digitized by Google

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72 THE BOOK OF THE GREAT DECEASE. CH. 'Even so, Lord!' said Kunda, the worker in metals, in assent, to the Blessed One. And the dried boar's flesh he had made ready he served to the Blessed One; whilst the other food, the sweet rice and cakes, he served to the members of the order. 19. Now the Blessed One addressed Kunda, the worker in metals, and said: 'Whatever dried boar's flesh, Kunda, is left over to thee, that bury in a hole. I see no one, Kunda, on earth nor in Mara's heaven, nor in Brahma's heaven, no one among Samanas and Brahmanas, among gods and men, by whom, when he has eaten it, that food can be assimilated, save by the Tathagata.' 'Even so, Lord!' said Kunda, the worker in metals, in assent, to the Blessed One. And whatever dried boar's flesh remained over, that he buried in a hole. 20. And he went to the place where the Blessed One was; and when he had come there, took his seat respectfully on one side. And when he was seated, the Blessed One instructed and aroused and incited and gladdened Kunda, the worker in metals, with religious discourse. And the Blessed One then rose from his seat and departed thence. 21. Now when the Blessed One had eaten the food prepared by Kunda, the worker in metal, there fell upon him a dire sickness, the disease of dysentery, and sharp pain came upon him, even unto death. But the Blessed One, mindful and selfpossessed, bore it without complaint. 22. And the Blessed One addressed the venerable Ananda, and said: 'Come, Ananda, let us go on to Kusinara.' by Google Digitized by

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TY MAHA-PARINIBBANA-SUTTA. 'Even so, Lord!' said the venerable Ananda, in assent, to the Blessed One. 23. When he had eaten Kunda's food, The copper-smith's--thus have I heardHe bore with fortitude the pain, The sharp pain even unto death! And from the dried flesh of the boar, as soon as he had eaten it, There fell upon the teacher sickness dire, Then after nature was relieved the Blessed One announced and said : 'I now am going on to Kusinara 1.' 24. Now the Blessed One went aside from the path to the foot of a certain tree; and when he had come there he addressed the venerable Ananda, and said: 'Fold, I pray you, Ananda, the robe; and spread it out for me. I am weary, Ananda, and must rest awhile!' 'Even so, Lord!' said the venerable Ananda, in assent, to the Blessed One, and spread out the robe folded fourfold. 25. And the Blessed One seated himself on the seat prepared for him; and when he was seated, he addressed the venerable Ananda, and said: 'Fetch me, I pray you, Ananda, some water. I am thirsty, Ananda, and would drink.' 26. When he had thus spoken, the venerable Ananda said to the Blessed One: "But just now, 1. It should be understood,' says Buddhaghosa, 'that these are verses by the Theras who held the council.' And he repeats this at $$ 52, 56. Digitized by Google

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74 THE BOOK OF THE GREAT DECEASE. ch. Lord, about five hundred carts have gone over. That water stirred up by the wheels has become shallow and flows fouled and turbid. This river Kakuttha, Lord, not far off, is clear and pleasant, cool and transparent, easy to get down into, and delightful. There the Blessed One may both drink the water, and cool his limbs?' 27. Again the second time the Blessed One addressed the venerable Ananda, and said: 'Fetch me, I pray you, Ananda, some water. I am thirsty, Ananda, and would drink: 28. And again the second time the venerable Ananda said to the Blessed One: "But just now, Lord, about five hundred carts have gone over. That water stirred up by the wheels has become shallow and flows fouled and turbid. This river Kakuttha, Lord, not far off, is clear and pleasant, cool and transparent, easy to get down into, and delightful. There the Blessed One may both drink the water, and cool his limbs.' 29. Again the third time the Blessed One addressed the venerable Ananda, and said: 'Fetch me, I pray you, Ananda, some water. I am thirsty, Ananda, and would drink.' 30. 'Even so, Lord!' said the venerable Ananda, in assent, to the Blessed One; and taking a bowl he went down to the streamlet. And lo! the streamlet which, stirred up by the wheels, was but just now become shallow, and was flowing fouled and turbid, had begun, when the venerable Ananda came up to it, to flow clear and bright and free from all turbidity. 1 Akkhodika ti pasannodika: satodika ti madhurodhika: sitodika ti tanu - sitala - salila: setaka ti nikkad dama: supatittha ti sundara-tittha. (S. V. thri.) Comp. IV, 56. Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 75 31. Then Ananda thought: 'How wonderful, how marvellous is the great might and power of the Tathagata ! For this streamlet which, stirred up by the wheels, was but just now become shallow and flowing foul and turbid, now, as I come up to it, is flowing clear and bright and free from all turbidity.' 32. And taking water in the bowl he returned towards the Blessed One; and when he had come where the Blessed One was he said to him : 'How wonderful, how marvellous is the great might and power of the Tathagata! For this streamlet which, stirred up by the wheels, was but just now become shallow and flowing foul and turbid, now, as I come up to it, is flowing clear and bright and free from all turbidity. Let the Blessed One drink the water! Let the Happy One drink the water !' Then the Blessed One drank of the water. 33. Now at that time a man named Pukkusa", a young Mallian, a disciple of Alara Kalama's, was passing along the high road from Kusinara to Pava. 34. And Pukkusa, the young Mallian, saw the Blessed One seated at the foot of a tree. On seeing him, he went up to the place where the Blessed One was, and when he had come there he saluted the Blessed One, and took his rest respectfully on one side. And when he was seated 1 The Pukkusa caste was one of the lower castes of Sadras. Compare Assalayana Sutta (Pischel), pp. 13, 35; Burnouf's 'Introduction,' &c., pp. 144, 208; Lalita Vistara XXI, 17. But Buddhaghosa says Pukkusa must here be simply a name, as the Mallas were of the Khattiya caste. He adds that this Pukkusa was the owner of the five hundred carts that had just passed by; and that Alara Kalama was called Alara because he was Digha-pingalo, Kalama being his family name. Digitized by Google

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76 Pukkusa, the young Mallian, said to the Blessed One: How wonderful a thing is it, Lord! and how marvellous, that those who have gone forth out of the world should pass their time in a state of mind so calm!' 35. Formerly, Lord, Alara Kalama was once walking along the high road; and leaving the road he sat himself down under a certain tree to rest during the heat of the day. Now, Lord, five hundred carts passed by one after the other, each close to Alara Kalama. And a certain man, who was following close behind that caravan of carts, went up to the place where Alara Kalama was, and when he was come there he spake as follows to Alara Kalama: 6 THE BOOK OF THE GREAT DECEASE. "But, Lord, did you see those five hundred carts go by?" "No, indeed, sir, I saw them not." "But, Lord, did you hear the sound of them?" "No, indeed, sir, I heard not their sound." "But, Lord, were you then asleep?" No, sir, I was not asleep." 6 66 "But, Lord, were you then conscious." "Yes, I was conscious, sir." 666 CH. "So that you, Lord, though you were both conscious and awake, neither saw, nor heard the sound of five hundred carts passing by, one after the other, and each close to you. Why, Lord, even your robe was sprinkled over with the dust of them!" "It is even so, sir." 36. 'Then thought that man: "How wonderful a thing is it, and how marvellous, that those who have gone forth out of the world should pass their time in a state of mind so calm! So much so that a man though being both conscious and awake, Digitized by Google

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MAHA-PARINIBBANA-SUTTA. neither sees, nor hears the sound of five hundred carts passing by, one after the other, and each close to him." IV. 77 'And after giving utterance to his deep faith in Alara Kalama, he departed thence.' 37. 'Now what think you, Pukkusa, which is the more difficult thing either to do or to meet with-- that a man being conscious and awake should neither see, nor hear the sound of five hundred carts passing by, one after the other, close to him, --or that a man, being conscious and awake, should neither see, nor hear the sound thereof when the falling rain goes on beating and splashing, and the lightnings are flashing forth, and the thunderbolts are crashing?' 38. 'What in comparison, Lord, can these five hundred carts do, or six or seven or eight or nine or ten hundred, yea, even hundreds and thousands of carts. That certainly is more difficult, both to do and to meet with, that a man being conscious and awake should neither see, nor hear the sound thereof when the falling rain goes on beating and splashing, and the lightnings are flashing forth, and the thunderbolts are crashing.' 39. 'Now on one occasion, Pukkusa, I was dwelling at Atuma, and was at the Threshing-floor1. And at that time the falling rain begun to beat and to splash, and the lightnings to flash forth, and the thunderbolts to crash; and two peasants, brothers, and four oxen were killed. Then, Pukkusa, a great multitude of people went forth from Atuma, and went up to the place where the two peasants, brothers, and the four oxen, lay killed. 1 Bhusagare ti khalu-salayam. (S. V. thri.) Digitized by Google

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78 THE BOOK OF THE GREAT DECEASE. CH. 40. Now at that time, Pukkusa, I had gone forth from the Threshing-floor, and was walking up and down thinking at the entrance to the Threshingfloor. And a certain man came, Pukkusa, out of that great multitude of people, up to the place where I was; and when he came up he saluted me, and took his place respectfully on one side. 41. 'And as he stood there, Pukkusa, I said to the man: ""Why then, sir, is this great multitude of people assembled together?" ""But just now, the falling rain began to beat and to splash, and the lightnings to flash forth, and the thunderbolts to crash; and two peasants, brothers, were killed, and four oxen. Therefore is this great multitude of people gathered together. But where, Lord, were you?" ""I, sir, have been here all the while." ""But, Lord, did you see it ?" ""I, sir, saw nothing." "" But, Lord, did you hear it?". "" I, sir, heard nothing." ""Were you then, Lord, asleep?". "" I, sir, was not asleep." * "Were you then conscious, Lord ?" ""Even so, sir." ""So that you, Lord, being conscious and awake, neither saw, nor heard the sound thereof when the falling rain went on beating and splashing, and the lightnings were flashing forth, and the thunderbolts were crashing." "" That is so, sir." 42. *Then, Pukkusa, the thought occurred to that man : Digitized by Google

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MAHA-PARINIBBANA-SUTTA. "How wonderful a thing is it, and marvellous, that those who have gone forth out of the world should pass their time in a state of mind so calm!-- so that a man being conscious and awake neither sees nor hears the sound thereof when the falling rain is beating and splashing, and the lightnings are flashing forth, and the thunderbolts are crashing." And after giving utterance to his deep faith in me, he departed from me with the customary demonstrations of respect.' IV. 79 43. And when he had thus spoken Pukkusa, the young Mallian, addressed the Blessed One in these words: 'Now I, Lord, as to the faith that I had in Alara Kalama, that I winnow away as in a mighty wind, and wash it away as in a swiftly running stream. Most excellent, Lord, are the words of thy mouth, most excellent! Just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into the darkness, so that those who have eyes can see external forms--just even so, Lord, has the truth been made known to me, in many a figure, by the Blessed One. And I, even I, betake myself, Lord, to the Blessed One as my refuge, to the Truth, and to the Brotherhood. May the Blessed One accept me as a disciple, as a true believer, from this day forth, as long as life endures 1!' This is a stock phrase constituting the final answer of a hitherto unconverted man at the end of one of those argumentative dialogues by which Gotama overcame opposition or expounded the truth. After a discussion of exalted themes it fits in very appropriately; here and elsewhere it is incongruous and strained. See below, V, 50. Digitized by Google

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80 THE BOOK OF THE GREAT DECEASE. ch. 44. Now Pukkusa, the young Mallian, addressed a certain man, and said: 'Fetch me, I pray you, my good man, a pair of robes of cloth. of gold, burnished and ready for wear.' So be it, sir!' said that man, in assent, to Pukkusa, the young Mallian; and he brought a pair of robes of cloth of gold, burnished and ready for wear. 45. And the Mallian Pukkusa presented the pair of robes of cloth of gold, burnished and ready for wear, to the Blessed One, saying, Lord, this pair of robes of burnished cloth of gold is ready for wear. May the Blessed One show me favour and accept it at my hands ! *In that case, Pukkusa, 'robe me in one, and Ananda in one. Even so, Lord !' said Pukkusa; in assent, to the Blessed One; and in one he robed the Blessed One, and in one, Ananda. 46. Then the Blessed One instructed and aroused and incited and gladdened Pukkusa, the young Mallian, with religious discourse. And Pukkusa, the young Mallian, when he had been instructed and aroused and incited and gladdened by the Blessed One with religious discourse, arose from his seat, and bowed down before the Blessed One; and keeping him on his right hand as he past him, departed thence. . 47. Now not long after the Mallian Pukkusa had gone, the venerable Ananda placed that pair of robes of cloth of gold, burnished and ready for wear, on the body of the Blessed One, and when it was so Digitized by Google

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IV. MAHA-PARINIBBANA-SUTTA. 81 placed on the body of the Blessed One it appeared to have lost its splendour! 48. And the venerable Ananda said to the Blessed One: 'How wonderful a thing is it, Lord, and how marvellous, that the colour of the skin of the Blessed One should be so clear, so exceeding bright! For when I placed even this pair of robes of burnished cloth of gold and ready for wear on the body of the Blessed One, lo! it seemed as if it had lost its splendour !' 49. 'It is even so, Ananda. Ananda, there are two occasions on which the colour of the skin of a Tathagata becomes clear and exceeding bright. What are the two ?' 50. 'On the night, Ananda, on which a Tathagata attains to the supreme and perfect insight, and on the night in which he passes finally away in that utter passing away which leaves nothing whatever to remain-on these two occasions the colour of the skin of the Tathagata becomes clear and exceeding bright. 51. 'And now this day, Ananda, at the third watch of the right, in the Upavattana of Kusinara, in the Sala Grove of the Mallians, between the twin Sala 1 The commentator says, Bhagavato kayam upanamitan ti nivasana-parupana-vasena alliya pitam: Bhagava pi tato ekam nivasesi ekam parupi. Vitakkikam (MS. kkh) viya ti yatha (MS, tatha) vitakkiko angaro antanten' eva gotiti bahi pan' assa pabha n'atthi, evam bahi pakkhinna(MS. pakkhinna-) pabha hutva khayati ti. My MS. of the text reads vitasikam (as did Yatramulle's MS. here, and one MS. of Fausboll's at Gataka I, 153, 154). There the word is used of embers in which food is cooked, without flame,'='glowing, smoldering.' Vitakkhika, 'an eruption on the skin,' belongs to the root kark. [11] Digitized by Google

