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0150 Fiducius Saunders Dhammapada

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IKHtefcom oftbeEastSeriesEDITED BYL. CRANMER-BYNGDr. S. A. KAPADIATHE BUDDHA S"WAY OF VIRTUETHE BUDDHIST IDEAL"Eschew all evil : cherishgood: cleanseyourinmostthoughtsthis is theteachingof Buddhas."Dhainmapada,183.*Everythinghas twohandles,the onebywhich itmaybecarried,the otherbywhich itmaynot. . . .Layholdof thehandlebywhichit canbe carried."EPICTETUS(Encheiridionxliii).WISDOM OFTHEEASTTHEBUDDHAS"WAY OF VIRTUEATRANSLATION OFTHEDHAMMAPADAFROMTHE PALI TEXTBY W. D. C. WAGISWARAANDK.J.SAUNDERSMEMBERSOFTHEROYALASIATICSOCIETY,CEYLON BRANCHLONDONJOHN MURRAY,ALBEMARLESTREET, W.1920FIRST EDITION....July 1912Reprinted October1920ALLRIGHTS RESERVED136021TON. P. C.CONTENTSINTRODUCTION9NOTE .19EDITORIAL NOTE 20I. THE TWIN TRUTHS . . . .21II. ZEAL24III. THEMIND26IV. FLOWERS . . . . .28V. THE FOOL . . . . . .30VI. THE WISE MAN ...32VII. THE ARAHAT. . . ..34VIII. THE THOUSANDS . * . . .36IX. VICE .38X. PUNISHMENT. . . . .40XI. OLD AGE. . . * . .42XII. SELF . 44XIII. THE WORLD . ... .46XIV. THE BUDDHA .,. . . .48XV. BLISS 5178CONTENTSPAOBXVI. AFFECTION53XVII. ANGER55XVIII. SIN57XIX. THEKIGHTEOUS. . . .60XX. THE PATH62XXI.MISCELLANY. . . . .66XXII. HELL. 68XXIII. THEELEPHANT. . . .70XXIV. DESIRE72XXV. THEBHIKKHU76XXVI. THE BRAHMIN79NOTES85ILLUSTRATIVESAYINGS OF THEDISCIPLES OFTHEBUDDHA . ..... 100APPENDIX:THEBUDDHIST IDEAL, f ,102INTRODUCTION1THEDhammapadawasacceptedat the CouncilofAsokain240B.C. asacollectionofthesayingsof Gautama;yetit was notputintowritinguntilsomegenerationshadpassed,andprobablycontains accretions of later date.Howeverthatmaybe,there is no doubt thatit breathes thevery spiritof theTeacher,andit hasalwaysbeen used in Buddhist lands asa handbook of"devotion"ormeditation,inwhose solemnpreceptsmen hear the voice ofSakyamunisummoningthem to the life of contemplation,of strenuous mind-culture. Theworld,it tellsthem,is withoutpermanenceorpurpose,other than that ofexpiation;thebodyis "a nest of disease"and the seat of"desire";the mind itself issubjecttodecay,andcapricious,easilyledawayafterfalsepursuits.Yethere,in the mind ofman,lies hishopeof salvation : hemaymake it astrongtowerof defence.Thoughthe world is out ofgear,10 INTRODUCTIONyet,like theStoic,hemaybuild withinhimselfakingdomandbeatpeace.Andso the call to"playtheman"ringsoutwithsturdyconfidence. All menmayattain,iftheywill,tohappinessandserenity,for,with a.modernStoic,the Buddhistproclaims:"I amthe master ofmyfate;I amthecaptainofmysoul."Gautama then wasno thoroughgoingpessimist;that such a nature waspessimisticat all is dueto theagein which he lived. It was the"sub-conscious mind"of hisnation,and nothis own bravespirit,that shut him in to thebeliefinaceaselessfluxof"becoming,"awearyround ofpainand retribution.For,bythesixthcenturyB.C.,India hadpassedfrom thesunny paganismof theRigVeda into a morethoughtfuland moregloomy phaseof herreligious development.There were notwantingheroicspiritswhooffered awayofescape, urgingmen toplungeinto asceticism or to court themystictrance.These were thereligiousleaders of theday,atwhosefeetGautama sat.Others,thegreatmajority,werenotreadyfor such heroic measures.Theytried tosquarethegods,and to live unmolested,or toforgetall in thepleasuresofsense or the*more subtlejoysof the intellect.ToGautama,all alike seemed"to followINTRODUCTION IIwanderingfires." Howdegradingthis thraldomto immoral andcapricious gods! Howemptyandunsatisfyingthismysticismwhenshornof allethicalcontent ! Whichis moretobepitied,thegraspingpriestor thefoolishworshipper? Whichmoredeluded,theworldlingorthedevotee ?To all alike theDhammapadahas amessageofwarningandencouragement: totheworldlingit holds out thepromiseof a truer wealth andfame(75, 303)and a more blessedfamilylife(204-7, 302);to the warrior it offers ahigher"chivalry"(270)and a more heroic contest(103, 104);to thephilosopheradeeperwisdomthan muchspeaking (28, 100,258);to themysticapurer and morelastingbliss(197-200) ;tothedevoteeamorefruitful sacrifice(106-7) ;andtotheBrahminamoreennoblingservice( xxvi)andamorecompellingauthority (73, 74).Itis,infact,possiblelargelytoreconstructthereligiouslife of Gautamasdayfrom the stanzas of theDhammapada.For all classes the Buddha has the samemessage: thegreat realityis character;allelse are shadows not worthpursuing,for noneof themstrengthensmoralfibre,and all alikeare tainted with"desire."LikeSocrates,hesawinhimselfaphysicianofthesoul,and at times he resorted tosurgeryto"stab thespiritbroadawake,"to call menfromsuperstition onthe one hand and materialism12 INTRODUCTIONon the other. WithEpictetushe would havesaid,"Aphilosophersschool,myfriends,isasurgery,onleavingwhichyoulook to havefelt,notpleasurebutpain."Men needed above allthingsa moral tonic;there lies the secret at once of his stoicism andhisagnosticism;luxuryhere,abarrenmysticismthere these weresappingmensstrength,andall theenergy theycouldcommandwasneededin thefightfor character.Theymust striveandagoniseto"cut outdesire,"topushtheirway"againstthestream,"to cross life sstormy"ocean"and reach the haven ofpeace.Andtheymust do italone,nottrustingtopriest,orsacrifice,orthehelpof Heaven.For this insistenceupon moralityto theexclusionof"religion"Gautamais oftenlabelled"atheist."Nothingcould be more unfair :agnostichemayhave been or seemed to be;but his was noirreligious spirit: the manwhoscoffs at the"other world"he condemns inuncompromisingterms,and Ethics soloftyasthis"Wayof Virtue"never emanated fromanybut a reverentspirit.It is one of thepuzzlesofPsychologythat sopurea soul everstoppedshortatEthics;yetwemustrememberthat he was areformer,that reformers areapttobeone-sided,andthatduringlongandpainfulyearshe had suffered at the hands of a false"religiosity";the iron had entered intohis soul.INTRODUCTION 13"IfBuddhistsadmitneitherjudgenorcreator,"saysProfessor de la ValleePoussin,"at leastthey recogniseasovereignand infalliblejusticeajusticeofwonderfulinsightandadaptability,howevermechanicallyit acts. ...Inmyopinionit is acalumnyto accuse Buddhistsof atheism:theyhave,atanyrate,taken fullcognisanceof one of theaspectsof the divine."*Gautamabelievedabove allthingsin amoralorder,which,ifitisinexorable,isalsotoorighteoustoyieldto sacrificial bribes :"Notinthesky,norinmid-ocean,norinmountain-cave,canone findsanctuaryfrom his sin. . . . Often domen interrorseeksanctuaryinmountainsandinJungles, bysacredgrovesor trees : in them there is no safesanctuary."(Dhammapada,127, 188-9.)So too the Psalmistcries,"Whither shall Iflee fromThy presence? If I ascend intoheaven,Thou art there: if Igodowntohell,Thouart there also."Like the Hebrewprophet, too,he strikes anote of strenuousendeavour,ofprofounddissatisfaction with theactual,and ofaspirationafter the ideal : unlike the Hebrew and theChristian,he sees in the actual nopromiseofthe ideal. His"wayof salvation"is thereforemonastic;men are to leave the world iftheywouldescape sufferingand betruly happy:thelaymanmayonedayattain the far-offgoal,*Bouddhiame, p.70.14INTRODUCTIONbutforhimremainsalongandwearypilgrimage,manyrevolutions of the wheel of existence.Itis toBhikkhusthen that these stanzas arein the main addressed.Theyare commentsmadebytheTeacherto hisdisciplesas occasionarose;and tostudythem in asympatheticspiritwe of the West must for a timeforgetourimpatiencewith"cloistered virtue." Thesaintlylife in the world is no doubt a trueridealthanthesaintlylifeoutofit,yetsaintlinessofany typeis not to bedespised.The Buddhist holds that incontemplativeactivitya manmaybest serve the world : isit not true that"we need reservoirs ofeverykindofexcellence"? WereadintheDhamma-padaof thefragranceofholydeeds whichpervadesthehighheavens,and of thelightthat such a lifemaycastathwart adark world.The"religious"is more to be envied thankingsor evengods,and more fruitful."Goodiskingshipof the earth;Goodattaining heavenlybirth:World-conquestsgood,butbetter farThe fruits of true conversion are."(Dtonvmapada, 178.)Thesefruitsare"self-reverence,self-knowledge,self-control"(cf. 261);self-culture is in theend the truestbenevolence,saystheBuddhist,and thedeepestwisdom. That"wisdom"ofwhich we shall hear so much in thefollowingINTRODUCTION 15pages,is "a certainover-mastering principleorpower,thatlayshold,primarilyindeed,oftheintellect,butthroughthe intellect of the entirepersonality, mouldinganddiscipliningthe willand \>he emotions into absolute unison withitself,aprinciple fromwhichcourage,temperance,justice,andeveryothervirtueinevitablyflow."*"A manis not wisebymuchspeaking.. . . He is thewisemanwho isforgiving, kindly,and without fear."(Dhammapada, 258.)For Gautama sees inignorancenotmerelyacalamity,but also a moral fault;heagreeswith the Darwinians inrecognisingin mantheape andthetiger,butadds,with Dr.Creighton,that"whentheapeandthetiger go,there stillremains thedonkey,a far more formidablebeast."tMoha, infatuation,andAvijjd, ignorance,areeverywhere,and"Ignoranceis thegreatestoftaints,more destructive than avarice and impurity." (Ibid., 242,243.)He himself was the"enlightened,""theseer"whoby insighthad wonemancipation,andhe teaches that if men willonlyseethingsastheyare,thentheycannot but eschew eviland dogood;but thegreatmultitude are*Dr. J.Adam,TheReligiousTeachersof Greece,p.329.tTibetanBuddhism illustratesthesethree cardinal vicesbypicturesofthecock(lust),the snake(anger),andthehog(stupidity).16INTRODUCTIONfools and blind. Togivethem newideals andto lift the veil off their darkened hearts thiswastheworkofGautama,and inattemptingithe revealed asturdy optimismand amagneticpersonalitywhichwent far toenergisehis ideal.Thesequalities placehimhigh amongstethicalteachers.nAnd whatshall wesayofhissystemasreligion?The student of thesepageswill find himself ina moonlitworld,beautifulyetcold:"Acommongreyness silverseverything."Here is no"sunsettouch,"nomystichint ofHim"whosedwellingis thelightofsettingsuns";our hearts are not stirred as we readby anyassurance of therealityof the Unseen.Mysticismin short finds no entrance here afact which makes theDhammapadaalmostunique amongstthegreat thingsofreligiousliterature. Instead we find"common sense"supreme,mathematical,and a littlecold,yetconfident of itself and of its firmgraspof allthefactorsinlifesequation.Insteadofpassionand romance we shall findself-masteryand ahalf-humorous sweet reasonableness.Everywhere Law is atwork,and there isnothingbesides : no hint of whence lawemanates,ofhowitworks,orwhy.ThesearequestionsalikeINTRODUCTION17unprofitableand unanswerable. It isenough,theBuddhawouldsay,thattheworldmakesforrighteousness,that sin ispunished,and thatgoodnessdoes notgounrewarded."Asyousow,soshallyoureap." Happinessis thebloomuponvirtue;sorrow is theblight uponsin :andthis is the ultimate motiveto the strenuouslife."Is such a world worth while ?"asks full-blooded Youth."And is a calm like thisenough?" "Theworld,"comes the sereneanswer,"is worthnothingat all : it has norealityandnopurpose,savethat of retribution :mansonly happinessis toescape.The calmandpeacefulframe of mind is theonly happyone,thepromiseof a Resthereafter,ineffableandplacid: to thismancanandmust attain."K. J. S.TEINITYCOLLEGE,KANDT.Eastertide,1912.NOTEAN accurate andsympathetic knowledgeofBuddhism