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Third Edition, revised and augmented by considerable Additions, with Illustrations and a IMap. This edition will be fouiul a great improvement on those that preceded it. The author has taken care to avail himself of all such criticisms on particular passages in the ))revious editions as appeared to him to be just, and he has enlarged the work by more than a liundred pages of additional matter. " In this vohune we have tlic thoughtful impressions of a thoughtful man on some of the most important questions connected with our Indian Empire. . . . An en- lightenc thou art without a refuge ! * 1 Stong-dsing, " that is to say, thus ponders the fool," &c. The without self (bag-med), separated first word of the fourth line seems from the three abodes (of the self), to read ne, but I can do nothing deprived of reason." with it. I have substituted conjec- - Comp. Vijayasutta (Sutta Ni- turally dsi. ■' peace." This arrange- pata), II, and' Manava dharma ment does not appear to me as good castra, iv. 241. as that of the text of the Bkah- 3 According to the text of the hgyur that I have adopted. See Bstan-hgyur and to Pradj., this Commentary, fol. 97b. verse is as follows :— " Devote all * Comp. Dhaniyasutta 1 Sutta Ni- the energy of this purulent body, p;Ua), 17, and Manava dharma 9as- which is rapidly decaying and sub- tra, iv. 239. According to Pradj., ject to disease, to the acquisition of instead of this verse we ought to supreme peace. ' This will do for have two verses, which are : — summer, this for the rainy season ; ' 39- " He who is surrounded by children and flocks, Whose mind is distracted by passions, 8 UDANAVARGA. 40. " Such and siicli actions are a sonrce of felicity, which I, having performed them, will acquire." He who prepares himself in this manner will overcome age, disease, and death. 41. Give yourselves up then to the unceasing joy of medi- tation (samadhi); see the end of birth and age in the birth of diligence ; overcome the hosts of Mara and the Bhixus shall pass beyond birth and death. Chapter' on Impcrmanency, the First. Is carried off by the lord of death, As is a sleeping village by the flood. 40. " When comes the hour of death, There is no refuge for him in his children, Nor are father, mother, or kinsfolk a refuge ; He is without a refuge ! " Comp. the first verse to xviii. 1 3. ( 9 ) II. DESIRE (KAMA). I. All indecision 1 produces desires; it is called the root of desire ; suppress indecision and (desire) will arise in thee no more. 2 (215).^ From desires comes grief, from desires comes fear ; he who is free from desires knows neither grief nor fear. 3 (214). From pleasures comes grief, from pleasures comes fear ; he who is free from pleasures knows neither grief nor fear. 4- The fruit of desires and pleasures ripens into sorrow ; their at first agreeable fruit is burning, as the torch that has not been cast away does finally burn the fool.^ 5 (345)- Look at those who are fondly attached to jewels, ear- rings, to their children (those are fetters); but iron, wood, and rope make not strong fetters, says the Blessed One. 1 Kun Hog, which appears from " Comp. Beal, loc. cit., p. 119. f ol. 230, vol. 7 1 of the Commentary ' Comp. Sutra in forty-two see- to be equivalent to rnam-rtofj tions, sect, xxiv, (vikalpana). lo UDANAVARGA. 6 (346). It is hard for one who is held by the fetters of desire to free himself of them, says the Blessed One. The steadfast, who care not for the happiness of desires, cast them off, and do soon depart (to nirvana). 7. There is no beincc in the world who is not throiidi his indecision affected by desires, yet they who are steadfast seek to free themselves of desires, though they do per- vade the world.^ 8. Mankind has no lasting desires ; they are impermanent in them who experience them : free yourselves then from what cannot last, and abide not in the sojourn of death.^ 9- The sinless and reflective mind in which a desire arises experiences no misery ^ from it ; the different desires dis- turb it not : he who (has such a mind) is beyond death, I declare. 10 (239). As the smith does with the silver, so does the in- telligent man, gradually and little by little, cleanse himself of all his impurities.* II. As the shoemaker, when he has well prepared his ^ This verse is very obscure, and injurious, they are like the arya- I offer my translation with great marga." See Commentary, fol. diffidence. 109a. - "Spoken to convince of error ^ "Misery (zag-pa), it is called a parivradjaka, who, among other thus because it drops {zag) from arguments, said it is not necessary out the different regions of the for three reasons to cast off de- six ayatanas as drops (hdzag) sires, i. If they are permanent, water through holes." Comp. the they are a treasure (gter). 2. If Sanskrit airaM, meaning also " ooz- they are not permanent, they are ing out, misery." like the horn of a hare (nonenti- •* Comp. Sutra in 42 sections, ties, nonsense). 3. If they are not sect, xx.xiv. DESIRE. 1 1 leather, can use it to make shoes, so when one has cast off desires, he has the highest happiness. 12. If one longs for happiness, let him cast off all desires ; he who has cast off all desires will find the most perfect happiness. 13- As long as one follows after desire, one finds no satis- faction ; they who through wisdom have given it up find contentment, 14. Desires are never satiated ; wisdom affords content- ment : he who has the contentment of wisdom cannot fall into the power of lust. 15- They who have fondness for pleasure, and who delight only in what is wrong,^ would not perceive the danger they run, even if their life were drawing to a close. 16. The evil-minded is subdued by wealth and seeks not after the other world ; his mind is subverted by his fond- ness for desires ; he brings destruction on himself and on others. 17 (186). Even a shower of Kargapanas^ would not satisfy the covetous ; the wise know full well that desires bring little contentment and (much) pain. 1 The text is: de-dag hye-ma tcJios equal to sixteen marshas." — Wilson, min tchos. I have tried to follow Sans. Diet., p. 199. P. says, " There the suggestions of the Commentary, are a diversity of Kargapanas, some The correct reading is probably made of gold, &c. Others say that de-da Mel. of the Pratimoxa. — P. Asiat., viii. pp. 591, 592. VIRTUOUS CONDUCT. 35 doing nothing that is evil with his body, by observing these three ways of doing one finds the way spoken 0I by the Eischi.^ Cha;ptcr on Virtuous Conduct, the Seventh. 1 Gautama is frequently called the Great Rischi (Maharischi). Comp rratimoxa Sutra, lo, loc. cit , p. 592. ( 36 ) VIII. SPEECH. I (306). He who says he has not done that which he has done, and he who is a liar, will go to hell; both these men alike, having gone to the next world, will be in a de- graded state. 2. Every man that is born, and who speaks wicked words, will cut himself with the axe of speech that has been born (with him).^ 3- He who praises a man who ought to be blamed, and who blames a man worthy of praise, brings sin^ (upon himself) with his mouth ; he who is sinful will not find happiness.^ 4. He who in this world loses his wealth at dice is a 1 Comp. Sutta Nipata, 657 (Ko- mustard seeds, became as large as kaliyasutta, i). Pradj. Coram, agrees leutils (sran-ma)," &c. Cf. Manu, with the Sutta Nipata as to the iv. 256. origin of these four verses. The - Ilthab - hhrol. Jiischke, " dis- calumniator is called Kokalika, a pute, contest ; " but P. says, "Some lihixu who, having accepted the persons understand by hihab-khrol false theories of Devadatta, was re- to do injury ; but this is not exact, siding with him in the Venuvana. as it means that they do them- He uses the same terms to describe selves such injury that it will pre- the progress of Kokaliya's malady: vent them enjoying (happiness)." "the boils, from being as large as ^ Comp. Kokaliyasutta, 2. SPEECH. 37 little sinful ; ^ he whose mind is evilly disposed towards the Tathagata is an extremely sinful person. ^ 5- He who in this world uses his speech and mind in reviling an Ariya will go for ten millions (of lives) to the Nirabhudas 3 hell, and for a thousand and forty- one to the Abbudas.^ 6. He who in the sinfulness of his mind accuses one who is not sinful of guilt, increases his own punishment in hell. He who has the might (of wisdom) makes no wrong use of his speech ; not even in his mind does he imagine strife. 7 (164). They whose minds are perverted by false doctrines (heresies), and who renounce the teaching and the mode of living of the elect (Ariyas) and Arhats, are destroyed on account of their wicked deeds as is the reed by its seed.^ 8. One must only speak what is right, and must not speak evilly ; from wicked words comes evil,^ one ought consequently to use proper language. 9- The fool speaks wickedly, and it is by his speech that he is held in bondage ; when one uses this kind of language and rejects the other,'^ him I call not a sage, 1 Hthab-khrol. * Spoken on account of Deva- 2 Comp. Kokaliyasutta, 3. datta's five propositions to reform 3 The Comiu. gives the same the life of the Bhixus. See Appen- description of the length of a life dix. in these hells as does the Sutta " Not to others, but to tlie Nipata, pp. 120, 12 1. Ud, viv., vol. speaker.— P. 7 1 fol. 193. '' According to the Commentary, * Comp. kokaliyasutta, 4. " other " refers to the other world. 38 UDANAVARGA. 10. The Bhixus, who watch over their speech, who speak leisurely and without arrogance, who, in possession of the Law, do teach its value, their speech is pleasing. II. "Well-spoken language is the principal thing, says the Ariya ; to speak kindly and not unkindly is the second (best thing) ; to speak the truth and not lies is the third ; to speak what is right and not what is futile is the fourth.^ 12. He who speaks words which bring him no grief and which will do no harm to his neighbour, speaks well.^ 13. Let one speak pleasing words, which, when he has spoken them, bring joy to his neighbour, and, being re- ceived with pleasure, cause him to commit no sin.^ 14. To speak the truth is (like) amrita; truth cannot be surpassed. The truth is holding fast to what is good and to what is right, say the righteous.* 15- The words which the Buddha speaks and which remove all misery are words of truth ; those that lead to nirvana cannot be surpassed.^ Chapter on Speech, the Eighth. '^ Comp. Subhasittasutta, I (Sutta ^ Comp. Subhasitasutta, 3. Nipata, 449). ■* Comp. Subhasitasutta, 4. - Comp. Sutta Nipata, 450 (Sub- ^ Comp. Subhasitasutta, 5. hasitasutta, 2). ( 39 ) IX. DEEDS. 1 (176). The man who gives up the one (great) law (i.e., truth), the means of gaining (happiness in) the other world, and who speaks lies, there is no evil that he will not do.i 2 (308). Better it would be that a man should eat a lump of flamino- iron than that one who is unrestrained and who has broken his vows should live on the charity of the land.^ 3. If thou art filled with the dread of suffering, if there is naught agreeable for thee in suffering, do then no evil thing openly, or even in secret. 4- If thou hast done evil deeds, or if thou wouldst do them, thou mayest arise and run where'er thou wilt, but thou canst not free thyself of thy suffering. 1 I have translated in accordance ^ See on these verses, which, ac- with the Commentary. The text cording to the comment, are from of the Est. reads the second line, the famous Sermon on Falsehoods as does the Pali, "he who scoffs spoken to Rahula, the Appendix; (spyo-ba-yi) at the other world." and for a different version, Beal, Zoc. The Commentary and the text of the cit., p. I42. Bkh. read bchom-pa-yi, "gaining." 40 UDANAVARGA. 5 (127). There exists no spot on the earth, or in the sky, or in the sea, neither is there any in the mountain-clefts, where an (evil) deed does not bring trouble (to the doer). 6. When one has looked at those around him and has seen their wicked deeds,^ let him not do likewise; walk not in the way of sin. 7- He who commits crimes,^ who uses false measures,^ vv'ho hurts men, or who does any other similar deeds, will by walking in this path fall into a precipice. 8. Whatsoever a man has done, whether it be virtuous or sinful deeds, there are none that are of little importance ; they all bear some kind of fruit.* 9. As long as men are united, so long will they be the conquerors ; but if they would be victorious by other means, they will find out that they will be conquered.^ 10. The fool who sees not this w^alks on in his wicked way, but he who does evil will find out his (mistake) in the other world.^ ^ " King Adjatasatni had put to &c. The Bhixus, on going into the death a man who had stolen a fourth town to beg, heard of this event and of a Kar9apana, and another who told Bhagavat, who spoke to them was an adulterer." — P. recommending conquering enmity. - Lit. " very evil deeds," such as — P. I have followed the Com- killing, &c. — P. mentary in translating this verse ^ " Who deceives with his metal more than the literal sense that can weights." — P. be derived from a verbatim trausla- * Comp. Manu, iv. 234. tion ; text .also is very uncertain. * Prasenajit and Adjatas.atni were ® According to P., verses 10-14 not on friendly terms, so Adjatasatru were spoken on the same occasion, carried off all Prasenajit's elephants, DEEDS. 41 11(136). The fool sees not that his evil deeds, when they shall have matured, will still be burning. Hereafter his deeds will torment him as if burnt by fire. 12 [66). The fool of little understanding treats himself as he would an enemy ; he does evil deeds which will bear burning ^ fruit. 13 (67). The deed which harms, and of which the reward is received with tears and a downcast face, that deed is not well done. 14 (68). The deed which harms not, and of which the reward is received with joy and happiness, that deed is well done. 15 (69)- When a man in the pursuit of his pleasure accom- plishes an evil deed, it brings smiles to his face; but when his evil deed has ripened, it brings him sorrow.^ 16 (71). Surely an evil deed does not turn on a sudden like milk;^ it is like fire smouldering in the ashes, which burns the fool. 17- An evil deed kills not instantly, as does a sword, but it follows the evil-doer (even) into the next world. ^ Ehras-hu tsar. In Tibetan tea, Max Miiller by "honey," means " salt," and tsa, " hot," are only " agreeable, savoury." Dgong is distinguished by a vazur or small explained by P. as "that which is triangle under the word, which is beautiful " (hdsuvi-j)a-dan(j-Idan pa). often omitted. The Pali is kafu- •* Egyur admits to a certain happhalam, " bitter fruit. " extent of the double sense given to - I have not been able to trans- the Pali "muccati," " to get rid of, late this literally, "like a smile," to curdle." The Commentary ex- " like a cry." Madhuva in the T'Cili, plains hgyur by dsor-hgyur, "to be translated very freely by Professor transformed." Cf. Manu, iv. 172. 42 UDANAVARGA. i8. How burning is (an evil deed) when it has arrived at maturity, the evil-doers will find out in the other world. 19 (240). As 1 iron, when the rust doth take hold of it, is eaten by it, so in like manner is the heedless man brought into the evil way by his own deed. Chapter on Deeds, the Ninth. 1 This verse was spoken at Djeta- viras, and of Akrojaka, Rojaka, and vana for the edification of the Stha- Parivajaka. ( 43 ) & FAITH. I. Taith, modesty, morality, charity, these virtues ^ are lauded by holy men ; 2 by them one goes to the world of the gods; this road, I declare, leads to the land of the gods. 2 (177). The avaricious go not to the world of the gods (devas), for the fool commends not charity : they who are stead- fast rejoice greatly in charity, also they enjoy happiness in the other (world). 3- Taith is the greatest treasure of man in this (world),^ for he who in this (world) observes this law finds happi- ness : truth has the sweetest of all flavours, and to live according to knowledge is, I declare, the best of lives. 4- If the wise man has faith in the doctrine of the Arhats * that leads to nirvana,^ and if he listens respectfully, he will acquire that knowledge.*^ 1 Tclios = dharma, explained by ^ Dgra-lcTiom tchos = the way yon-tan, " good quality, acquire- taught by the Buddha. — P. jjjgut" 5 That causes to find emancipa- 2 "By the Buddha and his dis- tion. — P. cipies." P. ^ The knowledge of the (four) 3 Comp. Beal, Dham., p. 52. truths, of the skandhas, of the dhatus, of the ayatanas, &c. — P. 44 UDANAVARGA. 5. By earnestness one is saved from the ocean,^ and by faith from out the river; by earnestness misery is re- moved ; by wisdom one is purified. 6. The Bhixu whose associate is faith and who is full of wisdom will cut off all his bonds for the sake of attaining nirvana. 7- The wise man who has real faith, morality, wisdom, and who does keep them present in his mind, casts off all sins ; he, I declare, is in the good way. 8. He who has perfect faith and morality, who casts off all avarice, and is liberal,^ wheresoever he goes, he will be honoured. 9- The wise man in this world holds fast to faith and wisdom ; these are his greatest treasures ; he casts aside all other riches. 10. He who likes to look on holy men, who delights to hear the Law, M'ho has cast away the stains of avarice, he must be called " faithful." ir. One must lay up provisions of faith ; for it is not possible to deprive one of his lot of merit, and one need have no fear of the robbing of thieves. Happy are the ^ramanas who have acquired it, and happy is the wise man when he meets with (such) a Cramana.^ 1 The ocean of the three evil ways mentary explains as if it were (regions of desire), and the river of f/tonr/sons-ldan, "he who gives what sin (klega). — P. he possesses." - Gtonff Idan, which the Com- ^ Comp. vi. 5. FAITH. 45 12 (249). Men give according to their inclination or according to their faith. He whose mind is made unhappy by what another eats and drinks finds no composure 1 by day or night. 13 (250). He who has put an end to this (feeling), as he would cut off the top of a tala-tree,^ finds composure by day and by night. 14. One must not associate with him who is without faith, for he is like a dried-up well, which, if it be dug out, only gives muddy, dirty water. 15. Let the wise associate with the faithful, who are like a great and limpid river,^ like a cool and untroubled lake. 16. The Muni is affected^ by those who have kindly feelings, or by those who have them not ; have then nothino- to do with the unfaithful, and associate with the faithful. Chapter on Faith, the Tenth. i Samadhi, "he will be troubled ings." We are told that the origin by envy."— P. Comp. Pali " samd- of this verse was the following dhim ahhlgacchatV event:— Cariputra and Maudgalya- 2 When the top of the tala-tree yana had left their forest retreat, has been cut off, it does not grow and had gone into a Brahman vil- a^ain. p. lage to beg. Some Tirthikas "=* Where crows gather together (?). scoffed at them, and in the wicked- p_ ness of their hearts they filled the * De-yi thub sku-vii-nf/as-pas. The alms-bowls with dust, but other last four words seem to mean Brahmans, who were kindly dis- "made ill, infected by." Tchajs posed, gave proper offerings. To sam ma-tchaqs the Commentary the first is reserved the misery of explains by "those who have faith, hell, to the second the joy of or those who have not faith." I heaven. Tchags refers to the latter, have translated it by " kindly feel- and ma-tchays to the former. ( 46 ) XL THE gRAMANA.^ 1 (383). Cast off desires, Brahmana, stop the stream (of birth) by thy earnestness ; he who is not able to cast away all desires cannot find the one ^ (perfect state). 2 (313)- The irresolute and careless Parivradjakas only heap up sins again and again ;^ he who is diligent and earnest knows how to do that which ought to be done. 3 (312). An irresolute act, badly performed penance, an un- righteous life, bring no great profit.* 4 (311). If an arrow is badly grasped, it cuts the hand ; the Cramana who performs his duties badly ^ is on the way to hell. 5. If an arrow is properly grasped, it does not cut the ^ One who does meditate [dgong- used non-mongs for rajam, whereas pa rii/s), not simply a Brahmana or it generally translates this term by a Muni. —P. rdw/, "dust." 2 The nirvana of the complete ■* Tsangs-spyod yongs-su ma-dag- destruction of all the skandhas. pa, an exact copy of the P;ili ex- p. pression sankassaram brahmacari- ^ Kun-tu-rgyu-ha-dsan-pa,coTa^3.re yam. the Pali, saihllo hi paribhdjo hhiyyo * Who observes not the 9ila pre- ukirate rajam. The Tibetan has cepts. — P. THE CRAM AN A. 47 hand ; in like manner, the ^ramana who exactly performs his duties is on the way to nirvana. 6. The ignorant ^ramana, who finds it hard to cross (the stream), hard to be patient, who is filled with the many sorrows that his f aint-heartedness brings him : 7. The ^ramana whose life is like this, is subject to the ever-recurrincr grief, of which he cannot free himself, of one who is filled with indecision. 8. He who is a bad priest, who delights in sin, and who, as a layman, is given to sinful deeds, addicted to everything that is bad, he lays up for himself the wretchedness of regeneration. 9- Many of those who wear the patched saffron-coloured gown are unrestrained and delight in wickedness ; these bad men go to perdition.^ 10 (162). He who, breaking all his vows, (is held) as is a sala- tree by a creeper,^ brings himself to that state to which his enemy would like to bring him. 11 (260). Though one's hair may be grey, one is not for that reason admitted among the elders ; he has reached old an-e,^ but he is called " Old-in-vain." 1 Having departed this life, they of sin as is the sala-tree by the wide- fall into the evil way.— P. That is spreading creeper.— P. to say, they are born in an inferior ^ Lang-tso gtuijs-pa ste. Although condition, as an animal, a demon, all the lexicons translate lang-tso by &c. or in hell. "youth," it is evidently used here 2' He who is entwined in the folds for the Pali ra^o {paripakko vayo 48 UDANAVARGA. 12 (261). He who is virtuous, who has cast off sin, who is a Bramacharin, and free of all (impurities), he is called " an elder." 