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82 THE BOOK OF THE GREAT DECEASE. ch. trees, the utter passing away of the Tathagata will take place. Come, Ananda! let us go on to the river Kakuttha. Even so, Lord!' said the venerable Ananda, in assent, to the Blessed One. 52. The pair of robes of cloth of gold, All burnished, Pukkusa had brought, Clad on with them the Master then Shone forth in colour like to gold 1! 53. Now the Blessed One with a great company of the brethren went on to the river Kakuttha; and when he had come there, he went down into the water, and bathed, and drank. And coming up out again on the other side he went on to the Mango Grove. 54. And when he was come there he addressed the venerable Kundaka, and said: 'Fold, I pray you, Kundaka, a robe in four and spread it out. I am weary, Kundaka, and would lie down.' 'Even so, Lord !' said the venerable Kundaka, in assent, to the Blessed One. And he folded a robe in four, and spread it out. 1 We have here the commencement of the legend which afterwards grew into an account of an actual transfiguration of the Buddha. It is very curious that it should have taken place soon after the Buddha had announced to Ananda his approaching death, and that in the Buddhist Sutta it should be connected so closely with that event; for a similar remark applies also to the Transfiguration mentioned in the Gospels. The Malalankara-vatthu, for instance, says, 'His body appeared shining like a flame. Ananda was exceedingly surprised. Nothing of this kind had, as yet, happened. "Your exterior appearance," said he to Budha, "is all at once white, shining, and beautiful above all expression." "What you say, O Ananda, is perfectly true. There are two occasions [&c., much as above). The shining light emanating from my body is a certain forerunner of this great event [his Parinibbana]."' Digitized by Google

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IV. MAHA-PARINIBBANA-SUTTA. 55. And the Blessed One laid himself down on his right side, with one foot resting on the other; and calm and self-possessed, he meditated on the idea of rising up again in due time. And the venerable Kundaka seated himself there in front of the Blessed One. 56. The Buddha to Kakuttha's river came, Whose clear and pleasant waters limpid flow, He plunged beneath the stream wearied and worn, The Buddha without equal in the world! When he had bathed and drunk, the teacher then Crossed o'er, the brethren thronging round his steps; The Blessed Master, preaching the while the truth, The Mighty Sage came to the Mango Grove, There spake he to the brother Kundaka : 'Spread me the fourfold robe out as a couch.' Cheered by the Holy One, he quickly spread The fourfold robe in order on the ground. The Master laid him down, wearied and worn; And there, before him, Kunda took his seat. 57. And the Blessed One addressed the venerable Ananda, and said: "Now it may happen, Ananda, that some one should stir up remorse in Kunda the smith, by saying, " This is evil to thee, Kunda, and loss to thee in that when the Tathagata had eaten his last meal from thy provision, then he died." Any such remorse, Ananda, in Kunda the smith should be checked by saying, " This is good to thee, Kunda, and gain to thee, in that when G2 Digitized by Digitized by Google

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84 THE BOOK OF THE GREAT DECEASE. CH. the Tathagata had eaten his last meal from thy provision, then he died. From the very mouth of the Blessed One, Kunda, have I heard, from his own mouth have I received this saying, 'These two offerings of food are of equal fruit, and of equal profit, and of much greater fruit and much greater profit than any other -- and which are the two ? The offering of food which, when a Tathagata has eaten, he attains to supreme and perfect insight; and the offering of food which, when a Tathagata has eaten, he passes away by that utter passing away in which nothing whatever remains behindthese two offerings of food are of equal fruit and of equal profit, and of much greater fruit and much greater profit than any others. There has been laid up by Kunda the smith a karma redounding to length of life, redounding to good birth, redounding to good fortune, redounding to good fame, redounding to the inheritance of heaven, and of sovereign power.'" In this way, Ananda, should be checked any remorse in Kunda the smith.' 58. Then the Blessed One perceiving how the matter stood, uttered, even at that time, this hymn of exultation : * To him who gives shall virtue be increased; In him who curbs himself, no anger can arise ; The righteous man casts off all sinfulness, And by the rooting out of lust, and bitterness, And all delusion, doth to Nirvana reach ! End of the Fourth Portion for Recitation, containing the Episode of Alara. Digitized by Google

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V. MAHA-PARINIBBANA-SUTTA. 85 CHAPTER V. 1. Now the Blessed One addressed the venerable Ananda, and said: 'Come, Ananda, let us go on to the Sala Grove of the Mallas, the Upavattana of Kusinara, on the further side of the river Hiranyavati.' 'Even so, Lord!' said the venerable Ananda, in assent, to the Blessed One. 2. And the Blessed One proceeded with a great company of the brethren to the Sala Grove of the Mallas, the Upavattana of Kusinara, on the further side of the river Hiranyavati: and when he had come there he addressed the venerable Ananda, and said: 3. 'Spread over for me, I pray you, Ananda, the couch with its head to the north, between the twin Sala trees1. I am weary, Ananda, and would lie down.' 'Even so, Lord!' said the venerable Ananda, in assent, to the Blessed One. And he spread a 1 According to the commentator 'tradition says that there was a row of Sala trees at the head (sisa) of that couch (manka), and another at its foot, one young Sala tree being close to its head, and another close to its foot. The twin Sala trees were so called because the two trees were equally grown in respect of the roots, trunks, branches, and leaves. There was a couch there in the park for the special use of the (periodically elected) raga of the Mallas, and it was this couch which the Blessed One asked Ananda to make ready.' There is no further explanation of the term uttara-sisakam, which may have been the name for a slab of wood or stone reserved on great occasions for the use of the leaders of the neighbouring republic, but available at other times for passers by. Digitized by Google

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86 THE BOOK OF THE GREAT DECEASE. CH. covering over the couch with its head to the north, between the twin Sala trees. And the Blessed One laid himself down on his right side, with one leg resting on the other; and he was mindful and selfpossessed. 4. Now at that time the twin Sala trees were all one mass of bloom with flowers out of season1; and all over the body of the Tathagata these dropped and sprinkled and scattered themselves, out of reverence for the successor of the Buddhas of old. And heavenly Mandarava flowers, too, and heavenly sandalwood powder came falling from the sky, and all over the body of the Tathagata they descended and sprinkled and scattered themselves, out of reverence for the successor of the Buddhas of old. And heavenly music was sounded in the sky, out of reverence for the successor of the Buddhas of old. And heavenly songs came wafted from the skies, out of reverence for the successor of the Buddhas of old! 5. Then the Blessed One addressed the venerable Ananda, and said: The twin Sala trees are all one mass of bloom with flowers out of season; all over the body of the Tathagata these drop and sprinkle and scatter themselves, out of reverence for the successor of the Buddhas of old. And heavenly Mandarava flowers, too, and heavenly sandal-wood powder come falling from the sky, and all over the body of the Tathagata they descend and sprinkle and scatter themselves, out of rever 1 Sabbaphaliphulla ti sabbe samantato pupphita mulato patthaya yava agga ekakkhanna ahesum. (S. V. thlu.) Compare ekaphaliphullam vanam at Gataka I, 52. Digitized by Google

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87 MAHA-PARINIBBANA-SUTTA. ence for the successor of the Buddhas of old. And heavenly music sounds in the sky, out of reverence for the successor of the Buddhas of old. And heavenly songs come wafted from the skies, out of reverence for the successor of the Buddhas of old!' 6. Now it is not thus, Ananda, that the Tathagata is rightly honoured, reverenced, venerated, held sacred or revered. But the brother or the sister, the devout man or the devout woman, who continually fulfils all the greater and the lesser duties, who is correct in life, walking according to the precepts-it is he who rightly honours, reverences, venerates, holds sacred, and reveres the Tathagata with the worthiest homage. Therefore, O Ananda, be ye constant in the fulfilment of the greater and of the lesser duties, and be ye correct in life, walking according to the precepts; and thus, Ananda, should it be taught.' V. 7. Now at that time the venerable Upavana was standing in front of the Blessed One, fanning him. And the Blessed One was not pleased with Upavana, and he said to him: 'Stand aside, O brother, stand not in front of me!' 8. Then this thought sprung up in the mind of the venerable Ananda: The venerable Upavana has long been in close personal attendance and service on the Blessed One. And now, at the last moment, the Blessed One is not pleased with Upaand has said to him, "Stand aside, O brother, stand not in front of me!" What may be the cause and what the reason that the Blessed One is not pleased with Upavana, and speaks thus with him?' vana, 9. And the venerable Ananda said to the Blessed One: The venerable Upavana has long Digitized by Google

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88 THE BOOK OF THE GREAT DECEASE. CH. been in close personal attendance and service on the Blessed One. And now, at the last moment, the Blessed One is not pleased with Upavana, and has said to him, "Stand aside, O brother, stand not in front of me!" What may be the cause and what the reason that the Blessed One is not pleased with Upavana, and speaks thus with him?' 6 10. In great numbers, Ananda, are the gods of the ten world-systems assembled together to behold the Tathagata. For twelve leagues, Ananda, around the Sala Grove of the Mallas, the Upavattana of Kusinara, there is no spot in size even as the pricking of the point of the tip of a hair which is not pervaded by powerful spirits'. And the spirits, Ananda, are murmuring, and say, "From afar have we come to behold the Tathagata. Few and far between are the Tathagatas, the Arahat Buddhas who appear in the world: and now to-day, in the last watch of the night, the death of a Tathagata will take place; and this eminent brother stands in 1 Buddhaghosa explains that even twenty to sixty angels or gods (devatayo) could stand aragga-koti-nittudana- (MS. nittaddana-) matte pi, 'on a point pricked by the extreme point of a gimlet,' without inconveniencing one another (annam annam avyabadhenti). It is most curious to find this exact analogy to the notorious discussion as to how many angels could stand on the point of a needle in a commentary written at just that period of Buddhist history which corresponds to the Middle Ages of Christendom. The passage in the text does not really imply or suggest any such doctrine, though the whole episode is so absurd that the author of the text could not have hesitated to say so, had such an idea been the common belief of the early Buddhists. With these sections should be compared the similar sections in Chapter VI, of which these are perhaps merely an echo. There is no comment on nittudana, but there can be little doubt that Childers's conjectural reading is correct.' Digitized by Google

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MAHA-PARINIBBANA-SUTTA. front of the Tathagata, concealing him, and in his last hour we are prevented from beholding the Tathagata ;" thus, Ananda, do the spirits murmur.' II. * But of what kind of spirits is the Blessed One thinking ? 12. There are spirits, Ananda, in the sky, but of worldly mind, who dishevel their hair and weep, who stretch forth their arms and weep, who fall prostrate on the ground, and roll to and fro in anguish at the thought: "Too soon will the Blessed One die! Too soon will the Happy One pass away! Full soon will the Light of the world vanish away?!". 13. "There are spirits, too, Ananda, on the earth, and of worldly mind, who tear their hair and weep, who stretch forth their arms and weep, who fall prostrate on the ground, and roll to and fro in anguish at the thought: "Too soon will the Blessed One die! Too soon will the Happy One pass away! Full soon will the Eye of the world disappear from sight!" 14. 'But the spirits who are free from passion bear it, calm and self-possessed, mindful of the saying which begins, "Impermanent indeed are all component things. How then is it possible (whereas anything whatever, when born, brought into being, and Kakkum loke antaradhayissati, on which there is no comment. It is literally, the Eye in the world will vanish away,' where Eye is of course used figuratively of that by the aid of which spiritual truths can be perceived, corresponding exactly to the similar use in Europe of the word Light. The Master is often called Kakkhuma, 'He with the Eye,' He of the spiritual Eye' (see, for instance, the last verses in this Sutta), and here by a bold figure of speech he is called the Eye itself, which was shortly about to vanish away from the world, the means of spiritual insight which was no longer to be available for the common use of all men. But this is, it will be noticed, only the lament of the foolish and ignorant. Digitized by Google

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90 THE BOOK OF THE GREAT DECEASE. CH. organised, contains within itself the inherent necessity of dissolution-how then is it possible that such a being should not be dissolved ? No such condition can exist!"71 15. 'In times past, Lord, the brethren, when they had spent the rainy season in different districts, used to come to see the Tathagata, and we used to receive those very reverend brethren to audience, and to wait upon the Blessed One. But, Lord, after the end of the Blessed One, we shall not be able to receive those very reverend brethren to audience, and to wait upon the Blessed One. 16. There are these four places, Ananda, which the believing man should visit with feelings of reverence and awe. Which are the four ? 17. "The place, Ananda, at which the believing man can say, "Here the Tathagata was born!" is a spot to be visited with feelings of reverence and awe. 18. "The place, Ananda, at which the believing man can say, " Here the Tathagata attained to the supreme and perfect insight!" is a spot to be visited with feelings of reverence and awe. 19. "The place, Ananda, at which the believing man can say, "Here was the kingdom of righteousness set on foot by the Tathagata !" is a spot to be visited with feelings of reverence and awe. 20. The place, Ananda, at which the believing man can say, "Here the Tathagata passed finally away in that utter passing away which leaves nothing whatever to remain behind !" is a spot to be visited with feelings of reverence and awe. 1 The words in brackets have been inserted from par. III, 63 above. See par. VI, 39 below. Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 91 21. 'And there will come, Ananda, to such spots, believers, brethren and sisters of the order, or devout men and devout women, and will say, "Here was the Tathagata born!" or, "Here did the Tathagata attain to the supreme and perfect insight!" or, "Here was the kingdom of righteousness set on foot by the Tathagata !" or, "Here the Tathagata passed away in that utter passing away which leaves nothing whatever to remain behind !" 22. 'And they, Ananda, who shall die while they, with believing heart, are journeying on such pilgrimage, shall be reborn after death, when the body shall dissolve, in the happy realms of heaven.' bh shhm, b 23. How are we to conduct ourselves, Lord, with regard to womankind?' Don't see them, Ananda. But if we should see them, what are we to do?' *Abstain from speech, Ananda.? But if they should speak to us, Lord, what are we to do?' "Keep wide awake, Ananda.' 24. What are we to do, Lord, with the remains of the Tathagata ?' Hinder not yourselves, Ananda, by honouring the remains of the Tathagata. Be zealous, I beseech you, Ananda, in your own behalf! Devote yourselves to your own good! Be earnest, be zealous, be intent on your own good! There are wise men, Ananda, among the nobles, among the Brahmans, among the heads of houses, who are firm believers in the Tathagata ; and they will do due honour to the remains of the Tathagata.' Digitized by Google