and of thespiritof the Buddha isbestgotfrom suchabookastheDhammapada,which contains the concentrated essence of thereligion.In view ofwidespread misinterpretation,a literal and accessible translation of thisbook, therefore,needs noapology.I haveworked at the translationthroughoutwithmyfriend Mr.Wagiswara,himself aBuddhist,andformany yearsa Bhikkhu;that fact and theappearanceof our translation in this series willvouchforsympathetictreatmentintherendering.ItisnotoriouslydifficulttofindtheexactEnglishequivalentsof Easternterms,yetwetrust thatthespirithas beentruly reproduced,and ourversionaimsratherataccuracythanatelegance.Greatthoughtsare best"plain-set,"andmoreover it isimpossibletoreproducethe music ofthe old slokas of Indianpoetry.We havereferredfrequentlyto Dr. Fausbolls Latinversion,andoccasionallyto Professor MaxMiillers edition in "The Sacred Books of theEast."Onlywhere the Sinhalese and Chinesecommentaries arereally illuminatinghave Ireferred to them in thenotes,for which I amchiefly responsible.K. J. S.19EDITOKIAL NOTETHEobjectof the Editors of this series is averydefinite one.Theydesire above allthingsthat,in their humbleway,these books shall betheambassadorsofgood-will andunderstandingbetweenEast and West theold worldofThoughtandthenewofAction. Inthisendeavour,andin theirownsphere,theyarebutfollowersofthehighestexampleintheland.Theyareconfidentthat adeeperknowledgeofthegreatideals andlofty philosophyof Orientalthought may helptoarevival ofthattruespiritofCharitywhichneitherdespisesnorfears thenations of anothercreed and colour.L.CRANMER-BYNG.S. A. KAPADIA.NOBTHBROOKSOCIETY,21 CROMWELLROAD,KENSINGTON, S.W.THE BUDDHA S"WAY OF VIRTUE"iTHETWIN TRUTHSFOE theproper understandingof Buddhismtheseopeningstanzas areall-important.Oneof theBuddhaskey-thoughtswaswhatmodernpsychologistscall the "law ofapperception":the value ofthings depends uponour attitudeto them.PartofGautamas workofreform was a"trans-valuation ofvalues,"ashiftingofemphasis;and,liketheStoics,hetaughttheindifference ofthethingsof sense."Menaredisturbed,"saidEpictetus,"notbythings,butbytheviewtheytake ofthings."1. Mindit iswhichgivestothingstheirquality,then1foundation,andtheirbeing:whosospeaksor acts withimpuremind,himsorrowdogs,asthewheelfollowsthestepsofthedraught-ox.2. Mindit iswhichgivestothingstheirquality,2122 THE TWIN TRUTHStheirfoundation,andtheirbeing; whosospeaksor actswithpurifiedmind,himhappinessaccompaniesas his faithful shadow.3."He has abusedme,beatenme,worstedme,robbed me";those who dwelluponsuchthoughtsnever lose their hate.4. "He has abusedme,beatenme,worstedme,robbed me";those who dwell notuponsuchthoughtsare freed of hate.5. Neverdoeshatredceasebyhating;bynothatingdoes it cease : this is theancientlaw.6. If some there are who knownotbysuchhatredweareperishing,andsometherearewhoknowit,thenbytheirknowledgestrife isended.7. Asthe windthrowsdownashakytree,soMara[Death]oerwhelms him who is a seekeraftervanity,uncontrolled,intemperate, slothful,and effeminate.8. Butwhosokeepshiseyesfromvanity,controlled andtemperate,faithful andstrenuous,Mara cannotoverthrow,as the windbeatingagainstarocky crag.9.Thoughanimpureman don thepureyellowrobe[oftheBhikkhu],himself uninduedwithtemperanceandtruth,he is notworthyofthepure yellowrobe.10. Hewhohasdoffedhisimpurities,calmandclotheduponwithtemperanceandtruth,hewears thepurerobeworthily.11. Those who mistake the shadow fortheMIND DISCIPLINE 23substance,and the substance for theshadow,never attain thereality, following wanderingfires[lit.followers of a falsepursuit].12. But if a man knows the substance andthe shadowastheyare,he attains thereality,followingthe true trail.13. As the rainpoursinto the ill-thatchedhouse,so lustpoursinto theundisciplinedmind.14. Asrain cannotenter the well-thatched house,so lust finds noentryinto thedisciplinedmind.15. Here and hereafter the sinner mourns:yeamourns and is intorment,knowingthevileness of his deeds.16. Hereandhereafter thegoodmanisglad:yeaisgladandrejoices, knowingthathis deedsarepure.17. Here andhereafter thesinnerisin torment:tormentedbythethought"I have sinned";yearather tormented when hegoesto hell.18. Hereandhereafterthegoodmanrejoices ;rejoicesas he thinks"I have done well":yearatherrejoiceswhen hegoesto a heaven.19. If amanis agreat preacherofthe sacredtext,butslothfulandnodoerofit,he is a hireling shepherd,who has nopartin the flock.20. If a manpreachesbut a little of the textandpractisestheteaching, putting awaylustandhatred andinfatuation;if he istrulywiseand detached and seeksnothinghere orhereafter,his lot is withtheholyones,11ZEALZEAL or earnestness(appamado) playsan important partin Buddhist Ethics. Thewayissteep,therefore let thewayfarer playthe man.Zealmaybedisplayedeither in strenuousmind-culture or in deeds ofpietythese aretheequivalentsof "Faith" and "Works" inthe Buddhistsystem.21. Zeal is thewayto Nirvana. Sloth is thedayofdeath. Thezealousdienot ;theslothfulare as it were dead.22. The wise who know thepowerof zealdelightinit,rejoicingin the lot of thenoble.23. Thesewise onesbymeditation and reflection,byconstant effort reachNirvana,highestfreedom.24. Greatgrowsthegloryof him who iszealous inmeditation,whose actions arepureanddeliberate,whose life is calm andrighteousand full ofvigour.25.Bystrenuouseffort,byself-control,by24BEACHING SUPREMACY25temperance,let the wise manmakefor himselfan island which the flood cannot overwhelm.26. Fools in theirfolly givethemselves tosloth : the wise manguardshisvigouras hisgreatest possession.27. Give notyourselvesover tosloth,and todalliance withdelights: hewhomeditates withearnestness attainsgreat joy.28. Whenthe wise oneputsoff sloth forzeal,ascendingthehightower of wisdom hegazessorrowlessuponthesorrowingcrowd below!Wisehimself,he looksuponthe fools as oneuponamountain-peak gazing uponthe dwellersin thevalley.29. Zealousamidsttheslothful,vigilantamongthesleepers, gotheprudent,as a racehorse outstripsa hack.30.ByzealdidSakrareachsupremacyamongthegods.Menpraisezeal;but sloth isalwaysblamed.31. A Bhikkhu whodelightsinzeal,lookingaskance atsloth,moves onwards like afire,burningthegreaterand the lesser bonds.32. A Bhikkhu whodelightsinzeal,lookingaskance atsloth,cannot bebroughtlow,but isnearto Nirvana.**Better,perhaps,"intheverypresenceofNirvana."111THE MIND33. THIStrembling, waveringmind,so difficulttoguardand to control this the wise manmakesstraightas the fletcherstraightenshisshaft.34. Asquiversthe fish when thrownupontheground,far from his home in thewaters,so the mindquiversas it leaves the realm ofDeath.35. Good it is to tame themind,so difficulttocontrol, fickle,andcapricious.Blessed is thetamedmind.36. Let the wise manguardhismind,incomprehensible,subtle,andcapricious thoughit is. Blessed is theguardedmind.37.Theywillescapethe fetters of Deathwho control thatfar-wandering, solitary,incorporealcave-dweller,the mind.38. Inhimwhois unstableandignorantofthelaw andcapriciousin hisfaith,wisdom is notperfected.39. There is no fear inhim,thevigilantone26THE SWORD OF WISDOM 27whose mind is not befouled withlust,norembittered withrage,who caresnoughtfor meritor demerit.40. Lethimwhoknowsthathisbodyis brittleasapotsherd,makehismindstrongasafortress;let him smite Mara with the sword ofwisdom,andlethimguardhisconquestwithoutdalliance.41. Soon will thisbodylieupontheground,deserted,and bereft ofsense,like alogcastaside.42.Badlydoes anenemytreat hisenemy,a foeman his foe : worse is the havocwroughtbya misdirected mind.43. Notmother andfather,not kith andkincan sobeneiit amanas amindattentive totherightsIVFLOWERS44. WHO shallconquerthisworld,and therealm of Death with its attendantgods? Whoshall sort the verses of thewell-preachedLaw,as a clever weaver ofgarlandssorts flowers ?45.My discipleshallconquerthis world andDeath with its attendantgods: it is he whoshall sort the verses of thewell-preachedLawas a clevergarland-makersorts flowers.46. LethimescapetheeyeofMara,regardinghisbodyasfroth,knowingitasamirage,pluckingout thefloweryshafts of Mara.47. He who isbusy culling pleasures,as oneplucksflowers,Death seizes and hurriesoff,asagreatflood bearsawayasleeping village.48. TheDestroyertreads himunderfoot as heisculling worldly pleasures,still unsated withlusts of the flesh.49. As a beetaking honeyfromflowers,without hurt to bloomorscent,so let thesageseek his foodfrom house to house.50. Be not concerned with other mens evil28THE FRAGRANCE OF GOOD DEEDS 29words or deeds orneglectofgood: look ratherto thine ownsins andnegligence [lit."sins ofcommission and omission":thingsdone andundone].51. As somebrightflower fair to lookat,butlacking fragranceso are fair words whichbearnofruitin action.52. As somebrightflower,fragrantas it isfair,so arefairwordswhosefruit is seeninaction.53. As if from apileof flowers one were toweavemanyagarland,so let mortalsstringtogethermuchmerit.54. No scent of flower is borneagainstthewind, thoughit weresandal,or incenseorjasmine:but thefragranceof theholyis borneagainstthe wind: therighteous pervadeallspace[withtheirfragrance].55. More excellent than the scent of sandalandincense,oflilyandjasmine,is thefragranceofgooddeeds.56. Aslightthingis this scentof incense andofsandal-wood,butthescentof theholypervadesthehighestheaven.57. Deathfinds not thepathof therighteousandstrenuous,who are set freebytheirperfectwisdom.58.59. As on some roadsidedung-heap,aflowerbloomsfragrantanddelightful,soamongstthe refuse of blinded mortals shines forth inwisdom the follower of the true Buddha.60. LONG is thenightto thewatcher,longistheleagueto thewearytraveller :longis thechain of existence to fools whoignorethe trueLaw.61. If on ajourneythou canst not findthypeeroronebetterthanthyself,makethejourneystoutlyalone : there is nocompanywith a fool.62. "I have sons andwealth,"thinks thefool with anxious care;he is not even masterofhimself,much less of sons and wealth.63. The fool who knows hisfollyis so farwise : but the fool who reckons himself wiseis called a fool indeed.64.Thoughfor a lifetime the foolkeepscompanywith thewise,yetdoes he not learnrighteousness,asspoon getsno taste ofsoup.65. If but for a momentthethoughtful keepcompanywith thew^ise,straightwayhe learnsrighteousness,astonguetastessoup.66. Fools and doltsgotheirway,their own*c/. Introduction, pp. 14,15.30EVIL FRUITSIworst enemies :workingevil whichbears bitterfruit.67.Thatisnogooddeedwhichbringsremorse,whose reward one receives with tears andlamentation.68. But that is thegooddeed whichbringsnoremorse,whose reward the doer takes withjoyandgladness.69.Honey-sweetto the fool is his sin untilitripens: then he comestogrief.70.If once a month the foolsipshis foodfrom a blade of the sacredgrasshis is nofraction of the Arahats worth.71. Evil does notstraightwaycurdle likemilk,but is ratherlike asmoulderingfire whichattends the fool andburns him.72. When the fools wisdom bears evil fruitit bursts asunder hishappiness,and smasheshis head.73.74. If one desire thepraiseofknaves,orleadershipamongst theBhikkhus,andlordshipin theconvents,and the reverence of thelaity,thinking"Letlaymanandreligiousalikeappreciatemydeeds;let themdomy biddingandobeymyprohibitions,"if suchbehisfondimaginings,thenwillambitionandself-willwaxgreat.75. One is the roadleadingtogain,anotheris thatleadingto