13 (264). He whose conduct is bad ^ and who speaks lies, though his head be shaven, is not a ^ramana. They who live in ignorance and lust, how can they be (^ramanas ? 14 (265). He whose conduct is bad and who speaks lies, though his head be shaven, is not a ^ramana ; he who has " quieted " sin, him the wise know to be a ^ramana.^ 15. He whose conduct is bad and who speaks lies, though his head be shaven, is not a ^ramana ; but he who, having distinguished all sins, great and small, does keep away from them and does " quiet " sin, he is called " a ^ramana." 16. He who has " cast off sin " is a Brahmana ; he who does " quiet " sin is a ^ramana ; he who has cast off all his impurities is for that reason called a priest.^ Chapter on " The Qramana," the Eleventh. tassa), which is also used for " youth, means he who does not keep the any period of life." See Childers, precepts of the Pratimoxa. — P. s. v., p. 561. So also r(jain-hlun, - See Max Miiller's note on this "old and foolish," is, according to verse, Dharamapada, p. 65. the Commentary, rgas-pa don-med- ^ In Nagarjuna's Commentary on par (j)/ur pa, " having become old the Dharmadhdttlgarhha (Estan- for no purpose." Comp. moghnjinno hgyur, vol. Ixxii. fol. 245) we find in Pali, in which mogha signifies these definitions repeated. " He is " vain, useless, foolish." See Ap- a Cramana because he quiets sin pendix ; comj). Book of Wisdom, and pain (kleca). He has cast off iv. 8, 9, and Manu, ii. 156. all sin, and is therefore a Brahmana. ^ Verses 1 3- 1 5 were spoken in He has removed his imperfections, answer to a question of the Brah- and is thus a priest [rah-tu-byung)," man Rohitaka. " Bad conduct " &c. ( 49 ) XII. THE WAY. I. When one's wisdom has brought him to see the four holy truths, the knowledge of this way will destroy all love of existence. 2. As the dust ^ is raised by the wind and is laid by the faUing rain, in like manner he who has the eye of wisdom, his whole mind is at rest. 3- That knowledge which enables one to put an end to birth and death, and by which one is freed of the world, that is the best ^ (kind of knowledge). 4 (273)- Among 3 truths the four truths (are the best) ; the eight- fold way is the best of ways ; the best of bipeds is he who sees ; the greatest of virtues (dharma), passionlessness. 5 (277)- " All created things ^ are impermanent ; " when one has 1 Rdul, " dust and passion." The The best of herbs, the tsitraka latter part of this verse may be (Ricinm communis) ; rendered " all indecision is over- The best of fluids, sweets ; come. " The best of salts, rock salt {rgyam '^ The holy eightfold way.— P. <^•a)." 3 Bhagavat was residing at Eaja- Bhagavat answered, &c.— P. griha in the grove of Amrap;ili. A ^ In the Pali, sahbe sankkurd an- young physician came and saluted iced. The Tibetan version uses Bhagavat" and spoke this verse:— hdu-hycd throughout for sankhdra ; " The best of fruits is the amalaka frequently it must be rendered by (skyu-ru); "body." D 50 UDANAVARGA. seen this through knowledge, lie is no longer afflicted by pain : this is the way to perfect purity. 6 (278). "All created things are grief;" when one has seen this through knowledge, he is no more afflicted by pain : this is the way to perfect purity. 7 (279). " All created things are empty (Qunyata) ; " when one has seen this through knowledge, he is no more afflicted by pain : this is the way to perfect purity. 8. " All created things are unreal • " ^ when one has seen this through knowledge, he is no more afflicted by pain : this is the way to perfect purity. 9 (276). I have taught you that this way cuts off the pain of existence. The Tathagata is a teacher; you yourselves must strive after (nirvana). 10. I have taught you that this way removes the pain of passion. The Tathagata is a teacher ; you yourselves must strive after (nirvana). II (274). There is no other road but this one that leads to perfect enlightenment ; by concentrating your mind on it you will cast off the bonds of Mara.- 1 Bag-mcd-par — anatma. Seeing knowledge that that which is misery that all corruptions participate of does not constitute the self (atma) ; the condition of unreality, and as it is the truth of (the existence of) all conditions (tchos) are dependent, misery. — P. old age and death, like desires, are - Comp. vi. 20. made and occupy one. This is the THE WAY. 51 12. This way is straight : it leads one to the other world ; it is the one road to the ocean of purity, ^akyamuni, well composed and wise, expounds this again and again to the multitude.^ 13- Having 2 discovered the ending of birth and death, through kindness and compassion I will teach the way, the only road. After having crossed the stream (of sin), I will teach others to cross as I have crossed. 14. The way to reach complete cessation (from existence),^ control, purity; the way to put an end to the recurrence of birth and death ; the means of distinsjuishing all the dhatus : * that is what he who has the eye (of wisdom) teaches by this way. 15. As the waters of the Ganges flow swiftly on and empty into the ocean, so likewise he who walks in the even way of perfect knowledge shall arrive at the cessation of death.^ 16. He who, through compassion towards all creatures, does turn the wheel of the law, heretofore unheard, the Pro- ' Cakyamuni explained this (way) ^ A parivradjaka called Rdje-ngar while seated on the diamond throne sbom po (thick ankle ?) had asked (vadjrasana, i.e., under the Bodhi Bhagavat what his system (marga) tree). — P. This verse appears to taught. — P. be the work of Dharmatrata, and ■* Khams-rnams du-ma so-sor Hogs, not a gatha attributed to Gotama. "to perfectly distingiiish thought - This verse, the Commentary says, (sankalpa) and nature (svabhava), was spoken while Bhagavat was at conditions {:/nax) and not conditions, UruviJva, on the bank of the Nar- the seven manners of existence," &c. andjana river, a short time after — P. he had obtained the all-penetrating ^ He shall find the cessation of and perfect enlightenment. Comp. the fear of death, &c, — P. Mahavagga, i. i. 52 UDANAVARGA. tector, the teacher of gods and men, he who has arrived at the end of corporeal existence, him do (1) worship.^ 17- By obtaining the perception of the three happinesses,^ and by casting off the three unhappy things,^ one will by these perceptions, and by attending to them, arrive at peace : (it is) as the dust (raga) laid by the rain, when the mind and manner are at peace, one then enjoys the felicity of the unsurpassable bodhi.* i8. His mind attached to the three kinds of samadhi,^ he meditates in solitude on the (four) immeasurables ; ^ thus does the reflective and wise man undo the knots,'^ and tear (himself away) from the three regions ^ (of desire) by means of the three.^ 19. He who has wisdom for a weapon, diligence as his might, who is^reflective,^'^ well composed, and who delights in meditation (samadhi), having comprehended the origin and destruction of worldly (existence), will obtain per- fect emancipation : he who has comprehended the end- ^ The agamas say that a deva •'' The void, the uncharacteristic, said, " Sthavira Kaundinya, induce the without longing (smon-pa vied- Bhagavat to turn the wheel of the jja). — P. Law." — P. This verse was conse- ^ Kindness, mercy, exertion, in- quently spoken by Kaundinya and difference. Jiischke, s. v. " Tsad," not by Bhagavat. Perhajas, instead and Commentary, fol. 230b. of translating ^MW.^' by a^'ajna, it ought ^ Mdud, covetousness, &c., sin in to be taken as an abbreviation of general. The root of transmigra- lung-hstan or vydkarana. tion, according to the agamas. — P. ^ Dije-ha gsum = the real delivery ** The three regions of living be- (from transmigration), &c. — P. ings or the three evil ways (ngan- •* Dge-ha ma-yin (jsum, i.e., desire, song). — P. evil mind (gnod-sems), hurtfulness " Morality, meditation (samadhi), {mam-par htse-ha). — P. and wisdom (pradjna), these are the •* In possession of the yoga and three constituent parts of the holy the dhyana he will find the felicity way. — P. of the extinction of desire (trichna), i" Dranldan, smriti, the seventh or the felicity of having assumed branch of the eightfold way. calmness of mind. — P. (Jf. xii. 2. THE WAY. 53 ing of worldly (existence), lie, I declare, is called "one who has put an end to worldly (existence) and has arrived at the other (shore)." 20. He whose mind is concentrated on the holy eightfold way, the straight way, has found the immortal (lit. amrita); by following it he finds the much-longed-for happiness, and by finding what is so praiseworthy he increases (his) fame.^ Chapter on " The Way" the Twelfth, ^ The last line is snan-pa thoh- mentary, but the essential words of diing yrays-pa hphel-bar-hgyur. I the phrase are unfortunately effaced think that my translation agrees in my copy, with the explanations of the Com- BOOK II. Boofe IE XIII. HONOURS (SATKARA). I. As the she-mule (dies) on account of her offspring, as the reed and the plantain decay on bearing fruit, so likewise is the foolish man ^ destroyed by honours.^ 2 (72). No matter how long the fool sacrifices, he will not cease from being infatuated ; the fool's bright lot ^ goes on decreasing until it brings to sorrow even the crown of his head.* 3 (73)- The fool ^ wishes for riches, for the subjection of the Bhixus (to his orders), for lordship ^ in the abode (of the clergy), to receive the homages of other people. 1 Pho-shal, " a contemptible, fool- ish man." — P. This word is not in the dictionaries. - Devadatta and his five hundred followers were receiving from the king of Magadha many presents and marks of honour. Bhagavat spoke verses i and 2 to illustrate how in- jurious these riches, &c., were. — P. " The female mule on bringing forth dies, she and her offspring. When therefore she is on the point of bring- ing forth, a person who is aware of the fact pierces her side with a knife (?) and takes the embryo, other- wise it would die also." — P. "When the plantain produces its fruit, called mo-rtsa,ihe plantain decays and dries up. " — P. The same explanation ap- plies to the reed or bamboo. Cf. Hitopadesa, ii. §1. 148. •* J)kar-poi-tcha is the exact trans- lation of the Pali sukl-amso. ■* Spyi-ho. Comp. the Pali mud- dhct, "the head, top, summit." * Lit. the wicked ngan, but the Commentary tells us that it is to be understood as synonymous with pho- shal in the preceding verse. '' Ser-sna hi/ed-pa, " to be avari- cious," according to the dictionaries ; but as it is here used for the Pali issariyam, we must suppose it can mean " being lord or ruler," or the Tibetan translator may have been misled by trchya (Pali issd\ " envy." 58 UDANAVARGA. 4 (74). " Let both priests and laymen, whosoever they may be, imagine that it is I (who have done it) ; in whatever is to be done or not done, let them be subject to me ; " such is the mind of the fool, and his desires greatly increase.^ 5 (75). One is the way to wealth, another is the road to nirvana ; if the Bhixu, the disciple of the Buddha, has learnt this, he finds no pleasure in honours, but seeks after perfect seclusion- (from the world). 6. Ketain no fondness for anything ; deceive no man ; ^ give up any occupation ; * in (following) the law one must not be engaged in commerce. 7- Look after what is to your own profit and envy not what is to that ^ of another, for the Bhixu who does envy another cannot find tranquillity (samadhi). 8. If a ^ramana aspires to lead a happy life, let him put on the gown (sanghati) of the priesthood and receive alms of food and drink. 9- If a ^ramana aspires to lead a happy life, let him keep ^ His covetousness and pride, The Bhixu who is virtuous and who which are the root of transmigra- keeps the 9tla precepts would not tion, do increase. — P. tell a lie for a hundred thousand - Lit. "he increases gradually (his) karshapanas, whereas he who thinks seclusion;" in Pali, virekam anu- of but profit and honours would tell brilhai/c. a lie for a single karshapaiia. ^ " By informing men of your own ■* Such as that of king, &c. — P. qualities, by boasting your own qua- ' The good works that another lities."— P. This refers, P. goes on may have. — P. to say, to observing the 9ila precepts. HONOURS. 59 to a dwelling-place (of the priesthood), as the reptile does to the rat's hole.^ lO. If a ^ramaua aspires to lead a happy life, let him be contented with the meanest thinos,^ and think onlv of the greatest of laws.^ II, Though one does not know much, if one keeps well the moral precepts, leading (such) a life according to his know- ledge, men say of him in praise, " he is not heedless." * 12. If one possesses the three spotless sciences that over- come the lord of death,^ the fool thinks he knows nothing, and that he can blame him. 13- He who is under the rule of misery and sin, if he has bu.t food, drink, and wealth, him the fool will praise. 14. He whose head is shaven, and who w'ears the saffron- coloured gown, but who seeks only for food, drink, clothes, and bedding,^ is his greatest enemy, 15- When, therefore, one knows the sinfulness and danger of honours, with but few desires, and having cast away all acritation of the mind, the reflective Bhixu wanders here and there. ^ As a reptile like the ichneumon ■* Verses II-13 are to teach that (neu-le, Sansk. nevald), pushed by " you are not to boast of your vir- fear, runs into a rat's hole to pro- tues nor to conceal your sins, for tect itself against what it appre- thus you increase your righteous- hends, in like manner does he who ness." — P. is pursued by misery and desires ^ Perfect understanding, wisdom, seek a dwelling-place of the holy (djana) of the world, and wisdom of disciples, such as a vihara, &c. — P. delivery from the world. — P. - Such as food, clothing, &c. — P. * The three requisites of the ' The law by which one obtains body. — P. freedom. — P. 6o udanaVarga. i6. The mind cannot become dispassionate with but a scrap of food, for one must eat to retain this life ; he, conse- quently, who knows that this body only exists through eating, goes to collect alms. This is what the wise reverence and honour: the re- moval of every atom of the grief of misery, which is a difficult task, and men honour him who is patient and painstaking; learn, therefore, how to recognise the swamp ^ (and to keep away from it). Chajjtei' on Honours, the Thirteenth. 1 He who falls in the swamp seeks wealth and honours ; he falls does sink ; so it is with him who into sin or misery.^P. ( 6i ) XIV. H A T K E D. I. Hatred towards those who do no evil and who do not hate, this is the sign (lit. garment) of the sinner in this world and in the other. After havins broudit misery on himself, he would after- wards bring trouble to others, like unto the hunting hawk, (?) 1 who, captive himself, does injury to others.^ 3- He who smites will be smitten ; he who shows rancour will find rancour ; so likewise from reviling comes re- viling, and to him who is angered comes anger.^ 4- Those foolish cramanas who know not the holy law, though this life be brief, in the foolishness of their hearts they give themselves to wrangling. 1 Khra-yis gzan-mai hija, a bird the Cakyas by VirAdhaka. — P. the extremities of whose wings have Virudhaka, son of Prasenajit (ac- been clipped. When a bird like a cording to Wassilieff, Taranatha, ^arika, &c., draws nigh, it pounces p. 2S7. Prasenajit's son was called on it and puts it to death.— P. Nanda), dethroned his father, and - Verses i and 2 were spoken on nearly exterminated the (Jakyas ; he account of the cries of Devadatta, died in a conflagration. See Dulva, suffering in hell's fire, or, as others x. 140- 1 60. say, on account of the massacre of ^ Comp. xxvi. 3, and Dham. 133. 62 UDANAVARGA. 5- "This is the best (man)," they think, being thus at variance with the unanimous opinion: "Why does the clergy choose this man? he is without strength and without mind." 6. If a bone is broken, (they advise) killing, carrying off horses, cattle, and riches, subduing kingdoms, and then afterwards to become friends again.^ 7-8. But the wise man, who knows what is (right), says : " Why do you not learn this law, which teaches the real way to live?" (lit. field of activity). You who have not the conduct of sages, watch carefully over the words of your mouth ; - guard those of your neighbours who do not know (the danger they may run) ; they who know (this law), speak soft-toned pleasing words." 9 (3). "He abused me, he reviled me, he beat me, lie sub- dued me;" he who keeps this in his mind, and who feels resentment, will find no peace. 10 (4). "He abused me, he reviled me, he beat me, he sub- dued me;" he who keeps not this in his mind, and is not resentful, will find peace. 1 This verse, as well as several by foolish priests, but the Com- of the others, were spoken in illus- nientary does not explain it this tration of the conduct of King way ; from ver. 7, however, I think Brahmadatta of Ka^i and Dirgila there can be no doubt about it. {sic) of Ko9aIa, who were enemies. ^ Kha-bi/a-yis ni rtsul-bucd-pa. I It is to show the fickleness of the fear I have not perfectly understood foolish man's doings, who, for a, the remark of the commentator on mere nothing, commits much evil, the first two words. He says, "i>sps and who ends by doing that which hya-hani gti-mwj-gidhang-gis rjcs-su ought to have been his first act. mthun-jxii mtchog riams-pa nHha-hga This (ver. 6) is the advice given dscs-brdjod-de, kha-ni khai-sgoo.'^ HA TRED. 63 II (5). He who shows hatred to those who hate will never be at peace ; ^ he who is patient with those who hate will find peace ; this is the spirit of religion. ^ 12. He who bears ill-will to those who bear ill-will can never become pure ; but he who feels no ill-will, pacifies them who hate : as hatred brings misery to mankind, the saire knows no hatred. o 13 {2>2^)' If a man find a wise companion,^ who is both stead- fast and pure, let him, having overcome all corruption, associate with him, thoughtful and glad.* 14 (329). If a man find not a wise companion, who is both stead- fast and pure, like a king abandoning his broad king- dom,^ let him live alone and commit no sin, 15 (61). If a man find not a good friend who leads a life like unto his own, let him resolutely keep a solitary life, and not associate with a fool.^ 1 Spoken to a female demon (rak- gavat spoke, vers. 13 and 14 in con- chasi). — P. uection with this event. — P. - Tchos-kpi rang-hdsin, lit. '' the ■* Comp. Sutta Nipata, 44. (Khag- nature of the dharma ; " but the gavisana Sutta, 1 1 ). Commentary tells us that this idea ° As a king vvlio has faith in the of patience has belonged to the law gives up his kingdom which teaching of all the Buddhas. reaches to the four oceans. — P. '^ A physician of Rajagriha hav- Fausbijll's translation from the ing two sons, had allowed one to Pali has " his conquered kingdom." enter the sixfold congregation (Bud- Comp. Sutta Nipata, 45. dhist), the other the sect of Kaphina ® Such as Devadatta, Adjatasa- (Kapila?); the latter had fallen tru, Virudhaka, &c., according to among evil companions, the former the Commentary, had found virtuous friends. Bha- 64 UDANAVARGA. 1 6 (330). It is better to live a lonely life than to have com- panionship with the fool ; casting off all taxation of mind, one lives alone, like the elephant of the Matanga forest.^ Chapter on Hatred, the Fourteenth. 1 Ma-tang dgon-pai glang po liar, the Pali, matangaranno va ndgo. The Commentary explains this by " Taxation of mind " (sems-khral) is saying : " Formerly a richi called also exactly copied on the Pali Matanga lived in this forest." Comp. apposukko. ( 65 ) XV. KEFLECTION (SMRITl). I. It is the teaching of the Buddha, that whoever (coramencGS by) reflecting on the operation of breathing, and who goes on through the different stages ^ (of meditation), his mind well composed, will reach perfection, as the sun and moon, when free from clouds, illuminate the whole world. 2. He who, standing, sitting, and sleeping, keeps both body and mind under control, such a thoughtful and well-controlled Bhixu will find the above-mentioned and other blessings ; ^ and if he has obtained the above-men- tioned and the other blessings, he will not go to where is the lord of deatli. 3- He who continually reflects on what appertains^ to the body, and has well under control the six senses (ay^^" tanas), and who is always well composed, knows the ex- tinction of sorrow. 1 The six stages {rnam-pa drug) mentioned in the f.rst verse, and are the different steps by which one ]'!ti/i to "the discovery of the know- becomes free from all the iniperfec- ledge of birth and destruction, of tions of mankind. See, on this mode impermanency," &c. The " other of meditation, Giri Ananda Sutra, blessings," or literally " the folio vv- Mdo, XXX. If. 447, 44S. ing," are mentioned in ver. 3. - S)iga jihyii kftyad-joar-rnams ni •* The text of the Bkah-hgyur has thob-par-hijyvr. The Commentary rto js in this and the next ver.-;e, but says snga refers to the perfection it is evidently a mistake for gtogs. E 66 UDANAVARGA. 4- He who continually reflects on what appertains to the body in all its different shapes, on being without self, without attachment for the " mine," will not care for self ; he will have no attachment for the "mine: " in this manner will the Bhixu swiftly cross over from the regions of desire. 5- He who is thoughtful, wise, well composed, happy ,^ and pure, and who attends carefully at all times ^ to this law, will, I declare, cross over from birth and old age. 6. Thus learning to be always on his guard, the wise, thoughtful, and diligent Bhixu, after having cast off all bonds, finds by this means the destruction of sorrow (nir- vana). 7- They who are awake can watch better than they who sleep, I tell you ; it is better to watch than to sleep, for he who watches has no fear.^ 8. He who is watchful and diligent is safe day and night, and he v/ill find the end of pain (klega) in the longed-for cessation of death (nirvana). 9- They who ^ day and night are reflecting on the Buddha, 1 "Happy," for he who is per- ^ Cf. v. i6. fectly virtuous, knowing no repeu- * According to one account, vers, tance, is always happy. — P. 9, lo, ii, were spoken of a man of - Bus dm su. This word is inter- Virata, who having heard of the preted in the dictionaries by "fre- Buddha, had taken refuge in the quently, now and then ; " but these three precious ones. According to terms cannot, I think, be used in another authority, they were spoken the present case. The Commen- of a devaputra who had been born tary says, " Dus-dus-su dses bya-ha at Kajagriha as a pig. — P. Tti mthar-giiis mngon-par rtogs-par hbyurvj-ba phyii'-ro," REFLECTION. 