Dhammapada

SR No.: 007674
Original Sutra Author: N/A
Author: Max Muller
Publisher: Oxford
Publication Year: 1881
Total Pages: 2540
Language: English
Classification: Book_English
File Size: 45 MB

Page 84

THE WISE MAN.
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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 târitva, 'having crossed,' in order to explain the accusative makkudheyyam. Possibly pâram 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. Suttanipâta, v. 526, and Dhp. v. 167. Leaving one's home is the same as becoming a mendicant, without a home or family, an anâgâra, 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, né 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 akiñkano, see Mahâbh. 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-dhammâ. Khînâsava, 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 âdâna, anupâdâya, &c. Dr. Fausböll seems inclined to
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