Nirvana;knowingthis,lettheBhikkhu,the follower ofBuddha,strive insolitude,notseekingthepraiseof men.viTHE WISE MAN76. LOOKuponhimwhoshowsyouyourfaultsas a revealer of treasure : seek hiscompanywho checks and chidesyou,thesagewho iswise inreproof: it fares well and not ill withhimwhoseeks suchcompany.77. Let a manadmonish,andadvise,andkeepothersfrom strife ! So will hebe deartotherighteous,and hatedbytheunrighteous.78. Avoid badfriends,avoid thecompanyof the evil : seek after noble friends and menofloftycharacter.79. Hewho drinks in the law livesglad,forhis mindis serene : in the lawpreachedbytheNoble thesageever finds hisjoy.80.Engineerscontrol the water;fletchersstraightenthe arrow;carpentersfashion theirwood.Sagescontrolandfashionthemselves.81. As some massive rock stands unmovedbythestorm-wind,so the wise stand unmovedby praiseor blame.32THE WAY OF THE LAW3382.As adeeplake,clear andundefiled,soaresagescalmedbyhearingthe law.83.Freely gotherighteous;theholyonesdo not whine andpinefor lusts;unmovedbysuccess orfailure,the wise show nochangeofmood.84. Desirenotasonforthyselfnorforanother,nor riches nor akingdom;desire notthy gainbyanothers loss;so art thourighteous,wise,andgood.85. Fewamongstmen aretheywho reachthe farther shore : therest,agreat multitude,standonlyonthe bank.86. Therighteousfollowersof thewell-preachedlaw,these are the mortals who reach the farshore. But hard is theirjourney throughtherealm of Death.87.88.Leavingthewayofdarkness,let thesagecleave to thewayoflight: let him leavehome for the homelesslife,that solitude sohard to love[Nirvana]. Putting awaylustandpossessing nothing,let thesagecleansehimself fromeveryevilthought.89.Theyare serene in thisworld,whosemind isperfectedin that clearthoughtwhichleads toArahatship,whosedelightis in renunciation,free fromtaints,andlustrous.viiTHEARARAT90. Noremorse is found in him whosejourneyisaccomplished,whosesorrowended,whose freedomcomplete,whose chains are all shaken off.91. The mindfulpresson,castingno lookbehind to their home-life;as swansdesertingapool theyleave their dearhome.92. Some there are who have no treasurehere,temperateones whosegoalis the freedomwhich comes ofrealisingthat life isemptyandimpermanent: theirstepsare hard to track astheflightof birdsthroughthesky.93. He whose taints arepurged away,whois indifferent tofood,whosegoalis the freedomwhich comes ofrealisinglife semptinessandtransciency,is hard to track as theflightofbirds in thesky.94. Even thegodsemulate him whose sensesarequietashorseswell-tamedbythecharioteer,who has renouncedself-will,andput awayalltaints.95. Nomore will he be born whosepatience34PLACES OP DELIGHT 35is as the earths,who is firm as apillarandpious, pureas some unruffled lake.96. Calm is thethought,calm the wordsand deeds of such aone,who hasbywisdomattained truefreedomandself-control.97. Excellentis themanwhois notcredulous,who knowsNirvana,who has cut allbonds,destroyedthegermsofrebirth,cast off lust.98. In thevillageor thejungle,on sea orland,wherever lives theArahat,there is theplaceofdelight.99. Pleasant are thegladeswhere the herdcomenot todisportthemselves : there shall theHolytaketheirpleasure,whoseeknotafterlust.VIIITHE THOUSANDS100. BETTER than a thousandemptywords isonepregnantword,whichbringsthe hearerpeace.101. Better than a thousand idlesongsis asingle song,whichbringsthe hearerpeace.102. Better it is to chant one verse of thelaw,thatbringsthe hearerpeace,than tochanta hundredempty songs.103. If one were toconquera thousandthousand in the battle he whoconquersselfis thegreatestwarrior.104,105.Self-conquestis better than othervictories : neithergodnordemi-god,neitherMaranorBrahma,canundothevictoryof suchaone,who is self-controlled andalwayscalm.106. Ifmonthbymonththroughoutahundredyearsone were to offer sacrificescostingthousands,and if for a moment another were toreverence the self-controlled this is the betterworship.107. If one for a hundredyearstended the36THE BETTER PART 37sacredfireintheglade,andanotherfora momentreverencedtheself-controlled,this is the betterworship.108. Whatsoever sacrifice orofferinga manmakes for a fullyearinhopeofbenefits,allis not worth aquarterof that betterofferingreverence to theupright.109. Inhimwhoistrainedinconstantcourtesyandreverenceto theold,fourqualitiesincrease :lengthofdays, beauty, gladness,andstrength.110. Better than a hundredyearsofimpureandintemperateexistence is asingle dayofmoral,contemplativelife.111. Better is onedayof wise and contemplativelife than a thousandyearsoffollyandintemperance.112. Better onedayof earnestenergythanahundredyearsof sloth and lassitude.113. Betteronedayofinsightintothefleetingnature of thethingsofsense,than a hundredyearsof blindness to thistransiency.114. Better onedayofinsightintothedeathlessstate[Nirvana],thana hundredyearsofblindnessto thisimmortality.115. Better onedayofinsightintotheSupremeLaw,than a hundredyearsof blindness tothatLaw.IXVICB116. CLING to what isright: so willyou keepthe mindfromwrong.Whoso is slack in welldoingcomes torejoicein evil.117. If oneoffends,let him notrepeathisoffence;let himnot set his heartuponit. Sadis thepiling upof sin.118. If onedoeswell,let himrepeathis welldoing; let him set his heartuponit. Glad isthestoringupofgood.119. The bad man seesgood days,until hiswrong-doing ripens;then he beholds evildays.120. Even agoodmanmaysee evildaystill hiswell-doingcomes to fruition;then hebeholdsgood days.121. Think notlightlyof evil "It will notcomenighme."Drop by dropthepitcherisfilled :slowly yet surelythe fool is saturatedwith evil.122. Think notlightlyofgood"It will notcomenighme."Drop by dropthepitcherisDEEDS MAKE DESTINY 39filled :slowlyyet surelythegoodare filled withmerit.123. Atrader whosepackisgreatandwhosecaravan is small shuns adangerousroad;aman who loves his life shunspoison: so dothou shun evil.124. Hewhohasnowoundcanhandlepoison:the unwounded hand cannot absorb it. Thereisnoeviltohimthatdoesnoevil.125. Whoso is offendedbythe inoffensiveman,and whoso blames an innocentman,hisevilreturnsuponhimasfinedustthrownagainstthewind.126. Somegoto thewomb; some, evil-doers,to hell;thegoodgoto heaven;the sinless toNirvana.127. Not In thesky,nor in mid-ocean,norin mountain-cave can one findsanctuaryfromhis sins.128. Not in thesky,not inmid-ocean,notin mountain-cave can one find release from theconqueringmightofdeath.xPUNISHMENT129. ALLfcartherod,allquakeatdeath.Judgethenby thyself,andforbear fromslaughter,orfromcausingtoslay.130. Toallis lifedear.Judgethenbythyself,andforbear toslayor to causeslaughter.131. Whoso himself desiresjoy, yethurtsthemwho lovejoy,shall notobtainit hereafter.132. Whoso himself desiresjoyand hurtsnot them who loveit,shall hereafter attain to133.Speaknotharshlytoanyone : else willmen turnupon you.Sad are the words ofstrife : retribution will follow them.134. Be silent as a brokengong: so wiltthoureachpeace;forstrife isnotfoundinthee.135. As the herdsman drives out his cowsto thepasture,so OldAgeandDeath driveoutthe life of men.136.Verilythe fool sins and knows it not :byhisowndeedsisthefooltormentedasbyfire.137. He who strikes those who strike not40EVIL RETURNS TO EVIL 41and are innocent will comespeedilyto one oftheseten states :138. To crueltorment, loss, accident,severeillness,andmadnesshe will come:139. To visitation from theKing, grievousslander,loss of kith andkin,andperishingofhis wealth he will come:140.Ravagingfire willdestroyhishouses,andafterdeath thepoorwretch willgoto hell.141. Notnakedness,nor mattedhair,notdirt,norfastings,notsleepinginsanctuaries,norashes,nor asceticposturenone of thesethingspurifiesamanwhoisnotfreefromdoubt.142. If even afopfosters the serenemind,calm andcontrolled,piousandpure,and doesno hurt toany living thing,he is the Brahminhe is theSamana,he is the Bhikkhu.143. Istherein alltheworldamansomodestthat heprovokesnoblame,as a noble steednever deserves thewhip? As a noble steedstung bythewhip,beye spiritedand swift.144.Byfaith,byrighteousness, bymanliness,bymeditation,byjustjudgment,bytheoryandpractice,bymindfulness,leaveaside sorrow noslightburden.145.Engineerscontrol thewater,fletchersfashion theirshafts,carpenters shapethewood:it isthemselves that thepiousfashion andcontrol.XIOLD AGE146. WHEREis thejoy,whatthepleasure,whilstall is in flames?Benighted,wouldyenot seeka torch ?147. Look at thispainted image,woundedandswollen,sicklyand full oflust,in whichthere is nopermanence;148. This wasted form is a nest of diseaseandveryfrail : it is full ofputridmatter andperishes.Death is the end of life.149. Whatdelightis there for him who seesthesegreybonesscatteredlikegourdsin autumn?150. Hereis a citadel of bonesplasteredwithflesh andblood,and mannedbyoldageanddeath,self-will andenmity.151. As even thekingsbrightchariotgrowsold,so thebodyof man also comes to oldage.But the law of theholyneverages: theholyteach it to theholy.152. Thesimpleton ageslike the ox: hisweightincreases,but not his wisdom.153.Manybirths have I traversedseeking42BROKEN THY HOUSE LIES 43the builder;in vain !Wearyis the round ofbirths.154. Now art thouseen,Builder. Nevermore shalt thou build the house ! Allthybeamsarebroken;castdownisthycornerstone.Mymindis setuponNirvana;it has attainedthe extinction of desire.155.Theywho have not livedpurelynorstoredupriches in theiryouth,theseruefullyponder,as old heronsbya lake without fish.156.Theywho have not livedpurelynorstoredupriches in theiryouth,are as arrowsthat are shotin vain;theymournforthepast.XIISELF157. IP a man lovehimself,let himdiligentlywatch himself : the wise willkeep vigilfor oneof the three watches of thenight,158.Keepfirstthyself aright: thenmayestthou advise others. So is the wise man un-blameable.159. Ifonesoshapeshisownlife ashedirectsothers,himselfcontrolled,he willdulycontrolothers :self,theysay,is hardto tame.160. Aman is his ownhelper; who else isthere tohelp?Byself-control man is a rarehelpto himself.161.The ill that isbegunandhas itsgrowthanditsbeinginself,bruises the foolishone,asthe diamondpiercesits ownmatrix.162. As thecreeper overpowersthetree,sohewhosesin isgreat,worksfor himself thehavochisenemywould wish for him.163. Ill iseasyto do;it iseasyto doharm:hardindeed it is to dohelpfulandgooddeeds.164. Whosofondly repudiatestheteaching44RESOLVE TO BE THYSELF 45of the noble and virtuousArahats,followingfalsedoctrine,is like the bamboo which bearsfruit to its owndestruction.165. Thou artbroughtlowbythe evil thouhast donethyself:bythe evil thou hast leftundone art thoupurified. Purityandimpurityarethingsof mans inmost self;no man canpurifyanother.166. Even forgreatbenefit to another let nomanimperilhis own benefit. When he hasrealisedwhatis for hisowngood,let himpursuethatearnestly.XIIITHEWORLD167. LETnomanfosterevil habits;letnomanlive in sloth : let none follow falsedoctrines,noneprolonghissojournin this world.168.Up! Idlenot,but follow aftergood.Thegoodman liveshappyin this world andthe next.169. Follow aftervirtue,not after vice. Thevirtuous livehappyin this worldandthenext.170. Thekingof Death sees not him whoregardsthe worldas abubble,amirage.171. Comethen,think of the world as apaintedchariot of thekinga morass where fools aresinking,where the wise takenopleasure.172. He who in formerdayswasslothful,andhasputoffsloth,lightsuptheworldasthemoonfreed of the clouds.173. He