67 and who go to the Buddha for a refuge, these men have the profits of mankind. ^ 10. They who day and night are reflecting on the law (dharma), and who go to the law for a refuge, these men have the profits of mankind. II. They who day and night are reflecting on the church (sangha), and who go to the church for a refuge, these men have the profits of mankind. 12 (296). The disciple of Gautama is always well awake, day and night reflecting on the Buddha. 13 (297)- The disciple of Gautama is always well awake, day and night reflecting on the law. 14 (298). The disciple of Gautama is always well awake, day and night reflecting on the church. o o 15- The disciple of Gautama is always well awake, day and night reflecting on the laws of morality (gila). 16. The disciple of Gautama is always well awake, day and niG:ht reflectins; on renunciation.^ 17- The disciple of Gautama is always well awake, day and night reflecting on the way.^ ^ See note to Vasubhandhu's first gatha, in the Appendix. - Gtony-ha appears to be the accomplishment of the paramitas. * Seeking to free himself of the region of desire and of passions. — P. 68 UDANAVARGA. 1 8 (299). The disciple of Gautama is always well awake, day and night reflecting on what appertains to the body. 19. The disciple of Gautama is always well awake, day and night keeping in mind the four kinds of meditation (samadhi).^ 20. The disciple of Gautama is always well awake, day and nicrht delishtin" in the cessation of death. 21 (300). The disciple of Gautama is always well awake, day and ni"lit delicfhtinfT in kindness of heart. 22 (301). The disciple of Gautama is always well awake, day and nidit delighting in meditation. 23- The disciple of Gautama is always well awake, day and night delighting in the unconditioned.^ 24. The disciple of Gautama is always well awake, day and night delishtins]; in the uncharacteristic.^ 25. The disciple of Gautama is always well awake, day and nirrht delirditin<:j in solitude. ^ Divided into two classes — (i.) - Stonrj-pa hid, sunyata, lit. void, dhyana; (2.) indifference (a/loms-^ar emptiness. hdjuy-pa). — P. Cy". xii. 18. Perhaps '^ Mtsan-ma-med. See WassiliefiF, " basis [fjdai) of meditation " is the Buddh., pp. 293, 29S (French trans.) correct readinjr. REFLECTION. 69 26. The disciple of Gautama is always well awake, day and nidit deliErhtin" in what leads to salvation.^ 27. The disciple of Gautama is always well awake, day and night delighting in nothing (worldly ?). 28. The disciple of Gautama is always well awake, day and night rejoicing in nirvana.^ Chapter on Reflection, the Fifteenth. ^ Nges-par-hhynng-pa, nirydnilM. what he strives and longs for, which, See Childers, s.v. " Nij'yaniko. " when he has reached, he will have - The nirvana of the destruction all the felicities of peace. — P. of every particle of the skandhas is 70 ) XVI. MISCELLANEOUS. I. When you feel inclined to do a thing, commence by examining it : '' If I had only done thus at first, one wishes when it is too late. 2. " I would have seen the real nature of desire, and that it becomes a fetter ; " let one watch what he does as long as he is striving after perfection. 3 (238). By application and diligence one will make oneself an island. Eemove thine impurities as does the smith those of the silver : thine impurities removed and free from sin, thou shalt find no more birth and old age.^ 4(316,317)- He who is ashamed of what is not shameful, and not ashamed of what is shameful, who fears what is not fear- ful, and who fears not what is fearful, that man has wrong views and will be lost. ^ Although this verse reproduces ii., is a more exact translation of 239 also Dham. 239, I take it to be the than this one. See, on the origin of equivalent of 238, as ver. 10, chap, these two verses, the Appendix. MISCELLANEOUS. 71 5 (172). He who formerly was heedless and who afterwards has become careful, like the moon free from clouds, he brightens up the whole world.^ 6. He who formerly was heedless and who afterwards has become careful will by reflecting leave behind him the desires of^this world. 7 (382). He who has entered the priesthood when young and who follows the doctrines of the Buddha, like the moon free from clouds, he brightens up the whole world.^ 8. He who is a young priest and who follows the doctrine of the Buddha will by reflecting leave behind him the desires of this world. 9 {^7?>)- He who covers up his evil deeds by good deeds brightens up the whole of this world like the moon free from clouds. 10. He who covers up his evil deeds by good deeds will by reflecting leave behind him the desires of this world. II. He who delights not in life, finds no sorrow in death ; he knows the reward of earnestness, and is without pain even in the midst of sorrow.^ 1 Verses 5 and 6 were spoken for they became young as before. This the edification of King Prasenajit. legend is well known. 2 Verses 7 and 8 were spoken be- ^ Verses 11- 13 were spoken by cause King Prasenajit would not be- Bhagavat on hearing of the massacre lieve in young priests, but only in of the Cakyas, his kinsmen. " Re- grey-headed men. — P. Bhagavat ward of earnestness" {brtan-pa go- caused all the priests to appear as if hphang) means, most likely, nirvana seventy years old, and afterwards in this and next verse. 72 UDANAVARGA. 12. He who delights not in life finds no sorrow in death : he knows the reward of earnestness, and is a shining light to the rest of his relatives. 13- The Bhixii who bv meditating on virtue has cast off sin leaves his home for a homeless condition, which is tlie true field of activity, and then, having learnt what is real joy, he casts off every desire. 14. One whose heart is always pure, pure by always con- fessing his sins, in every act observing the way of purity, will reach perfection.^ 15 (356). 'Tis weeds that do damage a field, 'tis passions that damage mankind ; he therefore who gives to them who are without passions will receive a great reward.^ 16 (357)- 'Tis weeds that do damage a field,^ 'tis hatred that does damage mankind ; he therefore who gives to them who are without hatred will receive a great reward. ^ A Brahman called Vardvadja- - A poor man, who had given sundarika {sic) said to Bhagavat, Subhuti some flour, found a trea- " Cramana Gautama, I bathe in the sure (as a reward). Bhagavat then Sundarika river." Bhagavat asked f^poke these verses (15-1S). Accord- him, " Brahman, what is the use of iug to another account, Prasenajit bathing in the Sundarika river ? " asked Bhagavat to whom one ought " Why, Cramana Gautama, one to make gifts. — P. praises a monument (?) (stegs-ni •* Rtsa, " grass," is here used for hsngags-pa yin-te), and one praises "bad weeds." Compare the Pali the river Sundarika, which is holy. tina. " Mankind," in Tibetan s^7/e- He who bathes in the Sundarika dgu, lit. " nine men." Compare with river is cleansed of all his sins." such jilural forms the Chinese wen- Then Bhagavat answered, &c. — P. min, "nations," pe-kuan, " magis- fol. 263, vol. Ixxi. trates," &c. MISCELLANEOUS. 73 17 (358). "lis weeds that do damage a field, 'tis ignorance that does damage mankind ; he therefore who gives to them who are without ignorance will receive a great reward. 18. 'Tis weeds that do damage a field, 'tis selfishness that does damage mankind ; he therefore who gives to them who are without selfishness will receive a great reward. 19 (359)- 'Tis weeds that do damage a field, 'tis lust that does damage mankind ; he therefore who gives to them who are without lust will receive a great reward.^ 20. 'Tis weeds that do damage a field, 'tis desire (trichna) that does damage mankind; he therefore who gives to them who are without desires will receive a great reward. 21. (These) six 2 are lord and master. If one is given to passion (raga), he has (all) the passions ; if one is with- out passion (raga), he is without (any of) the passions. He who is passionate is called a fool. 22 (150). When a citadel has been made of bones, plastered over with flesh and blood,^ passion, hatred, and selfish- ness dwell together in it. 1 Although we are told that only The text uses only the word tcJiags, four verses (15-18) were spoken to but P. says that in the second and illustrate the reward of charity (see fourth cases it is to be understood note to verse 15), verses 19 and 20 as "passions, hatred, ignorance, evidently belong to the same sermon. &c." - i.e., passions, hatred, &c. ; see ^ The Tibetan expression,^ sha the six preceding verses. I have danff khrag-gis dsal-dsal hyas, is an followed the indication of the Com- exact copy of the Pali mamsalohita- mentary in translating this verse, lepanani. Cf. Manu, vi. 76. 74 UDANAVARGA. 23. They who do not perceive the source from whence comes all their misery are held in bondage; they who have found it out leave the waters (of sin) and cross over to the other side, where they are free from pas- sions. Chapter on Miscellanies, the Sixteenth. ( 75 ) XVII. "W A T E K. I (91). They who, with all their energy given to reflection, find no pleasure in a home, like a swan^ who leaves a pol- luted lake, they leave their homes and cross the stream. 2 (175). The steadfast depart from the world,^ having overcome the troops of Mara ; they are like unto swans in the path of the sun, moving in the ether by means of their mira- culous power (irddhi).^ 3 (155)- They who do not live like Brahmatcharis, and who do not acquire wealth in their youth, become like old herons on the banks of a polluted pool with few fish.'* ^ The text has ngang, " goose," but this word is here used as in the Pali hamso, " goose, swan." ^ Ilj'ff-rten ngas-hyunrf-Tias. This expression is copied on the Pali niyanti loJcamha. ^ These two verses (l, 2) were spoken on the following occasion : — • There was a Brahman called Nya- grodha, whose riches equalled those of Mahapadma. He owned sixteen villages, thirty slave villages, nine hundred and ninety-nine pair of oxen, sixty koti of treasure, besides eighty gold ear-rings. His son, called Mahaka9yapa, had not taken a wife, notwithstanding the entrea- ties of his parents. Finally he said, " If there be a maiden who eclipses this image made of gold of the Jambu river, her will I take." He took as his wife Kapilabhadra of Magadha, and after a while left her and entered the priesthood, where he obtained the condition of an Arhat. — P. See Dulva, ix. fol. 37-54 where these verses are not, however, occur ; and in Schiefner's Tibetan Tales, the story of Maha- kasyapa and Bhadra. •* " Few fish," na nung ; compare the Pali Ichinamacche. 76 UDANAVARGA. 4 (156). They who do not live like Brahmatcharis, and who do not acquire wealth in their youth, remembering what they have formerly done, they lie thirsting for the past. 5 (121). Think not " Evil is of little importance ; it will not follow after me ; " for as a large vase is filled by the falling of drops of water, so will the fool become full of evil, even if he gathers it little by little, 6 (122). Think not " Virtue is of little importance ; it will not follow after me ; " for as a large pot is filled by the falling of drops of water, so will the earnest man become full of virtue, even if he gathers it little by little/ 7. Longing to leave the vast and turbid lake and to cross the waters of the ocean, the wise man is carried across in the vessel that he has prepared. 8. When he has crossed over,^ he shall inhabit the pro- mised land of the Enlightened, of the Blessed, of the Brahmana ; therefore let the Bhixus, and they who listen (to my doctrine), washing themselves clean (of sin), make ready a vessel. 9 (82). The wise and excellent man who listens to the law becomes like a deep, limpid, and pure lake.^ 1 Cf. Hitopadesa, ii. cl. 10. free of all human conditions, he is ■■^ After having gradually cast off enlightened (i.e., a Buddha). — P. all sin and acquired wisdom. Being ■' According to the Commentary this verse ought to come after No. 1 1 . WATER. 77 lO. When there is water everywhere, who is there who would run about seekinsj the water of a well ? "What use is there for well water ? Destroy then desires from the very roots.^ II (80). The scourer ^ washes with water, the fletcher straightens (his arrows) with fire, the carpenter hews his logs, the wise man shapes himself. 12. Passionless as the firmament, firm as the lintel of the door,^ the wise man delights not in transmigration, which is like a troubled lake. Chapter on Watei', the Seventeenth. 1 This verse is not mentioned in one who washes and cleans clothes the Commentary. in soda [hul-tog) water, &c. — P. * Gtso-hlay-mkhan is a man who Comp. Stan. Julien, Avadanas, i. p. (uses) tcliu-tchu (rhubarb ?) mixed 23. with water, or, according to others, ^ Comp. Sutta Nipata, 213, 228. ( 78 ) XVIII. THE FLOWEK. 1 (44)- Who is there that can overcome the world of the gods, of the lord of death (Yama) and of men, who knows how to expose the most delightful law, as one would flowers ? ^ 2 (45)- It is the disciple (sekhas) who can overcome the world of the gods, of the lord of death and of men, who knows how to expose the most delightful law, as one would flowers. 3 (283). Fear is born of the'forest (of ignorance) ; so cut down not (only) the trees of the forest, but all that appertains to the forest (i.e., the roots), and then the ^ramana will find nirvana.^ 1 "Like unto a clever wreath- "Quisnam versus legis bene enar- maker, who, having taken flowers ratos, peritus (coronarius) flores from a garden, has manufactured velut, colliget ? " The French them into beautiful wreaths and translation (Fernand Hu's) appears has then given them away, is he to me very objectionable: "Qui who, having gathered a quantity developpera les vers de la Loi, {(jya nom) of precepts from out the comme on developpe adroitement ('astras and formed them into a une fleur?" pleasing collection, does teach them - See on the origin of this verse to others. — P. vol. Ixxii. fol. 14b. the Appendix. Comp. M. FausboU's translation : THE FLOWER. 79 4 (284). If man destroys not everything that appertains to the forest down to the smallest part, his mind will be held in bondage, as the calf that wants milk is to its mother's side.^ 5 (285). Cut out the love of self as you would an autumn lotus ; cherish the road of peace on account of the nirvana which the Victorious One has explained.^ 6 (SI). Like a pretty flower, of pleasing colour but without scent, are the agreeably spoken but fruitless words of one who does not act (accordingly).^ 7 (49)- As the bee, which harms neither the colour nor the scent of the flower, but having sucked it Hies away, so let the Muni walk through a village."^ 8 (50). Eemarking not the sins of others, and what they have done or left undone, one should remark what he himself does right or wrong. 9 (58). As on piles of filth and in dirty water grows, unaffected by them, the padma, pure, sweet- smelling, and lovely, 1 A disciple called Uttara para- Jjischke) is "a tropical climbing sharya, who had given his small plant, a sweet-tasted, lenient purga- possessions to his son, heard of his tive." According to the Commen- son"s death, the burning of his tary, there ought to be after this home, and of great afflictions to verse No. 52 of the Dhammapada ; many of his relatives. Bhagavat I keep, however, to the text of the tells him not to be grieved, that Bkah-hgyur, which omits it. Lucian disciples ought to be always well uses the expression avetiGjvaL Xoycov, composed, &c. Cf. in. S. "anemony words," to describe sense- - See also Tittha Jataka. less verbosity. 3 Bhagavat walking in a forest •* See also Pratimoxa Siitra, 4; saw some kosnataki (?) and donka INIel. Asiat., viii. pp. 590, 592 ; and plants, which suggested this simile. Beal, Catena, p. 159. ^ The donka or don-'ja (according to 8o UDANAVARGA. 10 (59). So the disciple of tlie perfect Buddha shines by his wisdom among other men, who are blind and (like) a heap of filth. 11 (53)- As out of a heap of flowers many garlands are made, so when a man has been born he can do many virtuous deeds. 12 (377)- As the vakula ^ plant in summer sheds all its flowers, so let the Bhixu drop passions, hatred, and ignorance. 13 (47)- A man whose mind is troubled, like one gatherinfj flowers, the lord of death carries him off as the flood does a sleeping village. 14 (48). A man whose mind is troubled, like one iratherinfr flowers, falls into the power of the lord of death without having satisfied his desires. 15- A man whose mind is troubled, like one gathering: flowers, falls into the power of the lord of death without him having acquired wealth (enough to satisfy him). i6. A man whose mind is troubled, like one gathering flowers, falls into the power of the lord of death without having arrived at the object of his pursuit. 17- He who has perceived that tliis body is (empty) as a vase, and who knows that all things (dharma) are as an ^ The Mimusops Elcviji. The Pilli text has the vassikd plant or " great- flowered jasmine." THE FLOWER. 8 1 illusion, does thus destroy tlie chief of Mara's flowers, aud will no more be seen by the king of death. 1 8 (46). He who has perceived that this world is like froth, and who knows that all things are as an illusion, does thus destroy the chief of Mara's flowers, and will no more be seen by the king of death. 19. He who has perceived that this body is like froth, and who knows that all thinQ;s are as an illusion, does thus destroy the chief of Mara's flowers, and will no more be seen by the king of death. 20. (Eepetition of verse 18.) 21. The Bhixu who knows that existence is without reality, like an udumbara ^ flower, casts off what is and is not of the other shore, as a snake shufiies oft' his old dried-up skin.2 22. The Bhixu who cuts off every particle of passion, as one does the flow^er from the water-born (lotus) growing in a tank, casts off what is and is not of the other shore, as a snake shuffles off his old dried-up skin.^ 23. The Bhixu who cuts off every particle of hatred, as one does the flower from the water-born (lotus) growing ^ Ficus glomcrata. "Like one that the great lake Ma-dros-pa (Ma- looks for flowerrf ou fig-trees " nasa), when perceiving near by a Fausbolli. grove of fig-trees (udumbara trees), - See Uraga Sutta, 5 (Sut. Nip.) he spoke this verse.— P. Bhao-avat was quietly seated near ^ See Uraga Sutta, 2. F 82 UDANAVARGA. in a tank, casts off what is and is not of the other shore, as a snake shuffles off his old dried-up skin. 24. The Bhixu who cuts off every particle of ignorance, as one does the flower of the water-born (lotus) growing in a tank, casts off what is and is not of the other shore,^ as a snake shuffles off his old dried-up skin. 25. The Bhixu who cuts off every particle of egotism, as one does the flower of the water-born (lotus) growing in a tank, casts off wliat is and is not of the other shore, as a snake shuffles off his old dried-up skin. 26. The Bhixu who cuts of every particle of affection, as one does the flower of the water-born (lotus) growing in a tank, casts off what is and is not of the other shore, as a snake shuffles off his old dried-up skin. 27. The Bhixu who cuts off every particle of desire, as one does the flower of the water-born (lotus) growing in a tank, casts off what is and is not of the other shore, as a snake shuffles off his old dried-up skin. Chapter on " The Flower" the Eighteenth. ^ That is to say, the five skan- boll's translation, " he leaves this dhas. Being on the edge of the and the farther shore." The Tibetan world, he strives earnestly to cast text might, however, be rendered, off what is opposed to the other " he casts off what is opposed to the world. — P. The text is rather ob- other shore." Sir Coouiara Swamy SGure, plia-rol-7nin-pai pha-rol-po translates this phrase by " gives up spong-ste. According to M. Fans- Orapara." ( 83 ) XIX. T II E H E S E. I (144). If a good horse is struck with a whip, he is frightened and exerts himself with all his strength ; so likewise when one is full of faith, morality, and meditation (samadhi), having never aught to do with the phenomenal world (dharma), having his senses well composed, patient, and glad, thus goaded on he leaves the world completely behind.^ 2. If a good horse is struck with a whip, he is frightened and exerts himself with all his strength ; so likewise when one is full of faith, morality, and meditation, having never aught to do with the phenomenal world, having know- ledge and (observing) the fundamental (rules),^ thus goaded on ^ he casts away every particle of misery, 3 (143)- They who are well subdued, like well-broken horses, whose senses are so well controlled as to keep down anger, putting thus an end to sorrow, these Munis will soon be rejoicing among the gods. ^ They learn how to acquire the ' STcyoh-pa de-mams, lit. " those nirvana of the destruction of every protected or those protections." I particle of the skandhas. — P. have forced the meaning so as to ^ Rkang-par-ldan, which the Com- bring out my idea of the simile in mentary explains by tsul-khrims or these two verses. morality. 84 UDANAVARGA. 4- The pure man has no intercourse with the careless, the vigilant with the slothful, as the good horse who is wise leaves the wild horses and wanders (alone).^ 5- He who minds modesty and knowledge as a good horse does the whip, and who is well composed by wisdom, cleanses himself of sin.^ 6 (321). The tamed (horse) is made to go to the place of as- sembly ; ^ the king rides the tamed (horse) ; the best among tamed men is he who patiently endures abuse. 7 (322). Better than the largest of elephants, than thorough- bred * Sindhu horses, than well-broken mules, is he who tames himself. 8 (323). "With one's own well-tamed self one can reach peace, but with these other modes of conveyance it is not pos- sible to reach that state. 9- Better than the largest of elephants, than thorough- bred Sindhu horses, than well-broken mules, is he who tames himself. 