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92 THE BOOK OF THE GREAT DECEASE. 14 25. What should be done, Lord, with the remains of the Tathagata?' 'As men treat the remains of a king of kings, so, Ananda, should they treat the remains of a Tathagata.' 'And how, Lord, do they treat the remains of a king of kings??' CH. 26. 'They wrap the body of a king of kings, Ananda, in a new cloth. When that is done they wrap it in carded cotton wool 3. When that is done they wrap it in a new cloth,--and so on till they have wrapped the body in five hundred successive layers of both kinds. Then they place the body in an oil vessel of iron, and cover that close up with another 1 This conversation occurs also below (VI, 33), and the older tradition probably had it only in that connection. 2 King of kings is an inadequate rendering of Kakkavatti Raga. It is a king whose power no other king can dispute, who is the acknowledged overlord in India. The idea can scarcely have existed before Kandragupta, the first Kakravarti, had raised himself to power. This passage, therefore, is a guide to the date at which the Maha-parinibbana Sutta assumed its present form. 3 Vihatena kappasena ti suphotitena kappasena: Kasikavattham hi sukhumatta telam na ganhati, tasma vihatena kappasena ti aha. 'As Benares cloth, by reason of its fineness of texture, does not take the oil, he therefore says, "with vihata cotton wool," that is, with cotton wool that has been well forced asunder.' That photita is here the participle of the causal verb, and not of the simple verb, follows of necessity from its being used as an explanation of vihata, 'torn to pieces.' The technical use of the word, as applied to cotton wool, has only been found in this passage. It usually means 'torn with grief.' * Ayasaya tela-doniya, where one would expect ayasaya, but my MS. of the Digha Nikaya confirms twice over here, and twice again below, SS VI, 33, 35, the reading given by Childers. Buddhaghosa says, Ayasan ti suvannam, suvannamhi idha ayasan ti adhippeto, but here again we should expect the second time to find ayo or ayasam. The meaning of the word is also not Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 93 oil vessel of iron 1. They then build a funeral pile of all kinds of perfumes, and burn the body of the king of kings. And then at the four cross roads they erect a dagaba to the king of kings. This, Ananda, is the way in which they treat the remains of a king of kings. And as they treat the remains of a king of kings, so, Ananda, should they treat the remains of the Tathagata. At the four cross roads a dagaba should be erected to the Tathagata. And whosoever shall there place garlands or perfumes or paint, or make salutation there, or become in its presence calm in heart--that shall long be to them for a profit and a joy! 27. These men, Ananda, worthy of a dagaba ?, are four in number. Which are the four ? 'A Tathagata, or Arahat-Buddha, is worthy of a dagaba. A Pakkeka-Buddha is worthy of a dagaba 3. quite clear. It no doubt was originally used for bronze, and only later for iron also, and at last exclusively of iron. As kamsa is already a common word for bronze in very early Buddhist Pali texts, I think ayasa or ayasa must here mean of iron. When Buddhaghosa says it is here a name for gold, we can only conclude that iron had become, in his time, a metal which he might fairly consider too base for the purpose proposed. 1 Buddhaghosa has no note on palikuggetva; but from its use at Gataka I, 50, 29: 69, 23, it must, I think, have this meaning, I am not certain to what root it ought to be referred. I should mention that pakk hipati seems to me never to mean in Pali, 'to hurl forth into, to throw forth,' but always 'to place (slowly and carefully) into.' ? A solid mound or tumulus, in the midst of which the bones and ashes are to be placed. The dome of St. Paul's as seen from the Thames Embankment gives a very good idea of one of the later Buddhist dagabas. The Pali word here and below is Thupa. 8 A Pakkeka-Buddha, who has attained to the supreme and perfect insight; but dies without proclaiming the truth to the world. Digitized by Google

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94 THE BOOK OF THE GREAT DECEASE. ch. A true hearer of the Tathagata is worthy of a dagaba. A king of kings is worthy of a dagaba. 28. 'And on account of what circumstance, Ananda, is a Tathagata, an Arahat-Buddha, worthy of a dagaba? At the thought, Ananda, " This is the dagaba of that Blessed One, of that Arahat-Buddha," the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ananda, that a Tathagata, an Arahat-Buddha, is worthy of a dagaba. 29. 'And on account of what circumstance, Ananda, is a Pakkeka-Buddha worthy of a dagaba? "At the thought, Ananda, " This is the dagaba of that Blessed One, of that Pakkeka-Buddha," the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ananda, that a Pakkeka-Buddha is worthy of a dagaba. 30. 'And on account of what circumstance, Ananda, is a true hearer of the Blessed One, the Arahat-Buddha, worthy of a dagaba ? 'At the thought, Ananda, "This is the dagaba of that true hearer of the Blessed Arahat-Buddha," the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ananda, that a true Digitized by Google

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MAHA-PARINIBBANA-SUTTA. hearer of the Blessed One, the Arahat-Buddha, is worthy of a dagaba. 31. *And on account of what circumstance, Ananda, is a king of kings worthy of a dagaba ? At the thought, Ananda, " This is the dagaba of that righteous king who ruled in righteousness," the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ananda, that a king of kings is worthy of a dagaba. *These four, Ananda, are the persons worthy of a dagaba. 32. Now the venerable Ananda went into the Vihara, and stood leaning against the lintel of the door?, and weeping at the thought: "Alas! I remain still but a learner, one who has yet to work out his own perfection. And the Master is about to pass away from me he who is so kind!" 33. Now the Blessed One called the brethren, and said: "Where, then, brethren, is Ananda ?' The venerable Ananda, Lord, has gone into the 1 Kapisisam. Buddhaghosa says, Kapisisakan ti dvarabaha-kotiyam thitam aggala-rukkham,'a piece of wood fixed as a bolt at the top of the door posts.' The Sanskrit lexicographers give kapi-sirsha in the sense of 'coping of a wall. Compare Patimokkha, Pakittiya, No. 19. The expression that Ananda went 'into the Vihara' at the end of a conversation represented as having taken place in the Sala Grove, would seem to point to the fact that this episode originally stood in some other connection. Buddhaghosa attempts to explain away the discrepancy by saying that Vihara here means Mandala. Ananda had entered the Noble Path, but had not yet reached the end of it. He had not attained to Nirvana. Digitized by Google

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96 THE BOOK OF THE GREAT DECEASE. ch. Vihara, and stands leaning against the lintel of the door, and weeping at the thought: 'Alas! I remain still but a learner, one who has yet to work out his own perfection. And the Master is about to pass away from me--he who is so kind!' 34. And the Blessed One called a certain brother, and said: 'Go now, brother, and call Ananda in my name, and say, " Brother Ananda, the Master calls for thee." 'Even so, Lord!' said that brother, in assent, to the Blessed One. And he went up to the place where the Blessed One was; and when he had come there, he said to the venerable Ananda : 'Brother Ananda, the Master calls for thee. "Very well, brother,' said the venerable Ananda, in assent, to that brother. And he went up to the place where the Blessed One was, and when he had come there, he bowed down before the Blessed One, and took his seat respectfully on one side. 35. Then the Blessed One said to the venerable Ananda, as he sat there by his side: 'Enough, Ananda! Do not let yourself be troubled; do not weep! Have I not already, on former occasions, told you that it is in the very nature of all things most near and dear unto us that we must divide ourselves from them, leave them, sever ourselves from them? How, then, Ananda, can this be possible--whereas anything whatever born, brought into being, and organised, contains within itself the inherent necessity of dissolution-how, then, can this be possible, that such a being should not be dissolved ? No such condition can exist! For a long time, Ananda, have you been very near to me by acts of love, kind and good, that never varies, and is beyond all Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 97 measure. For a long time, Ananda, have you been very near to me by words of love, kind and good, that never varies, and is beyond all measure. For a long time, Ananda, have you been very near to me by thoughts of love, kind and good, that never varies1, and is beyond all measure. You have done well, Ananda! Be earnest in effort, and you too shall soon be free from the great evils-from sensuality, from individuality, from delusion, and from ignorance 2!' V. 36. Then the Blessed One addressed the brethren, and said: 'Whosoever, brethren, have been Arahat-Buddhas through the long ages of the past, there were servitors just as devoted to those Blessed Ones as Ananda has been to me. And whosoever, brethren, shall be Arahat-Buddhas in the long ages of the future, there shall be servitors just as devoted to those Blessed Ones as Ananda has been to me. He is a wise man, brethren,-is Ananda. 37. 1 Advayena, which Buddhaghosa explains as not being that kind of love which is now one thing and now another, or which varies in the presence or the absence of the object loved. When the Buddha is called in the Amara Kosha I, 1, 1, 9, advayavadin, that must mean in a similar way, 'One whose teaching does not vary.' 2 Literally, thou shalt become an Anasava, that is, one who is free from the four Asavas, all which are explained above in SS I, 12, from which I have taken the details suggested to a Buddhist by the word used. The state of mind to which an Anasava has reached is precisely the same, though looked at from a different point of view, as the state of mind expressed by the better known word Nirvana. What follows is repeated in the Satipatthana Vagga of the Samyutta Nikaya; but in regard to Sariputta (Upatissa) and Moggallana, and reading savaka-yugam for upatthako. [II] H V Digitized by Google

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98 He knows when it is the right time for him to come and visit the Tathagata, and when it is the right time for the brethren and sisters of the order, for devout men and devout women, for a king, or for a king's ministers, for other teachers or their disciples, to come and visit the Tathagata. 38. 'Brethren, there are these four wonderful and marvellous qualities in Ananda. Which are the four? THE BOOK OF THE GREAT DECEASE. CH. 'If, brethren, a number of the brethren of the order should come to visit Ananda, they are filled with joy on beholding him; and if Ananda should then preach the truth to them, they are filled with joy at the discourse; while the company of brethren is ill at ease, brethren, when Ananda is silent. 'If, brethren, a number of the sisters of the order, or of devout men, or of devout women, should come to visit Ananda, they are filled with joy on beholding him; and if Ananda should then preach the truth to them, they are filled with joy at the discourse; while the company of sisters is ill at ease, brethren, when Ananda is silent. 39. 'Brethren, there are these four wonderful and marvellous qualities in a king of kings. What are the four? " If, brethren, a number of nobles, or Brahman, or heads of houses, or Samanas should come to visit a king of kings, they are filled with joy on beholding him; and if the king of kings should then speak, they are filled with joy at what is said; while they are ill at ease, brethren, when the king of kings is silent. " 40. Just so, brethren, are the four wonderful and marvellous qualities in Ananda. 'If, brethren, a number of the brethren of the Digitized by Google

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MAHA-PARINIBBANA-SUTTA. order, or of the sisters of the order, or of devout men, or of devout women, should come to visit Ananda, they are filled with joy on beholding him; and if Ananda should then preach the truth to them, they are filled with joy at the discourse; while the company of brethren is ill at ease, brethren, when Ananda is silent. V. 99 'Now these, brethren, are the four wonderful and marvellous qualities that are in Ananda.' 41. When he had thus spoken1, the venerable Ananda said to the Blessed One: 'Let not the Blessed One die in this little wattel and daub town, in this town in the midst of the jungle, in this branch township. For, Lord, there are other great cities, such as Kampa, Ragagaha, Savatthi, Saketa, Kosambi, and Benares. Let the Blessed One die in one of them. There there are many wealthy nobles and Brahmans and heads of houses, believers in the Tathagata, who will pay due honour to the remains of the Tathagata "." 1 From here down to the end of section 44 is found also, nearly word for word, in the beginning of the Maha-Sudassana Sutta, translated below; compare also Maha-Sudassana Gataka, No. 95. 2 Kudda-nagarake ti patirupake sambadhe khuddakanagare: Uggangala-nagarake ti visama-nagarake. (S.V.fol. thau.) Kudda, if this explanation be right, seems to be merely an old and unusual form for kshudra, and the Burmese correction into khudda to be unnecessary: but I venture to think it is more likely to be kudy a, and to mean a wall built of mud and sticks, or what is called in India, of wattel and daub. When Buddhaghosa explains uggangala as 'lawless,' he is expressing his view that a town in the jungle is likely to be a heathen, pagan sort of place. 3 With reference to Childers's note in his Dictionary on mahasala, with which every one must entirely agree, Buddhaghosa's H 2 Digitized by Google

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100 THE BOOK OF THE GREAT DECEASE. CH 42. 'Say not so, Ananda! Say not so, Ananda, that this is but a small wattel and daub town, a town in the midst of the jungle, a branch township. Long ago, Ananda, there was a king, by name Maha-Sudassana, a king of kings, a righteous man who ruled in righteousness, Lord of the four quarters of the earth, conqueror, the protector of his people, possessor of the seven royal treasures. This Kusinara, Ananda, was the royal city of king Maha-Sudassana, under the name of Kusavati, and on the east and on the west it was twelve leagues in length, and on the north and on the south it was seven leagues in breadth. 43. 'That royal city Kusavati, Ananda, was mighty, and prosperous, and full of people, crowded with men, and provided with all things for food'. Just, Ananda, as the royal city of the gods, Alakamanda by name, is mighty, prosperous, and full of people, crowded with the gods, and provided with all kinds of food, so, Ananda, was the royal city Kusavatt mighty and prosperous, full of people, crowded with men, and provided with all kinds of food. 44. Both by day and by night, Ananda, the royal city Kusavati resounded with the ten cries; that is to say, the noise of elephants, and the noise of horses, and the noise of chariots; the sounds of the explanation of the word will be interesting as a proof (if proof be needed) that the Ceylon scholars are not always trustworthy. He says, Khattiya-mahasala ti khattiya-mahasara sarapatta maha-khattiya. Eso nayo sabbattha. 1 The first three of these adjectives are applied at Gataka I, 29 (v. 212) to the religion of the Buddhas; and I think the right reading there must be phitam, in accordance with the corrections in two MSS. as noted by Mr. Fausboll, and not pitam as he has preferred to read. The whole set of epithets is often used of cities. Digitized by Google

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MAHA-PARINIBBANA-SUTTA. IOI drum, of the tabor, and of the lute; the sound of singing, and the sounds of the cymbal and of the gong; and lastly, with the cry, "Eat, drink, and be merry 1!" 45. 'Go now, Ananda, and enter into Kusinara, and inform the Mallas of Kusinara, saying, "This day, O Vasetthas, in the last watch of the night, the final passing away of the Tathagata will take place. Be favourable herein, O Vasetthas, be favourable. Give no occasion to reproach yourselves hereafter, saying, "In our own village did the death of our Tathagata take place, and we took not the opportunity of visiting the Tathagata in his last hours.'" 'Even so, Lord,' said the venerable Ananda, in assent, to the Blessed One; and he robed himself, and taking his bowl?, entered into Kusinara attended by another member of the order. 1 This enumeration is found also at Gataka, p. 3, only that the conch shell is added there-wrongly, for that makes the number of cries eleven. The Maha-Sudassana Sutta has in the corresponding passage, like the Burmese MS. noted here by Childers, conch instead of cymbal. My MS. reads cymbal here. Nivasetva patta-kivaram adaya atta-dutiyo. Buddhaghosa has, naturally enough, no comment on this oft-recurring phrase. It cannot be meant that he put on only his under-garments, and carried his upper robe with hiin; for then his shoulders would have been bare; and it is quite against the rules to go into a village without all the robes having been put carefully on (Patimokkha, Sekhiya 1-3). I do not even understand how Ananda, with due regard to the rules of the brotherhood (see Patimokkha, Nisaggiya 21-29), could have had a spare robe then with him. And patta-kivaram can scarcely mean simply bowl-robe,' referring to the length of cotton cloth in which the bowl was carried over the shoulder (* Buddhist Birth Stories,' p. 71). With both his under-garments on, he entered Kusinara duly bowled and robed' may be impossible English, but it probably correctly catches the Digitized by Digitized by Google