whocovershisidledeeds withgoodnesslights upthe worldas themoonfreedof clouds.174. Blinded are themenof this world;fewthere are who haveeyesto see : few are the46THE FRUIT OF CONVERSION 47birds whichescapethe fowlers net;few aretheywhogoto heaven.175.Throughthesky flythe swans: Rishistoopass throughthe air. The wise leave theworldaltogether, desertingMaraand his hosts.176. There is nowronghe wouldnotdo whobreaks oneprecept, speakinglies andmockingat the life to come.177. Misersgonot to the realm ofgods:therefore he is a fool who does notdelightinliberality.Thewisedelightinginliberalitycometherebywithgladnesstotheotherworld.178. Good iskingshipof the earth;goodisbirth in heaven;goodis universalempire;better still is the fruit of conversion.XIVTHEBUDDHA179.INTO hisvictorywhich is never reversedthere enters no element of weakness:throughwhat fault canyouleadcaptivethe faultlessone,the Buddhawhosesphereis Nirvana?180.Bywhat fault willyouleadcaptivethefaultlessBuddha,whosesphereis Nirvana ?In himare noclingingmeshes of desire to leadhimcaptive.181. Thegodsthemselves emulate thetrulywise andmindful,who arebusyin meditationandprudent, delightinginthepeaceofNirvana.182. Arduous is human birth;arduous ismortal life : arduous ishearingof the Law:arduous theuprisingof Buddhas.183."Eschewall evil;cherishgood: cleanseyourinmostthoughts"this is theteachingofBuddhas.184. "Patience and fortitude is thesupremeasceticism i Nirvana is aboveall,"saytheBuddhas. Heis no recluse whoharms others :nor is he whocausesgriefan ascetic[samana].48THE SUPREME SANCTUARY 49185. Hurtnonebywordordeed,beconsistentinwell-doing: be moderate infood,dwell insolitude,andgiveyourselvesto meditation thisis the advice of Buddhas.186. Notbya shower ofgoldis satisfactionof the senses found: "littlepleasure, lastingpain,"so thinks thesage.187. Thefollower of the trueBuddhafindsnodelighteven in divinepleasures; but hisjoyisin the destruction of desire[tanha].188. Oftendomenin terror seeksanctuaryinmountainsorjungles, bysacredgrovesortrees;189. Inthemis nosafesanctuary;inthemisnot thesupreme sanctuary;in them is notthatsanctuarywhitheramanmaygoand castaside his cares.190. But he whogoesforsanctuaryto theBuddha,theDhamma,and theSanghalooksin his wisdom for the four noble truths;191."Sorrow,thearisingofsorrow,thecessation ofsorrow,and the nobleeightfoldpathwhich leads to their cessation."192. Heretrulyis the suresanctuaryjhereis thesupremesanctuary; here is thesanctuarywhere a manmaygoand cast aside his care.193. Hard to find is the Exalted One ; he isnot born inevery place;happydwells thehouseholdinto whichhe,thewiseone,is born;194. Ablessingis thearisingofBuddhas,ablessingis the truepreaching.Blessed is the450 THE BUDDHAunityof theSangha,blessed is the devotion ofthose who dwell inunity.195,196. Immeasurable is the merit of himwho does reverence to those to whomreverenceisdue,Buddha and hisdisciples,men whoiave left behind them the trammels ofevil,and crossedbeyondthe stream of sorrow andwailing,calmed and free of all fear.xvBLISS197. JOY! We live in bliss; amongstmenofhate,hatingnone. Letus indeeddwellamongthem without hatred.198.Joy! In bliss we dwell;healthyamidst theailing.Letusindeed dwellamongsttheminperfecthealth.199. Yea inverybliss we dwell : free fromcare amidst the careworn. Let us indeed dwellamongstthem without care.200. In bliss we dwellpossessing nothing:let us dwellfeeding upon joylike theshiningones in theirsplendour.201. Thevictorbreedsenmity;theconqueredsleepsin sorrow.Regardlessof eithervictoryor defeat the calm man dwells inpeace.202. Thereis no fire like lust;nolucksobadas hate. There is no sorrow like existence ;no blissgreaterthan Nirvana[rest].203.Hungeris thegreatestill : existence isthegreatestsorrow. Sureknowledgeof thisisNirvana, highestbliss.5152 BLISS204. Health is thegreatestboon;content isthegreatestwealth;aloyalfriend is the truestkinsman;Nirvana is theSupremeBliss.205.Havingtasted thejoyof solitude andofserenity,amanis freedfromsorrow andfromsin,and tastes the nectar ofpiety.206. Good is the vision of the Noble;goodis theircompany.Hemaybealways happywhoescapesthesightoffools.207. Hewhoconsortswithfoolsknowslastinggrief.Grievous is thecompanyoffools,as thatof enemies; gladis thecompanyof thewise,asthatofkinsfolk.208. Therefore dothouconsort withthewise,thesage,thelearned,the noble ones who shunnot theyokeofduty;follow in the wake ofsuch aone,the wise andprudent,as the moonfollows thepathof the stars.XVIAFFECTION209. HE whogiveshimself tovanityand nottothetrulyprofitable,shunningthetruepursuit,andgraspingatpleasure,willcometoenvyhimwho hassoughtthe trueprofit.210. Let no man cleave to what ispleasantorunpleasant:partingwiththepleasantispain,andpainfulis thepresenceoftheunpleasant.211. Take alikingtonothing;loss of theprizeis evil. There are no bonds for him whohas neither likes nor dislikes.212. From attachment comesgrief,fromattachment comes fear. He who ispurefromattachment knowsneithergriefnor fear.213. From affection comegriefand fear.Hewho is without affection knows neithergriefnor fear.214. Frompleasurecomegriefand fear.He who is freed frompleasureknows neithergriefnor fear.215. Fromlust comegriefandfear. Hewhoisfreedfromlustknowsneithergriefnorfear.5354 AFFECTION216. From desire comegriefand fear. Hewhois freeofdesireknowsneithergriefnorfear.217. The man of counsel andinsight,ofrighteousnessandtruth,who minds his ownaffairs,him the crowd holds dear.218. If a mans heart be setuponthe Ineffable[Nirvana],his mindbroughttoperfection,andevery thoughtfreed fromlust,heiscalledthestrongswimmerwhoforgeshiswayagainstthe stream.219.When,afterlong voyagingafar,onereturns insafetyhome,kinsfolk and friendsreceive himgladly;220. Even so hisgooddeeds receive thegoodman,when he leaves this world for thenext,as kinsfolkgreetadeartraveller.XVIIANGER221. PUTaway anger,eschewself-will,conquereverybond;nosufferingtouches himwhodoesnotclingtophenomenalexistence,but callsnothinghis own.222. Whoso controls hisrising angeras arunningchariot,him I call the charioteer : theothersonlyhold the reins.223.Bycalmness let amanovercome wrath;let him overcome evilby good;the miser lethimsubduebyliberality,andthe liarbytruth.224.Speakthetruth,be notangry, giveofthy povertyto thesuppliant:bythese threevirtuesa manattainstothecompanyofthegods.225. Theinnocent,thesages,those whoseaction iscontrolled,thesegoto the eternalstatewheretheyknownot sorrow[Nirvana].226. All taintspass awayfrom themwho areevervigilantand activedayandnight,withfaces set towards Nirvana.227. Thisis anancientlaw, Atula,not thefowof aday: men blame the silent andthey5556 ANGERblame the talker;even the man of few wordstheyblame. No one in the worldgetsoffunblamed.228. There neverwas,nor willbe,nor isthere now to befound,onewhollyblamed orwholly praised.229,230. But who isworthyto blame himwhomthe wisepraiseafterdaily scrutiny,whois himself wise and without blemish as a medalofpurestgold? Eventhegodsseek to emulatesuch a one;even Brahmapraiseshim.231. Guardagainstevil deeds : control thebody.Eschewevil deeds anddogood.232. Guardagainstevil words;control thetongue.Eschewevilwordsandspeakgoodones.233. Guardagainstevilthoughtscontrolthe mind. Eschew evilthoughtsand thinkgoodones*234. Thewise,controlled inact,inword,inthought,are well controlled indeed.XVIIISIN235. THOUart withered as a sere leaf : Deathsmessengersawait thee. Thou standest at thegateofdeath,and hast made noprovisionforthejourney.236. Maketothyselfarefuge; come,striveandbeprudent: whenthyimpuritiesarepurged,thou shalt come into theheavenlyabode oftheNoble.237.Thylife is ended;thou art come intothe Presence of Death: there is noresting-place bytheway,and thou hast noprovisionfor thejourney.238. Make forthyselfarefuge; come,striveandplaythesage! Burnoffthytaints, andthoushaltknowbirth andoldageno more.239. As a smithpurifiessilver in thefire,so bitbybitcontinuallythesageburnsawayhisimpurities.240. It is the irons own rust thatdestroysit : it is the sinners own acts thatbringhimto hell,5758 IMPURITY241. Disuse is the rust of mantras;lazinessthe rust of households;sloth is the rust ofbeauty;neglectis the watchers ruin.242.Impurityis the ruin of woman;andavarice the ruin of thegiver: ill-deeds are therust of this worldandthenext.243. More corrosive than those is the rust ofignorance,thegreatestof taints :putoff thisrust andbeclean,Bhikkhus.244. Life iseasyfor thecraftyandshameless,for thewanton, shrewd,andimpure:245. Hard it is for themodest,the lover ofpurity,the disinterested andsimpleandclean,the man ofinsight.246.247. Themurderer,theliar,thethief,theadulterer,and the drunkard these even inthis worlduprootthemselves.248. Knowthis, man,evil is the undisciplinedmind! See to it thatgreedandlawlessnessbringnotupontheelong suffering.249. Mengive accordingto faith orcaprice.If amanfret because foodanddrink aregiventoanother,hecomesnotdayornightto serenemeditation[i.e. Samadhi].250. He in whom this[envious spirit]isdestroyedandwholly uprooted,hetruly dayandnightattains serene meditation.251. There is no fire likelust,no ravenousbeast likehatred,no snare likefolly,no floodlike desire.THECENSORIOUS ONE 59252. To see anothers fault iseasy: to seeones own is hard. Men winnow the faultsofothers like chaff : their owntheyhide as acraftygamblerhides alosingthrow.253. Thetaintsofthismanare evergrowing.Heis farfromthepurificationof taints[Arahat-ship],the censorious one who is everblamingothers.254. Thereis nopaththroughthesky: thereh no"religious" apartfrom us. The worldwithoutdelightsin dalliance : the Blessed Onesarefreedfromthis thrall.255. Thereis nopaththroughthesky;thereis noureligious"apartfrom us.Nothinginthephenomenalworld islasting;but Buddhasendureimmovable.XIXTHERIGHTEOUS256,257. HASTYjudgmentshows no manjust.He is calledjustwho discriminates betweenrightandwrong,whojudgesothers nothastily,but withrighteousand calmjudgment,a wiseguardianofthelaw.258. Neitheris amanwisebymuchspeaking:heis called wise who isforgiving, kindly,andfearless.259. Aman is not apillarof the lawfor hismuchspeaking;he who has heardonly partof thelawandkeepsitindeed,he is apillarofthe law and does notslightit.260. Nomanis madean"elder"byhisgreylocks ; mere oldageis calledemptyoldage.261. He is called "elder" in whom dwelltruth andrighteousness,harmlessness and self-control andself-mastery,who is without taintand wise.262. Notbymereeloquenceor comeliness isa man a"gentleman,"who islustful,amiser,andaknave,60THE TRUE SAGE 61263. Butheinwhomthesefaultsareuprootedand doneaway,the wise andpureis called agentleman.264. Notbyhis shaven crown is one made a"religious"who isintemperateand dishonourable. How can he be a"religious"who isfull of lust andgreed?265. Hewhoputsoffentirely greatsins andsmall faultsbysuch truereligionis a mancalled"religious."266. Notmerely bythe mendicant life is aman knownasa mendicant; heis nota mendicantbecausehefollows thelawof the flesh;267. Butbecause,beingabovegoodandevil,he leads apurelife andgoes circumspectly.268.269. Notbysilence[mona]is a man asage [muni]if he beignorantand foolish ; hewho holds as it were thebalance,takingthegoodandrejectingthebad,he is thesage: hewho issageforbothworlds,he is thetruesage.270. Aman is no warrior who worrieslivingthings;bynotworryingis