10. With one's own well-tamed self one can arrive at the ^ Comp. Khaggavisana Sutta, 19. ■^ The text is Sindui chang-shes The simile used in the Pali version, rta, which, if we translate accord- " let one wander alone like a rhino- ing to the lexicons, would imply ceros," is frequently used in the "all knowing Sindu (sic) horses." Tibetan Vibhanga. Cf. Bhixuni I think that we may use the word Vinaya Vibhanga, ff. 90b, 91b, ct " thonnighbred " when we take into passim. consideration the Piili cijchilijd^ ra " Comp. Dham. 143. sindhai'd. See Childers, s.v. " Aja- ' Ildun-sar. Compare Pali dan- uami " and "Ajaniyo." tarn naijanti samitim. THE HORSE. 85 end of affliction, but with these other modes of convey- ance it is not possible to reach that state. II. Better than the largest of elephants, than thorough- bred Sindhu horses, than well-broken mules, is he who tames himself. 12. With one's ow;n well -tamed self one can cast off humanity, but with these other modes of conveyance it is not possible to reach that state. 13. Better than the largest of elephants, than thorough- bred Sindhu horses, than well-broken mules, is he who tames himself. 14. With one's own well-tamed self one will depart, having severed one's bonds, but with these other modes of convey- ance it is not possible to reach that state. 15. He who would be tamed like a good horse must tame himself ; with the self well tamed one reaches the end of affliction. 16. Self is the lord of self ; self is the refuge of self : there- fore break the self as you would a good horse.^ Chapter on " Tlie Horse," the Nineteenth. ^ Spoken for the instruction of an children, &c., asked (Bhagavat) who old merchant of Veratya (Virata ?), was the master. — P. who, being an object of scorn to his ( 86 ) XX. ANGER. I (221). When one has cast off anger, cast off selfishness, leaving beliind every description of bondage, without any fond- ness for name and form, free from everything,^ he cannot fall into the way of passions. 2. Casting away rising anger, casting away the passions as soon as they show themselves, the steadfast man casting away all ignorance, will find happiness in the perception of the truth.2 3. If one has cast away anger, his sleep is peaceful ; if one has cast away anger, he knows no sorrow. Bhixus, destroy anger, which is the root of the poison ; the elect declare that they who have overcome it, are without sorrow. 4- " There is nothing better than to master one's anger." This is a great saying,^ for pain comes after anger, as it does when one has been burnt with fire. 1 Having cast off all subjection to pada, 227 : "pordnam etam atulam." desires and ignorance.— P. These words are not found in the - The Four Truths. — P. Tibetan version of 227. See chap. ' Dscs rah smra-ba. This seems xxix. ver. 49. to have been taken from Dhamma- ANGER. 87 5- He who is not chaste, without modesty, who gives way to anger, who is without restraint, he who is tlius subdued by passion, who is there that cares for him ? ^ 6. He who has but the strength of the ignorant has a strength which is not one. It is not likely that the fool who knows nothing of the law can attain perfection.^ 7- He who having strength is patient with those who are weak, him I call the most patient of men, submitting always to the opinions of the weak. 8. He who, though he is lord over others,^ is patient with those who are weak, him I call the most patient of men, submitting always to the opinions of the weak. 9- He who, having been chided, is patient though he be strong, him I call the most patient of men, submitting always to the opinions of the weak. 10. He who, knowing that his enemy is angered, remains peaceful himself, preserves himself and others from great dangers. o 1 He is like a poisonous black " Venerable one, I have a very snake, which nobody will take, love, strong man here." Then Bhagavat or admit in their dwelling. — P. answered, &c. — P. The fool cannot - A Brahman of Cravasti called attain the happiness of those who are Giriya-gro (?) carried" (on his back) virtuous and who walk in the way. — a sala-tree and laid it down before P. King Prasenajit. Bhagavat coming ^ The Commentary reads, "a there after a while (the king said), mighty lord." 88 UDANAVARGA. II. He who, knowing that his enemy is angered, remains peaceful himself, does that which is beneficial both to himself and to the other. 12. He who acts thus for the benefit of himself and others, they who know not the law, lightly think "He is a fool!" 13- The words of the superior man are patient through fear (of the consequences) ; the patience that endures abuse and provocations, which endures humiliating words, that patience is the best, the sage says. 14. The fool who is angered and who thinks to triumph by using abusive language, is always vanquished by him whose words are patient. 15(224). Speak the truth ; yield not to anger ; give to him who begs, even though it be but a little : by living up to these three (rules of conduct) thou wilt go to the abode of the gods.i 16. He who is overcome by anger sees not what is good for himself ; if you would free yourself of transmigration, speak not angry words. 17- He who, having been angered, gives way to anger again, is sinful ; but he who, having been angered, gives way to it no more, has won a mighty victory. ^ Verses 15, 16, and 1 7 were if it had just been made. Rebuked spoken to an old priest who was by Maudgalyayana, he seeks Bha- avaricious and cheaty, and who had gavat, who speaks the words of the taken an old worn-out cloak and had text. See IJaka Jataka. dyed it and fixed it so as to look as ANGER. 89 18 (223). Overcome anger by not being angered; overcome evil by good ; overcome avarice by liberality ; overcome false- hoods by trutli.i 19. He who is controlled and who leads a righteous life, by what could he be angered ? The wise, who have perfect wisdom and who are emancipated, are without ancrer.^ 20. The elect associate always with him who is without anger, without wickedness ; they who are wicked and given to anger (live alone), weighed down as if by a mountain.^ 21 (222). He who holds in rising anger, as he would guide a chariot on the road, him I call an accomplished driver ; the vulgar crowd only hold the reins.* Chapter on Anger, the Twentieth. ^ This verse was addressed to a to the one given in the Sutra in 42 Brahman called Asurayana, or, ac- sections, vii. See Appendix, cording to other accounts, to the ^ The text is ri-ho bdsin-du sgur- Upasikji Udari, wife of Udara. — P. lar-hyed, which is difficult to explain ^ According to the Commentary, satisfactorily, this verse was spoken to the son of •* Dsays hdebs ; compare the Pali a Brahman who had come to abuse rasmi(/gdho. the Blind one. The story is similar ( 9^ ) XXL THE TATIIAGATA. In this world I know all, I have conquered all, I am free from all conditions (dharma), I have cast away everything ; having put an end to all desires, perfectly emancipated, manifestly wise, by whom can I be taught ? 2. I am the Tathagata, the highest teacher ; I am al- mighty, omniscient, and have obtained perfect wisdom (bodhi), which I fathomed by myself; incomparable and unequalled, by whom can I be taught ? ^ 3- I am the Arhat of the world ; - in this world I am un- equalled ; (alone) among gods and men I have conquered the hosts of Mara.^ As there is none other like me, no one can be my master; all alone in the world I have found perfect and unsurpassable wisdom (samyaksam- bodhi). 4. I have found the cessation of the asravas ; like unto me are (all) Djinas, who have found this out. I have ^ According to the Commentary, lightenment. See Appendix. Comp. these first two verses are not se- Mahavagga, i. 7, 8. parated. In fact, nearly all the ^ q^, " I have conquered the first part of this chapter is supposed enemy of the world (Mara. )" to be one uddna, spoken by Gau- ^ Comp. Lalita Vistara, chap, tama shortly after attaining en- xxvi. THE TATHAGATA. 91 overcome all states of sinfulness, therefore am I a Djina.^ 5- As I am the conqueror of all that is like (sin), I the all-wise, perfectly enlightened one, who have crossed over from the region of desire, I who have attained nir- vana, I am not to be taught by any one in the world. 6. I am jToinfr to Yaranasi to sound the Drum of the Law for those who until now have known naught of it, to turn the Wheel of the Law that has been turned by no one in the world.^ 7. The mighty Tathagatas do instruct here ^ by the law ; they who have learnt the law, there is no one that can look down on them. 8. Both gods and men delight in him who is steadfast, who is given to meditation, delighting in the peace of salvation, who has reached the end of corporeal existence,* who is Perfectly Enlightened, glorious, and who is in the enjoyment of Wisdom (pradjna). 9- They who have been Buddhas, the future Buddhas, 1 Comp. Mahavagga, i. 9. carry off everything, what will there 2 Comp. Mahavagga, i. 9, and be for me ? " When he told this to Lalita Vistara, chap. xxvi. p. 379, of Bhagavat, he said that this was M. Foncaux's translation. what he must answer on such occa- 3 " Here " means at Rajagriha. sions. — P. Although the Commentary ■* The Devas, perceiving Bhaga- is here so much effaced that I can vat on the Gridhrakuta mountain hardly read it, I can make out that plunged in the calmness of the re- Upatichya {i.e., Cariputra) had at gion of fire, were greatly pleased, that time made his profession of and rejoiced, and asked Gautama, faith [dad-clpang-nas ?), and had how they could attain this perfec- gone to beg alms, when he was met tion. — P. by a Tirthika who said, " If you 92 UDANAVARGA. and the present perfect Buddha, do liberate (mankind) from many sorrows. To reverence the law, for all those who have been, who are, and who shall be, this is the great law of all Perfectly Enlightened ones. He, there- fore, who in this world cares about himself, and who wishes to arrive at greatness, let him remember the com- mandment of the Buddhas and reverence the law. lO. The man who has no faith in the doctrine of the Buddha is a fool ; he will finally come to grief, as did the merchants with the Eakshasis (female demons).^ II. The man who has faith in the doctrine of the Buddha, and who is wise, will arrive at felicity in the other world, like the merchants (carried off) by " Might of a Cloud. " ^ 12. It is by perfect understanding of happiness and of the value of seclusion, and by living according to both of these, that the unequalled and incomparable Tathagatas, the perfectly enlightened, dispel darkness, pass over to the other side, and acquire glory (among men). 13- Their minds all-powerful by having obtained what was to be obtained, perfectly free, having put an end to the asravas, completely emancipated, mercifully longing to deliver (mankind), without wickedness^ or asrava,^ they show the beings of the universe what is beneficial to them. 1 From the Singhalasiitra. — P. astrimcat's heaven, who delivered See Hiuen Thsang, Si-yu-ki, xi. pp. the merchants from the island of 132-140. This Sutra is not in the the Rakshasis. See Hiuen Thsang, Tibetan canon. Ivc. cit, p. 133. ^ Sprin-gyi shugs-cJian, name of ^ Tha-ba, such as anger, &c. — P. the divine horse from the Tray- ■* Selfishness, ignorance, &c. — P. THE TATHAGATA. 93 14-15. They who are on the summit of a mountain can see all men ; in like manner they who are intelligent and free from sorrow are enabled to ascend above the para- dise of the gods ; and when they there have seen the sub- jection of man to birth and death and the sorrows by which he is afllicted, they open the doors of the immortal. Let those who will listen free themselves of all distrustfulness.^ Chapter of the Tathdgata, the Twenty -First. 1 These verses were spoken for them entirely ; free yourselves of the edification of Mahabrahma. — them ; remove all doubt in the P. The last line is explained thus : (efficiency) of the way that leads "They who do not believe in the to the cessation of death. — P. Cf. province [yul] of truth, remove iv. 4. ( 94 ) XXII. THE HEARER. I. To listen attentively, to live righteously, to give up a home for a state of happiness,^ to consent to give up all, these are alike praiseworthy in a ^ramana. The fool, who knows not, behaves as if he was im- mortal ; the wise man applies himself day and night to the holy law. 3-4. If a person enters into a house wrapped in darkness, though he has eyes he cannot see objects that are (in it) ; so likewise though a man is well born and has intelligence, if he hears not the law of vice and of virtue he cannot have wisdom. 5- Like a man who, having eyes and who bearing also a lamp, sees all objects, is he who has heard the law of vice and of virtue ; he will become perfectly wise.^ 6. They who hearken acquire knowledge of the law ; they who hearken turn away from sin ; they who hearken give up all evil-doers ; ^ they who hearken find nirvana. 1 To enter the priesthood. — P. ^ Don-med spong, which the Com- * Comp. Sutra in 42 sections, mentary explains by ^^ sdig-pa-chan sect. XV. 'jiji skjjc-bo-mi bdcn pao." THE HEARER. 95 7- If one has heard much but observes not the moral laws (gila), he, because he disdains the moral laws, is not the best kind of hearer. 8. If one has heard little but does carefully observe the moral laws, he, because he honours the moral laws, is the best kind of hearer.^ 9. He who listens but little and he who observes not the moral laws, both of these, by reason of their disrespect- fulness, lead not the best of lives. 10. He who has heard and he who carefully observes the moral laws, both of these, by reason of their reverence, lead the best of lives. II. Thev who have heard much and who understand the law, who are wise and well composed, no one can scorn them, for they are like a jewel of gold of Djambud- vipa. 12. He who describes me in his speech, having judged me (only) by outward appearance (lit. form), that man is held by lust and does not know me.^ 13- If one has a thorough knowledge of the inner ^ (quali- 1 Comp. verses 7, 8 with iv. 22, 23. appsarance, so he put down his gifts " Prasenajit, being very much in anger and forthwith went away. pleased with the language of one of Then the Buddha spoke these five the disciples, had come to make verses (12-16). him a present to where he was with ^ -tV«ni', "that is, the perfections Ananda, but, on drawing nigh, he (guna) that are , inside, the way to saw that he had a very repulsive nirvana." — P. 96 ^UDANAVARGA. ties of the Buddha), but has not seen the outer i (perfec- tions of his person), let him, having perceived the inner fruits, be candid in his language. 14. If one has seen the outer (perfections of the Buddha),- but has not a knowledge of the inner (qualities of his doctrine), let him, having perceived the apparent fruit,^ be candid in his language. 15. If one has no knowledge of the inner (qualities), and has not perceived the outer (perfections of my person), a fool in utter darkness, let him be candid in his language.^ 16. If one has a thorough knowledge of the inner (quali- ties), and has seen the outer (perfections), a sage who knows the way to salvation, let him be candid in his language. 17- Though the ear hears much and the eye sees many things, all they who do hear and see the doctrine, do not believe. 18. Though a man has inwardly digested the well-spoken words he has heard, and has acquired the essence of medi- tation, if he acts corruptly his hearing and understanding will avail him nothing. 1 /V(,//t-?-oZ, thatis, form(rupa).— P. stay in the right way (the way of - The thirty-two signs of the truth ?). These verses present great man, the eighty beauties of several difficulties that I am not his person. — P. sure of having elucidated. This •* They have seen the perfection of last line, which recurs in each of his body. — P. these verses (i2-i6^, is "tie ni sr/ra- ■* Drang-du rung, if they be be- yis drang-du rung." lievers in false doctrines, let them THE HEARER. 97 19. They who delight in the law taught by the elect, who follow it in body and speech, who delight in the society of the patient, who control their senses, they will obtain the reward of hearing and of understanding. Chapter on " The Hearer" the Twenty-second, ( 98 ) xxiir. SELF (ATMA). I. Learn what has been well explained, associate only with Cramanas,^ (live) in seclusion and with only a single mat, and thy mind will be at rest. 2. He who has bnt a single mat, one resting-place (the earth ?), who is without indolence, who dwells alone in a forest, he will learn to control himself. 3 (103). He who conquers a thousand times a thousand men in battle, a greater conqueror than he is he who conquers himself.^ 4 (104). He who by contiimal control has conquered himself has by this one conquest gained so great a victory that that over the rest of mankind could not add to it. 5 (105). The Bhixu who has conquered through knowledge, 1 Bsucn-hhn; "to reverence ; " but ^ On hearing of the great victories P. explains it here by "to associate of Prasenajit, who had been sur- only with virtuous persons (Kalya- named the Victorious, Bhagavat namitra)." sijolie verses 3, 4, 5. — P. SELF. gg Mara and Brahma cannot defeat liira, nor can a Deva or a Gandharva.i 6(158). If one in the first place has done that which is riglit, he can afterwards discipline others to be like himself; if one in the first place has done that which is right, afterwards the wise man and those he shall have dis- ciplined 2 will be free from suffering.^ If a man make others as he has made himself, then, being subdued and at rest, he can educate others to be happy. 8(159). If a man would make others as he has made himself, ah ! let yourself be well subdued, for it is difficult to sub- due one's self. 9 (166). One must give up what is beneficial to the multitude for wdiat is for one's own good ; when one has found that which is so greatly beneficial to himself, let him make his own welfare his chief concern.^ 10. Self is the lord of self ; ^ M'hat other lord could there ^ Mara, i.e., the lord of the region who passed by, and who did insolently of desires ; Brahma, i.e., the lord scoff to Brahmans and householders of all the regions of the universe ; about the teaching of the Dharma. Deva, i.e., they who are still in the Bhagavat (on hearing him) spoke regions of desire, which the Bhixu these three (6, 7, 8) verses.— P. has left behind ; Gandharva, i.e., ■* A Bhixu at Cravasti, who had the joyous, who play music, &c.— P. heard but very little of the law, was ^ Hdul-tso mlhas-pa. I am not so greatly delighted, that he would quite^ sure that tso is correct, but enter the town every now and then this is evidently the sense of the (nung-du nung-du) to teach the phrase. P. says, " By causing others Brahmans and householders. Bha- to enter the right way he and others gavat spoke this verse to prevent will not suffer." him doing this.— P. 3 There was an old man in Cra- ^ Bhagavat spoke these ten verses vastiwhowas in the habit of jest- (10-14) for the following reason: ing, joking, and talking nonsense He had entered a vihara\-here he with the Brahmans and householders saw a Bhixu very ill, who had been loo UDANAVARGA. be ? The wise man who has become master of himself finds great profit. II. Self is the lord of self; what other lord could there be ? The wise man who has become master of himself finds the law.^ 12. Self is the lord of self; what other lord could there be ? The wise man who has become master of himself finds what is glorious. Self is the lord of self; what other lord could there be ? The wise man who has become master of himself finds happiness. 14. Self is the lord of self ; what other lord could there be ? The wise man who has become master of himself finds how to reach felicity. 15- Self is the lord of self; what other lord could there be ? The wise man who has become master of himself will find joy for a long time in heaven. 16. Self is the lord of self ; what other lord could there be ? The wise man who has become master of himself is a beacon to his relatives. left for a whole week lying in hyaya who is ill ? Do not masters the midst of his excrements unat- and disciples wait on each other tended. He was a naturally vio- when ill? Besides, is he not your lent man, and he had loudly cursed, upadhyaya ? " "He is not our saying that the priests {tsawjs-pa master," they answered. See vol. tsumjs par i'pi/od-j>a riuvns) showed Ixxii. fol. 61. him no respect. Therefore the ^ The lawthatfrees him of worldly Bhixus had left him. Drawing existence, which prevents him re- nigh (IMiai^'avat) said, "Bhixus, why turning. —P. Or, "he finds the do you not attend on your upad- essential thing." SELF. loi 17- Self is the lord of self; what other lord could there be ? He who has become master of himself will find no pain in the midst of sorrow.^ 1 8. Self is the lord of self ; what other lord could there be ? He who has become master of himself cuts off all bonds. 19. Self is the lord of self; what other lord could there be ? He who has become master of himself casts off all evil births. 20 (160). Self is the lord of self ; what other lord could there be ? He who has become master of himself finds a patron 2 in himself. 21. Self is the lord of self ; what other lord could there be ? He who becomes master of himself draws nigh unto nirvana itself (or unto the real destruction of sorrow). Chapter on " The Self," the Twenty-third. 3 1 He will feel no pain although he ^ This verse was addressed to two lives in the regions of desire, &c.— P. Bhixus by the name of Dakshana (?). This and preceding verse seem to Nirvana is said to be the destruction be another version of xvi. 1 1, 12. of the skandhas, escape from the orb " M., end of the cannot stand comparison with Me- three evil ways (inferior births). — P. H 114 UDANAVARGA. 15. If a fool for the whole of his life be associated with a wise mail, as he has no eyes he will not perceive the law. 16. If an intelligent man be only for an instant associated with a wise man, he, having eyes, will perceive the law. 17- If a fool for the whole of his life be associated with a wise man, he will not understand the law taught by the perfect Buddha. 18. If an intelligent man be only associated for an instant with a wise man, he will understand the law taught by the perfect Buddha. 