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102 THE BOOK OF THE GREAT DECEASE. CH. 46. Now at that time the Mallas of Kusinara were assembled in the council hall on some public affair 1. And the venerable Ananda went to the council hall of the Mallas of Kusinara; and when he had arrived there, he informed them, saying, "This day, O Vasetthas, in the last watch of the night, the final passing away of the Tathagata will take place. Be favourable herein, O Vasetthas, be favourable. Give no occasion to reproach yourselves hereafter, saying, "In our own village did the death of our Tathagata take place, and we took not the opportunity of visiting the Tathagata in his last hours."' 47. And when they had heard this saying of the venerable Ananda, the Mallas with their young men and maidens and their wives were grieved, and sad, and afflicted at heart. And some of them wept, dishevelling their hair, and stretched forth their arms and wept, fell prostrate on the ground, and rolled to and fro in anguish at the thought : "Too soon will the Blessed One die! Too soon will the Happy One pass away! Full soon will the Light of the world vanish away!' 48. Then the Mallas, with their young men and idea involved, though of course one (at least) of the under-cloths had been put on long before. See p. 122. A Thera never goes about in public alone, he is always accompanied by a Samanera. i Kenakid eva karaniyena. Professor Pischel, in his edition of the Assalayana Sutta (p. I), prints this expression kena ki devakaraniyena, and translates, it (p. 28), 'for some religious purposes.' It seems to me that he has been misled by the commentary, which really presupposes the more correct division adopted by Childers. Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 103 maidens and their wives, being grieved and sad and afflicted at heart, went to the Sala Grove of the Mallas, to the Upavattana, and to the place where the venerable Ananda was. 49. Then the venerable Ananda thought: 'If I allow the Mallas of Kusinara, one by one, to pay their respects to the Blessed One, the whole of the Mallas of Kusinara will not have been presented to the Blessed One until this night brightens up into the dawn. Let me, now, cause the Mallas of Kusinara to stand in groups, each family in a group, and so present them to the Blessed One, saying, "Lord! a Malla of such and such a name, with his children, his wives, his retinue, and his friends, humbly bows down at the feet of the Blessed One."' 50. And the venerable Ananda caused the Mallas of Kusinara to stand in groups, each family in a group, and so presented them to the Blessed One, and said : 'Lord! a Malla of such and such a name, with his children, his wives, his retinue, and his friends, humbly bows down at the feet of the Blessed One.' 51. And after this manner the venerable Ananda presented all the Mallas of Kusinara to the Blessed One in the first watch of the night. 52. Now at that time a mendicant named Subhadda, who was not a believer, was dwelling at Kusinara. And the mendicant Subhadda heard the news : 'This very day, they say, in the third watch of the night, will take place the final passing away of the Samana Gotama.' 53. Then thought the mendicant Subhadda : *This have I heard from fellow mendicants of mine, old and well stricken in years, teachers and Digitized by Google

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THE BOOK OF THE GREAT DECEASE. disciples, when they said: Sometimes and full seldom do Tathagatas appear in the world, the Arahat Buddhas." Yet this day, in the last watch of the night, the final passing away of the Samana Gotama will take place. Now a certain feeling of uncertainty has sprung up in my mind; and this faith have I in the Samana Gotama, that he, methinks, is able so to present the truth that I may get rid of this feeling of uncertainty.' 104 66 54. Then the mendicant Subhadda went to the Sala Grove of the Mallas, to the Upavattana of Kusinara, to the place where the venerable Ananda was. " CH. 55. And when he had come there he said to the venerable Ananda: 'Thus have I heard from fellow mendicants of mine, old and well stricken in years, teachers and disciples, when they said: "Sometimes and full seldom do Tathagatas appear in the world, the Arahat Buddhas." Yet this day, in the last watch of the night, the final passing away of the Samana Gotama will take place. Now a certain feeling of uncertainty has sprung up in my mind; and this faith have I in the Samana Gotama, that he, methinks, is able so to present the truth that I may get rid of this feeling of uncertainty. O that I, even I, Ananda, might be allowed to see the Samana Gotama!' 56. And when he had thus spoken the venerable Ananda said to the mendicant Subhadda : Enough! friend Subhadda. Trouble not the Tathagata. The Blessed One is weary.' 57. And again the mendicant Subhadda [made the same request in the same words, and received the same reply]; and the third time the mendicant Subhadda [made the same request in the same words, and received the same reply]. Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 105 58. Now the Blessed One overheard this conversation of the venerable Ananda with the mendicant Subhadda. And the Blessed One called the venerable Ananda, and said: "It is enough, Ananda! Do not keep out Subhadda. Subhadda, Ananda, may be allowed to see the Tathagata. Whatever Subhadda may ask of me, he will ask from a desire for knowledge, and not to annoy me. And whatever I may say in answer to his questions, that he will quickly understand.' 59. Then the venerable Ananda said to Subhadda, the mendicant : 'Enter in, friend Subhadda ; for the Blessed One gives you leave.' 60. Then Subhadda, the mendicant, went in to the place where the Blessed One was, and saluted him courteously, and after exchanging with him the compliments of esteem and of civility, he took his seat on one side. And when he was thus seated, Subhadda, the mendicant, said to the Blessed One : 'The Brahmans by saintliness of life 1, Gotama, who Samana-brahmana, which compound may possibly mean Samanas and Brahmans as it has usually been rendered, but I think not necessarily. Not one of those here specified were Brahmans by caste, as is apparent from the Sumangala Vilasini on the Samanna Phala Sutta, p. 114. Compare the use of Kshatriya. brahmano, a soldier priest,' a Kshatriya who offered sacrifice; and of Brahmano, absolutely, as an epithet of an Arahat. In the use of the word samana there seems to me to be a hopeless confusion between, a complete mingling of the meanings of, the two roots sram and sam (which, in Pali, would both become sam). It connotes both asceticism and inward peace, and might best be rendered 'devotee,' were it not for the intellectual inferiority implied by that word in our language. A Samana Brahman should therefore mean a man of any caste, who by his saintliness of life, by his renunciation of the world, and by his reputation as a religious thinker, had acquired the position of a quasi Brahman, and Digitized by Google

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106 THE BOOK OF THE GREAT DECEASE. CH. are heads of companies of disciples and students, teachers of students, well known, renowned, founders of schools of doctrine, esteemed as good men by the multitude-to wit, Purana Kassapa, Makkhali of the cattle-pen, Agita of the garment of hair, Kakkayana of the Pakudha tree, Sangaya the son of the Belatthi slave-girl, and Nigantha of the Natha clan -have they all, according to their own assertion, thoroughly understood things ? or have they not? or are there some of them who have understood, and some who have not 1 ?'. 61. 'Enough, Subhadda! Let this matter rest whether they, according to their own assertion, have thoroughly understood things, or whether they have not, or whether some of them have understood and some have not! The truth, Ananda, will I teach you. Listen well to that, and give ear attentively, and I will speak.' 'Even so, Lord!' said the mendicant Subhadda, in assent, to the Blessed One. 62. And the Blessed One spake : 'In whatsoever doctrine and discipline, Subhadda, the noble eightfold path is not found, neither in it is there found a man of true saintliness of the first or of the second or of the third or of the fourth degree 2. was looked up to by the people in the same way as that in which they looked up to a Brahman by caste. Compare further my Buddhist Birth Stories,' vol. i. p. 260; and also Mr. Beal's remarks in the Indian Antiquary for May, 1880; and Professor Max Muller's note on Dhammapada, verse 265. 1 Buddhaghosa has an exegetical note on abbhannamsu, but passes over those celebrated Six Teachers in silence. The little that is thus far known of them will be discussed in another place. 2 This refers to the four divisions of the Noble Eightfold Path. See above, chap. II, 98, where their characters are described. The Digitized by Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 107 And in whatsoever doctrine and discipline, Subhadda, the noble eightfold path is found, is found the man of true saintliness of the first and the second and the third and the fourth degree. Now in this doctrine and discipline, Subhadda, is found the noble eightfold path, and in it alone, Subhadda, is the man of true saintliness. Void are the systems of other teachers-void of true saints. And in this one, Subhadda, may the brethren live the Life that's Right, so that the world be not bereft of Arahats 1 word translated man of true saintliness,' or 'true saint,' is in the text Samano, on which see the note on page 105. I am at a loss how to render the word adequately here. 1 Arahats are those who have reached Nirvana, the supreme goal,' the highest fruit' of the Noble Eightfold Path. To live "the Life that's Right' (samma) is to live in the Noble Path, each of the eight divisions of which is to be samma, round, right and perfect, normal and complete. To live right (samma) is therefore to have-1. Right views, free from superstition. 2. Right aims, high and worthy of the intelligent and earnest man. 3. Right paano speech, kindly, open, truthful. 4. Right conduct, in all concerns of life. 5. Right livelihood, bringing hurt or danger to no living thing. 6. Right perseverance, in all the other seven. 7. Right mindfulness, the watchful, active mind. 8. Right contemplation, earnest thought on the deep mysteries of life. In each of these the word right is samma, and the whole paragraph being on the Noble Path, the allusion is certainly to this central doctrine of the Buddhist Dhamma. Buddhaghosa says that that bhikkhu samma viharati, who, having himself entered the Noble Path, leads his brother into it, and this is, no doubt, good Buddhism. But it is a practical application of the text, a theological exegesis, and not a philological explanation. Even so it seems to lay the stress too much on bereft,' and too little on * Arahats.' In the last words of the prose we seem to have a reminiscence of what were once verses, which may have run Sunna pavada samanehi anne; Digitized by Google

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108 THE BOOK OF THE GREAT DECEASE. CH, But twenty-nine was I when I renounced The world, Subhadda, seeking after good. For fifty years and one year more, Subhadda, Since I went out, a pilgrim have I been Through the wide realms of virtue and of truth, And outside these no really "saint" can be 1! Yea, not of the first, nor of the second, nor of the third, nor of the fourth degree. Void are the systems of other teachers--void of true saints. But in this one, Subhadda, may the brethren live the perfect life, that the world be not bereft of those who have reached the highest fruit.' 63. And when he had thus spoken, Subhadda, the mendicant, said to the Blessed One: 'Most excellent, Lord, are the words of thy mouth, most excellent! Just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into the darkness, so that those who have eyes can see external forms ;-just even so, Lord, has the truth been made known to me, in many a figure, by the Blessed One. And I, even I, betake myself, Lord, to the Blessed One as my refuge, to the truth, and to the order. May the Blessed One accept me as a disciple, as a true believer, from this day forth, as long as life endures ! Ime ka samma vihareyyu bhikkha, Asunno loko 'rahatehi assa. I I have followed, though with some doubt, Childers's punctuation. Buddhaghosa refers padesa-vatti to samano; and ito, not to padesa, but to magga, understood; and it is quite possible that this is the correct explanation. On samadhikani see the comment at Gataka II, 383. Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 109 64. "Whosoever, Subhadda, that has formerly been a follower of another doctrine and then desires to be received into the higher or the lower grade in this doctrine and discipline, he remains on probation for the space of four months; and at the end of the four months, the brethren, exalted in spirit, receive him into the lower or into the higher grade of the order. Nevertheless in this case I acknowledge the difference in persons.' 65. 'If, Lord, whosoever that has formerly been a follower of another doctrine and then desires to be received into the higher or the lower grade in this doctrine and discipline, -if, in that case, such a person remains on probation for the space of four months; and at the end of the four months, the brethren, exalted in spirit, receive him into the lower or into the higher grade of the order-I too, then, will remain on probation for the space of four months; and at the end of the four months let the brethren, exalted in spirit, receive me into the lower or into the higher grade of the order! 66. But the Blessed One called the venerable Ananda, and said: 'As it is, Ananda, receive Subhadda into the order!' 'Even so, Lord!' said the venerable Ananda, in assent, to the Blessed One. 67. And Subhadda, the mendicant, said to the venerable Ananda: 'Great is your gain, friend Ananda, great is your good fortune, friend Ananda, that you all have been sprinkled with the sprinkling of discipleship in this brotherhood at the hands of the Master himself! 68. So Subhadda, the mendicant, was received Digitized by Digitized by Google

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110 . THE BOOK OF THE GREAT DECEASE. CH. ch. into the higher grade of the order under the Blessed One; and from immediately after his ordination the venerable Subhadda remained alone and separate, earnest, zealous, and resolved. And e'er long he attained to that supreme goal of the higher life 1 for the sake of which men go out from all and every household gain and comfort to become houseless wanderers-yea, that supreme goal did he, by himself, and while yet in this visible world, bring himself to the knowledge of, and continue to realise, and to see face to face! And he became conscious that birth was at an end, that the higher life had been fulfilled, that all that should be done had been accomplished, and that after this present life there would be no beyond! 69. So the venerable Subhadda became yet another among the Arahats; and he was the last disciple whom the Blessed One himself converted?. End of the Hirannavatiya portion, being the Fifth Portion for Recitation. 1 That is, Nirvana. Compare Mangala Sutta V, 11, and the Dhammapada, verses 180, 354, and above Chap. I, SS 7. 2 Buddhaghosa says that the last five words in the text (the last twelve words in my translation) were added by the Theras who held the Council. On Subhadda's ordination he has the following interesting note: 'The Thero (that is, Ananda), they say, took him on one side, poured water over his head from a water vessel, made him repeat the formula of meditation on the impermanency of the body (Taka-pankaka-kammatthanam; see my "Buddhist Birth Stories," p. 161), shaved off his hair and beard, clad him in the yellow robes, made him repeat the "Three Refuges," and led him back to the Blessed One. The Blessed One himself admitted him then into the higher rank of the brotherhood, and pointed out to him a subject for meditation (kammatthanam; see "Buddhist Digitized by Digitized by Google

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MAHA-PARINIBBANA-SUTTA. III Birth Stories," p. 147). He accepted this, and walking up and down in a quiet part of the grove, he thought and meditated upon it, till overcoming the Evil Spirit, he had acquired Arahatship, and with it the discriminating knowledge of all the Scriptures (Patisambhida). Then, returning, he came and took his seat beside the Blessed One.' According to this, no set ceremony for ordination (Sanghakammam), as laid down in the Vinaya, took place; and it is otherwise probable that no such ceremony was usual in the earliest days of Buddhism. Digitized by Google

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112 THE BOOK OF THE GREAT DECEASE. CH. CHAPTER VI. 1. Now the Blessed One addressed the venerable Ananda, and said: 'It may be, Ananda, that in some of you the thought may arise, "The word of the Master is ended, we have no teacher more !" But it is not thus, Ananda, that you should regard it. The truths and the rules of the order which I have set forth and laid down for you all, let them, after I am gone, be the Teacher to you.' 2. "Ananda! when I am gone address not one another in the way in which the brethren have heretofore addressed each other-with the epithet, that is, of "Avuso" (Friend). A younger brother may be addressed by an elder with his name, or his family name, or the title "Friend." But an elder should be addressed by a younger brother as " Lord" or as "Venerable Sir." 3. When I am gone, Ananda, let the order, if it should so wish, abolish all the lesser and minor precepts ?? 4. When I am gone, Ananda, let the higher penalty be imposed on brother Khanna.' But what, Lord, is the higher penalty ?' 1 In Kulla Vagga XI, 1, 9, 10, is related how the brotherhood formally considered the permission thus accorded to them, and resolved to adhere to all the precepts as laid down in the Buddha's lifetime. In his comment on this passage Buddhaghosa incidentally refers to a conversation on the subject between Nagasena and Milinda Raga, but makes no mention of the work known as Milinda Panha. Compare Trenckner's edition of that work, p. 142. Digitized by Digitized by Google