amancalledwarrior.271,272. Notonly by disciplineandvows,notonly bymuchlearning,norbymeditationnorbysolitude have I wonto thatpeacewhichnoworldlingknows. Best not content withthese, Bhikkhus,untilyouhave reached thedestruction of all taints.xxTHE PATHHAPPINESSis forGautama,asforAristotle,"thebloomuponvirtue." Thepathwhich leads totheSupremeBliss is thepathofmoralitydefinedas the NobleEightfoldPath. If a manfollowthis,heishappyhereandhereafter.It consists of :RightViews,Right Aspirations,Right Speech,RightAction,RightLivelihood,RightEffort,RightMindfulness,RightContemplation.This is describedbyGautamaas a Middle Pathbetween the extreme ofsensualityon the onehand and asceticism on the other;or betweensuperstitiouscredulityandscepticalmaterialism.It is atrulynoble ideal :yetone must neverforgetthat"Righteousness"throughoutisBuddhisticallydefined :e.g."RightViews"62IMPERMANENCE, SORROW,UNREALITY 63meansa correctgraspof the Buddhistteachingthatall istransient,all issorrowful,all is unreal.Again,"Right Contemplation"is thepracticeofSamadhi,concentration of the minduponBuddhistideas,suchas theabove. Thehighest"Livelihood,"again,is to liveuponthealmsofthe faithful.273. Best ofpathsis theEightfold;the fourtruths arethebest of truths :purityis the beststate;best of men is the seer.274. This is theway;there is none otherthat leads to theseeingofPurity [Nirvana.]Doyoufollow thispath; that is to befoolMara.275.Travelling bythisway youll endyourgrief: it is thewayIpreachedwhen I learnttothrowoffmybonds.276. Tisyouwho must strive : the BlessedOnes areonly preachers. Theywho strive andmeditate are freedfromMaras bonds.277."All ispassing": when one sees andrealisesthis,hesits loosetothisworldofsorrow:this is thewayofpurity.278."All is sorrow": when one sees andrealisesthis,hesits loosetothisworldofsorrow:this is thewayofpurity.279."All is unreal": when one sees andrealisesthis,hesits loosetothis worldofsorrow;this is thewayofpurity.64 THE PATH280. Hewho fails to strive when tis time tostrive,youngandstrongthoughhebe,slothfulandenmeshed inlust,thesluggard,never findsthepathto wisdom.281. Whosoguardshistongueand controlshis mind and doesnothing wrong:keepingclear these threepaths,he will achievethewayshownbythe wise.282. From meditationspringswisdom;fromneglectof it the loss of wisdom.Knowingthispathofprogressanddecline,choose thewaythat leads togrowthof wisdom.283. Cut down thejungle (Ido not meanwith anaxe!).For from thejungleof lustspringsfear,and ifyoucut itdown,youwillbedisentangled,Bhikkhus !284. Whilst theentanglementof a man witha womanis notutterlycutaway,heisinbondage,runningto her as asuckingcalf to the cow.285. Pluck out the bond of self as onepullsupanautumnlotus.Forge thy wayalongthepathofsafety,Nirvana,shownbythe Blessed.286."Here will Ipassthe wet season;herethe winter andsummer,"thinks thefool,unmindfulof whatmaybefall.287. ThencomesDeathandsweepshimawayinfatuated with children andcattle,and entangledwiththis worldsgoods,asafloodcarriesoff asleeping village.288. Thereis nosafetyinsons,or infather,TOWARDS NIRVANA 65or in kinsfolk when Death overshadows thee :amongstthine ownkith andkin is norefuge:289.Knowingthisclearly,the wise andrighteousmanstraightwayclears the road thatleads to Nirvana.XXIMISCELLANY290. IF atthe cost of a littlejoyone seesgreatjoy,hewho is wise will look to thegreaterandleave the less.291. Whososeekshis ownpleasure byanotherspain,isentangledin hate andcannotgetfree.292.Duty neglected;evil done: the taintsof theproudand slothful wax ever more andmore.293. But those who are everponderingthenatureof thebody,whorunnotafterevil,whoare constantindutyinthese,thevigilantandwise,taints comeutterlyto an end.294.Having destroyedMother and Fatherandtwo nobleKings,with the wholeKingdomand itsVizier,innocentgoesthe Brahmin !295. Innocentgoesthe BrahminhavingdestroyedMother and Father and two BrahminKings,and the five Roads and their fierceguardians.296. ThefollowersofGautama are evervigilant;theirthoughtdayandnightis setuponBuddha.66THE LIFELONG VIGIL 67297-301.The followers of Gautama are evervigilant; dayandnightis theirthoughtsetupontheDhamma,theSangha,thebody,compassion[not harming],mind-culture.302. Hard it is to leave home as a recluse !hard also to live at home as a householder;hard is thecommunitylife;the lot of thewandererin the worldis also hard.303. Thefaithful, uprightman is endowedwith[thetrue]fameandwealth,andishonouredwhereverhegoes.304. Faroff are seen theHolyOnes,like theHimalayas: theunholy passunseen as arrowsshot in the darkness.305. Alone wheneating,alone whensleeping,alone whenwalking,let amanstronglycontrolhimselfandtakehispleasureintheforestglade.$XXIIHELL306. THEliargoestohell,and the villain whodenies his crime;these mean ones are alike inthe worldbeyond.307.Thoughclad inyellowrobe,the man ofmanysins who is uncontrolled is born in hell :the sinner ispunishedbyhis sin.308. Better to swallow a ball of red-hot ironthan to live uncontrolleduponthebountyofthe faithful.309. Fourevilconsequencesfollowthesluggardandthe adulterer :retribution,brokenslumber,anevilname,andintheendhell.310. Thatwaylie retribution and an evilcharacter,the short-livedjoyoftremblingsinners,and aheavy penaltyfrom the ruler.Therefore runnot afterthyneighbours wife.311. Aspampas-grass clumsilyhandled cutsthehand,so is thecommunitylife;abused,itbringsa manto hell.312. Alldutiescarelesslyperformed;allvows68A TASK WELL DONE69slightinglyobserved;the recluse life that isopentosuspicionthese bear nogreatfruit.313. If adutyis to bedone,do it withthymight:a careless recluse scatterscontagionbroadcast.314. Better leave undone a bad deed;onedaythe doer will lament;goodit is to do thegooddeed whichbringsno remorse.315. Asafortressguardedwithinandwithout,soguardthyself.Leavenoloopholeforattack !Theywho fail at theirpostmournhere,andhereaftergoto hell.316. Someareashamedat whatis notshameful,and blush not at deeds of shame: theseperverseonesgoto hell.317.Theywhoseefearwherethere isnofear,andtremblenotatfearfulthings:theseperverseonesgoto hell.318.Theywho think evil where there is noevil,and makelightofgrievoussin : theseperverseonesgoto hell.319. But whoso calls sinsin,and innocenceinnocencei theseright-mindedonesgotohappiness.xxmTHE ELEPHANTTHEelephantis thesymbolin Buddhism ofendurance andsolitary strength.320. I will endure abuse as theelephantenduresthearrowin the battle : evil is the crowd.321. Menleadthetamedelephantinto battle;uponhis back thekingrides : hewho is tamedandendures abusepatientlyispraisedof men.322. Noble are the tamed mules;noble theblood-horses ofSindh,and thegreat elephantsofwar: better is hewhohas tamedhimself.323. Notby bridlingthem will onejourneyto theunknownshore[Nirvana],butbybridlinghimself.324.Dhanapalako,thegreat elephant,is hardto control in the time of rut : he will not tastehisfoodincaptivity,butlongsaftertheelephant-grove.325. If one becomes asluggardor aglutton,rollingover ingross sleeplike a stall-fedhog,70GUARD YOUR THOUGHTS 71againandagaindoes he come to thewomb,the foolish one !326. Thismindofminewouldwanderindaysof old whither desire and lust andcapriceledit : now will I control it as a mahout controlstheelephantin rut.327. Beyezealous :guard your thoughts.Asanelephantsunkin themudextricateyourselves from the clutches of evil.328. Ifyoucan find a dutiful friend togowithyou,arighteousandprudentman notcaringforhardships, gowith himdeliberately.329. Ifyoucannot find such aone,travelalone as aking leavingaconqueredrealm,oras theelephantin thejungle.330. It is better to be alone;there is nocompanionshipwith a fool : travel alone andsinnot,forgettingcare as theelephantin thejungle.331. Good arecompanionsin time of need;contentment withthylot isgood;at the hourofdeath,merit is agoodfriend,andgoodis theleavingof all sorrow.332. Goodis reverenceformotherandfather :good, too,reverence for recluses andsages.333. Good islifelong righteousness;androoted faith isgood:goodis thegettingofwisdom,andgoodtheavoidingofsin,XXIVDESIRETANHA(desire)is defined as thehankeringafterpleasure,orexistence,or success(orallthree).(Mahavaggaxvi.20.)Itis thegermfromwhichspringsall humanmisery:birth,oldage,andsuffering.To be rid of Tanha is to be free ofpain,topassinto theBeyond,thepainlessdream-world of Nirvana.334. As the "maluwa"creeper,sospreadsthe desire of thesluggard.Frombirth to birthheleapslike amonkeyseekingfruit.335. Whosois subduedbythis sordidclingingdesire,his sorrows wax more andmore,like"birana"grassafter rain.336. Buthis sorrowsdropoff like waterfromthe lotusleaf,whosubdues thissordid,powerfuldesire.337. Igive youthisgoodcounsel,allyewhoaregatheredhere : cut out desire as onedigsupthegrassto find thefragrantroot. Let72THE KOOTS OF EVIL 73not Mara breakyou againandagainas theriver breaks the rushes.338. Atree,thoughitbecutdown,yetspringsup again,if its roots are safe and firm : thussorrow,if it benotuprooted, springs repeatedlyto birth.339. If mansdesiresflowunchecked,the wavesof his lust andcravingbearhim offmisguidedone !340.Everywhereflow the streams;everywhere thecreeper sproutsand takes hold. Ifthou seest thiscreeper growing,be wise !pluckit outbythe roots.341. Menhug delights;theyfoster somepetsin,hankeringafter whichtheysuffer birthandoldage.342.Doggedbylust, mendoublelike ahuntedhare. Fastboundin itsfetters,theygothroughlong agestomisery.343.Doggedbylust,theydoublelike ahuntedhare. Throw offthy lust, Bhikkhu,if thouwouldst be free.344. Whoso has left thetangleof home-lifefor the solitude of thejungle,andgoesback toit,regardhim thus :"Lo,one whowasfreed,and ran back to his chains."345. Iron and wood andhempthesesagescall not heavybonds,butrather loveofbejewelledwomen,andthe care for childrenandwives.346. This is aheavybond indeed :light74 DESIREthoughitseem,itdragsmendown,and is noteasilycut off. Yet some there are who cuteventhisasunder,andleavebehind thempleasureandlust,with no backwardglance.347. Someagainthere are who fall into themeshes of their own lust as thespider fallingintoher ownnet : eventhisthewisecutthrough,leavingsorrowbehind,withnobackwardglance.348.Layasidepast,future,andpresent,escapingthe world :whollyfreed inmind,thoushalt notagainreturn to birth and oldage.349. Desire waxesgreatinhim whoisoppressedby wandering thoughts,fired with lust andseekingafterpleasure.So doth he make hisfettersstrong.350. Whosodelightsincalminghisthoughtsand looks askance at thethingsofsense,willthuscometoanend,andcutthebondsofMara.351. Thiswillbehislastbody,whohasreachedthegoal,who isfearless, detached,and un-blameable : who haspulledout the rivets ofexistence.352. He who is detached and notgrasping,a clever student of the law and itsmeaning,knowingthe words and theirorder,he is calledtheenlightened;this is his last birth.353. "Allconqueringand allknowingamI, detached, untainted, untrammelled, whollyfreedbydestruction of desire. Whom shall Icall Teacher?Myselffoundtheway."THELAWSURPASSES ALLTHINGS 75354. Thegiftof the Lawsurpasses everygift;the savour of the Lawsurpasseseverysavour;thepleasureof the Lawsurpassesevery pleasure.The destruction of desire conquersall sorrow.355. Wealth kills the fool if he look not totheBeyond: forgreedof wealth fools kill eachother.356. Weeds are the bane offields,and lustthe bane of the crowd. Therefore agift givenwhere