19. A sinf'Ie sif'nificant M-ord suffices for him who is wise ; all the teaching of the Buddha would not suffice for the fool 20. He who is intelligent will with one word know a hundred ; the fool with a thousand words will not know a single one. 21. 1'he wise man cares not fur fools, lie makes not his friends of fools ; for he who is fond of the society of fools is led down to hell.^ 22 (6t,). If a fool says, " I am a fool," he is wise in that knowledge; but the fool who thinks himself a wise man, he is called "a fool" (indeed). ^ The two sons of a rich merchant Adjatasatru for having committed had made evil-doers tlieir friends, adultery. — P. and had been jjut to deatii by King FRIENDSHIP. 115 23- Wlien the fool doth praise and when the wise man doth scorn; the scorn of the wise man is just, but improper is the praise of the fool.i 24 (20;). He who associates with a fool is in misery, as if he were with an enemy; 2 one ouglit not to associate with fools, neither ought one to listen to or see them; asso- ciating with the steadfast is happiness, like meeting again one's kinsfolk. 25 (208). Therefore, as the moon keeps to the path of the con- stellations, so likewise keep (only) with tliera who are steadfast, erudite, who know what is best, virtuous, with the manners of the elect (Ariyas), pre-eminent, 'kind, and intelligent. C/iaptcr on Friendship, the Twenty-fifth. _' Spoken on account of Devadatta's reformation. ' "Who is ready to strike him with a sword." — P. ( u6 ) XXVI. N I K V A N A. The Bhixii who concentrates within himself all the facul- ties of his mind as the tortoise draws its body into its shell,^ attached to nothing, injuring no one, does naught to impede (the attaining of) nirvana.^ 2 (184). Patience is the greatest penance ; patience, the Buddha says, is the greatest nirvana : he who is a priest and who injures others, who harms others, is not a ^ramana (lit. one who practises virtue).^ 3 (133)- Use no harsh words, for as one has heen spoken to so will he answer ; quarrelsome words bring sorrow, they receive their punishment. 4. He who sends forth (evil-sounding words) like a bronze vase that has been struck, will suffer for a long time, wanderinn; about from birth to old age. ^ To protect itself from the fox limbs, he abstracts his senses from (or otter ?) who wanted to devour sensible objects, in him wisdom is him. — P. established." - Comp, Beal, loc. cit., p. 73, and * Com p. Pratimoxa Sutra, I ; Stan. Julien, Avadanas, i. p. 141, et Mel. Asiat., viii. pp. 590 and 593 ; seq. ; also Bhagavadgita, ii. 58, Beal, Catena, p. 158, where it Yncla mnharate tchayam Icurmo, &c., is taken from the Chinese Prati- " If, as the tortoise draws in all its moxa. NIRVANA. J 17 5 (134)- He who does not send forth (evil-soiinding words) like a bronze vase that has not been struck, occasioning no quarrels, he will find nirvana. 6 (204). Absence of disease is the best of possessions, contented- ness the best of riches, a true friend the best of friends, nirvana the greatest happiness. 7 (203). All compound things (sanskara) the greatest of pains, hunger the worst of diseases ; if one has found this out' he has found tlie highest nirvana. 8. Let one but consider the way to attain happiness and the way to go to perdition, and when he has thus formed an idea of sin, it will not be lono- ere he reaches nirvana. 9. The way to attain happiness proceeds from a cause; the way to go to perdition has its cause ; the way to nir- vana has its cause ; they all have a cause. 10. The deer go chiefly to the woods, the birds fly into the air ; he who devotes himself to the law goes to the nirvana of the Arhat.^ II. He wlio strives but feebly, who has little intelligence and no learning, will not find nirvana, that destruction of all bonds. ^ Dgra-lchom mga-ngan, kc. He the destruction of the skand has.— P. who has conquered the enemy [dgra- Or, '• the Arhat goes to nirvana," a bchom) sin, obtains the nirvana of more natural translation. ii8 UDANAVARGA. 12 (369). The pilot of this boat makes it light ; so if you cast away hatred and passions, you will reach nirvana.^ 13- If what has formerly been born is not born, there will be produced that which is not born (the elementary) ; that which is not born (the elementary) not producing (compound things), there is an end to production itself.^ 14. He who perceives what is difficult to see (suffering), and who heeds not uncfrtain happiness,^ who under- stands the truth and has knowledge, who sees the nothingness of desires (trichna) and (worldly) joy, he who is like unto this has put an end to suffering. 15- Having cast off desires (trichna), having cast away passions, (I am) like unto a dried-up lake that flows no more ; he who is like unto this puts an end to suffering.^ ' Bhagavat was going in the snmmer-time to Varanasi, and ar- riving on the shore of the Ganges, a boatman invited him into his boat. So he and his disciples en- tered into it ; but it filling with water, the boatman said to the other men in the boat, "Bail it out (phyof/s-shiff), so that the boat may not sink." — P. Comp. Beal, Romantic Legend, p. 289. " Bhagavat was at Uruvilva a short time after having attained perfect enlightenment, when he thought : " Through the produc- tion of what thing have I been brought into this existence, and by the suppression of wliat will I be relieved of it? The elementary is perfectly free, therefore if there is no birth and no not birth, birth will not be." Then he said, &c. — P. Comp. Lalita Vistara, chap. xxii. p. 331, ei seq., of M. Foucaux's translation. 3 Mtha-mcd hdcr mi mtJionr/. The commentator explains mtJta-mcd by hdir mthai sgra ni nges-pai tsig-go. Not being given to trichna, which causes suffering (the second truth), he consequently knows the cessation of suffering, or the third truth. I have endeavoured to follow the Com- mentary in translating this verse, the first part of which is unintelligible without its assistance, and in which I suspect errors. •* Bhasxavat was at Uruvilva a short time after having attained perfect enlightenment, and was receiving the homages of a great concourse of devas. Some of them asserted that he was a perfect Buddha, others said he was not, some were imcertain. I'hagavat, knowing their minds, rose up in the air to the height of seven NIRVANA. 119 16. He whose sensations (vedana) have become cool, whose perceptions (sandja) are suppressed, whose being (sans- kara) is at rest, whose consciousness (vihfiana) has disap- peared ; he who is lilce unto this puts an end to suffering.^ 17- He who has perceived what ought to be seen, who has heard what ought to be listened to, who has understood what ought to be understood, who knows perfectly what ought to be known perfectly ; he who is like this puts an end to suffering : he who only longs for the thing which ought to be longed for (i.e., to be at rest), he who is like unto this puts an end to suffering. 18. He wlio delights not in what is tangible, wlio is at peace, wdio casts off every passion ; he who is like unto this puts an end to suffering. 19, From the source (ignorance)- springs the commission tala (trees), and pronounced this solemn utterance (udana udanesi). — P. Comp. Lalita Vistara, p. 336 (trans.) 1 This is said to teach the four truths. The four attributes alhided to are four of the skandhas. " Bha- gavat was in the Aduma (Atuma) country, as was also a Rischi from Aduma called Keneya (Keniya). Bhagavat, while resting at noon on the bank of a gently flowing brook, thought, ' Who is there in the world to whom I can impart the fourfold protecting law ? ' and then he per- ceived that the Rischi Keniya could be converted with but little trouble," &c. Comp. Mahavagga, vi. 36, where Keniya is called a jatila, " an ascetic wearing long, matted hair." On "Atuma," see Mahavagga, vi. 37. According to the Commentary, ver. 16 ought to be placed after 17. - Kteii-pa, which the Commentary explains by saying, " that is, ignor- ance, which is the root of existence." This verse seems to be an unusual form of the theory of the twelve Nidanas. Its origin is this : — A Brahman by the name of Utaka- targa, who knew all the theories (sidhanta) of the three Vedas, of the Pradjnaparaniita, of Agni (?), came nio-h unto Bhagavat, and asked him, " Cramana Gautama, some philo- sophers {mu-stcgs) contend that this world being everlasting (thir-zuy), there is no getting free of it ; others say that on dying one goes not to ani)ther world, and that, according to the Vedas, there is no transmi- gration. What say you to this, Cautaraa, I pray you?"— P. I20 UDANAVARGA. (of sins) ; from the commission springs the binding (to their consequences) ; from the binding springs that which is not to be removed (transmigration) ; from that which is not to be removed springs going and coming ; from going and coming springs suffering another death ; from having to suffer another death springs another birth, and old age, disease, death, sorrow, misery, affliction, unhappiness, dis- agreeabilities ^ are created ; and in this manner does one bring on oneself a great amount of suffering.- 20. There being no source (ignorance), there is no com- mission ; there being no commission (of sins), there is no binding to (their consequences) ; there being no binding, there is not that which is not to be removed ; there not beino- that which is not to be removed, there is no going and coming ; there being no going and coming, there is no suffering another death ; there being no suffering another death, there is not another birth, and old age, disease, death, sorrow, misery, affliction, unhappiness, disagree- abilities are stopped ; and in this M'ay one puts an end to a great amount of suffering. 21. Bhixus, the uncreated, the invisible, the unmade, the elementary, the unproduced, exist (as well as) the created, the visible, the made, the conceivable, the compound, the produced; and there is an uninterrupted connection be- tween the two.^ J Such as cold, heat, insects, flies in some uncertainty. Bhagavat, who (sJia-sbranr/), wind. — P. had heard them, then spoke these '- From this paragraph to No. 29 words.— P. The five first terms, we the text is in prose. are also told, are the five portions 3 A great many Bhixus were ga- {tcha) or felicities (mthun) of being thered together in a resting-house, delivered of all attachments. See and were °ystematising nirvana and Commentary, vol. Ixxii. fol. 92. They the law of connection between cause represent the state of one who has and effect, as also on what was to be reached the nirvana of the destruc- looked for in nirvana, but tiiey were tion of the elements of existence. NIRVANA. 121 22. Bliixus, if the uncreated, the invisible, the unmade, the elementary, the unproduced was nonentity,^ I could not sav that the result of their connection from cause to effect with the created, the visible, the made, the compound, the conceivable was final emancipation.- 23. Bhixus, it is because of tlie real existence of the un- created, the invisible, the elementary, the unproduced that I say that the result of their connection from cause to effect^ with the created, the visible, the made, the com- pound, the conceivable is final emancipation, 24., The impermanency of the created, the visible, the made, the produced, the compound, the great torment of subjec- tion to old age, death, and ignorance, what proceeds from the cause of eating;* (all this) is destroyed, and tliere is found no delight in it ; this is the essential feature of final emancipation. Then there will be no doubts and scruples ; all sources of suffering will be stopped,^ and one will have the happiness of the peace of the sanshara.^ ^ " If nirvana was annihilation." coming to pass in continuous connec- — P. ' tion." Jiischke, s.v. " Rten." See - Nges-par-hbyung. This term is on the twelve Nidanas, Burnouf, generally used for niryanika (Pali Intr. k I'Hist. du Buddh. Indien, niiiyaniko), "final emancipation." p. 485, rt seg. See Jiischke, s.v. "Nges-pa." The ■• When the wise man has exa- Commentary explains it by " that mined the cause of eating, he enters which really exists, consequently the priesthood and is dependent on the condition (bhava, dnyos) of the another (thing?). Beings exist by other world is not nothingness. All eating ; without eating there would conditions (dnr/og) are related, and it be no existence. Food is the excit- cannot be conceived that there is one ing cause of suffering, the origin of that is isolated : light is (connected) suffering. — P. with darkness, heat with cold, &c. ... * The five skandhas. — P. What, then, is nirvana ? It is the end '' This is the highest happiness of suffering and final emancipation of nirvana. — P. This is about as (w/es-hhyunrj) and life {dus\ without explicit a description of the state end." See Commentary, vol. Ixxii. of parinirvana (anujmdisemnUihdmi) fol. 93. as can be found in the Tibetan '^ Iitcn-clii)vjlthrd-harhhyiaig, "the canon. 122 UDANAVARGA. 25. Bhixns,i it (nirvana) is neither in earth, or in water, fire, or wind.- 26. It (nirvana) is not in a spiritual state (ayatana) in the immensity of space, nor in a spiritual state of infinite wisdom, nor in a spiritual state in the region of nothing, nor in a spiritual state in the region where there is no conception (and) where there is not no (conception) ; ^ it is not in this world or in another world ; it is not in either the sun or the moon : these (ideas) are not, I assert, the correct conception (of it). 27. Bhixus, as I say it does not exist with going and coming, it is what is not existence ; * as I do not say it exists where there is death, it is nut to be born : this then is the end of suffering.^ 28. It (nirvana) does not exist in either earth, water, fire, or wind;*' in it white (and the other colours) are noD ^ Bhagavat was residing in a for- est, and was teaching the Bhixus a proper belief in nirvana. Then the Bhixus thought, "What, then, is it ? " But he, understanding their thoughts, said, " It is emancipation from all suffering ; it is the know- ledge of the real nature (bhava, dngos) of all things ; it is as if a man held an amalaka (fruit) in his hand ; it is the possession of the knowledge to stop, &c. This is what you must believe ; this is what I teach."— P. - These belong to the regions of desire and of form, and they, I teach, do not contain it (nirvana). In these (regions) there exists both pleasure and pain ; like a garland of tchan- dana or other flowers, which have also in them (either) poison or thorns, so is it with these two regions.— T. 3 These appertain to the region without form. — P. Wassiliefif, Bud- dhisme, p. 249, mentions these four Syatanas : " The four kinds of aya- tana are nothing else than the four kinds of saniapatti or contemplation, which correspond with the invisible world." See also note 4, p. 242 of the same work. This and preceding paragraph are evidently an adapta- tion of a passage of the Brahmajala Sutra. See Grimblot, Sept Suttas Palis, p. 43, and Mdo, xxx. f. 128b. ■* Gnas-par ma-yln-no. The Com- mentary explains the first word by saying gnas-jtai gnas skabs, " a con- dition, state of being." * This is complete nirvana, the cessation (lit. calm) of all harm. — P. ^ This verse is to sunnnarise the teachingof the threepreceding verses. —P. NIRVANA. 123 visible ; ^ in it there is not even darkness ; in it the moon does not shine, nor does the snn send forth its rays. 29. He who is a Muni - and a Brahniana, and who is conse- quently wise, is delivered from the material (rupa) and the immaterial (ariipa), and from all kinds of suffering.^ 30. He who has reached the end* and is without fear, is without pride and without sin ; having left behind the pains of existence, he has a body for the last time. 31. This is the chief (beatitude) of those who have reached the end, perfect and unsurpassable peace (amatam padam), the destruction of all characteristics, the perfection of per- fect purity, the annihilation of death. 32. The Muni having cast off the sanskara of existence (and also) like and unlike, by delighting in perfect composure he has broken the shell of the egii of existence and jroes out (of the world). ^ ^ " For it is the elementary " in which colours cannot exist (?). " White and darkness mean day and night." — P. It would seem, according to P., that we ought to translate " there is not even dark- ness, for the moon," &c. ; but this is not quite in accordance with the text. - According to P., this term may either mean an Arhat or one who has found out nirvana. Brahmana means one who has cast off passions. ^ The versified part recommences with this udana. ■* The Ayuchmat Kshepaka was living in the complete seclusion of a forest, and having through earnest- ness obtained the fruit of arhatship, he was savouring the bliss of perfect freedom. "Verses 30 and 31 were spoken of him. — P. ^ Bhagavat spoke this verse to Ananda while at Vaisali. As when in a hen's egg the body has matured (the chick) breaks the shell with its beak and having crushed it, comes out, so in like manner Bhagavat, having destroyed sins by his perfect knowledge of their nature and of the nature of sinfulness, has entered into nirvana. The happiness of nirvana eclipses all happinesses. That is what this teaches. — P. This consequently alludes to the nirvana which forms part of the condition of the Arhat while still in life— Kilesanibbana. See Childers, s.v. "Nibbana," p. 266, et seq. 124 UDANAVARGA. 33 (354). The greatest of gifts is the gift of the law ; the greatest of delights is delight in the law ; the greatest of strengths is the strength of patience ; the greatest happiness is the destruction of desire (trichna).i Chapter on Nirvana, the Twenty-sixth. ^ Spoken in answer to four ques- in the law ; " the text has tchos-hyi tions of a deva. — P. I follow the dgah. See on the use of kyi instead Commentary in translating " delight of la, Foucaux, Gram. Tib., p. 92. 125 XXVII. SIGHT. 1 (252). It is easier to see the faults of others than those of oneself ; the faults of others are easily seen, for they are sifted like chaff, but one's own faults are difficult to see. It is like the cheat who shows the dice (of his adversary) and hides his own, calling attention to the shortcomings of the other (player), and continually thinking of accusing him ; he is far from seeing what is right (dharma), and greatly in- creases his unhappy lot.^ 2 (244). Life is easy for an impudent, thieving, boasting fellow, with filthy (instincts ?) like a crow,^ who leads a life of sinfulness and impudicity. 3 (245)- Life is hard for the man who is always seeking what is pure, who is disinterested, temperate, chaste, and modest. 4 (174)- This world is in darkness; few there are who have ^ Gyon-phyogs, which the Com- ^ Mi-gtsang las Man Iha Ita-hu. mentary explanis by "disgraceful;" The Pali version h kdkasArena, "a he adds to his natural wickedness. crow hero." I prefer the Tibetan. 126 UDANAVARGA. spiritual insight,^ and who, like birds escaped from a net, go to enjoy the heavens. 5. The fool who is held in bondage by his body is wrapped in darkness ; they who covet worldly goods consider all other things in this same (sinful) way.^ Some think sentient beings are their own creators, some think that another (Isvara, &c.) made them ; they who take as the truth what is not the truth can see nothing at all ; not seeing that they are not even unanimous on this point,^ they cannot perceive misery. 7- It enters not the mind of those beings who seek the pleasures of the senses that the misery they have until then seen (brought on themselves) is their own work ; they do not understand that other like deeds will bring (misery also with them). 8. Those beings who are selfish, fond of selfishness, held in the bonds of selfishness, who are given to controversial opinions,* will not escape from the orb of transmigration. 1 Lhag-mthong-ldan (in Pali vi- dsing. I translate hgas by "not passand), "produced by the success- unanimous," in accordance with the ful exercise of ecstatic meditation. Commentary, which says hgas-kyang, and is an attribute of arhatship." that is, " that is thus considered by Childers,s.v.; Spence Hardy, Manual only one." This phrase, however, of Buddhism, p. 232, et passim. is very obscure. It seems to imply 2 He considers as despicable the that they who have such a very qualities necessary for the attain- slight idea of the real nature of the ment of happiness ; (cupidity) is the world cannot, of course, perceive the foundation of all wickedness. He misery of life and the cause of misery. is like a wild beast, a pi(;atcha, a ** Who are fond of the sixty -two famished beast, a wolf after other opinions (Ita). — P. That is to say, men's possessions. — P. the sixty - two hett«-odox opinions •* De ni hgas-hyang mi-mthong discussed in the Brahuiajala fciutra. SIGHT. 127 9- Know that the (births) that one has been subject to, and those that he will be subject to, all of these are wrapped in sinfulness (raga) ; they are subject to decay.i 10. There are those who practise morality, the precepts, good behaviour, who lead a life of holiness (brahmachariya), and there is an extreme wliich is to devote oneself lo asceticism.- II. And there is another extreme in which they say: "Desires are pure; though one has desires he is virtuous; desires are to Im indulged in ; desires have nothing sinful in them." These men are swallowed up by their desires.^ (The followers of) both these extreme (theories), fre- quenting mostly burial-places, are called " frequenters of burial-places " (sosaniko).* 12. Neither of these extremes see (the cause of suffering), so part of them are filled with desires, and part of them are wildly running about ; ^ they who can see perceive how full of desires they are, and how they run about. ^ A Bhixu having returned to ^ Like a fly falling in the milk (it Bliagavat after the rainy season, is enjoying). — P. the Blessed One asked him, " Bhixu, * I do not understand the latter where have you passed the summer?" part of this verse ; the Commentary "I have passed it in the Himavat only says that '' the dur-khrod-hphel- mountains." " What did you see ba (sosaniko ?) with unenlightened marvellous, O Bhixu ? " He an- mind sees not and cannot under- swered Bhagavat, " I saw Rischis stand." On the practice of frequent- coming from and going to heaven ; ing burial-places, to reflect on the I was filled with delight, and longed impermanency of the body, which is to know when I would be like them." one of the thirteen dhutanga pre- — P. cepts, see Burnouf, Introd. a I'Hist. 2 I consider this and the follow- Bud., p. 30S, et seq. ing phrase as being a version of the ^ " dlngon-par rgyiig-par-hyed." two extremes mentioned in the That is to say, going after desires sermon of Benares (Dharma ^akra even to a great distance, to enjoy pravartana Sutra). ]\Iy translation the region of form, &c. — P. "Pilled is conjectural; the general sense, with desires " alludes to those who however, is quite clear. devote themselves to outward acts of penance. 