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VI. MAHA-PARINIBBANA-SUTTA. I13 'Let Khanna say whatever he may like, Ananda, the brethren should neither speak to him, nor exhort him, nor admonish him?' 5. Then the Blessed One addressed the brethren, and said: 'It may be, brethren, that there may be doubt or misgiving in the mind of some brother as to the Buddha, or the truth, or the path, or the way. Enquire, brethren, freely. Do not have to reproach yourselves afterwards with the thought, "Our teacher was face to face with us, and we could not bring ourselves to enquire of the Blessed One when we were face to face with him."' And when he had thus spoken the brethren were silent. 6. And again the second and the third time the Blessed One addressed the brethren, and said: 'It may be, brethren, that there may be doubt or misgiving in the mind of some brother as to the Buddha, or the truth, or the path, or the way. Enquire, brethren, freely. Do not have to reproach yourselves afterwards with the thought, "Our teacher was face to face with us, and we could not bring ourselves to enquire of the Blessed One when we were face to face with him." And even the third time the brethren were silent. 1 Compare Kulla Vagga I, 25-31: IV, 14, 1: XI, 1, 12-14. Khanna is represented as an obstinate, perverse man; so destitute of the proper esprit de corps' that he dared to take part with the sisterhood, and against the brotherhood, in a dispute which had arisen between them. But after the social penalty here referred to had been duly imposed upon him, even his proud and independent spirit was tamed; he became humble : his eyes were opened ; and he, also, attained to the supreme goal of the Buddhist faith. [11] Digitized by Google

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114 THE BOOK OF THE GREAT DECEASE. CH. 7. Then the Blessed One addressed the brethren, and said: 'It may be, brethren, that you put no questions out of reverence for the teacher. Let one friend communicate to another.' And when he had thus spoken the brethren were silent. 8. And the venerable Ananda said to the Blessed One : 'How wonderful a thing is it, Lord, and how marvellous! Verily, I believe that in this whole assembly of the brethren there is not one brother who has any doubt or misgiving as to the Buddha, or the truth, or the path, or the way!' 9. "It is out of the fulness of faith that thou hast spoken, Ananda ! But, Ananda, the Tathagata knows for certain that in this whole assembly of the brethren there is not one brother who has any doubt or misgiving as to the Buddha, or the truth, or the path, or the way! For even the most backward, Ananda, of all these five hundred brethren has become converted, and is no longer liable to be born in a state of suffering, and is assured of final salvation 1.' 10. Then the Blessed One addressed the brethren, and said : "Behold now, brethren, I exhort you, saying, "Decay is inherent in all component things! Work out your salvation with diligence !"! This was the last word of the Tathagata! 11. Then the Blessed One entered into the first 1 Compare above, Chap. II, SS 7. By the most backward,' according to Buddhaghosa, the Blessed One referred to Ananda, and he said this to encourage him. Digitized by Google

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VI. MAHA-PARINIBBANA-SUTTA. 115 stage of deep meditation And rising out of the first stage he passed into the second. And rising out of the second he passed into the third. And rising out of the third stage he passed into the fourth. And rising out of the fourth stage of deep meditation he entered into the state of mind to which the infinity of space is alone present? And passing out of the mere consciousness of the infinity of space he entered into the state of mind to which the infinity of thought is alone present. And passing out of the mere consciousness of the infinity of thought he entered into a state of mind to which nothing at all was specially present. And passing out of the consciousness of no special object he fell into a state between consciousness and unconsciousness. And passing out of the state between consciousness and unconsciousness he fell into a state in which the consciousness both of sensations and of ideas had wholly passed away. 12. Then the venerable Ananda said to the venerable Anuruddha : 'O my Lord, O Anuruddha, the Blessed One is dead! Nay! brother Ananda, the Blessed One is not dead. He has entered into that state in which both sensations and ideas have ceased to be! 13. Then the Blessed One passing out of the state in which both sensations and ideas have ceased to be, entered into the state between consciousness and unconsciousness. And passing out of the state between consciousness and unconsciousness he entered into the state of mind to i Ghana, the full text and an explanation of which will be found in the translator's Buddhism,' pp. 174-176. * Compare above, Chap. III, SS 37-42. I 2 Digitized by Google

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116 THE BOOK OF THE GREAT DECEASE. CH. CH. which nothing at all is specially present. And passing out of the consciousness of no special object he entered into the state of mind to which the infinity of thought is alone present. And passing out of the mere consciousness of the infinity of thought he entered into the state of mind to which the infinity of space is alone present. And passing out of the mere consciousness of the infinity of space he entered into the fourth stage of deep meditation. And passing out of the fourth stage he entered into the third. And passing out of the third stage he entered into the second. And passing out of the second he entered into the first. And passing out of the first stage of deep meditation he entered into the second. And passing out of the second stage he entered into the third. And passing out of the third stage he entered into the fourth stage of deep meditation. And passing out of the last stage of deep meditation he immediately expired. 14. When the Blessed One died there arose, at the moment of his passing out of existence, a mighty earthquake, terrible and awe-inspiring : and the thunders of heaven burst forth. 15. When the Blessed One died, Brahma Sahampati, at the moment of his passing away from existence, uttered this stanza: *They all, all beings that have life, shall lay Aside their complex form--that aggregation Of mental and material qualities, That gives them, or in heaven or on earth, Their fleeting individuality! E'en as the teacher-being such a one, Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 117 Unequalled among all the men that are, Successor of the prophets of old time, Mighty by wisdom, and in insight clear Hath died?!' 16. When the Blessed One died, Sakka, the king of the gods, at the moment of his passing away from existence, uttered this stanza : 'They're transient all, each being's parts and powers, Growth is their nature, and decay. They are produced, they are dissolved again : And then is best, when they have sunk to rest ?!' 1 Brahma, the first cause, the highest result of Indian theological speculation, the one God of the Indian Pantheists, is represented as using expressions full of deep allusions to the most characteristic Buddhist doctrines. The Samussaya is the result of the temporary collocation of the 'aggregations' (khandha) of mental and material qualities which give to each being (bhuto, that is, man, animal, god, ghost, fairy, or what not) its outward and visible shape, its individuality. Loka is here not the world in our sense, but the 'locality' in the Buddhist universe which such an individual occupies until it is dissolved. (Comp. Chap. II, $$ 14, 34.) Brahma appears therefore as a veritable Vibhagga vadi. ? On this celebrated verse see below the Introduction to MahaSudassana Sutta. It must be the original of the first verse in the Chinese work, Fa Kheu Pi Hu (Beal, Dhammapada, p. 32), though it is there so changed that every clause has lost its point. Whatever exists is without endurance. And hence the terms "flourishing" and "decaying." A man is born, and then he dies. Oh, the happiness of escaping from this condition ! The very meaning which is here the most essential connotation of sankhara is lost in the phrase "whatever exists.' By a misapprehension of the, no doubt, difficult word Dhamma, which, however, never means 'term,' the second clause has lost its point. And by a grammatical blunder the third clause in the Chinese confines the doctrine, erroneously, to man. In a Chinese tale, called Digitized by Digitized by Google

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118 THE BOOK OF THE GREAT DECEASE. ch. 17. When the Blessed One died, the venerable Anuruddha, at the moment of his passing away from existence, uttered these stanzas : * When he who from all craving want was free, Who to Nirvana's tranquil state had reached, When the great sage finished his span of life, No gasping struggle vexed that steadfast heart! All resolute, and with unshaken mind, He calmly triumphed o'er the pain of death. E'en as a bright flame dies away, so was His last deliverance from the bonds of life 1!' 18. When the Blessed One died, the venerable Ananda, at the moment of his passing away from existence, uttered this stanza : *Then was there terror ! Then stood the hair on end ! When he endowed with every graceThe supreme Buddha--died ?!'. Ngan shih niu, translated by Mr. Beal, in the Indian Antiquary for May, 1880, the following verses occur; and they are possibly another reflection of this stanza : All things that exist are transitory. They must of necessity perish and disappear ; Though joined together, there must be separation; Where there is life there must be death. 1 Ketaso Vimokho. Kenaki dhammena anavarana-vimokho sabbaso apannatti-bhavupagamo, says Buddhaghosa; that is, the deliverance which is free from the restraint of each and every mental quality completely vanishing away' (dhamma being here = sanna and vedana and sankhara; see 'Buddhism,' pp. 91, 92). See also below, p. 153. 3 In these four stanzas we seem to have the way in which the death of the Buddha would be regarded, as the early Buddhist thought, by four representative persons--the exalted God of the theologians; the Jupiter of the multitude (allowing in the case of Digitized by Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 119 191. When the Blessed One died, of those of the brethren who were not yet free from the passions, some stretched out their arms and wept, and some fell headlong on the ground, rolling to and fro in anguish at the thought : 'Too soon has the Blessed One died ! Too soon has the Happy One passed away from existence! Too soon has the Light gone out in the world! But those of the brethren who were free from the passions (the Arahats) bore their grief collected and composed at the thought: 'Impermanent are all component things! How is it possible that (they should not be dissolved]?' 20. Then the venerable Anuruddha exhorted the brethren, and said: 'Enough, my brethren! Weep not, neither lament! Has not the Blessed One formerly declared this to us, that it is in the very nature of all things near and dear unto us, that we must divide ourselves from them, leave them, sever ourselves from them? How then, brethren, can this be possible--that whereas anything whatever born, brought into being, and organised, contains within itself the inherent necessity of dissolution-how then can this be possible that such a being should not be dissolved ? No such condition can exist! Even the spirits, brethren, will reproach us 2. each of these for the change in character resulting from their conversion to Buddhism); the holy, thoughtful Arahat; and the loving, childlike disciple. i Nearly=V, 11-14; and below, VI, 39. * Ugg hayanti. I have followed the reading of my own MS., which is confirmed by the Sumangala Vilasini and the Mala - lankara-vatthu. Vigghayanti, which Childers reads, would be questionable Buddhism. The spirits do not become extinct; that is, not as a general rule, as would be implied by the absolute state Digitized by Google

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120 THE BOOK OF THE GREAT DECEASE. CH. But of what kind of spirits is the Lord, the venerable Anuruddha, thinking ? 21. "There are spirits, brother Ananda, in the sky, but of worldly mind, who dishevel their hair and weep, and stretch forth their arms and weep, fall prostrate on the ground, and roll to and fro in anguish at the thought: "Too soon has the ment, 'Even the spirits, brethren, become extinct.' It is no doubt true that all spirits, from the lowest to the highest, from the most insignificant fairy to the God of theological speculation, are regarded as temporary. But when they cease to exist as gods or spirits (devata), they do not go out, they are not extinguished (vigg hayanti); they continue to exist in some other form. And though that other form would, from the European point of view, be a different being, as there would be no continuity of consciousness, no passage of a 'soul' from the one to the other; it would, from the Buddhist point of view, be the same being, as it would be the resultant effect of the same Karma. There would follow on the death of a devata, not extinction, but a transmutation of force, a transmigration of character, a passing on, an inheritance of Karma. Only in the exceedingly rare case of an anagamin, of which an instance will be found above, Chap. II, SS 7, could it be said that a spirit becomes extinct. The expression of worldly mind,' here and above in V, 11, is in Pali pathavi-sanniniyo, an ambiguous phrase which has only been found in this connection. Buddhaghosa says merely, because they made (mapetva) an earth in heaven. This gloss again may be taken either in a figurative or in a literal sense; but, if not impossible, it is at least unlikely that the good commentator means calmly to state that the angels created a floor in the skies-for the greater convenience of tumbling! The word seems to me also to be opposed to vitaraga, 'free from passion,' and I have therefore taken it in a spiritual sense. There is a third possibility, viz. that it is used in an intellectual sense,'having the idea of the world present to their mind;' and this would be in accordance with the more usual use of sanni. But how easily, especially in Buddhism, the intellectual merges into the religious may be seen from such a phrase as marana-sannino, used at Mahavamsa 33 of the bhikkhus. Compare also above, III, 14. Digitized by Google

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VI. MAHA-PARINIBBANA-SUTTA. I 21 Blessed One died! Too soon has the Happy One passed away! Too soon has the Light gone out in the world!" "There are spirits, too, Ananda, on the earth, and of worldly mind, who tear their hair and weep, and stretch forth their arms and weep, fall prostrate on the ground, and roll to and fro in anguish at the thought: "Too soon has the Blessed one died! Too soon has the Happy One passed away! Too soon has the Light gone out in the world!" But the spirits who are free from passion bear it, calm and self-possessed, mindful of the saying which begins, "Impermanent indeed are all component things. How then is it possible (that such a being should not be dissolved]?" 22. Now the venerable Anuruddha and the venerable Ananda spent the rest of that night in religious discourse. Then the venerable Anuruddha said to the venerable Ananda : 'Go now, brother Ananda, into Kusinara and inform the Mallas of Kusinara, saying, "The Blessed One, O Vasetthas, is dead : do, then, whatever seemeth to you fit!' 'Even so, Lord!' said the venerable Ananda, in assent, to the venerable Anuruddha. And having robed himself early in the morning, he took his bowl, and went into Kusinara with one of the brethren as an attendant. 23. Now at that time the Mallas of Kusinara were assembled in the council hall concerning that very matter. And the venerable Ananda went to the council hall of the Mallas of Kusinara; and when he had arrived there, he informed them, saying, "The Digitized by Google

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122 THE BOOK OF THE GREAT DECEASE. ch. Blessed One, O Vasetthas, is dead; do, then, whatever seemeth to you fit! 24. And when they had heard this saying of the venerable Ananda, the Mallas, with their young men and their maidens and their wives, were grieved, and sad, and afflicted at heart. And some of them wept, dishevelling their hair, and some stretched forth their arms and wept, and some fell prostrate on the ground, and some reeled to and fro in anguish at the thought: Too soon has the Blessed One died! Too soon has the Happy One passed away! Too soon has the Light gone out in the world !' 25. Then the Mallas of Kusinara gave orders to their attendants, saying, 'Gather together perfumes and garlands, and all the music in Kusinara !' 26. And the Mallas of Kusinara took the perfumes and garlands, and all the musical instruments, and five hundred suits of apparel, and went to the Upavattana, to the Sala Grove of the Mallas, where the body of the Blessed One lay. There they past the day in paying honour, reverence, respect, and homage to the remains of the Blessed One with dancing, and hymns, and music, and with garlands and perfumes; and in making canopies of their garments, and preparing decoration wreaths to hang thereon 1. 1 The dress of the Mallas consisted probably of mere lengths of muslin or cotton cloth; and a suit of apparel consisted of two or, at the outside, of three of these-one to wrap round the loins, one to throw over the shoulders, and one to use as a turban. To make a canopy on occasions of state they would join such pieces together; to make the canopy into a tent they would simply add walls of the same material; and the only decoration, as simple as it Digitized by Google