there is no lust bears muchfruit.357-9. Weeds are the bane of fields; wrath,infatuation,and avarice are the bane of thecrowd. Agift givenwhere there is neitherwrath,norinfatuation,nor avarice bears muchfruit.xxvTHEBHIKKHU360. GOODis restraint ofeyeandear : of smelland taste.361. Goodis restraintofactionandofspeech;restraint of mind and ofeverysense isgood.The Bhikkhu restrained in allthingscasts asideeverycare.362. Bestamongstthetemperateis he whoistemperatein handandfootandtongue: themanofinwardjoyandcalm,himI callBhikkhu.363. TheBhikkhu whoistemperateand moderate inspeech,notpuffedup,butawisepreacherandinterpretersweetare his words !364. He who abides in the law and takeshispleasuretherein,revolvingit in his mindandponderingit,he is aBhikkhuwhofalls notawayfrom the Law.365. Let him neither make much of his owngain,norenvythatof others : the Bhikkhuwhoenvies others attains not the true meditation.366. EventhegodspraisethatBhikkhuwhose76WHOM THE GODS PRAISE 77owngainisslight, yetwho covets not thegainof othermen,but livespureandstrenuous.367. He whoclingsnot to self-hood and toexistence,but mourns at thevanityof thisfleetingworld,he is called Bhikkhu.368. TheBhikkhuwholiveskindlyand trustsin BuddhasTeachingheapproaches Nirvana,thecalmandblissfulendof rebirth.369. Bale outtheship, Bhikkhu,then willitgo lightly;cut thethongsof lust and hate;so wilt thoucome to Nirvana.370. Cut the fivebonds,leave otherfive,and take in theirplacefive more : he who hasgot beyondthe five evil states is said to havecrossed the flood.371.Keep vigil, Bhikkhu,be notslothful,let notyourminddallywithdelights: suffernotthepangsofhell,andwailnotas the flamesdevouryou,"dayof woe"!372. Thereis nomeditationapart from wisdom;thereis nowisdomapart frommeditation. Thosein whomwisdom and meditation meet are notfarfromNirvana.373. Divinepleasureis his who enters intosolitude,the Bhikkhuwho is calmed and seesthe law with theseeing eye:374. Wheneverhepondersthebeginningandtheendof the elements ofbeing,he findsjoyandbliss;nectarit is tothosewhoknow.376. This is thebeginninginmyteachingfor78 THE BHIKKHUawiseBhikkhu;self-mastery,contentment,andcontrolbytheprecepts: to cultivate those whoarenoble,righteous,and zealous friends;376.To behospitableandcourteous,this isto begladandtomakeanendofsorrow.377. Asjasminesheds its withered blossomsso, Bhikkhus,doyouput awaylustandhatred.378. He who is controlled inact,inspeech,inthought, andaltogethercalmed,having purgedawayworldliness,that Bhikkhu is called calm.379.Come,rousethyself! Examinethine ownheart. The Bhikkhu who is thus self-guardedandmindful will live inhappiness.380. Each man is his ownhelper,each hisownhost;thereforecurbthyselfasthemerchantcurbs aspiritedhorse.381. ThegladBhikkhu whoputshis trust inBuddnasPreaching goestoNirvana,calm andblissful end of rebirth.382. Let theyoungBhikkhuapplyhimselfto BuddhasPreaching: so will helightuptheworld as the moonescapedfrom the clouds.XXVITHE BRAHMIN383. PLAYthe manandstemthefloodofpassion!Cast offyourlusts,Brahmin; havingknowntheendingof theperishable,thouknowest theimperishable,Brahmin.t384. When the Brahmin has travelled thetwofoldpathofmeditation,then indeed hischains fall offhim,for heknows the truth.385. Him I call the Brahmin whom desireassails not from within nor fromwithout,inwhomis nofear,he is indeed free.386. Him I call Brahmin who ismeditative,clean ofheart,solitary,who has done hisdutyandgotrid oftaints,whohas reached thegoalof effort.387. The sun shinesby day,the moonlightsupthenight ;radiantisthesoldierinhispanoply,radiant the Brahmin in his meditation;butthe Buddha in hisbrightnessis radiantdayandnight.388.ByBrahmin mean one who hasput7980THE BRAHMINawayevil;for hisserenityis a man calledSamano;forexcludinghis own sin is a mancalled recluse.389. Do no evil to a Brahmin;let not theBrahmin return evil for evil. Woeto himwhokills a Brahmin;yea,rather,woetothat Brahminwholoses histemper!390. It isnoslightbenefittoaBrahminwhenhe learns to hold hisimpulsesin check;fromwhatever motive eviltemperiscontrolled,bythat controlgriefistrulysoothed.391.Bywhomsoeverno evil is done indeed,orword,orthought,him I call aBrahminwhoisguardedin these three.392. As the Brahmin honours the burnt-sacrifice,so do thou honourhim,fromwhomsoeveris learntthelawofthetrueBuddha.393. Notbymattedlocks,norby lineage,norbycaste is one a Brahmin;he is theBrahmin in whom are truth andrighteousnessandpurity.394. What bootsyour tangled hair, fool,what availsyourgarmentof skins ? Youhaveadorned the outerparts,withinyouare full ofuncleanness.395. A man clothed in cast-offrags, lean,with knottedveins,meditatingalone in theforest,him I call a Brahmin.396. NothimdoI callBrahminwhoismerelyborn of aBrahminmother;menmaygivehimWHO IS THE BRAHMIN 81salutation as aBrahmin,thoughhe be notdetached from the world: but him I call aBrahminwhohas attachment tonothing.397. Him I call a Brahmin who ha& cut thebonds,who does not thirst forpleasures,whohas left behindthe hindrances.398. Whoso has cut thecable,and theropeand the chain with all itslinks,and haspushedaside thebolt,this wise one I call aBrahmin.399. Whoeverbearspatientlyabuseandinjuryandimprisonment,whosebodyguardisfortitude,he is the Brahmin.400. He is the Brahmin who does notgivewaytoanger,who is careful ofreligiousduties,who isupright, pure,andcontrolled,who hasreached his last birth.401. Hewhoclingsnot topleasuresas waterclingsnot to the lotusleaf,nor mustard-seedto theneedle-point,him I call Brahmin.402. He is the Brahmin who in thisveryworld knows the end ofsorrow,who has laidtheburdenasideandis free.403. Whoso is wise withdeep wisdom,seeingtherightwayandthewrong,andhasreachedthegoal,him I call Brahmin.404. Heis the Brahminwho is notentangledeither with householders or withrecluses,whohas no home and few wants.405. Hewholaysdown therod,whoneither682 THE BRAHMINkills,nor causes the death ofcreatures,movingorfixed,heis theBrahmin.406. Notopposingthose whooppose,calmamidst thefighters,notgraspingamidst menwhograsp,he is the Brahmin.407. He is the Brahmin from whomanger,andhatred,andpride,andslanderhavedroppedaway,as the mustard-seed from the needlepoint.408. If one were topreach gentle,and instructive,and truthful wordsbywhichnomanisoffended,he is the Brahmin.409. Whoso takesnothingsmall orgreat,goodorbad,unless it begiven him,he is theBrahmin.410. In whom are found nolongings,whois free and detached from this world and thenext,he is the Brahmin.411. Him I call a Brahmin in whom lust isnotfound,who has cast offdoubt,who knowsthepaththat leads to Nirvana[thedeathlessstate]andreaches it.412. Who in this life haspassedfrom thegripof either merit ordemerit,free ofsorrow,cleansed andpurified,him I call Brahmin.413. Who is clear as themoon,pure,andlimpid,andserene,whohasquenchedhis thirstfor life;414. Whohaspassed throughthisimpassablequagmireofrebirth,andinfatuation,has wadedTHE LEADER SUPREME 83throughit andgotbeyondit,whois meditativeandsuppliesno fuel to the fires of lust anddoubt,him I call a Brahmin.415. Whoin thislife,desertinghislusts, goesfrom homeintosolitude,and hasquenchedlust,andwith it the desire to bereborn;416. Whoin this life desertscraving,andgoesfrom home intosolitude,who hasquenchedcraving,and with it the desire to bereborn,himI call Brahmin.417. Whohasleftbehindhimhumanpleasuresandpassed beyond heavenlyones,and is freedfrom allentanglementofdelight;418. Whohas left aside bothgustoand disgust,who is cooled and has in himnosparkofrebirth,victorinallworlds,andhero,him I callBrahmin.419. He is the Brahminwhofullyknows theperishingofliving thingsand theiruprising,who is detached andhappyand wise.420. He is the Brahmin whosewayis notknown togods,norheavenlyminstrels,norimmortals;the Arahatpureof alltaint,him Icall the Brahmin.421. Whosohasnothingleft,ofpastorfutureorpresentstates,who ispoorandgraspsatnothing,him I call Brahmin.422. The LeaderSupreme,theheroic,thegreat Rishi,theVictorwithoutlustandpurified,theBuddha,he is the Brahmin.84 THE BRAHMIN423. He is the Brahmin indeed who knowshis formerlives,and who knows heaven andhell,whohasreachedtheendofbirths,thesagewhoseknowledgeisperfect,and who isperfectvith allperfection.THEENDorTHEDHAMMAPADANOTES1,2. THESE stanzas contain two ideas which are of theverywarpandwoofofBuddhism:(a)The viewdepends uponthepointof view;(&) Thoughtispotentininfluencingmansdestiny.The ChineseCommentaryillustrates both these ideas:Two merchants listened to the Buddhaspreaching;onewasdelighted,the otherangry: men hear whattheyarepreparedto hear. Soon after one waskilled,the otherbecameKing: sopotentisthought!8.Cf.Lukevi,48.9,10. The Buddha often used aplay uponwords toarrest mens attention andhelptheirmemory.The Paliof these stanzas contains apunof thiskind,which cannotbe imitatedinEnglish: Kasavammeans either theyellowrobe of themendicant,orimpurity,stain,sin.11,12. Thework of Gautama as apreacher lay largelyin thisdirectingof mensefforts : thegreat realityis character;this and this alone is mans businessuponearth.All else are"shadows"not worthpursuing. Cf.St.Johnswords:"Littlechildren,fleeidols"(i.e."shadows"),1 Johnv,21. SoSt. Paulspeaksofcovetousnessas"idolatry"thepursuitof thegreat"shadow,"Mammon(Col.iii, 5).WhentheBuddhistputsontheyellowrobe,hesymboliseshis belief that"virtue is the truest wealth": thegoldofcharacterisalone worthstrivingafter.(Cf.Dhammapada,75andnote.)On thedayof his ordination(upasampada)the candidate adorns himself with all thejewelleryhe canobtain,and doffs itonlyto don theyellowrobe.15-18. Here andHereafter: i.e. in this birth and thenext. Manmaybe rebornupon earth, orinone of the86 NOTEShells or in one of the heavens. Ademon who does wellmaybecomea man or agod: agodwholivesunworthilymaybecomeamanorademon.Tormented when hegoesto hell. The BuddhistTemplesare full of frescoes of these torments : menwhohave killedanimals arebeing slowlydevouredbythem;othersinnersarebeingforcedbydemon torturers to climbspiky trees,ofburntin firesmostrealisticallydrawn,or madetoswallowballs of red-hotiron;low-caste men who have offendedthehighcastes arebeingcrushedby greatrocks !The Buddhas own discourses contain minute detail ofsuch torments. It is not clear whether he wasusinganargumentumadhominem,orreallybelieved in ahereafterofphysicaltorment. Inanycase his moralcode hasbeenstrangely pervertedin modern Buddhism.18. The reward for virtue is twofold theapprovalofconscience and agoodrebirth.19.Cf.Matt,xxiii,2;Johnx,12.20. Theholyones:Arahats,those who haveattained.Thesentence means:"he is on hiswayto Nirvana."21.Amatapadam: lit."The endless or deathless state"(Fausboll).Nirvana is dennedby manysuchphrasesintheDhammapadasometimesnegative,as here; sometimespositive,as in 23"highestfreedom." Whatever theSupremeBlissbe,it is unlike all humanexperiencesavethatof theArahat.RhysDavids translates"ambrosia,or nectar."As it were dead: i.e.spirituallyormorallydead.Cf."Let thedeadburytheirdead,"Matt,viii, 22,and"Thelife of the fool is worsethandeath,"Ecclus.xxii,11.22. The lotofthe Noble. The word"Aryo"meant inGautamasdayNobleman,orAryan.He definedthe noblemananew,making nobilityconsist not inbirth,but inconduct.Then hedevelopedthemeaningtill it stood for Arahatstheexpertsin hissystem,those whohave attained.23. Meditation:jhanamthat ecstaticcontemplationinwhich themind,raptfrom the sounds andeightsof theNOTES87ordinaryworld,concentrates itselfuponsomesingle objector idea;this leads toserenityand aunique bliss,anticipationof Nirvana.Highest freedom.Nirv&naiscompletefreedom from:(1)Thebodyandsuffering;(2)Desire and other taints.25. Anisland: i.e. Nirvana.Self-control, temperance.Buddhism makes much of the"cardinal virtues."26. TheBuddhist motto maybesaidtobe"Strivewithoutceasing."27. Thejoywhich is born of meditationplaysagreatpartinBuddhistpsychologyandethics.