128 UDANAVARGA. 13- They who can see, perceive that if these two extremes could but see, they would give up desires and cease running (after them) ; so they have no desires, and do not run about (after them). As they do not thus, as they think not thus (i.e., as the two extremes), as they are not held in this way, they have found the end of suffering. 14 (170). He who looks on the world as a bubble, who considers it as a mirage, the king of death will not see him.^ 15. He who looks on the body as a bubble, who considers it as a mirage, the king of death will not see him. 16 (171). Look always at this body as at a beautiful royal chariot; the fool delights in it, the wise man has no fondness for it.^ 17- Look always at this body as at a beautiful royal chariot ; the fool is deceived by it, the wise man is not deceived by it. 18. Look always at this body as at a beautiful royal chariot ; the fool is brought low through it, like an old elephant sunk in the mud. 19. Look always at this body as sick and subject to decay, as a wounded man, as changing and impermanent. ^ " He will become an Arliat." perfect manners of the priesthood, p_ went to Sthulakoshtha (sic) for the - The eight following verses (16- sake of his parents, &c. — P. See 23) were spoken of Ayuchmat Ras- this episode in Dulva, ii. fol. 214, trapala, who, having acquired the d seq. SIGHT. 129 20. Look at this body, ornamented with jewels, bracelets, and ear-rings, as diseased and subject to decay, us changing and impermanent. 21. The fool in his stupidity adorns his curls, paints his eyes with coUyr, and seeks not after the other world. 22. The fool in his stupidity paints (his body) with colours,^ covers with jewels this corrupt body,^ and seeks not after the other world. 23. The fool in his stupidity anoints this body with per- fumes, rubs his feet with gerika,^ and seeks not after the other world. 24. He who is entirely devoted to desires, and who sees not the sinfulness of his devotion, is unable through his devotion to desires to cross the wide and eternal stream. 25. He who has commenced by casting off the principal desires, and finally all of them, who looks neither to the I or the mine, crosses the until then impassable stream, and finishes with existence. ^ Mig-smnn-rjis. "A variety of neck, bracelets round the wrists powders similar in colour to anti- and feet, &c." — P. mony (?) {mthing-shuji)." It here » Btsag-pa. " Made of U-khri means that patterns are drawn on (minium) senrfoi (ochre?) &c. ' Ac- the individual to beautify his or her cording to M. Jiischke, htsari me ms person. "red ochre ;" according to Childers, " "With strings of gold on the "red chalk." head, strings of pearls round the I30 UDANAVARGA. 26 (344). He who having freed himself of the forest,^ being without the forest, runs to the forest, though he has freed himself of it ; look at that miserable man who gives up freedom for bondage ! 27. Look at that sinless being,^ agreeable (to look at) in every limb, with a chariot well made (down to) the spokes, (see her) clothed in a M'hite gowu,^ and free your- self of the stream of bondage.* 2§ (188). The common of men, driven by fear,, seek a refuge in mountains, forests, groves, sacrificial places, and in great trees.^ 29 (189). These are not the best of refuges, these are not the chief refuges, for a man who goes to them for a refuse is not freed from all sufferiucj. 'O' 30 (190).. He who seeks a refuge in the Buddha, the law (dharma), and the church (sangha), (he who sees with understanding) suffering, the production of suffering, the destruction of suffering : o ^ The forest of desires. — P. The perfect knowledge ; 3. " pleasing double signification of the P3,li spokes " means perfect memory, vana, "forest" and "lust,." is lost undei standing, and meditation; 4. in the Tibetan translation. a chariot means correct views ; it - Spoken at the sight of the princess is consequently the way and its Kshema mounted on a chariot ap- branches. The verse would conse- proaching to see Bhagavat. — P. quently mean: "Look at that sin- ^ Women travelling in waggons less being with correct views, moral- generally wear white gowns. — P. ity, perfect memory, perfect under- * According to the Commentary, standing, &c., with perfect freedom, this verse is meant to imply: i. &c., do as she has done and destroy " Agreeable in every limb " means what holds you in bondage, morality; 2. "clothed in a white ^ Comp. Burnouf, loc. cit., p. 1S7, gown " means perfect freedom and and Apannaka Jdtaka. SIGHT. ,31 31 (190- He who sees with understanding happiness, the way to nirvana, the eightfold holy way and the four blessed truths : 32 (192). This is the chief refuge, this is the holy refuge ; he who goes to this refuge, becomes freed from all suffer- ing.i 33- He M'ho perceives (mentally) what he sees, can per- ceive also the unseen with his sight ;2 he who sees not the unseen does n-ot perceive what he ought to see ; ordinary sight 3 and spiritual insight (vipassana) are by their nature as different as day and night,, which never are at the same time. 34- With ordinary sight one cannot perceive (suffering, &c.); if one sees, he loses sight of form (riipa);* with this sight (i.e., vipassana) one perceives not form; with ordi- nary sight one is without perceiving anything..^ 3S-- He whO' perceives nothing, sees (but), form ; he who perceives^ sees not form ; thus they who perceive not form have freed themselves of ordinary sight (i.e., have obtained vipassana).^ ^ See Apannaka Jataka. mthoiirj ml mtJiong-hya mtliong-mi ^ He has ripasmnd, in Tibetan hyyur. Ihag-mthong, "sight which is free ^ He loses sight of the self. — P. from any darkness (sin), which has ® Not perceiving the state of the overcome sin." — P. world, he does not jierceive his 3 Hdra-mthoiKj, " sight that has own nature. The sight of the not been put to good account {vied- world is very coarse, and the truth pa-la s(jro-btaijs)." //rfra means also (sight of truth ?) very minute. — P. "form, shape, body." The first two " This verse is to sum up the lines of this udana, which is very ob- teaching of the two preceding scure, are : Mthoivj-hasmtliong-dsing cues. mthong-has ma-mthung mthong ma- 132 UDANAVARGA. 36. When one perceives not suffering, then he considers but the self (i.e., he has ordinary sight) ; but when one distinguishes suffering, tiien he perceives not form. 37- He who is in the midst of darkness of repeated re- generation perceives not the suffering of the sanskara, consequently he has but ordinary sight, and does not per- ceive how to put an end to form. Chajjter on Sight, the Twenty-seventh. ( 133 ) XXVIIL SIN. I (183). Avoid doing all wicked actions, practise most perfect virtue, thoroughly subdue your mind; this is the doc- trine of the Buddha.-^ 2. By charity one's merit is increased, by being well controlled one makes no enemies : the virtuous man, having cast off sin, puts an end to misery (kle^a) and obtains nirvana.^ 3- If the wise man is mixed with fools and lives in their midst, he remains separate ; as one naturally drinks milk rather than water, so does the wise man cast away evil-doers.^ 4- Seeing all the wickedness of the world,* having seen the means to put an end to it, the elect take no pleasure in sin ; the wicked cannot please the virtuous. 5. He (the elect) knows tlie sweetness of perfect peace, 1 See Pratimoxa Sutra, 8 ; Mel. * Comp. rratimoxa Sutra, 7, loc. Asiat., viii. p. 591 ; Beal, Catena, cit., p. 591. p. 156 ; Vasubandhu's Gathasam- ^ Who are like water, graha, 14; Mel. Asiat., viii. p. •* The sinfulness of transmigra- 564. tion, disease, old age, vice, &c. — P. 134 UDANAVARGA. the sweetness of solitude ; free from disecase/ without sin, he drinks the sweetness of delighting in the law. 6. His mind having done away with sins (asrava), and not held by fetters, having cast off virtue and vice,^ he (the elect) is without fear of the evil way. 7- Having given up a house, speaking well, teacliing what is sin, the wise man tells what puts an end to (life) ; ^ with such as he oudit men to associate. If one associates with such as he, one is not made sinful but virtuous. 8. He who is at rest and dispassionate, speaks with moderation and is without arrogance, he tears off all wickedness as does the wind the leaves of a tree. 9 (125). The fool who is angered against a pure and sinless person who is without hatred, the sin falls back on him like dust thrown up against the wind.* 10. By acts of virtue one is virtuous, by acts of wickedness one is wicked ; a man will .perceive himself (the conse- quence) of that which he has repeatedly done.^ 1 For ever free from pain. — P. means " advising respect and ear- ^ "Virtue means here that, nest exertion." having cast off passions, and being * Comp. Sutra in 42 sections, without the material and the inima- viii. This verse was spoken on terial in the regions of perfect account of Varadhaja having sworn composure, one has cast off virtue " that Bhagavat had openly spoken (??). "Vice means desires (trichna). wicked words to her, &c. Accord- Having cast ofT vice, there is no fear ing to another version, it was of evil births, and having cast off spoken of the deeds of the hunter virtue, there is no fear of happy Koka. — P. births." — P. * Spoken to illustrate the conduct ^ Tsar-gchod-smra-bycd, which, of Ananda and of Devadatta, as are according to the Commentary, also the two next ones. SIN. ,33 11 (165). If by oneself evil has been done, oneself has all the suffering : if by oneself evil has been left undone, oneself is made pure: one cannot cleanse another; purity and impurity are one's own doings. 12 (161). The sins that one has committed accumulate until they crush the fool, as a diamond pierces a precious stone. 13- As the traveller who can see (avoids) the dangers, so does the wise man avoid the sins of the life in this world.i 14 (123). As the merchant who has great treasures and few com- panions avoids dangerous roads, as he who loves life avoids poison, so let the sage avoid sinfulness.^ 15 (124). He who has no wound in his hand can take poison in his hand, for poison affects not him who has no wound ; so likewise there is no evil for him who does not com- mit evil.^ 16 (163). Deeds that are hurtful to oneself and deeds that are wrong are easy to do ; deeds that are beneficial and that bring happiness, they are very difficult to do. It is easy for the righteous to do right, it is difficult for the righteous to do evil ; it is easy for the wicked to do evil, it is difficult for the elect (ariya) to do evil. 1 Comp. Pratimoxa Sutra, 2 ; called Kakutamitra, who havin" MeL Asiat., viii. p. 590. reached a great age had commenced ■ Comp. Beal, Dham., p. 154. giving up evil doings.— P. ^ Spoken of a man of Rajagriha 136 UDANAVARGA. 18 {6g). As long as an evil deed has not ripened, the fool thinks that it is sweet ; when an evil deed has ripened, then he perceives that it is burning.^ 19 (119). As long as an evil deed has not ripened, one thinks that it is right ; when an evil deed has ripened, then one sees that it is evil.^ 20 (120). As long as a good deed has not ripened, good seems like evil ; when a good deed has ripened, then one per- ceives it is good. 21 (117). He who has laid np for himself the miseries of sin will find no joy ; even if a man has done evil a hundred times, let him not do it again, 22 (118). He who has laid up for himself the felicity of virtue will find joy ; if a man had done what is virtuous, let him do it afrain. 23(116). The mind (of that man) delights in evil who does what is right slothfully ; keeping his mind away from evil, he must hasten towards what is good,^ 24. He who has done even a little evil experiences in this world and in the other* great ruin and a great deal of ^ Spoken in reply to a question of ras-gcli ig) in whom a spirit of charity Anathapindika. The three follow- had not arisen during ninety-nine ing verses were also spoken on the kalpas. — P. Comp. Buddhaghosa's same occasion. Commentary, Fausboll's Dhamma- ^ Comp. Khadirangara Jataka. padam, p. 290. ^ Spoken on account of a Cilleka- ■* In this life and in the subsequent sataka Brahman [hrain-ze:> law goes not on the evil way ; for tliis is the observance of the law beneficial. 7- He who keeps the law is sheltered by the law, as is one in summer by a large umbrella ; he w^ho keeps the law goes not on the evil way, for this reason is the observance of the law beneficial. 8. The careless man who observes not the law, no matter who he may be, goes to damnation ; he who keeps not the law is as surely destroyed as is the black snake that one has caught by the middle. 9. The rewards of the rifrhteous and of the unrighteous are not the same ; the unrighteous go to hell, the righteous find the way to happiness. 10, II. When one is charitable and when one gives battle, if well understood these (operations) are primarily alike ; ^ as I have said (or it has been said) that being charitable and fighting are alike, be careful in both cases and rely not on what is bad. A single man well equipped can conquer (a legion) of badly equipped rabble (?),^ so like- wise if one gives through faith, even though a little, he will thereby find happiness in the other world. 12. He who has been victorious in a hundred battles, and who has overcome all his enemies, is not so great a con- queror, I declare, as he wdio gives with a pure heart. 1 They are both the means of will conquer innumerable enemies." acquiring fame and great profit. Ilphyes, according to the dictionaries, ^ Legs-par matchashphyes-lasrgyal. means "to creep, to crawl like a The Commentary explains it by " he snake," 154 UDANAVARGA. 13- The reward of virtue is happiness ; he who has made this his goal will speedily find perfect rest and nirvana.^ 14. There is nothing by which men can harm them who are virtuous ; they from the world of the gods and of Mara are not able to hurt them. 15- He who, to put an end to misery, applies himself diligently to the acquirement of righteousness and knowledge, shall enjoy (it) through supernatural sight (vipagyana). 16. He who delights in the law - with a truly believing mind, finds happiness ; the sage always delights in the law that has been taught by the elect. 17, 18. They whose minds delight in contemplation (dhyana),* who delight in no created thing, who delight in the four modes of arranging the memory,^ in the seven branches of the Bodhi, in the four bases of performing miracles,^ in the eightfold way, they wear the garment of the law and are happy in living on alms. 19. They move about in peace on mountains and in forests ; they are happy in finding happiness, and leave sorrow behind in the perception of the law (nirvana). He has ^ This verse occurs with a slight as synonymous of sa??K(rf/(i and s^'om- variation in Vasubandhu's Gfitha,- j"^ (meditation), samgraha, No. 17. See Mel. Asiat., ^ Tchatuh smritjoipasthana. See viii. pp. 564, 56S, and Appendix. Burnouf, Intr., p. 626 et seq. 2 " Law means the truth concern- ^ Ridhipdda ; see Trig., fol. 17; ing suffering." — P. Burnouf, loc. cit., p. 625, and Chil- * The Commentary considers this ders, s.v. " Iddhipado." HAPPINESS. 155 left behind hatred and fear, and has crossed over from worldly existence. 20. To hear the law, to perceive the law, and to delight in seclusion, is happiness ; to all living beings in the world to comprehend the complete cessation of death is happi- ness. 21. To abandon desires, to be free of the passions of the world, is happiness ; to subdue the selfish thought of " I " is the greatest happiness. 22 (333). To be virtuous unto old age is happiness ; to live in perfect faith is happiness ; to delight in words of sense is happiness ; to do no evil is happiness. 23 (332). Happy in this world is he who honours his father,^ so likewise he who honours his mother is happy ; happy in this world he who honours ^ramanas, so likewise he who honours Brahmanas is happy. 24 (194). The arising of a Buddha is happiness, the teaching of the law is happiness, the harmony of the clergy is happiness, the devotion (tapas) of those who are united is happiness. 25. 'Tis happiness to see a virtuous man ; to see one who has heard much is happiness ; to see Arhats who are de- livered from existence is happiness. 1 PJmr hdsin pa, " to agree com- praised." — P. Cf. Max Miiller's pletely with one's father is a source translation, of great merit, and much to be 156 UDANAVARGA. 26. 'Tis happiness to reach the shore of the river of happi- ness ; happy the being who has the triumph of the law {i.e., who has attained purity) ; to obtain wisdom is happi- ness ; to put an end to selfishness is happiness. 27 (206). To see the elect is happiness; to associate with the righteous is happiness ; not to see fools is always happi- ness.^ 28 (207). 'Tis as f^reat suffering to be in the company of fools as in that of enemies; he who associates with fools will repent him of it for a long time. 29 (193)' An omniscient person 2 is hard to find ; he does not appear everywhere: 'tis happiness to associate with the steadfast, like unto meeting one's kinsmen; wherever such a steadfast person is born, that people finds happi- ness. 30. The Brahmanas who have left sorrow behind, find most perfect happiness ; he who has divested himself of desires, w^ho is without asravas, is perfectly free. 31- They who have destroyed all desires, who have cleansed their hearts of all cankers,^ their minds bring them peace, and in peace there is happiness. 32 (290). If the steadfast man seeks for great happiness, and 1 Verses 21-27 are taken from the marks of respect, the crowds were Introduction of the Pratimoxa. See decorating the roads, &c.— P. Dulva, ix. f. 3a. ^ Such as anger, hatred, &c.— P. '^ ^ariputra was receiving great HAPPINESS. . 157 would give up little happiness, let him cast away the liltle happiness and look well to the great one.^ 33. "Worldly happiness and happiness in the region of the gods is not worth the sixteenth part of the happiness (re- sulting) from the destruction of desires. 34- If one has been miserable under the weight of his burden,^ 'tis happiness to east it down ; if one has cast down his heavy load, he will not in future take up another. .35. He who has pnt an end to all attachment, who has cast away all affection, who perfectly understands all the skandhas, will not be subject to any subsequent existence. 36. To associate with those who bring one great profit is happiness; to be virtuous in the different circumstances of life is happiness; to be satisfied with no matter how mean a pittance is happiness ; to put an end to all suffering is happiness. 37- By beating with a hammer the iron that has been burnt with fire it is finally destroyed ; in like manner is the unwise man done away with. 1 In the country of Verashana the request (of the disciple), he (Viracana? See Stan. Julien, Si- said, "Your upadhyaya is enjoying yu-ki, Book iv. p. 235), a sthavira to its full extent the happiness of called Sinha had died. His dis- the land of the three dhyanas, where ciple (sekhas) said to the Bhixus he has been born." — P. who had come thither, " Honour ^ The skandhas. There may my master (upadhyaya) who has have been in the original some pun passed away, for he (has gone to) on the word slcandlia (fhunrj-i^o), great wealth." Bhagavat hear- "heap, accumulation." This verse ing that (Sinha) had left behind and the following one were spoken every remnant of the skandhas, &c., on the same occasion to teach the went that way, and having heard Bhixus what " burden " meant.— P. 158 UDANAVARGA. 38. He who, having forded the miry stream of desire, has found the unchanging place (amatam padam, nirvana), there is nothing that will hold back that being who has (found) perfect emancipation. 39. He whom nothing agitates, who has left existence and not existence, free of terror, happy and without sorrow, even the gods on seeing (his happiness) cannot com- prehend its (extent). 40. In this world to hear much of the law and to com- prehend it, nothing is so great a happiness ! Man is filled with love for his body, and see how little it takes to destroy it ! ^ 42. He who has understood that there is nothing com- mendable in the human condition, will have the happiness of never being subject to birth ; man is filled with love for his body, and see how little it takes to destroy it ! 43. While it is misery to be in subjection to another, to be one's own master is great happiness ; 'tis hard to cast off attachment, and to put an end to the source of all troubles. 1 This verse and the next one some grease ; so he went to the were spoken on the following oc- hall, and after having drunk a casion. King Prasenajit had or- great quantity of melted butter, he dered for a limited time (gtan-pa started for his home. "My wife med-pa) a distribution of melted will be well satisfied," he thought ; butter and sesame oil (tila) ; no one but the quantity of butter he had was to carry any home, but he was drunk could not be digested, and he allowed for a short space of time fell (dead ?) in the street. Ananda to partake of as much as he liked, told the event to Bhagavat, &c. — P. A parivradjaka, his wife having Ver. 41 is omitted as being a repeti- brought forth a child, required tion of ver. 40. HAPPINESS. 159 44 (199). Ah ! let us live exceedingly happy, living without greed among men who are greedy, without greed in the midst of the greedy. 45 (198). Ah ! let us live exceedingly happy, living without dis- ease among men afflicted by diseases, without disease in midst of disease. 46. Ah ! let us live exceedingly happy, living without enmity amidst men who are inimical, without enmity among the inimical. 