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VI. MAHA-PARINIBBANA-SUTTA. I 23 27. Then the Mallas of Kusinara thought: "It is much too late to burn the body of the Blessed One to-day. Let us now perform the cremation to-morrow.' And in paying honour, reverence, respect, and homage to the remains of the Blessed One with dancing, and hymns, and music, and with garlands and perfumes; and in making canopies of their garments, and preparing decoration wreaths to hang thereon, they past the second day too, and then the third day, and the fourth, and the fifth, and the sixth day also. 28. Then on the seventh day the Mallas of Kusinara thought: Let us carry the body of the Blessed One, by the south and outside, to a spot on the south, and outside of the city,-paying it honour, and reverence, and respect, and homage, with dance and song and music, with garlands and perfumes,--and there, to the south of the city, let us perform the cremation ceremony!' 29. And thereupon eight chieftains among the Mallas bathed their heads, and clad themselves in new garments with the intention of bearing the body of the Blessed One. But, behold, they could not lift it up! 30. Then the Mallas of Kusinara said to the venerable Anuruddha : 'What, Lord, can be the reason, what can be the cause that eight chieftains of the Mallas who have bathed their heads, and clad themselves in new garments with the intention is beautiful, would be wreaths of flowers, or single lotuses, hanging from the roof, or stretched along the sides. Digitized by Google

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124 THE BOOK OF THE GREAT DECEASE. CH. of bearing the body of the Blessed One, are unable to lift it up?' It is because you, O Vasetthas, have one purpose, and the spirits have another purpose.' 31. 'But what, Lord, is the purpose of the spirits?' *Your purpose, O Vasetthas, is this, Let us carry the body of the Blessed One, by the south and outside, to a spot on the south, and outside of the city,- paying it honour, and reverence, and respect, and homage, with dance and song and music, with garlands and perfumes, -and there, to the south of the city, let us perform the cremation ceremony. But the purpose of the spirits, Vasetthas, is this, Let us carry the body of the Blessed One by the north to the north of the city, and entering the city by the north gate, let us bring it through the midst of the city into the midst thereof. And going out again by the eastern gate,-paying honour, and reverence, and respect, and homage to the body of the Blessed One, with heavenly dance, and song, and music, and garlands, and perfumes,-let us carry it to the shrine of the Mallas called Makuta-bandhana, to the east of the city, and there let us perform the cremation ceremony.' 'Even according to the purpose of the spirits, so, Lord, let it be!' 32. Then immediately all Kusinara down even to the dust bins and rubbish heaps became strewn knee-deep with Mandarava flowers from heaven! and while both the spirits from the skies, and the Mallas of Kusinara upon earth, paid honour, and reverence, and respect, and homage to the body of the Blessed One, with dance and song and music, with garlands and with perfumes, they carried the Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 125 body by the north to the north of the city; and entering the city by the north gate they carried it through the midst of the city into the midst thereof; and going out again by the eastern gate they carried it to the shrine of the Mallas, called Makuta-bandhana; and there, to the east of the city, they laid down the body of the Blessed One! 33. 2 Then the Mallas of Kusinara said to the venerable Ananda : 'What should be done, Lord, with the remains of the Tathagata ?' 'As men treat the remains of a king of kings, so, Vasetthas, should they treat the remains of a Tathagata.' And how, Lord, do they treat the remains of a king of kings?' *They wrap the body of a king of kings, Vasetthas, in a new cloth. When that is done they wrap it in cotton wool. When that is done they wrap it in a new cloth, --and so on till they have wrapped the body in five hundred successive layers of both kinds. Then they place the body in an oil vessel of iron, and cover that close up with another oil vessel of iron. They then build a funeral pile of all kinds of perfumes, and burn the body of the king of kings. And then at the four cross roads they erect a dagaba to the king of kings. This, Vasetthas, is the way in which they treat the remains of a king of kings. And as they treat the remains of a king of kings, so, Vasetthas, should they treat the remains of the 1 The point of this interesting legend is that the inhabitants of an Indian village of that time would have considered it a desecration or pollution to bring a dead body into or through their village. 3 Compare Chap. V, $$ 25-30. Digitized by Google

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126 THE BOQK OF THE GREAT DECEASE. CH. Tathagata. At the four cross roads a dagaba should be erected to the Tathagata. And whosoever shall there place garlands or perfumes or paint, or make salutation there, or become in its presence calm in heart--that shall long be to them for a profit and a joy. 34. Therefore the Mallas gave orders to their attendants, saying, 'Gather together all the carded cotton wool of the Mallas!' 35. Then the Mallas of Kusinara wrapped the body of the Blessed One in a new cloth. And when that was done, they wrapped it in cotton wool. And when that was done, they wrapped it in a new cloth, --and so on till they had wrapped the body of the Blessed One in five hundred layers of both kinds. And then they placed the body in an oil vessel of iron, and covered that close up with another oil vessel of iron. And then they built a funeral pile of all kinds of perfumes, and upon it they placed the body of the Blessed One. 36. Now at that time the venerable Maha Kassapa was journeying along the high road from Pava to Kusinara with a great company of the brethren, with about five hundred of the brethren. And the venerable Maha Kassapa left the high road, and sat himself down at the foot of a certain tree. 37. Just at that time a certain naked ascetic who had picked up a Mandarava flower in Kusinara was coming along the high road to Pava. 38. And the venerable Maha Kassapa saw the naked ascetic coming in the distance; and when he had seen him he said to the naked ascetic: O friend! surely thou knowest our Master?' Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 127 Yea, friend! I know him. This day the Samana Gotama has been dead a week! That is how I obtained this Mandarava flower.' 39. And immediately of those of the brethren who were not yet free from the passions, some stretched out their arms and wept, and some fell headlong on the ground, and some reeled to and fro in anguish at the thought: 'Too soon has the Blessed One died ! Too soon has the Happy One passed away from existence! Too soon has the Light gone out in the world! But those of the brethren who were free from the passions (the Arahats) bore their grief collected and composed at the thought: 'Impermanent are all component things! How is it possible that they should not be dissolved ?' 40. Now at that time a brother named Subhadda, who had been received into the order in his old age, was seated there in their company And Subhadda the old addressed the brethren, and said: 'Enough, brethren! Weep not, neither lament! We are well rid of the great Samana. We used to be annoyed by being told, "This beseems you, this beseems you not." But now we shall be able to do whatever we like; and what we do not like, that we shall not have to do!' 1 At p. xxvi of the Introduction to his edition of the Maha Vagga, Dr. Oldenberg identifies this Subhadda with Subhadda the last convert, mentioned above in Chap. V, 88 52-68. They are different persons; the last convert being represented as a young man of high character, incapable of the conduct here ascribed to this Subhadda. The last convert was a Brahman, traditionally supposed to be younger brother to Anna Kondanna, the first convert; this Subhadda had been a barber in the village Atuma. Digitized by Google

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128 THE BOOK OF THE GREAT DECEASE. CH 41. But the venerable Maha Kassapa addressed the brethren, and said: 'Enough, my brethren! Weep not, neither lament! Has not the Blessed One formerly declared this to us, that it is in the very nature of all things, near and dear unto us, that we must divide ourselves from them, leave them, sever ourselves from them? How then, brethren, can this be possible--that whereas anything whatever born, brought into being, and organised contains within itself the inherent necessity of dissolution-how then can this be possible that such a being should not be dissolved ? No such condition can exist!' 42. Now just at that time four chieftains of the Mallas had bathed their heads and clad themselves in new garments with the intention of setting on fire the funeral pile of the Blessed One. But, behold, they were unable to set it alight! 43. Then the Mallas of Kusinara said to the venerable Anuruddha : 'What, Lord, can be the reason, and what the cause, that four chieftains of the Mallas who have bathed their heads, and clad themselves in new garments, with the intention of setting on fire the funeral pile of the Blessed One, are unable to set it on fire ?' 'It is because you, O Vasetthas, have one purpose, and the spirits have another purpose.' 44. "But what, Lord, is the purpose of the spirits?' The purpose of the spirits, O Vasetthas, is this : That venerable brother Maha Kassapa is now journeying along the high road from Pava to Kusinara with a great company of the brethren, with five hundred of the brethren. The funeral pile of Digitized by Digitized by Google

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VI. MAHA-PARINIBBANA-SUTTA. I 29 the Blessed One shall not catch fire, until the venerable Maha Kassapa shall have been able reverently to salute the sacred feet of the Blessed One.' Even according to the purpose of the spirits, so, Lord, let it be!' 45. Then the venerable Maha Kassapa went on to Makuta-bandhana of Kusinara, to the shrine of the Mallas, to the place where the funeral pile of the Blessed One was. And when he had come up to it, he arranged his robe on one shoulder; and bowing down with clasped hands he thrice walked reverently round the pile; and then, uncovering the feet, he bowed down in reverence at the feet of the Blessed One. 46. And those five hundred brethren arranged their robes on one shoulder; and bowing down with clasped hands, they thrice walked reverently round the pile, and then bowed down in reverence at the feet of the Blessed One. 47. And when the homage of the venerable Maha Kassapa and of those five hundred brethren was ended, the funeral pile of the Blessed One caught fire of itself 1. 1 It is possible that we have here the survival of some ancient custom. Spence Hardy appropriately refers to a ceremony among Jews (of what place or time is not mentioned) in the following terms : Just before a Jew is taken out of the house to be buried, the relatives and acquaintances of the departed stand round the coffin; when the feet are uncovered; and each in rotation lays hold of the great toes, and begs pardon for any offence given to the deceased, and requests a favourable mention of them in the next world.' (Manual of Buddhism, p. 348.) The Buddhist bhikkhus in Siam and the great majority of those in Ceylon (the adherents of the Siyam-samagama) always keep one shoulder uncovered. It is evident that the bhikkhus K Digitized by Google Digitized by

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130 THE BOOK OF THE GREAT DECEASE. ch. 48. Now as the body of the Blessed One burned itself away, from the skin and the integument, and the flesh, and the nerves, and the fluid of the joints, neither soot nor ash was seen : and only the bones remained behind. Just as one sees no soot or ash when glue or oil is burned; so, as the body of the Blessed One burned itself away, from the skin and the integument, and the flesh, and the nerves, and the fluid of the joints, neither soot nor ash was seen: and only the bones remained behind. And of those five hundred pieces of raiment the very innermost and outermost were both consumed. 49. And when the body of the Blessed One had been burnt up, there came down streams of water from the sky and extinguished the funeral pile of the Blessed One; and there burst forth streams of water from the storehouse of the waters (beneath the earth), and extinguished the funeral pile of the Blessed One. The Mallas of Kusinara also brought water scented with all kinds of perfumes, and extinguished the funeral pile of the Blessed One 1. in Burma, and those in Ceylon who belong to the Amara-purasamagama, are more in accordance with ancient custom in wearing the robe ordinarily over both shoulders. 1 There is something very quaint in the way in which the faithful Mallas are here represented as bringing coals to Newcastle. The 'storehouse of the waters' is in Pali udaka-sala, on which Buddhaghosa has two theories : first, that the Sala trees around shed down a miraculous rain from their trunks and branches and leaves; and next, that the waters burst up from the earth and became as it were a diadem of crystal round the pyre. On the belief that water thus burst up miraculously through the earth, see Buddhist Birth Stories,' pp. 64, 67. If the reading be correct it is scarcely possible that sala can here have anything to do with Sala trees; but the other interpretation is open to the objections Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 131 50. Then the Mallas of Kusinara surrounded the bones of the Blessed One in their council hall with a lattice work of spears, and with a rampart of bows; and there for seven days they paid honour and reverence and respect and homage to them with dance and song and music, and with garlands, and perfumes. St LSD ketu PITY) 51. Now the king of Magadha, Agatasattu," they son of the queen of the Videha clar keard met news that the Blessed One had died at Kusinara. Then the king of Magadha, Agatasattu, the son of the queen of the Videha clan, sent a messenger to the Mallas, saying, 'The Blessed One belonged to the soldier caste, and I too am of the soldier caste. I am worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will I put up a sacred cairn, and in their honour will I celebrate a feast 1!' 52. And the Likkhavis of Vesali heard the news that the Blessed One had died at Kusinara. And the Likkhavis of Vesali sent a messenger to the Mallas, saying, 'The Blessed One belonged to the soldier caste, and we too are of the soldier caste. We are worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will we put up a sacred cairn, and in their honour will we celebrate a feast!' 53. And the Sakiyas of Kapila-vatthu heard the that sala means an open hall rather than a storehouse, and that the belief in a storehouse of water' has not, as yet, been found elsewhere. 1 The commentator gives a long account of Agatasattu's proceedings on this occasion. K 2 Digitized by Google

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THE BOOK OF THE GREAT DECEASE. 132 news that the Blessed One had died at Kusinara. And the Sakiyas of Kapila-vatthu sent a messenger to the Mallas, saying, 'The Blessed One was the pride of our race. We are worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will we put up a sacred cairn, and in their honour will we celebrate a feast!' CH. 54. And the Bulis of Allakappa heard the news that the Blessed One had died at Kusinara. And the Bulis of Allakappa sent a messenger to the Mallas, saying, 'The Blessed One belonged to the soldier caste, and we too are of the soldier caste. We are worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will we put up a sacred cairn, and in their honour will we celebrate a feast!' 55. And the Koliyas of Ramagama heard the news that the Blessed One had died at Kusinara. And the Koliyas of Ramagama sent a messenger to the Mallas, saying, 'The Blessed One belonged to the soldier caste, and we too are of the soldier caste. We are worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will we put up a sacred cairn, and in their honour will we celebrate a feast!' 56. And the Brahman of Vethadipa heard the news that the Blessed One had died at Kusinara. And the Brahman of Vethadipa sent a messenger to the Mallas, saying, 'The Blessed One belonged to the soldier caste, and I am a Brahman. I am worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will I put up a sacred cairn, and in their honour will I celebrate a feast!' Digitized by Google

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MAHA-PARINIBBANA-SUTTA. 133 57. And the Mallas of Pava heard the news that the Blessed One had died at Kusinara. Then the Mallas of Pava sent a messenger to the Mallas, saying, 'The Blessed One belonged to the soldier caste, and we too are of the soldier caste. We are worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will we put up a sacred cairn, and in their honour will we celebrate a feast!' 58. When they heard these things the Mallas of Kusinara spoke to the assembled brethren, saying, *The Blessed One died in our village domain. We will not give away any part of the remains of the Blessed One! 59. When they had thus spoken, Dona the Brahman addressed the assembled brethren, and said: 'Hear, reverend sirs, one single word from me. Forbearance was our Buddha wont to teach. Unseemly is it that over the division Of the remains of him who was the best of beings Strife should arise, and wounds, and war! Let us all, sirs, with one accord unite In friendly harmony to make eight portions. Wide spread let Thapas rise in every land That in the Enlightened One mankind may trust!' 60. 'Do thou then, O Brahman, thyself divide the remains of the Blessed One equally into eight parts, with fair division ? Be it so, sir!' said Dona, in assent, to the assem * Here again the commentator expands and adds to the comparatively simple version of the text. Digitized by Google