(Cf, RhysDavidsEarlyBuddhism,pp. 62-5.)28. Contrast this somewhatEpicureanattitude with St.Pauls exhortation"Rejoicewith themthatdorejoice,andweepwith them thatweep"(Rom. xii, 15).TheBuddhistpositionis inreality midwaybetween theEpicureanand the Christian;it is stoical: the attitudeto be assumed towards the"crowd"is eithermettam,benevolence if(ones own salvationbeing certain)one canhelpthem: or it isupekha,detachment."What cantbe cured must be endured."Mudita,sympathy,andKarund,pity,are alsoduties,but it is nousewastingtheseupontheblindedandfoolish crowd.(Cf.61, 64.)30. Sakra: i.e.Indra,ahigh godof Hinduism whomBuddhismhasrelegatedtotherank of anarchangel, rulingtheTavatimsaheaven. He is said to have been ayoungBrahminwhoforhis zeal indoinggood wasrebornasSakra.HishumannamewasMagha.HeisregardedbyBuddhistsasakindofrecordingangel. (Childers;)31. Bhikkhu. The"religious"of Buddhism is neither"priest"nor"monk"inthe strictsense,for he offers nosacrifice,andhelives notalone,buteither with one ortwoothers,or with the"community."Theword"bhikkhu"means"mendicant."Thegreaterandthelesserbonds: all those"trammels" whichbind himtothephenomenalworld;all thataffectshissenses.,88NOTES33. In hisdoctrineofthemind, Gautama wasnopessimist;it isbynature fickle and difficult to control:yetnurturecanmakeit stable and obedient.(Cf. especially 40,whereGautamasoptimisticattitude to the mind is thrown intostrongreliefbyhispessimisticattitude to thebody;if thebodybe brittle and ofslightvalue,yetthe mindmaybemadestrongandprecious.)Hispessimisticattitude to thebpdyispartlyassumedwithintent"toweanmenfromit,"and this view is borne outbythegenialattitude hetakestowards asceticism : oncea manhas learnt to sit loose tothethingsof sense he is freetoenjoythem. Gautamalaidhimselfopento the name ofworldling,and theimmediatecause of his death was his courteousacceptanceof therichmealpreparedfor himbyCunda the smith.34. Thesimile is obscure: it isapparently onlyintendedto make onepointclear thepalpitatingeffort neededtoescapeMara.39. Merit. The desire for merit is almost universal inBuddhist lands; yetBuddha teaches that manshould actwith hiseyefixed notupon"merit,"butuponNirvana.(But cf. 53.) By"merit"is meant the credit balancein the bank of characterprocuringrebirth to ahappylife onearth,or in aheaven.46. Theflowery shafts ofMara: the insidious advancesof theKingof Death.Cf.Ps.v,9:"Theyflatter withtheirtongue."49. The mendicant is to take what isgivenhimbythefaithful,doingthemnoharm,andtakingnothingbutwhatthey freely give.61.Cf.Matt,xxiii,3:"They sayand do not."54. Natural law is notuniversallyvalid in thespiritualworld!56. Certain"rishis"having neglectedcleanliness intheirpursuitofholiness,were ashamedto comeinto thepresenceof thegods:"Neverfear,"said thegods,"ournostrils are filled with thefragranceofyour gooddeeds,"NOTES 89Cf.ourphrases:"Theodour ofsanctity";"Thebeautyof holiness."61.Accordingto Buddhism neither willprofit bysuchcompanionship.(Cf. 64.)64.Cf.Ecclus.xxii,7 : "He thatteacheth a foolis asone thatgluethapotsherd together."70. i.e. extreme asceticism andreligiousobservanceare not worth a tithe ofgoodness.73-4.Ambition and self-will are thebesettingfaults ofthe Brahmin.75.Cf."Ye cannot serve God and Mammon."76. The wise will value a candid friend.79. Abetterdraughtthan the somajuice,which led toecstasy!89. That leads toArahatship.SambSdhi(Arahatship)hassevencomponentparts,whichmaybetakentorepresentthe Buddhist ideal of character:mindfulness, wisdom,energy, joyousness, serenity,concentratedmeditation,andequanimity.Whosedelightis in renunciation.Cf. Bhagavad-Gitaxii :"Near to renunciationverynearDwelletheternal Peace."92,93. Whosegoalisthefreedom... A definitionof Nirvana.The Commentatorexplainsthe simile asexpressingthemysteriousfreedom of Arahats in thespiritual sphere.(Cf."Thewind bloweth where itlisteth,and thou nearestthe sound ofit,butcanst not tell whence it cometh andwhitheritgoeth: So iseveryone thatis bornoftheSpirit."Johniii, 8.)94. Even thegods.The true Buddhist is above allgods!Charioteer.Cf.Platos famous simile of the CharioteerReason and the two horses ofSensibilityandSpirit: onerebellious,the other docile.Cf.also"Thespiritiswilling,butthe flesh is weak."95. Whosepatienceis as the earth s : the earth does notshrink orprotestwhatever is laiduponit.97.This is oneof thosecuriousenigmasorpusslegwhich90 NOTESoccur in the Buddhasteaching.It can be translated in asenseopposedto that heregiven: viz."Bestofmen isthefaithless,theungrateful,therebel,who has lost his chanceofsalvation,who hasgiven upallhope."It wasspoken byGautama to somethirtyrecluses whoaccusedSariputtoofthesefaults,because he told his master not topreachtohim,buttothem,"Ialreadyknowthetruthbyexperience;these others need it onauthority: thereforepreachtothem." Buddhas wordsexpresswithgreatskill the twowaysinwhichheandtherecluseslookeduponhisdisciplessturdyconfidence. It is of coursequite impossiblein ananalytic languagelikeEnglishtoreproducethepuns.100.Cf.St. Paul:"I had ratherspeakfive words withmyunderstanding,that Imightinstruct othersalso,thanten thousand words in atongue." (1Cor.xiv,19.)103-5.Cf.Prov.xvi,32: "He that is slow toangeris better than themighty: and he that ruleth hisspirithanhe that taketh acity."104,105. Buddhist ethics makemuch of the truth thatexternal forces cannot harm the true man: man cannotbe hurtexcept byhimself.(Cf. 124.)106.Cf.1Sam.xv,22:"Toobeyisbetterthansacrifice."109.Cf.Manu, II,121 : and Asokas RockEdict,II :"Father andmother mustbe hearkenedto ... this leadatolengthofdays." Cf.also the fifth commandmentoftheDecalogue:"Honourthyfather andthymother thatthy daysmaybelongin the land."110,111.Cf.the Psalmist: "OnedayinThycourtsis better than a thousand."125. Gautamaagainandagaininsists that natural lawholdsgoodin thespiritual world,thoughthere are exceptions. (Cf. 54.)126. Go to the womb: i.e. are bornuponearth.127-8.Cf.Introduction,p.13.129-32.Cf.Lukevi,31 : TheGoldenRule.141. Doubt: one of thedeadlysins in Buddhism. TheBuddha claimedomniscience,andthoughhe did not dis-NOTES 91courage investigationandinquiry,from thegreatmass ofmen,whoareignorantandfoolish,hedemandedtheplungeof faith.Mattedhair,etc. TheSumagadha-avadanarelates thatSumagadha,seeingthe naked andunkemptascetics ofBrahminism,exclaimed:"Mother,if these aresaints,what must sinners be like ?"(Cf.Max Miillers Dham-mapada, p.38.)142. Buddhism so often labelledpessimisticisstrikingin thegenialattitude it takes towards asceticism. It encourages fasting onlyas a means to self-control and concentration of mind: for the rest theonlykind offastingiturgesis"fastingfrom sin." Even the"man of theworld"maybe a true"Brahmin"thoughit isverydifficult.(Cf.Asokas Minor RockEdict,I:"Even bythesmallman,whochooses to exerthimself,immenseheavenlyblissmaybewon.")TheSamana: lit."thecalmed"(seenoteon264).144.ByfaithBuddhismmeansthecalmacceptanceof allGautamataught: afterhisdeathit ceased to beanattitudeto hispersonand became a conviction that his claims toomniscience were wellfounded,and that hissystemis thetrueinterpretationof the world and of human life.ButBuddhism isnothingif notpsychological,and faith(saddha)came to mean asubjectivestate of consciousnessakin toserenity (passadhi), consequentuponacceptanceofBuddhasteaching.146. Fire is for the Buddhist thesynonymofsuffering:all isregardedasaflux theworlddissolving"withferventheat." There is nomeaningorpermanencein this world:all themoreneedto seeksalvation. IntheburningheatofIndiathemetaphoris averyvivid oneforweariness andpain.147-51. TheBodytoo is apoor thing:in thesewaysBuddhism isdistinctly pessimisticascomparedwithChristianity,which sees in the world apotential KingdomofGod,and in the humanbodya"templeof theHolySpirit":yet,beitnoted,Gautamapaintedthisluridpicture92 NOTESwithintenttoawakenmentothepowersof theirmindandcharacter.150. A citadelofbones. There are occasionalgleamsofgrimhumour in the Buddhist books: thefollowing storyillustratesboththe"lawofapperception"andtheBuddhistattitude to thebody.ThehermitMaha-TissawaswalkingnearAnuradhapurameditatinguponthetransiencyof life.A womanwhohadquarrelledwith herhusbandpassedhim,gailydressed andbejewelled,and smiled athim,showingherpearlyteeth. Whenthehusband,who was inpursuit,cameupwith him he called to him:"ReverendSir,didyouseea womanpassthisway?""I sawonlyaskeleton,"repliedthesage;"whether it wasman or womanI knownot"(Visuddhi-Maggai).151.Cf."Mywords shall neverpass away."152. Like the ox. So theprophetAmos addresses thefat and sensual womenof hisday:"Ye kine of Bashan"(Amosiv, 1):"massive inbodybutsmall in mind"(c/.Deut.xxxii, 15).153.154. Thesefamous words are heldbyBuddhists tohavebeen thoseutteredbyGautamaat the moment of enlightenment.Theallegorythat underlies them is this: The Builderis Desire(Tanha)the cause of rebirth : the seeker triedlongto findthiscause;atthe momentofhisenlightenmentit flashed into hismind,"If desirebedead,then there isnothingtobind mantothewheelofexistence." TheBuildercauses thebodyto be built: its"corner-stone"(or ridgepole)isignorance (avijja),and its"beams"arebadstatesof consciousness.AdmirablyrenderedbySir Edwin Arnold:"Manyahouse of lifeHathheldmeseekingeverhimwhowroughtTheseprisonsof thesenses,sorrow-fraughtjSore wasmyceaseless strife.Butnow,ThouBuilder of this tabernacle ThouINOTES 93I knowThee ! NevershallThoubuildagainThese walls ofpain,Norraise theroof-tree of deceits;norlayFreshrafters ontheclay;BrokenThyhouseis,andtheridge-pole split!Delusion fashioned it !SafepassI them deliverance to obtain."155.Cf."Like apelicanof the wilderness"(Ps. cii, 6).157. Thisis apracticeenjoinedintheBooks: thepassagemaymean also"for one of the threeperiodsof life."158.Cf.Matt,vii,1-5 :"Judgenot,thatyebe notjudged,"etc.164. Bearsfruit... It dies down afterflowering.166. Thehedonistic notein Buddhismcannotbedenied:"Ethics,"saysDr.Martineau,"must eitherperfectthemselves inreligion,ordisintegratethemselves in hedonism."Buddhistethics,seeingnogreatsocialpurposebeingworkedoutin theworld,fails to reconcile the claims of self-cultureandbenevolence,fallingbackuponthe monastic compromisethat in thelongrun self-culture is thehighestbenevolence.(Cf.Introduction,p, 14)171. It looksgayandsplendid: it is anengineof destruction;it is treacherousas amorass.174.Cf.Matt,vii,14:"Narrowisthewaywhichleadethuntolife,and few there be that find it."Ps.cxxiv,7 :"Our soul isescapedas a bird outofthesnare of the fowler."175. The East hasalwaysheld thatholy living givesmiraculouspower.Arahatsweresaid topossessthispower(jddhi)offlyingthroughtheair,or"levitation." Therearestill Hindus whoclaimthesepowers: but southernBuddhismdoes not take themseriously.Iasked several Buddhistsifthispowerwere now attainable."PossiblyinThibet,"theyanswered.