47. Ah ! let us live exceedingly happy, living without cruel thoughts amidst men who have cruel thoughts, without cruelty among the cruel. 48. Ah! let us live exceedingly happy, living without hatred amidst men who hate, without hatred among haters. 49. Ah! let us live exceedingly happy; though Mithila burns, nothing of mine does burn, for I have nothing.^ 50 (200). Ah! let us live exceedingly happy; though there be nothing to call our own, we shall feed on happiness like the shining gods.^ 1 See Mahabharata, xii. 9917, and been spoken by a (former) Buddha. Max MuUer's Dhammapada, p. 53, — P. note. " There once lived a king of ^ Od-gsal - dbhdsvara. See Bur- Mithiia who had become a Rischi, nouf, Intr., p. 611 ; Rgya-tcher rol- and had cast off desires and pas- pa, p. I43. 34°. &c. ; and Brahma- sions. Having perceived Mithila jala Sutra, Mdo xxx. f. I I5a,',where in flames, he spoke a gatha that had their existence is described. i6o • UDANAVARGA. 51. Ah ! let us live exceedingly happy, relying on nothing perishable ; and though there be nothing to call our own, we shall feed on happiness. 52. When one meets with the consequences of attachment (upadana) one must suffer; when there is no attachment there is nothing to meet which can cause suffering ; he who has finished with both the one and the other (attach- ment and its consequences) and is happy, will not have to endure affliction in either forest or hamlet.^ 53. In this world the holy man is neither elated or depressed by joy or sorrow ; the steadfast are not made vain by the objects of desire ;2 the holy man forsakes everything. Chalkier on Ha2Jpiness, the Thirtieth. ^ This verse is rather diffieult. I Commentary, but have been obliged have followed the suggestions of the .to translate rather freely. - Profit and honours.— P. BOOK IV. Book KF, XXXI. THE MIND. 1 (35)- It is good to control the mind, which is difficult to hold, unstable, and which goes where it pleases : with a con- trolled mind one acquires happiness. 2 (34)- To escape from the abode of Mara one is filled with trembling, like a fish taken from its watery abode and thrown on dry land. 3- Like one deprived of the light of the sun, one's mind wanders about ; they who are truly wise hold it in, as one does an elephant with an iron hook. 4. It is not "do that which is of no profit to oneself, which is not worth a thought, which is of no import ; but continually to control your mind" — that is what I say. 5 (326). Formerly this mind (of mine) ran about as it wanted. i64 UDANAVARGA. as suited its fancy ; now it is orderly, and I hold it in as does the man with a hook^ a maddened elephant. 6 (153). Maker of the house, I have sought until now to find tliee,^ going through the revolution of countless exist- ences, and subject to the pain of ever-recurring birth. 7 (154). Maker of the house, having found thee out, and the great beams of the house (klega) being destroyed, and all the rafters (trichna) ^ hewn down, thou shalt not hereafter make a house (for me).* 8 (33). When one, having freed the mind of the sanskara, would put an end to it (birth), the mind being uncer- tain, changeable, flighty, and hard to control, he must straighten it by application as the fletcher straightens (his arrows) with fire. 9- He who, thinking not of the body, lives in a cave, and wanders about all alone, does conquer this flighty mind, and is delivered of the greatest of terrors. ^ Mi-yis Ichags-kyus — a mahout, * A person who had entered the in Pali ankusaytjaho. priesthood after giving up a house- * Khyod-lhyis jihyung, "I have holder's life was admonished by gone again and again to find thee Bhagavat (in these verses) when really out, source of existence." being disconsolate. According to Phyung is part. pret. of hbyin-pa, another account, they were spoken "to draw forth, to bring to light." by the Bodhisattva while dwelling The third line, skye-hai kkhor ba-du- near the Bo tree, when the envoys, ma dsig, seems to be a translation &c., of Mara came to trouble his of the Pali samsarati — sandhavati mind. — P. Comp. Beal, Romantic (sandhavissam), in which case dsig Legend, p. 45. Also the version of might be the aorist of hjig-pa. The the Jatakanidanam in the Introduc- Commentary, however, does not ex- tion. See also Rgya tcher rol-pa plain this line as if it represented a (Lalita Vistara), p. 365 of the Tibe- compoimd. tan text. " I have had created in ^ Or affection instead of kleija, me the perception of knowledge ; I and ignorance instead of trichna, have finished with birth," &c. according to other opinions. — P. THE MIND. ' 165 10 (42). He whose mind is evilly inclined will bring suffering on himself, as will not a hater by hatred, as will not an enemy to an enemy. 11 (43)- He whose mind is virtuously inclined will bring happiness on himself, as cannot bring father, mother, and the other relatives. 12 (13)- As into the badly-covered house pours the rain, so likewise is the unmeditative mind overwhelmed by lust. 13- As into the badly-covered house pours the rain, so likewise is the unmeditative mind overwhelmed by passions. 14 (14). As into the well-covered house drops not the rain, so the meditative mind keeps out the rising passions. 15- As into the badly-covered house pours the rain, so is the unmeditative mind overwhelmed by ignorance (tamas). 16. As into the well-covered house drops not the rain, so the meditative mind keeps out rising ignorance. 17. As into the badly-covered house pours the rain, so is the unmeditative mind overwhelmed by selfishness. 18. As into the well-covered house drops not the rain, so the meditative mind keeps out rising selfishness. l66 UDANAVARGA. 19. As into the badly-covered house pours the rain, so is the unmeditative mind overwhelmed by affections.^ ■ 20. As into the well- covered house drops not the rain, so the meditative mind keeps out rising affections. 21. As into the badly-covered house pours the rain, so is the unmeditative mind overwhelmed by desires. 22. As into the well-covered house drops not the rain, so the meditative mind keeps out rising desires. 23 (0- The mind is the leader of its faculties (dharma) ; the mind is swift ; the mind is the ruler : if one has either spoken or acted with evil intent, he will experience suffering, as he whose head was cut off by a wheel.^ 24 (2). The mind is the leader of its faculties;^ the mind is swift; the mind is the ruler: if one has either spoken or acted with pure intent, he will find happiness (as surely) as one's shadow follows one's track. ^ Tc/iagrs = attachments. Through- merchants spoke offensively of the out these verses (12-22) the Tibetan Buddha and his disciples, the other uses the plural " ignorances, selfish- one in terms of great praise. A nesses," &c. short time after, while lying under ^ The origin of this verse and the a tree sleeping, the wheel of a next is briefly this : Two merchants waggon passed over the former and had heard the Buddha preach re- killed him. See Beal, Dhamm., pp. commending that when one had 62, 63. eaten enough he should give to •* Of idea?, of virtue, and wicked- another what was left. One of the ness. — P. THE MIND. 167 25. He who is greatly given to wrangling, whose mind is sinful, though he may seek the means to do so, cannot well understand what has been well explained.^ 26. They who are angered or quarrelsome, or whose minds are without faith, cannot understand the blessed law taught by the perfect Buddha. t 27. They who, their minds without impurity and with auger perfectly subdued, have cast off all evil-minded- ness, they by this means can understand what is well explained. 28. He whose mind is not steadfast cannot understand the holy law ; he whose faith is fickle cannot acquire perfect wisdom. 29 (339). He who, given up to the indulgence of pleasure, is held in the stream of the thirty-six evil ideas, will be swept away by the flood of his passions. 30. Thoughts of pleasure and subjection to the senses pur- sue the mind, demolishing the weak man's bright lot,^ like birds do the fruits on a tree. 1 At Cravasti, a Brahman called villages to him who would kill Pipralikasari, proficient in all the Cakyamuni, &c. See Spence false theories of the Brahmans, Hardy, Manual, p. 330. Verses went to where Bhagavat was, and 25-27 were spoken on this occasion, said: " Bho Gautama (kye gautama), ' Grays, lit. " glory, renown "— tell me the dharma, and I will gra'js-jpa ni shan pao — or, according listen to it," &c. According to to other authorities, "the excellency another version, Tchandasri, mini- to which he may have attained." ster of Adjatasatru, a man who The first line is obscure — scms d'jah delighted in killing and cruelty, to dhang -j)o[l) phai-pa dang. The Bk. promote the interests of Devadatta, reads dad-po or dang-po. The Corn- had offered to give three hundred ment., dbang-po. 1 68 UDANAVARGA. 31 (370- Delight not thy mind in seeking what is dazzling ; keep thy mind diligent and pure, that thou mayest not for thy wicked deeds, being born in hell, have to weep on swal- lowing the iron ball. 32 (280). He who remains seated when it is time to rise, who, though strong and young, sits slothfully at home, M'ho is always careless in his thoughts, will not find the road to wisdom. 33- They who, though understanding what is trifling (i.e., desires), and understanding (the importance of) passion- lessness, have their innermost mind still disturbed,^ have not thorough understanding ; their minds are deceived, and they wander about (in the orb of transmigration) again and again. 34. They whose memory is perfectly developed, who are diligent, who discriminate, the wise, they have under- standing, and by means of their intellect they cast away every one of the errors in the interior of the mind. 35 (40). He who has discerned that this body is like a vase, having by his thoughts made this (idea) as lasting as a citadel, fights Mara with wisdom as a weapon ; and having overcome him, he wall keep to a houseless state.^ 36. He who has discerned that this world is like a vase (i.e., empty), having by his thoughts made this (idea) as lasting as a citadel, fights Mara with wisdom as a weapon ; ^ Whose mind consequently is not In P41i anivasano slya. See Max controlled. Muller's Dhamm., p. 14. - Gnas-med par ni hsrung-har hya. THE MIND. 169 and having overcome him, he will keep to a houseless state. 37. He who has discerned that this body is like froth, hav- ing by his thoughts made this (idea) as lasting as a cita- del, fights Mara with wisdom as a weapon ; and having overcome him, he will keep to a houseless state. 38. He who has discerned that this world is like froth, having by his thoughts made this (idea) as lasting^ as a citadel, fights IMara w^ith wisdom as a weapon ; and having overcome him, he will keep to a houseless state. 39 (89). He whose mind is devoted to meditating on the seven branches of the bodhi, who is free from all attachment (upadana), w^ho has cast off attachment, is cleansed of the stains of misery, and goes beyond sorrow (parinibbuta) in this world.2 40. He who watches over his mind as does the yak over the end of its tail, is merciful to all creatures, and his happiness will not grow less (in this world).^ 41. He whose mind is well composed (not given to anger), delights in living alone (like) the largest of elephants, the elephant with goodly tusks.* 42. He whose mind knows no harm, who is kind to all 1 Sran - btsugs, " enduring, hard, ' For slightly different versions &c." According to the Comment., of this verse, see Dulva, ix. fol. 36b "thoroughlyunderdtanding this idea, (Bhixuni Pratimoxa) ; Jatakanida- &;c." nam, fol. 454b ; and Fausboll's Ja- - This gatha was spoken on hear- taka, p. 20, gatha 133, 134, Yatkapi ing of the death of the ayuchmat, camart vdlam, &c. Cariputra. Comp. chap, xxxii. ^ Comp. Khaggavisanasutta(Sutta 32. Nipata), 19. I70 UDANAVARGA. creatures (bhuta), who is merciful to creatures, there never arises any ill feeling in him.^ 43- He who knows no evil thoughts, who is kind to all creatures, who is merciful to all living beings, there never arises any ill feeling in him. 44- He who knows no evil thoughts, who is kind to crea- tures, who shows mercy to all sentient beings, there never arises any ill feeling in him. 45. (Repetition of verse 44.) 46. He who is kind to all his acquaintances, to all his friends, and to all creatures, and who entertains a spirit of mercy, will greatly increase his happiness.^ 2 47. If one has but thoughts devoid of cruelty for living beings, and shows mercy, he is by this fact virtuous ; if one shows a compassionate heart to all sentient beings, he will attain such merit as is acquired by the elect (ariya). 48. The man who with a joyous mind, without fainthearted- ness, observes the laws of virtue,^ will arrive at perfection and happiness. 49. Emancipated by perfect knowledge, he is safe and at ■■ Or it may be translated " there the happiness of no harm (befalling never arises ill-feeling toward him." him), or the happiness of reaching - He will either be born in the the end (of worldly life?) — P. world of lirahma, or he will have ^ Morality and meditation. — P. THE MIND. 171 rest ; his mind being at rest, the actions of his body and his words are quiet.^ 50. Thus, by having the mind fixed on one point, one ob- tains perfect comprehension of the law, but it is not by having cymbals on the 'five limbs that one will find joy. 51. They whose minds delight in meditation find no en- joyment in desires ; he who is shielded from the smallest affliction will enjoy blissful slumber. 52. They whose minds delight in meditation find no en- joyment in desires ; he who is troubled by no affliction whatever will find great joy. 53. He whose mind, like a rock, remains \vithout being moved, who in the midst of passions is without passions, in the midst of anger is without anger, with a mind such as this it is not possible to experience suffering. 54 (185). Speak no abuse, do no harm, be firm in the observance of the Pratimoxa, know how to be moderate in your food, take up your abode in a remote forest, and you will find peace of mind in spiritual insight (vipaQyana) ; this is the doctrine of the Buddha.- 1 There is evidently a hiatus in on hearing the inhabitants of Raja- the text of the Bkah-hgyur between griha exclaim oa seeing him, " This the last line of verse 48 and the is happiness! this is joy! " The latter second line of verse 50. The text part of verse 50 alludes most likely of the 71st vol. of the Bstan-hgyur to the singers and dancers of the gives, however, the missing lines, king. and it is from it that I have taken - According to one account, there verse 49 and the first line of 50. was at Cravasti a great concourse of These three verses were spoken on Bhixus, who, on seeing a dead dog seeintT King Adjatasatru amusing which omitted a most offensive odour, himself with his wives and court, and spoke evil words, some of them say- 172 UDANAVARGA. 55- He who possesses a correct estimation of the mind, who appreciates the flavour of perfect solitude, protected by the earnestness of his meditative mind, he enjoys the pleasure of being without anything (that causes suffering). 56. He whose attentive mind delights in the truth and adheres to the (four) truths/ who always walks in the way with his body, he is safe in speech and in mind,2 and, casting off sorrow, he will experience no more suffering. 57- He whose mind is not guarded, who is under the rule of false theories, subdued by sleep and laziness, he will fall into the power of Mara. 58. His mind therefore guarded, led by orthodox opinions, with perfect understanding in his way of doing,^ perfectly comprehending birth and decay, the Bhixu, subduing sleep and laziness, has found the way to put an end to suffer- ing. 59- He who is pure is in safety ; he whose mind is subdued and perfectly controlled is happy ; all those who have been led astray by brutish instincts * will go to hell. ing, " Who can have thrown this " He is not exposed to lying, co- into the king's highway ! " But the vetousness, &c. — P. ayuchmat Ananda spoke extolling ^ Knowing the way to salvation it—" Its teeth are white like a white (niryanika), &c. — P. rose," &c., he said. — P. Compare ^ Skye-diju sans kyis. The Comm. chap, xxxii. 30. exY)\a,h\sslcye-dgahy srog-tchags,*^\\\- 1 There is some uncertainty in the ing being," but makes no other re- first line. The text of the Bkah- mark on this expression. Itevidently hgyur reads dhen, "solitude," in implies such thoughts as are inherent both cases ; that of the Est. dben to one's lower nature, as the Comm. and hden,'' truth." The Comm. reads speaks of the " fools who have a low hden in both cases. I have followed (tha-mal) nature." this version. THE MIND. 173 60. He who is pure is in safety; he whose mind is subdued and perfectly controlled is happy ; all those who have been led astray by brutish instincts will exist (hereafter) anioncT beasts. 61. He who is pure is in safety ; he whose mind is subdued and perfectly controlled is happy ; all those who have been led astray by brutish instincts will exist (hereafter) among pretas. 62. He who is pure is in safety ; he whose mind is subdued and perfectly controlled is happy ; all those who are guarded against brutish instincts will find joy among men. 63- He who is pure is in safety ; he whose mind is subdued and perfectly controlled is happy ; all those who are guarded against brutish instincts will find joy in heaven. 64. He who is pure is in safety ; he whose mind is subdued and perfectly controlled is happy; all those who are guarded against brutish instincts will find nirvana.^ o Chapter on the Mind, the Tliirty-first. ^ The last six verses were spoken had been born in hell. The mur- for the following reason ; Virudhaka, dered (^akyas went on the happy for having killed a great number of way and left behind all sorrow, the Cakyas and delighting in killing, — P. ( 174 ) XXXII. THE BHIXU. I (365). A Bhixu who is satisfied with what alms are given him, . and who frets not about what is given to others, who is protected by continual passionlessness and reflection, him the gods do delight in. 2. A Bhixu who is satisfied with what alms are given him, and who frets not about what is given to others, who is protected (by passionlessness and reflection), and in whom the gods delight, in such a one there is no desire for honours, riches, and fame. 3- A Bhixu who has cast off all desires, is free from pas- sions, though having before him (the objects of desire) ; the steadfast one, who is without selfishness and is con- trolled, ought not to hold intercourse with others.'^ 4- Hurt by the words of uncontrolled men, and listening to the words of the ill-natured, the Bhixu is without anger 1 Cariputra liaving gone to the of the world, one cuts off desires house of some relatives, had done entirely. The Bixhu overcomes all them the kindness to teach them the that inwardly disturbs him by keep- law. An inimical Brahman, who ing his mind remote fi-om all ; by could not bear it, said, "He has being in seclusion he can destroy the been deluded himself and does delude remotest root of desire — that is to others." (Bhagavat) then said : " By say, the six vanities {phra-rgyas) of entering the priesthood one cuts off existence. — P. desires which pervade all the regions THE BHIXU. 175 wliat ere occurs, like the elephant pierced by arrows on the battlefield. 5. Hurt by words of uncontrolled men, and listening to the words of the ill-natured, the Bhixu is equally composed what ere occurs, like the elephant pierced by arrows on the battlefield, 6. Not exercising any handicraft ^ for the gratification of the self, his senses under control, perfectly emancipated, without fondness for a home, without selfishness, having cast off desires and living all alone, that man is a Bhixu.^ 7 (375)- Associating only with men whose lives are ' pure and who are without slothfulness, observing the different prescriptions,^ one will learn the necessary rules to follow in life (to acquire nirvana). 8 (362). He who controls his hands, who controls his feet, who controls his speech, who controls his senses, who finds all his pleasure in solitude, who is contented, him I call a Bhixu. 9 (364). The Bhixu who finds perfect joy in the law, who delights in the law, who meditates on the law, who bears in mind the law, will never depart from the law. 10 (373)' The Bhixu having entered an empty abode * and seeing ^ This is to teach dislike for prescriptions concerning objects worldly goods. — P. izang-zing). — P. The iirst pro- - That is to say, one who has found bably alludes to the Pratimoxa, the the destruction of suffering — P. latter to the Vinaya. Comp. the ^ So-sor bgo-hshah hya. There are Pali text santutthi pdtimokkha ca two kinds of bgo-hshah (prescrip- samvaro. tions : — I. The different prescrip- * Who has taken up his abode in tions of the law. 2. The different solitude. — P. 176 UDANAVARGA. the innermost (part of the law), will experience divine joy on perceiving the law rightly. II (374). As soon as he has rightly understood the creation and destruction of the skandhas, he will find joy and ravishment ; the Bhixu filled with joy will find the way to put an end to suffering, 12. As a rocky mountain is unshaken by the wind, so likewise the Bhixu who has put an end to passions is immovable. 13- As a rocky mountain is unshaken by the wind, so likewise the Bhixu who has put an end to ignorance is immovable. 14. As a rocky mountain is unshaken by the wind, so likewise the Bhixu who has put an end to selfishness is immovable. 15- As a rocky mountain is unshaken by the wind, so likewise the Bhixu who has put an end to lust is im- movable. 16. As a rocky mountain is unshaken by the wind, so likewise the Bhixu who has put an end to affection is immovable.-^ 17- He who is without worldly goods, who cares not for self, for whom there is no affliction in anything, he is called a Bhixu. 1 Maha Maudgalyayana's body showed no agitation. (Bhagavat) had been dreadfully beaten by then spoke verses 12-16. — P. This Gudashikhiyaka (sic); the Brah- probably alludes to Maudgalyayana's mans and householders having come death. See Spence Hardy, Manual, to where he was, asked why he p.351; alsoxxi.Y. 52,andnote2,p. 150. THE BHIXU. 