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134 THE BOOK OF THE GREAT DECEASE. CH. bled brethren. And he divided the remains of the Blessed One equally into eight parts, with fair division. And he said to them: "Give me, sirs, this vessel, and I will set up over it a sacred cairn, and in its honour will I establish a feast.' And they gave the vessel to Dona the Brahman. 61. And the Moriyas of Pipphalivana heard the news that the Blessed One had died at Kusinara. Then the Moriyas of Pipphalivana sent a messenger to the Mallas, saying, "The Blessed One belonged to the soldier caste, and we too are of the soldier caste. We are worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will we put up a sacred cairn, and in their honour will we celebrate a feast!' And when they heard the answer, saying, "There is no portion of the remains of the Blessed One left over. The remains of the Blessed One are all distributed, then they took away the embers. 62. Then the king of Magadha, Agatasattu, the son of the queen of the Videha clan, made a mound in Ragagaha over the remains of the Blessed One, and held a feast. And the Likkhavis of Vesali made a mound in Vesali over the remains of the Blessed One, and held a feast. And the Bulis of Allakappa made a mound in Allakappa over the remains of the Blessed One, and held a feast. And the Koliyas of Ramagama made a mound in Ramagama over the remains of the Blessed One, and held a feast. Digitized by Google

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VI. MAHA-PARINIBBANA-SUTTA. 135 And Vethadipaka the Brahman made a mound in Vethadipa over the remains of the Blessed One, and held a feast. And the Mallas of Pava made a mound in Pava over the remains of the Blessed One, and held a feast. And the Mallas of Kusinara made a mound in Kusinara over the remains of the Blessed One, and held a feast. And Dona the Brahman made a mound over the vessel in which the body had been burnt, and held a feast. And the Moriyas of Pipphalivana made a mound over the embers, and held a feast. Thus were there eight mounds [Thupas] for the remains, and one for the vessel, and one for the embers. This was how it used to be . [63. Eight measures of relics there were of him of the far-seeing eye, Of the best of the best of men. In India seven are worshipped, And one measure in Ramagama, by the kings of the serpent race. One tooth, too, is honoured in heaven, and one in Gandhara's city, One in the Kalinga realm, and one more by the Naga race. - 1 Here closes Buddhaghosa's long and edifying commentary. He has no note on the following verses, which he says were added by Theras in Ceylon. The additional verse found in the Phayre MS. was in the same way probably added in Burma. Digitized by Google

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136 THE BOOK OF THE GREAT DECEASE. CH. VI. Through their glory the bountiful earth is made bright with offerings painlessFor with such are the Great Teacher's relics best honoured by those who are honoured, By gods and by Nagas and kings, yea, thus by the noblest of monarchsBow down with clasped hands! Hard, hard is a Buddha to meet with through hundreds of ages !] End of the Book of the Great Decease. Digitized by Google

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DHAMMAKAKKAPPAVAT TANA-SUTTA. Digitized by Google

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INTRODUCTION TO THE FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. This translation is made from a transcript of the text as found in the very beautiful Ceylon MS. on silver plates, now in the British Museum. The letters, which are perfectly formed, are cut into the silver; and the MS. has this peculiarity, that every sentence is repeated with a slight change in the collocation of the words. Thus the first sentence is given as follows: Evam me sutam. Ekam samayam Bhagava Baranasiyam viharati Isipatane Migadaye. Me evam sutam. Ekam samayam Bhagava Bara nasiyam Isipatane Migadaye viharati. As this repetition is merely carried out for the further security of the text it has not been followed in the translation. This text belongs to the Anguttara Nikaya. M. Leon Feer has lithographed the Samyutta treatment in his Textes tires du Kandjour ?,' together with the text of the corresponding passage in the Lalita Vistara, and the Tibetan translation from that poem. The Sanskrit text, so far as it runs parallel with our Sutta, will also be found in Rajendra Lal Mitra's edition of the Lalita Vistara (p. 540 and foll.) and the Tibetan text, with a French translation, in M. Foucaux's 'rGya Cher Rol Pa.' Dr. Oldenberg has just published the Vinaya treatment contained in the Maha Vagga I, 6. It is the same word for word as our Sutta (except SS 1, which is of course not found there). The Samyutta expands the idea of the portion numbered below $$ 9-20, having also similar paragraphs in reference to the bhikkhus themselves. The 1 MS. Egerton, 794; bought from a bookseller named Rodel in 1839. ? Livraison, No. X. Digitized by Google

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140 FOUNDATION OF KINGDOM OF RIGHTEOUSNESS. Lalita Vistara differs a good deal in minor details, but is substantially the same as regards the Noble Truths, and the eight divisions of the Noble Path. A translation of this Sutta, found among Mr. Gogerly's papers after his death, was published in the Journal of the Ceylon Asiatic Society for 1865: and the Journal Asiatique for 1870 contained a translation and full analysis by M. Leon Feer. It would be difficult to estimate too highly the historical value of this Sutta. There can be no reasonable doubt that the very ancient tradition accepted by all Buddhists as to the substance of the discourse is correct, and that we really have in it a summary of the words in which the great Indian thinker and reformer for the first time successfully promulgated his new ideas. And it presents to us in a few short and pithy sentences the very essence of that remarkable system which has had so profound an influence on the religious history of so large a portion of the human race. The name given to it by the early Buddhists--the setting in motion onwards of the royal chariot-wheel of the supreme dominion of the Dhamma-means, as I have shown elsewhere, not 'the turning of the wheel of the law,' as it has been usually rendered ; but the inauguration, or foundation, of the Kingdom of Righteousness.' Is it possible that the praying wheels of Thibet have led to the misapprehension and mistranslation now so common? But who would explain a passage in the New Testament by a superstition current, say, in Spain in the twelfth century? And so when Mr. Da Cunha thinks that the Dhamma is symbolised by the wheel, because 'Gotama ignored the beginning, and was uncertain as to the end?,' he seems to me to be following a vicious method of interpreting such figures of speech. It cannot be disputed that the term wheel' might have implied such an idea as he puts into it. But if we want to know what it did imply, we must be guided wholly by the previous use of the word at the 1 Buddhism,' p. 45. 9. Memoir on the Tooth Relic,' &c., p. 15. Digitized by Google

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INTRODUCTION. 141 time when it was first used in a figurative sense: and that previous use allows only of the interpretation given above. Perhaps, however, Mr. Da Cunha is only copying (not very exactly) Mr. Alabaster, who has said, 'Buddha, as I have tried to show in other parts of this book, did not attempt to teach the beginning of existence, but assumed it as a rolling circle of causes or effects. This was his circle or wheel of the law 1.' Mr. Alabaster therefore calls his very useful book on Siamese Buddhism, "The Wheel of the Law;'- an expression which he on the first page of his preface takes to be about equivalent to Buddhism. But his theory of the meaning of the term seems to be based upon a misunderstanding of a passage in the Siamese 'Life of Buddha,' which he there translates. At page 78 he renders his text, "The Holy Wheel which the Law taught is plenteous in twelve ways, and he explains this on p. 169 as referring to the twelve Nidanas, the chain of causes and effects. But the passage in the Siamese text is evidently a reminiscence of the 'twelvefold manner' spoken of in the same connection in our Sutta ($ 21), and does not refer to the Nidanas at all. A better comment on the word is the legend of the Treasure of the Wheel, which will be found below in the "Book of the Great King of Glory?,' a passage which shows that this figure belonged to that circle of poetical imagery which the early Buddhists so often borrowed from the previous poets of Vedic literature to aid them in their attempts to describe the most important events in the life of their revered Teacher. And, like the day of Pentecost by the early Christians, this Inauguration of the Kingdom of Righteousness was rightly regarded by them as a turning-point in the history of their faith. We find this even in the closing sections of our Sutta; and in later times the poets of every Buddhist clime have vied one with another in endeavouring to express their sense of the importance of the occasion. "The evening was like a lovely maiden; the stars 1.Wheel of the Law,' p. 288. * Chap. I, $$ 10-20. Digitized by Google

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142 FOUNDATION OF KINGDOM OF RIGHTEOUSNESS. were the pearls upon her neck; the dark clouds her braided hair; the deepening space her flowing robe. As a crown she had the heavens where the angels dwell; these three worlds were as her body; her eyes were the white lotus flowers which open to the rising moon; and her voice was as it were the humming of the bees. To do homage to the Buddha, and to hear the first preaching of his word, this lovely maiden came.' The angels (devas) throng to hear the discourse until the heavens are empty; and the sound of their approach is like the rain of a storm; all the worlds in which there are sentient beings are made void of life, so that the congregation assembled was in number infinite, but at the sound of the blast of the glorious trumpet of Sakka, the king of the gods, they became still as a waveless sea. And then each of the countless listeners thought that the sage was looking towards himself, and was speaking to him in his own tongue, though the language used was Magadhil It is most curious that this last figure should be so closely analogous to the language used with respect to the corresponding event in the history of the Christian church: and I do not know the exact source from which Hardy (Manual of Buddhism, p. 186) derives it. But I think it is highly improbable that there is any borrowing on the one side or on the other. It cannot be denied that there is a real beauty of an Oriental kind in the various expressions which the Buddhists use; and that there was real ground for the enthusiasm which gave them birth. Never in the history of the world had a scheme of salvation been put forth so simple in its nature, so free from any superhuman agency, so independent of, so even antagonistic to the belief in a soul, the belief in God, and the hope for a future life. And we must not allow our estimate of the importance of the event to be influenced by our disagreement from the opinions put forth. Whether these be right or wrong, it was a turning-point in the religious history of man when a reformer, full of the most earnest moral purpose, and trained in all the intellectual culture Digitized by Google

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INTRODUCTION. 143 of his time, put forth deliberately, and with a knowledge of the opposing views, the doctrine of a salvation to be found here, in this life, in an inward change of heart, to be brought about by perseverance in a mere system of self-culture and of self-control. That system, it will be seen, is called the Noble Path, and is divided into eight sections or divisions, each of which commences with the word samma-a word for which we have no real equivalent in English, though it has been rendered by such terms as "right,' 'perfect, and correct. Our word 'right,' in some of its uses, would be a sufficiently adequate translation, but it is based on a different derivation, and connotes a set of ideas not alluded to by samma. If used as an adjective this word - signifying literally 'going with '- means either 'general, common,' or 'corresponding, mutual,' and as an adverb, commonly, usually, normally,' or 'fittingly, properly, correctly ;' and hence, in a secondary sense, and with allusion to both these ideas, 'round, fit, and perfect, normal and complete.' When used to characterise such widely different things as language, livelihood, and belief, the meaning of the term is by no means difficult to grasp; but it is difficult, if not impossible, to find any single English word which in each case would convey its full force without importing also some extraneous idea. From a desire to follow closely the Pali form of expression I had first in my manual of Buddhism' adopted the one word 'right' throughout the translation of the text; and I have kept to this below, though I feel that that word quite fails to give the force of the preposition sam (ovv con-), which is the essential part of the Pali sam ma. But I think the meaning of the Buddhist ideal, of the summary which is the most essential doctrine, the very pith of Buddhism, would be better brought out by a diversified rendering in the way I afterwards attempted in an article in the Fortnightly Review (No. CLVI); or, as above (p. 107), with the authorised interpretation appended. It would then run Digitized by Digitized by Google

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144 FOUNDATION OF KINGDOM OF RIGHTEOUSNESS. 1. Right Views; free from superstition or delusion. 2. Right Aims; high, and worthy of the intelligent, earnest man. 3. Right Speech; kindly, open, truthful. 4. Right Conduct; peaceful, honest, pure. 5. Right Livelihood; bringing hurt or danger to no living thing. 6. Right Effort; in self-training, and in self-control. 7. Right Mindfulness; the active, watchful mind. 8. Right Contemplation; earnest thought on the deep mysteries of life. It is interesting to notice that Gogerly, who first rendered sam ma throughout by correct', afterwards adopted the other method 2 ; and as these eight divisions of the perfect life are of such vital importance for a correct understanding of what Buddhism really was, I here add in parallel columns his two versions of the terms used : 1. Correct views (of truth). Correct doctrines. 2. Correct thoughts. A clear perception (of their nature). 3. Correct words. Inflexible veracity. 4. Correct conduct. Purity of conduct. 5. Correct (mode of obtain- A sinless occupation. ing a) livelihood. 6. Correct efforts. Perseverance in duty. 7. Correct meditation. Holy meditation. 8. Correct tranquillity. Mental tranquillity. The varying expressions in these two lists are intended in all cases, (except perhaps the second,) to convey the same idea. The second division (samma-sankappo) is not really open to any doubt. Sankappo is will, volition, determination, desire; that exertion of the will in the various affairs of life which results from the feeling that a certain result will be desirable. The only variation in the meaning is that sometimes more stress is laid upon the implied exertion of the will, sometimes more stress upon the implied desire Journal of the Ceylon Asiatic Society, 1845. * Ibid. 1865. Digitized by Google

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INTRODUCTION. 145 which calls it into action. "Motive' would be somewhat too impersonal, 'volition' too metaphysical a rendering; 'aims' or 'aspirations' seems to me to best express the sense intended in this passage. In No. 7 (sam ma-sati) sati is literally memory,' but is used with reference to the constantly repeated phrase 'mindful and thoughtful' (sato sam pagano); and means that activity of mind and constant presence of mind which is one of the duties most frequently inculcated on the good Buddhist. Gogerly's rendering of the term should have been reserved for the last division (samma-samadhi), that prolonged meditation on the deep mysteries of life, which is stated in the Great Decease 1 to be the necessary complement and accessory to intelligence and goodness. Reason and works are good in themselves, but they require to be made perfect by that sa madhi which in Buddhism corresponds to faith in Christianity. This Buddhist ideal of the perfect life has an analogy most instructive from a historical point of view with the ideals of the last pagan thinkers in Europe before the rise of Christianity, and of the modern exponents of what has been called fervent atheism. When after many centuries of thought a pantheistic or monotheistic unity has been evolved out of the chaos of polytheism,-which is itself a modified animism or animistic polydaemonism, - there has always arisen at last a school to whom theological discussions have lost their interest, and who have sought for a new solution of the questions to which the theologies have given inconsistent answers, in a new system in which man was to work out here, on earth, his own salvation. It is their place in the progress of thought that helps us to understand how it is that there is so much in common between the Agnostic philosopher of India, the Stoics of Greece and Rome, and some of the newest schools in France, in Germany, and among ourselves. 1 Chap. I, SS 12, and often afterwards. [11] Digitized by Google