*176.Cf.Jas.ii,10:"Whosoever shallkeepthe whole*"TheBuddhist,"vol.i,No.9,contains an accountbyaneye-witnessofaself-levitatedlama.94 NOTESlaw,andyetstumbleinonepoint,heisbecomeguiltyofall."But theunderlyingidea in St.James,ofloyaltyto theKing,is of coursenotpresentto theBuddhistmind.178. Universalempire: theheightofworldlyambition.Conversion: i.e. the firststeptowardsNirvana,whentheattentionis fixedupontheSupremeBliss."Sotapatti"means"enteringthestream/upwhich the convert hastoforgehisway.After this ethicalchangehemayhavetoundergoseven more births before he attains thegoal.182. TheBuddha,beingfree of all taints orgermsofrebirth,has no crack in his armourthroughwhich hemaybe wounded: i.e. he has no cause of rebirth.183. The ideal isnot,as is oftensaid,merely negative:itis alsopositiveandinward.Cf.St.Pauls moreemphaticwords:"Abhor that which isevil,cleave to that which iagood"(Rom. xii, 9).The Buddhas.Accordingto the Books there aremanyBuddhas: somein the dimpast,othersin the distantfuture.InCeylon,Buddhists lookwistfullyfor thecomingBuddhaMetttyyaor Maitri theLovingOne. InJapan theyworshipAmida Buddha an ideal.184. The word translated"fortitude"is"kantibalam,"patience-strength,thatblendingofgreat qualities, passiveandactive,Eastern andWestern,which is as rare as it isbeautiful.194.Cf.Ps.cxxiii,1 :"Behold howgoodandpleasantitis for brethren to dwelltogetherinunity."197-200. This sectionmayberegardedas theBuddhist,analogueof the Beatitudes of Christ: itdepictsthe blessedlife as a life of calm andpeace;eithersolitaryor in thecompanyofBuddhas truefollowers,amanmayenjoythatbliss whichis thebloomuponvirtue in this life : andhereafter the Restof the Ineffable.207. LikeJesus,Gautamaoffers his followersafamilylifewhoseties aremoreintimateandtenderthanthoseofblood.In theSangha theyare to find their kinsfolk and a betterfamilylife thantheyhave left.[Cf."WhoisMymotherNOTES95orMybrethren? . . . Whosoever shall do the will ofGod,the sameisMybrother andMysisterand mother." Markiii, 35.]Yet it must be bornein mindthat to enter thiscompanya man must be a celibate: and thatperfectsolitude is heldupas the safer ideal.208. The cold clearmoonlightof this simile issymbolicof the Buddhistideal.2l2,213. Buddhism teaches benevolence toall,attachmenttonone. Itis amonasticideal,andmaybeparalleledfrom such books as the Imitatio Christi.Cf.Bk.I,chap,viii :"We must havecharitytowardsall,butfamiliarityis notexpedient."Thereis, however,a vital difference: the BuddhistBhikkhu is toshunsocietythatnothing maymar his self-culture: the Christian monk that hemaybe"familiarwith Godalone,and with HisAngels."When PrinceSiddhartha(afterwardstheBuddha)heard of the birth ofhis sonRahula,andtheytried tobringhimback,he is saidto have remarked:"That is one more bond to be cut."The"Great Renunciation"involved no less than this.218. TheIneffable.The Buddha describes Nirvanaprobablyfromhisownexperienceof thatecstaticjoywhichis said to betherewardofdeepmeditation.Thisword"ineffable"isoneusedallbywhohaveknownthisexperience. Cf. MyersSt. Paul:"Ohcould Itell, ye surelywouldbelieve it !Ohcould IonlysaywhatI haveseen !HowshouldItell,orhowcanyereceiveit,Howtill Hebringeth youwhere I have been?"andSt. Paulswordsofhisownexperiencein2Cor.xii,2-4.Againstthe stream. Thefightfor character is oneagainstlongodds. Nature has at times to be"pitchforked."(Cf.Mrs.RhysDavids BuddhistPsychology, p. Ixvii.)Manisnotatthemercyofthe"stream"ofnaturalimpulse;butBwimmingagainstit is hard work.(Cf.244,245.)96 NOTES221. Phenomenal existence : Pali namdrupa,"nameandform,"i.e.thingsmentalandmaterial.227. Atula:accordingto theCommentator,one ofGautamasdisciples: he is not mentioned elsewhere. Ifweread"atulam"themeaningis"anincomparablesaying."241. Disuse . . mantras: i.e. if the words are notusedtheyareforgotten.251. Lust . . . hatred . . .folly.Thethreeinveterate foeaof thegoodlife. Buddhism sees thatmanhas in himape,tiger,andass.(Cf. Introduction,p. 16.)252. Or"as the fowler hides his snare."254,255. Wehave followed the Sinhalesescholar,Mr.JamesDAlwis,in this translation: he issupported bytheCommentary.Anotherpossible renderingis :"No oneoutside theBuddhistcommunitycan walkthroughtheair,butonlya samana"(Fausboll).But this taxes theconstruction tooseverely,and as Professor Max Miillersays,Buddhadid notencouragethedisplayof miraculouspower.264.Cf.ImitatioChristi,bk.I,chap,xvii:"Thehabitandtheshavencrowndolittleprofit: but changeof manners,andperfectmortification ofpassionsmake a truereligiousman."Samano,before Gautamasday,meant"ascetic,"beingderived fromtheroot"sram"to workhard,todopenance.Hegavea new derivation and a newsignificanceto thewordsam,meaning"calm."264-9. These stanzas contain aplayon the words:Gautamaisgivingnewdefinitions of current terms. It ishardlypossibletorendertheseinEnglish:perhapsin264-5theuseof theword"religious"as bothnounandadjectiveis a fairanalogyfrom Christian monasticism. Thepunin270isonlyto bepermittedasillustratingthespiritof thesection.268-9. So Asokasaysofimpietyandpiety:"Theonecourse avails mefor thepresentlife,the other avails mealso for thelife to come."(PillarEdict,III);andThomasNOTES 07aKempis, quotingPhil,iii,8:"He istruly prudent,thatregardsallearthly thingsasdung,that hemay gainChrist."270.Meekness is the true heroism:"Blessed are themeek,fortheyshallinherit theearth";"Fightthegoodfight."As in mediaevalEurope,so in ancientIndia,all"nobles"(Aryans)were warriors. Gautamagivesa newdefinition of the trueknight. (Cf.thehistoryofthewords"chivalry," "gentle,"and"generous,"under Christianinfluences.)273.Thefourtruths :suffering: its cause: its cure:theeightfold pathofescape.Theseer :cakkhumd,themanwhohastheeyefor truth:the manofinsight.274. The"seeing of Purity."Thephrase maymeanequallywellthe"purificationofvision." Themanofinsightisthepure man;toone whoventuredtodisputeGautamasjudgment heexclaimed:"Shallhewhosemindisdominatedby passion surpassthe Blessed One in wisdom?"(Cf.Christs words:"Myjudgmentisjust,because I seek notMineownwill.")276. BlessedOnes:Tathagata,"thosewhohavearrived,"or reached Nirvana.277-9."All ispassing": one of theleadingtenetsof Heraclitus and theOrphists,whobelongto the samecenturyas theBuddha(sixthcenturyB.C).Theirteaching,so far as it hassurvived,hasmany pointsofsimilaritywith his."All ispassing. . . all is sorrow . . . all is unreal."Thewordsringoutagainandagainlike the solemntollingofsomecloisterbell,summoningmenawayfromthepursuitofshadows,tothatonlyworthyobject"thepathofPurity"Nirvana.283. Vanammeanseither"lust"ora"forest":Englishcannotreproducetheplay uponwords.284. Even married love isregarded byBuddhism as an"entanglement"of this kind.98NOTES286.Cf.theparableof the RichFool,and St. James:"Gotonow,yethatsay to-dayor to-morrowwe willgointo thecity,andspendayearthere . . . whereasyeknownotwhatshall beonthemorrow"(iv, 13, 14).294. The Commentatorexplainsthis curious verse asfollows: The Mother is lust: the Father self-will: theKingsare heresies two extremes on either side of themiddlepath (cf. IntroductoryNote, xx) ;theKingdomissensuality (cf. 97).295. Thefiveroads arelust, hatred,disturbanceofmind,sloth,and doubt.301. Theprincipal objectsof meditation.302. Hard is thecommunity life:readingsamanasamvdsowith Max Miiller and the Chineseversion,instead ofsamanasamvaso(= asamanasamvaso)with Fausboll andthe Sinhalese.Thewandererinthe world: i.e. thelayman.307.Sufferingis theblightuponsin.310.Therefore...Cf.thesimpleauthorityoftheseventhcommandment,"Thou shalt not commitadultery,"andof Christs words to the woman taken inadultery,"Goandsin no more."311."Corruptio optimi pessima."324.Dhdnapalako: i.e.guardianofwealth.340. The streams: sensations.Thecreeper:passion.344. Thepunon the word vanam(forestandlust)is repeatedhere:"tangle"perhapsexpressesbothmeanings.353.Spoken, accordingto theCommentary,when theBuddhawasonthewaytoBenares,andtheBrahminUpakascepticallyasked him who washisTeacher,andwhat thecause of hisserenityandjoy.Here Gautama claims omniscience: elsewhere he claims to be theonlyTeacher:"Non seulementQakyamuniest source deverite,mais ilest la sourceunique"(Dela ValleePoussin, Bouddhisme,p. 138). (Cf. Mahavaggai, 6, 8.)356-9. As weedaspoilagoodharvest,so thesepassionsNOTES90spoilthegoodharvest of character. Seed gown in cleansoil is fruitful: so aregiftsto the Noble.370. The five bonds to be cut areegoism,doubt,falseasceticism, lust,and hatred. The five to be left off arelongingforhigherstates ofbirth,for stillhigherones,self-will,wantofpurpose,andignorance.Thefive to be takenarefaith, manliness, mindfulness,deepmeditation,andwisdom.(Commentary.)"Hewho has crossed the flood"=Oghatinna.Takefivemore. Man is destined to beyoked,if notbyBin,thenbyduty. (Cf."Whoseserviceisperfectfreedom.")373. Divinepleasure: thejoyof theunified will384. Meditationmaybe eitherspecialorgeneral: i.e.upon anyof theforty objectswhich lead toSamadhi,oruponthetransiency,sorrow,andunrealityofthings.Forheknows...Cf."YeshallknowtheTruth,andtheTruth shall makeyoufree"(Johnviii, 32).385. Lit."In whom is found neither near bank norfar": i.e. neithernoticingexternalobjects by attendingtothem,norlettinghisdesiresgooutto seekthem.(Commentary.)387. The face of the seer is said to shine.388.DerivingBrahmano from the root vah or bah toput away.394.Cf.Luke xir39;Matt,xxiii,27.398. The cable isDosa,hatred;the chain with its linksisTanha,desireinallitsforms;theboltisMoha,infatuation,orfolly.395. This stanza seems to have a Brahminicalorigin:unless welayall the stress onmeditating.405. Fixedormovingcreatures,accordingto theSinhaleseCommentary,refers either to men or to animals. In ametaphorical sense,fixed creatures areArahats,movingones are common men. In a literal sense fixed creaturesmaybesuchthingsas molluscs.ILLUSTRATIVE SAYINGS OF THEDISCIPLES OF THE BUDDHATHEfollowingare selections from another bookwhich bears theimpressof avery early date,andgivesus vividglimpsesof the BuddhistIdeal : theThera-Theri-Gatha,orSongsofthe Elders and Sisters. The PsalmsoftheSisters,Mrs.RhysDavids fine translation ofthe latterportionof thisbook,is a valuablecommentaryon theDhammapada,and revealsthegreat powerof Buddhism(whilstthe enthusiasm for Buddha was stillalive)over thehuman heart.SAYINGS ILLUSTRATIVE OF THE BUDDHISTIDEALIts asceticism:"Gold-bedecked andbejewelled, carryingher sonuponherhipandfollowedbyattendants,camemywife."Beholding her,the mother ofmyson,I beheld a snaresetbytheEvilOne[Mara]." Thera-gdtha,299."Whereamandwellsalone,he isasBrahma;wheretwodwell,theydwellasgods;wherethreedwell,itisasavillage;wheretherearemore,it isarabble."(Thefewerthesafer!)Ibid.,245.100ILLUSTRATIVE SAYINGS 101Its stoicism:"Therainpoursgurglingdown: alonedwellIindreadfulcave. Yetfor meitholdsnotdreadnorfear;Iamonewhoknowsthem not."Ibid.,189."As theelephant calmlyendures thebattle,so this leanone,with limbsgnarledastree-trunks,endures thestingofinsects ashe bathes."Ibid.,243."Thecolddarknightsofwinterchapthe skinandfreezethethoughts,OMogharaja! Whatshall the Bhikkhudo ?"Themen ofMagadhahave taken in their harvest.I,too,like others whodelightinlife,will lie downand takemyrest in the straw.""HomehaveI left;for I have leftmyworld !ChildhaveIleft,andallmycherishedherds !LusthaveIleft,andIll-will too isgone,AndIgnora


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