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THE FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. DHAMMA-KAKKA-PPAVATTANA-SUTTA. Reverence to the Blessed One, the Holy One, the Fully-Enlightened One. 1. Thus have I heard. The Blessed One was once staying at Benares, at the hermitage called Migadaya. And there the Blessed One addressed the company of the five Bhikkhus", and said: 2. "There are two extremes, O Bhikkhus, which the man who has given up the worldought not to follow--the habitual practice, on the one hand, of those things whose attraction depends upon the passions, and especially of sensuality-a low and pagan 3 way (of seeking satisfaction) unworthy, unprofitable, and fit only for the worldly-minded - These are the five mendicants who had waited on the Bodisat during his austerities, as described in Buddhist Birth Stories,' pp. 88, 89. Their names are given on p. 113 of that book; see below, the note on SS 32. 9 Pabbagito, one who has gone forth, who has renounced worldly things, a 'religious.' * Gamma, a word of the same derivation as, and corresponding meaning to, our word 'pagan.' Digitized by Google

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DHAMMA-KAKKA-PPAVATTANA-SUTTA. 147 and the habitual practice, on the other hand, of asceticism (or self-mortification), which is painful, unworthy, and unprofitable. 3. "There is a middle path, O Bhikkhus, avoiding these two extremes, discovered by the Tathagata 1 --a path which opens the eyes, and bestows understanding, which leads to peace of mind, to the higher wisdom, to full enlightenment, to Nirvana! 4. What is that middle path, O Bhikkhus, avoiding these two extremes, discovered by the Tathagata-that path which opens the eyes, and bestows understanding, which leads to peace of mind, to the higher wisdom, to full enlightenment, to Nirvana ? Verily! it is this noble eightfold path ; that is to say: *Right views; Right aspirations ; Right speech; Right conduct; Right livelihood; Right effort; Right mindfulness; and Right contemplation. 'This, O Bhikkhus, is that middle path, avoiding these two extremes, discovered by the Tathagata-- that path which opens the eyes, and bestows under 1 The Tathagata is an epithet of a Buddha. It is interpreted by Buddhaghosa, in the Samangala Vilasini, to mean that he came to earth for the same purposes, after having passed through the same training in former births, as all the supposed former Buddhas; and that, when he had so come, all his actions corresponded with theirs. Avoiding these two extremes' should perhaps be referred to the Tathagata, but I prefer the above rendering. L 2 Digitized by Digitized by Google

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148 FOUNDATION OF KINGDOM OF RIGHTEOUSNESS. standing, which leads to peace of mind, to the higher wisdom, to full enlightenment, to Nirvana ! 5. 'Now this, O Bhikkhus, is the noble truth concerning suffering. Birth is attended with pain ?, decay is painful, disease is painful, death is painful. Union with the unpleasant is painful, painful is separation from the pleasant; and any craving that is unsatisfied, that too is painful. In brief, the five aggregates which spring from attachment (the conditions of individuality and their cause) 3 are painful. .This then, O Bhikkhus, is the noble truth concerning suffering. 6. Now this, o Bhikkhus, is the noble truth concerning the origin of suffering. 'Verily, it is that thirst (or craving), causing the renewal of existence, accompanied by sensual delight, seeking satisfaction now here, now therethat is to say, the craving for the gratification of the passions, or the craving for a future) life, or the craving for success in this present life) 4. 1 On the following four truths' compare Dhammapada, verse 191, and Maha-parinibbana Sutta II, 2, 3, and IV, 7, 8. ? Or is painful.' 8 Pank upadanakk handha. On the Khandha, or the material and mental aggregates which go to make up an individual, see my "Buddhism,' Chap. III. Upadana, or 'grasping' is their source, and the uprooting of this up a da na from the mind is Arahatship. One might express the central thought of this First Noble Truth in the language of the nineteenth century by saying that pain results from existence as an individual. It is the struggle to maintain one's individuality which produces pain-a most pregnant and far-reaching suggestion. See for a fuller exposition the Fortnightly Review for December, 1879. 4 The lust of the flesh, the lust of the eye, and the pride of life' Digitized by Google

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DHAMMA-KAKKA-PPAVATTANA-SUTTA. 149 'This then, O Bhikkhus, is the noble truth concerning the origin of suffering. 7. 'Now this, O Bhikkhus, is the noble truth concerning the destruction of suffering. 'Verily, it is the destruction, in which no passion remains, of this very thirst; the laying aside of, the getting rid of, the being free from, the harbouring no longer of this thirst. 'This then, O Bhikkhus, is the noble truth concerning the destruction of suffering. 8. Now this, O Bhikkhus, is the noble truth concerning the way1 which leads to the destruction of sorrow. Verily! it is this noble eightfold path2; that is to say: correspond very exactly to the first and third of these three tanhas. 'The lust of the flesh, the lust of life, and the pride of life,' or 'the lust of the flesh, the lust of life, and the love of this present world,' would be not inadequate renderings of all three. The last two are in Pali bhava-tanha and vibhava-tanha, on which Childers, on the authority of Vigesinha, says: 'The former applies to the sassata-ditthi, and means a desire for an eternity of existence; the latter applies to the ukkheda-ditthi, and means a desire for annihilation in the very first (the present) form of existence.' Sassata-ditthi may be called the 'everlasting life heresy,' and ukkheda-ditthi the 'let-us-eat-and-drinkfor-to-morrow-we-die heresy.' These two heresies, thus implicitly condemned, have very close analogies to theism and materialism. Spence Hardy says ('Manual of Buddhism,' p. 496): 'Bhawatanha signifies the pertinacious love of existence induced by the supposition that transmigatory existence is not only eternal, but felicitous and desirable. Wibhawa-tan ha is the love of the present life, under the notion that existence will cease therewith, and that there is to be no future state.' Vibhava in Sanskrit means, 1. development; 2. might, majesty, prosperity; and 3. property: but the technical Buddhist sense, as will be seen from the above, is something more than this. 1 Patipada. Ariyo atangiko Maggo. 146 Google Digitized by

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150 FOUNDATION OF KINGDOM OF RIGHTEOUSNESS. *Right views; Right aspirations; Right speech; Right conduct; Right livelihood; Right effort; Right mindfulness; and Right contemplation. *This then, O Bhikkhus, is the noble truth concerning the destruction of sorrow. 9. "That this was the noble truth concerning sorrow, was not, O Bhikkhus, among the doctrines handed down, but there arose within me the eye (to perceive it), there arose the knowledge (of its nature), there arose the understanding (of its cause), there arose the wisdom (to guide in the path of tranquillity), there arose the light (to dispel darkness from it)? 10. 'And again, O Bhikkhus, that I should comprehend that this was the noble truth concerning sorrow, though it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 11. 'And again, O Bhikkhus, that I had comprehended that this was the noble truth concerning sorrow, though it was not among the doctrines handed down, there arose within me the eye, there 1 The words in parentheses have been added by Gogerly, doubtless from some comment not accessible to me; and I have included them also, but in parentheses, as they seem to complete the ideas actually involved in the text. Digitized by Google

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DHAMMA-KAKKA-PPAVATTANA-SUTTA. 151 arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 12. 'That this was the noble truth concerning the origin of sorrow, though it was not among the doctrines handed down, there arose within me the eye; but there arose within me the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 13. 'And again, O Bhikkhus, that I should put away the origin of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 6 14. And again, O Bhikkhus, that I had fully put away the origin of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 15. That this, O Bhikkhus, was the noble truth concerning the destruction of sorrow, though it was not among the doctrines handed down; but there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 16. And again, O Bhikkhus, that I should fully realise the destruction of sorrow though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 17. And again, O Bhikkhus, that I had fully realised the destruction of sorrow, though the noble Digitized by Google

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152 FOUNDATION OF KINGDOM OF RIGHTEOUSNESS. truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 18. "That this was the noble truth concerning the way which leads to the destruction of sorrow, was not, O Bhikkhus, among the doctrines handed down; but there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 19. 'And again, O Bhikkhus, that I should become versed in the way which leads to the destruction of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 20. And again, O Bhikkhus, that I had become versed in the way which leads to the destruction of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 21. 'So long, O Bhikkhus, as my knowledge and insight were not quite clear, regarding each of these four noble truths in this triple order, in this twelvefold manner-so long was I uncertain whether I had attained to the full insight of that wisdom which is unsurpassed in the heavens or on earth, among the whole race of Samanas and Brahmans, or of gods or men. 22. "But as soon, O Bhikkhus, as my knowledge Digitized by Google

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153 and insight were quite clear regarding each of these four noble truths, in this triple order, in this twelvefold manner-then did I become certain that I had attained to the full insight of that wisdom which is unsurpassed in the heavens or on earth, among the whole race of Samanas and Brahmans, or of gods or men. 23. 'And now this knowledge and this insight has arisen within me. Immovable is the emancipation of my heart. This is my last existence. There will now be no rebirth for me!' DHAMMA-KAKKA-PPAVATTANA-SUTTA. 24. Thus spake the Blessed One. The company of the five Bhikkhus, glad at heart, exalted the words of the Blessed One. And when the discourse had been uttered, there arose within the venerable Kondanna the eye of truth, spotless, and without a stain, (and he saw that) whatsoever has an origin, in that is also inherent the necessity of coming to an end1. 25. And when the royal chariot wheel of the truth had thus been set rolling onwards by the Blessed One, the gods of the earth gave forth a shout, saying: 'In Benares, at the hermitage of the Migadaya, the supreme wheel of the empire of Truth has been set rolling by the Blessed One-that wheel which not by any Samana or Brahman, not by any god, 1 It is the perception of this fact which is the Dhammakakkhu, the Eye of Truth, or the Eye for Qualities as it might be rendered with reference to the meaning of Dhamma in the words that follow. They are in Pali yam kinki samudaya-dhammam, sabbam tam nirodha-dhammam, literally, 'whatever has the quality of beginning, that has the quality of ceasing.' Digitized by Google

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154 FOUNDATION OF KINGDOM OF RIGHTEOUSNESS. not by any Brahma or Mara, not by any one in the universe, can ever be turned back!' 26. And when they heard the shout of the gods of the earth, the attendant gods of the four great kings 1 (the guardian angels of the four quarters of the globe) gave forth a shout, saying : 'In Benares, at the hermitage of the Migadaya, the supreme wheel of the empire of Truth has been set rolling by the Blessed One-that wheel which not by any Samana or Brahman, not by any god, not by any Brahma or Mara, not by any one in the universe, can ever be turned back! 27. [And thus as the gods in each of the heavens heard the shout of the inhabitants of the heaven beneath, they took up the cry until the gods in the highest heaven of heavens] gave forth the shout, saying: 'In Benares, at the hermitage of the Migadaya, the supreme wheel of the empire of Truth has been set rolling by the Blessed One--that wheel which not by any Samana or Brahman, not by any god, not by any Brahma or Mara, not by any one in the universe, can ever be turned back?!' Their names are given in the Maha Samaya Sutta in Grimblot's 'Sept Suttas Palis. 9 The text repeats & 26 for each of the heavens; and the gods thus enumerated are as follows, beginning with Bhumma Deva in SS 25: 1. Bhumma Deva. 2. Katumahara gika Deva. 3. Yama Deva. 4. Tusita Deva. 5. Nimmanarati Deva. 6. Paranimmitavasavatti Deva. 7. Brahmakayika Deva. See the Maha Samaya Sutta in Grimblot's Sept Suttas Palis,' and Digitized by Google

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DHAMMA-KAKKA-PPAVATTANA-SUTTA. 155 28. And thus, in an instant, a second, a moment, the sound went up even to the world of Brahma: and this great ten-thousand-world-system quaked and trembled and was shaken violently, and an immeasurable bright light appeared in the universe, beyond even the power of the gods! 29. Then did the Blessed One give utterance to this exclamation of joy : 'Kondanna hath realised it. Kondanna hath realised it!' And so the venerable Kondanna acquired the name of AnnataKondanna ('the Kondanna who realised ') End of the Dhamma-kakka-ppavattana-sutta. compare Professor Max Muller's note in 'Buddhaghosha's Parables,' p. xxxiii, and Hardy in the 'Manual of Buddhism,' p. 25. 1 The Maha Vagga completes the narrative as follows: And then the venerable Annata-Kondonna having seen the truth, having arrived at the truth, having known the truth, having penetrated the truth, having past beyond doubt, having laid aside uncertainty, having attained to confidence, and being dependent on no one beside himself for knowledge of the religion of the teacher, spake thus to the Blessed One: ""May I become, O my Lord, a novice under the Blessed One, may I receive full ordination !" <<"Welcome, O brother !" said the Blessed One, "the truth has been well laid down. Practice holiness to the complete suppression of sorrow!" And that was the ordination of the Venerable One.' The other four, Vappa, Bhaddiya, Mahanama, and Assagi, were converted on the following days, according to the 'Buddhist Birth Stories,' p. 113. It is there also said that myriads of the angels (devas) had been converted simultaneously with Kondanya.' Digitized by Google

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INTRODUCTION TO THE TEVIGGA SUTTA. THIS is the twelfth and last Sutta in the first division of the Digha Nikaya, which is called the Silakkhandha Vaggo, because the whole of its twelve Dialogues deal, from one point of view or another, with Sila, or Right Conduct. There is another Sutta sometimes called by the same name, No. 21 in the Middle Fifty of the Magghima Nikaya: but it has nothing, except the name, in common with the present. It is called Tevigga Sutta merely because Gotama is there described by the complimentary title of Tevigga, 'Wise in the Vedas;' and its full name is the Tevigga-vakkhagotta-sutta1. I have made the present translation from a text constituted from three MSS.,-my own MS. of the Digha Nikaya, referred to as D; the Turnour MS. of the same in the Indian Office, referred to as T; both in Sinhalese characters and the Phayre MS. in the same place, in Burmese characters, referred to as P. In this book we have Right Conduct used as a sort of argumentum ad hominem for the conversion of two earnest young Brahmans. They ask which is the true path to a state of union (in the next birth) with God. After arguing, in a kind of Socratic dialogue, that on their own showing, on the 1 It may be noted, in passing, that the substance of it recurs as the Vakkhagotta Samyutta in the Samyutta Nikaya. Digitized by Google

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160 TEVIGGA SUTTA. basis of facts they themselves admitted, the Brahmans could have no real knowledge of their God, Gotama maintains that union with a God whom they admitted to be pure and holy must be unattainable by men impure and sinful and self-righteous, however great their knowledge of the Vedas. And he then lays down, not without occasional beauty of language, that system of Right Conduct, which must be the only direct way to a real union with God. One would think perhaps that such a Sutta might be adapted, without very great difficulty, for use as a missionary tract, so closely does it remind us of the argument of many a sermon on the text, 'Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no wise enter the kingdom of heaven!' And it is true that the Tevigga--the men of special knowledge in the three Vedas-correspond exactly in most essential particulars with the Scribes and Pharisees of the New Testament. They were the official preservers by repeating, as the Scribes were by copying, the sacred books; and they were the recognised interpreters, and the sole custodians of the traditional interpretation-which too often explained away the real meaning of those books. It follows