177 18. They who only beg of others must not be considered as Bhixus ; they who are attached to the ways of the world ^ must not be considered as Bhixus. 19. He who has cast off virtue 2 and vice,^ who leads a life of holiness, who lives away from the society of men, he is called a Bhixu. 20. The Bhixu who is kind, who has perfect faith in the teaching of the Buddha, will find the perfection of peace (amatam padam), of which one can never weary. 21. The Bhixu who is kind, who has perfect faith in the teaching of the Buddha, will find the perfection of peace, the peace from the sanskara (body). 22. The Bhixu who is kind, who has perfect faith in the teaching of the Buddha, will arrive by degrees at the complete destruction of all attachment. 23. The Bhixu who is kind, who has perfect faith in the teaching of the Buddha, will pull himself out of the evil way, as the elephant does himself out of the mire.* 24. The Bhixu who is kind, who has perfect faith in the ^ Lit. the practice (tchos) of the bu ma hdod pao). I cannot explain village, which the Commentary ex- these definitions as they are given iu plains by selfishness. the Comment. - The fruits of existence. — P. ■* Comp. Dhamm., 327, and iv. 26; * Not desiring the fi'uits {hbras- also verses 24, 25, with iv. 27, 28. M 178 UDANAVARGA. teaching of the Buddha, will shake off all wickedness, as does the wind the leaves of a tree. 25. The Bhixu who is kind, who has perfect faith in the teaching of the Buddha, is so near nirvana that he cannot possibly fall away from it.^ 26. The Bhixu who has subdued what charms the heart, what is agreeable to the mind, what delights and what does not delight (i.e., passions), is full of delight, and will find the end of suffering. 27. His body at rest ^ and dispassionate, his mind perfectly composed, having cast off all worldly affairs, the Bhixu is (then) in peace, I declare. 28 (372). Without meditation'(samadhi) there is no knowledge ; without knowledge there is no meditation: he who pos- sesses knowledge and meditation, he shall be called a Bhixu.s 29. They who are wise devote themselves to meditation and knowledge; the first thing therefore for an intelligent Bhixu is to acquire these. ^ The boatmen living on the shore ^ A great number of Ashthavan- of the Ganges, being angered, had gana (sic] Rischis were assembled commenced abusing Bhagavat and on the shore of the Ayoda (Ayo- his disciples when yet a great way dhya ?), and on seeing the Bhixus off. On drawing nigh, all the dis- they were greatly pleased (with their ciples remarked Bhagavat's per- appearance). Bhagavat spoke the fectly calm exterior ; so they, believ- two following verses (28, 29).- — P. ing in him, requested him to go to There is a slight difference in the these boatmen (and talk to them); last line of 28 between the text of having done which, he spoke to (his the Bkah. and that of the Bst. Ac- discijiles) verses 20-25. — -f- cording to the latter, it is "he is near 2 Having given up all wicked to nirvana." The Comment, follows deeds. — P. the version of the Bst. THE BHIXU. 179 30. Learn contentment and to control the senses ; consider well what is necessary to salvation,^ learn to be moderate in your food, live in a secluded spot, and seek peace of mind in spiritual insight (vipa^yana) ; this is the doctrine of the Buddha.i 31 (378). He who has not sinned in either body, speech, or mind, his conduct is virtuous, his mind is chaste, he is a Bhixu. 32. He who meditates on the seven constituent parts of sambodhi,^ has the greatest of virtues, perfect composure, he is a Bhixu. 33- He who in this world has learned how to put an end to his suffering, who is pure and wise and without corrup- tion (asrava), he is called a Bhixu. 34. He who, though virtuous, or an ascetic, or one who has heard much, has not been able to put an end to sinfulness though he lives in solitude, if he becomes wearied of seek- ing to obtain samadhi, and gives it up through want of confidence, he is not a Bhixu.^ 35. The elements of being (skandha), that are called the individual, are the afflictions of this world ; perfect en- '■ Comp. xxxi. 54, andDham., 1S5. to a Bhixu who had devoted him- Vipagyana is here explained by "the self to a forest life, but had given four dh^-anas of being without as- up exerting himself, though he pos- ravas." sessed great virtues. The following ^ See Burnouf, Lotus, p. 796 et verse, that had been spoken by Bha- seq. ; Foucaux, Rgya tcher rol pa, p. gavat at Uruvilva, a short time after 36 ; and Buddh. trigl., fol. i8a. attaining buddhaship, was also re- * This verse, spoken previously by peated on this occasion, the Buddha, was repeated by a IJeva I So UDANAVARGA. liglitenment (samyak sambodhi) is happiness; to it the elect must devote themselves. 36. According to the way one has thought, so shall he become in another (life) ; they will come back again to this world, they who love existence, who delight in ex- istence, who long for worldly goods, who consider but existence (in their theories), who delight in existence itself. 37. Their joy is but suffering, their happiness but trembling with fear ; they who would free themselves of existence, devote themselves to a life of purity (^brahmacharya). 38. ^ramanas and Brahmans all do teach that existence is deliverance from existence ;^ they none of them know deliverance from existence, I declare. 39- ^ramanas and Brahmans all do teach that existence is deliverance from existence ; they none of them know real emancipation from existence, I declare. 40. Suffering is the outcome of attacliment to existence^ (upadana), and from suffering proceeds attachment: if all attachments are destroyed there will not be produced any more suffering. 1 That is to say, the goal they - Len-pa — ne-har len-pa, " to seek offer to their followers — life in Brah- for eagerly." — P. It is the ninth ni- ina's heaven — is still a corporeal ex- dana. Burnouf translates this word istence, which of course cannot be by " conception." See Intr., p. 494. permanent. THE BHIXU. i8i 41. "To whatever form of existence one has attachment/ it is impermanent, miserable, subject to change;" he who by perfect knowledge regards them all in this light, will cast off all fondness for existence, and will find delifrht in the destruction of existence.^ 42. Then the Bhixu who has left sorrow behind (nibbuta) is safe, (for) being without attachment to another (exist- ence), he M'ill put an end to existence; subduing Mdra, conquering in the fight, he will then be delivered from all existences : this is the end of suffering.^ 43- The Bhixu who has cut himself off from existence (bhava), who is dispassionate, whose mind is at peace, will not experience existence again, having fallen out of the orb of regeneration. 44. The Bhixu who has cut himself off from existence, who is dispassionate, whose mind is at peace, is freed from the bonds of Mara, having fallen out of the orb of regenera- tion. 45- The Bhixu who has cut himself off from existence, whose mind has become without sin (asrava), will not experience existence again, having fallen out of the orb of regenera- tion, 46. The Bhixu who has cut himself off from existence, whose mind has become without sin, is freed from the bonds of Mara, having fallen out of the orb of regeneration. ^ By upadana is meant the five ■* These three verses are opposed upadanaskandhas. — P. to the opinions expressed in verses - This udana and the following 38 and 39. one are in prose. 1 82 UDANAVARGA. * 47- The Bhixu who has cut himself off from existence, who has cut to pieces fondness for existence, will not expe- rience existence a^aiu, and has fallen out of the orb of recreneration. 48. The Bhixu who has cut himself off from existence, who has cut off fondness for existence, is freed from the bonds of Mara, having fallen out of the orb of regeneration.^ 49. He who, having crossed the swamp (of desire), and being (no longer) pricked by the thorns of worldliness,^ has found the way to put an end to passions, he is (truly) called a Bhixu. 50. He who, having crossed the swamp, and being (no longer) pricked by the thorns of worldliness, has found the way to put an end to hatred, he is (truly) called a Bhixu.^ 55- He who has put an end* to reviling, killing, hurting, and to the thorns of worldliness, who is as immovable as a mountain, whom pleasure does not disturb, he is a Bhixu. ^ In Kaush.ambi a great famine solely to gathering alms). — P. Comp. ha%'ing come on, the Bhixns, their Beal, loc. cit., p. 53. attention being diverted from alms- ^ Lit., " thorns of the town," that gathering (? slong-mos (jyengs-shing), is, desire of profit, honours, &c. — P. theirbodies and minds became so dis- ^ Verses 51-54 are the same as passionate that they arrived at the 49, 50, without " ignorance, selfish- comprehension of freedom (moxa). ness, lust, affection," in the place of The famine having passed away, the " hatred." six preceding verses were spoken to ■* Thul-ha, " to allay " (the dust ) ; deter them from resuming their for- " hurting," literally, " to bind, to mer habits (of devoting themselves put in bondage." THE BHIXU. J 83 56. The Bhixu who does not revile or exaggerate,^ who per- ceives that this world is like a mirage, casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin. 57. As the physician cures the poison of the snake, so the Bhixu who conquers rising passions casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin.- 64. The Bhixu who eradicates every particle of the pas- sions as does tlie mighty river the weak embankment, casts off what is and is not of tlie other shore, as a snake shuffles off its old worn-out skin.^ 70. The Bhixu who casts off all the qualities of desire, who frees himself from all the bonds of holding on to desire, casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin.* 71. The Bhixu who, having cast off all mental obscurities, is without sin, whose mind is severed from the grief of misery, casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin. 1 Sgro-hdogs. There is much uncer- Comp. Uragasutta (Sutta Nipata), 6. tainty about the proper way of ren- ^ Comp. Uragasutta, 11. Verses dering this word. See Jiischke, s.v. 58-63 similar to this one, substi- sgro. The Comment, does not allude tuting for "passions," "hatred, to it. As to the first verb, it says, ignorance, selfishness, lust, anger' " We must not revile, not seeing that affection.s. " ' all conditions (dharma) are, by their ^ Verses 65-69 like this one, sub- nature, nothing." " These two (re- stituting for "passions," "hatred, viling and exaggerating) are to ignorance, selfishness, lust, affection.'' teach to cast off any low habits." ■* Comp. Uragasutta, 16. 1 84 UDANAVARGA. 72. The Bliixu whose judgment is clear, who sees clearly into everything, casts off what is and is not of the other shore, as a snake shuffles off its old worn-out sldn. 73- The Bhixu who has eradicated the whole forest of sinfulness, casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin. 74. The Bhixu who has eradicated all the plagues, &c.,i of sinfulness, casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin. 75. The Bhixu who has eradicated every sinful inclination,^ casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin. 76. The Bhixu who observes the law, who is in contem- plation (dhyana) of the void (of all substances), who has continual peace of mind,^ who has left sorrow behind (nibbuta), is happy. 77- The Bhixu who, speaking neither pleasantly nor un- pleasantly, takes up his abode in remote places, living in purity, entirely drives out love of existence and (sinful) inclinations. Chapter on the Bhixu, the Thirty -second. 1 Such as anger, &c.— P. also Wassilieff, Buddh., p. 24 note. - Or bags (or bag) la nal ha = They are 98 or iiS in number, he phra rgyas, "temptations." They says. comprise affections, passions, selfish- ^ Who is a yogin ; this term is ness, ignorance, doubt, &c. See nearly a synonym of dhyana. ( iSs ) XXXIIL THE BRAHMANA. 1 (142). He who, thougli having ornamental apparel, is righteous, controlled, quiet, restrained, leading a life of holiness (brahmacharya), who neither harms or kills any living thimr, he is a Brahmana, a Cramana, he is a Bhixu.^ 2 (141). It is not by nakedness, by long hair, by dirt, by fasting, or by sleeping on the bare ground, not by dust and dirt,2 or by devoting oneself to sitting motionless, that men become pure and leave their doubts behind. 0- Whatever ^ramanas and Brahmanas there be who have passions, they will not put an end to sinfulness (the asravas), and will experience the suffering of passing from life to life^ (transmigrating). ^ "Brahmana" means one who tides of dirt. — P. Comp. Burnouf, has cast off sin, fine who has many Introd., pp. 324, 325, where these good qualities, who does not suffer two verses occur in the Legend of from desires, who walks in the way; Sangha Raxchita, taken from the " Cramana," one who has quieted sin, Divya Avadana. orVho practises virtue; " Bhixu," ^ Bar-ma-dor, hlhor-bai nantj one who has conquered corruption duo. According to Tibetan ideas, (kle9a), or one who is held by the &a>"-?na rfo means "the intermediate prescriptions of the Pratimoxa. — state between death and rebirth, of P. a shorter or longer duration (yet ^ Rdid danrj dri-ma. Hdnl means not of more than forty days), &c. "ashes," and c^ri-nia means "dust" See Jiischke, s.v., and Schlagiu- (rdul), and any other small par- weit, Buddh. in Tibet, p. 109. 1 86 UDANAVARGA. 4- Whatever ^ramauas and Brahmanas there be who have passions, they will not put an end to sensation (vedana), and will experience the suffering of passing from life to life. 5- Whatever ^ramanas and Brahmanas there be who have passions, and who have but a foolish object in view/ they will experience the suffering of passing from life to life. 6. Whatever ^ramanas and Brahmanas there be M'ho have passions,^ the foolish, stupid men will experience the suffering of passing from life to life. 7- Whatever ^ramanas and Brahmanas there be who have passions, they will not find the blessed ideal (nir- vana), and will experience the suffering of passing from life to life. 8 (394). fool ! what is the use of thy long locks ? what is the use of thy garment of skin ? Within thee there abides darkness ; the outside thou makest clean.^ 9 (393)- One does not become a Brahmana by his family, by his ^ The satisfying of their desires, a young Brahman, who having the acquisition of wealth, &c. — wrapped around his person stuff P. {ras) that resembled long hair, was - Thinking that existence can deceiving men. Bhagavat having be the final deliverance from heard of him, came that way, and existence. — P. See chap, xxxii. converted him. — P. Comp. the 38. Kuhakabrahmana (deceitful Brah- ^ There lived in a house on the man) in Pausboll's Dham., v. 394, shore of the Valgumata [sic) river p. 427. THE BRAHMAN A. 187 long locks, by his lineage ; he who possesses the law of truth and who is pure, he is a Brahmana. 10. One does not become a Brahmana by his family, by his long locks, by his lineage ; he who casts away all sins both great and small, him, because he has cast away sin, I call a Brahmana. II. A man is not a ^ramana on account of his shaven head, a man is not a Brahmana because he says " Om ! " ^ He who knows what is virtue, and who is pure, he is a Brahmana. 12. A man is not a ^ramana on account of his shaven head ; a man is not a Brahmana because he says " Om ! " He who casts away all sins both great and small, he, because he has cast away sins, is a ^ramana, a Brah- mana. 13- One does not become pure by washing, as do the common of mortals in this world; he who casts away every sin both great and small, he, because he has cast away sins, is a ^ramana, a Brahmana.^ 14. He who has cast off all sinfulness, who devotes him- self to continual reflection, who has the perfect en- lightenment of the destruction of all attachment, he in the (three) worlds is a Brahmana.^ 1 Om ! i.e., "om, bhur, bhavah, (dpyid zlar-lai) many hundreds of svah." The pronouncing of these syl- thousand people came there to bathe lables does not constitute a Brah- and be cleansed of their sins ; then man, for a magpie can repeat them it was that Bhagavat spoke this also. — P. verse. — P. 2 Bhagavat was living at the stvl25a * A Brahman called Puskarasira of Gaya^ira when at the time of (sic) said to Bhagavat, "Venerable the feast of the summer month one ! as the all- knowing elephant is i88 UDANAVARGA. 15. The Brahmana who has cast off all sinfulness, who is without hypocrisy, and who leads a pure life, has reached the perfection (set forth in) the Vedas ; ^ his life is a life of holiness (brahmacharya), and when he does speak, his speech is holy. 16. He who is not given to deceiving, who is without selfishness, who is without passions, without expecta- tion, who has conquered hatred, who is on the way to nirvana (the extinction of sorrow), he is a Brahmana, a ^ramana, he is a Bhixu. 17 (396). He who has been born of woman, if he has great possessions, he may be called " Bhovadi," ^ but I call him not a Brahmana ; he who possesses nothing, who accepts nothing, him I call a Brahmana. IS (391). He who does nothing sinful in body, speech, and mind, Avho has the three parts well controlled, he, 1 declare, is a Brahmana. 19. He who uses not harsh words, who speaks what is right (true) and pleasing, who is without sinfulness, he, I declare, is a Brahmana. the first among elephants, the of the Vedas being the destruction thoroughbred horse the first among of vedana, the saint {mthar-phyin-pa) horses, the wish-tree (a tree that of the Veda is a living being. — P. grants every wish) the first among This verse teaches, in other words, trees, a jewel (ratna) the first the destruction of passions. The among treasures, so likewise, Comment, is not very satisfactory. Venerable one, Cramanas and Brah- - Dc ming bhu dses smra - bar mans are the best, and the greatest bstan. One who uses bhur, bhu, among men." — P. See on the &c. , may be called by that name, wish-tree, Beal, Romantic Legend, — P. Compare the Pali bhovadi p. 258 ; alsoGubernatis, Mythologie ndma so hoti. See also Childers, des Plantes, and Schiefner's Tibetan J. R. A. S., new series, v. p. 230, Tales, p. 9. and Diet. , s. v. bho ; also Sutta ^ Jii(j-bi/ed mthar-pkyin. The goal Nipata, 620. THE BRAHMAN A. 189 20 (399)- He who patiently endures stripes,^ bonds, and abuse, in whose manner is patience, which gives the strength of a host,- he, I declare, is a Brahmana. 21 (400). He who is without anger, who observes the precepts, well-behaved, without desires, who has now a body for the last time, he, I declare, is a Brahmana. 22 (404). He who no longer dwells among either the clergy or the laity, who has few desires, who frequents not houses, he, I declare, is a Brahmana. 23- He for whom there are no pleasures in the future, who feels no pain on account of those he has left behind, who has thrown off the bond of voluptuousness, who has con- quered in the fight (against Mara), he, I declare, is a Brahmana. 24. He for whom there are no pleasures in the future, who feels no pain on account of those he has left behind, who is immaculate, dispassionate, without sorrow, he, I declare, is a Brahmana. 1 Gsod, lit. "to cut, to kill." others, but will vanquish others. In Comp. the Pali vadho. like manner, he whose manner is 2 Bzod-pai brtul-dsugs stobs tsogs patient can, after having overcome cJiaii, literally " of patience the sin, be victorious also of the three manner, strength, having a multi- worlds. — P. Compare what Chil- tude." The Comment, explains foo^^s ders says of the word haMnIko, s.v. hj dpung, "an army." "If a king This verse was spoken on account has an army {dpung-gi tsogs) com- of Baradhvadja abusing Bhagavat posed of the four (necessary) ele- from as far ofi as he could see him. ments, he cannot be conquered by — P. I90 UDANAVARGA. 25.' He who nourishes not the smallest desire, who is sub- dued, who is devoted to (acquiring) the chief thing (nir- vana), who has destroyed sinfulness (asravas), who is cleansed from stains, he, I declare, is a Brahmana. 26 (385). He for whom there is neither this side nor that side, who has reached the end of all conditions,^ he, I declare, is a Brahmana. 27. He for whom there is neither this side or that side, who is without fondness for the three objects,^ he, I declare, is a Brahmana. 28 (409). He who takes nothing in this world, whether it be short or long, thin or thick, good or bad, he, I declare, is a Brahmana.^ 29. He then who, having wisdom, puts an end to his suffer- ing, being without passions, free from everything, he, I declare, is a Brahamana, 30. He wlio has cast off both virtue and vice, who is di- ^ Who has reached the other to where they were, they asked shore of the twelve ayatanas. — P. him, " Gautama, whom do you con- The twelve iiyatanas are the six sider as a Brahmana ? " He then organs of sense and the six objects answered the four following verses of sense. (28-31). They then threw away 2 The twelve iiyatanas and the their long and short garments, their self.— P. trifling (lit. thin) and roughness 2 In the Dandaki forest there (thick), their finery (? mdzcs-pa), and dwelt two Brahmans, who, devoting having entered the priesthood, they themselves to (practising) long and became free from passions. — P. I short periods of asceticism and to may not have perfectly understood wearing long and short garments, the latter part of the last phrase of were considered by the people to the Comment., but the general sense be Brahmanas. Bhagavat coming is quite clear. THE BRAHMAN A. 191 vested of everytliing, who is without passion (raga), at peace, he, I declare, is a Brahmana. 31- He who has left behind all fondness for virtue and vice, who has left fondness behind, who is perfectly emanci- pated, he, I declare, is a Brahmana. 32. He for whom there is no behind, before, and between, who is without passion (raga), freed from bondage, he, I declare, is a Brfihmana.^ 33- He who, like water on the leaf of a lotus, like a mus- tard seed on the end of a reed,^ does not adhere to vice, he, I declare, is a Brahmana. 34 (401). He who, like water on the leaf of a lotus, like a mus- tard seed on the end of a reed, does not adhere to plea- sures, he, I declare, is a Brahmana. 35- He who, like water on the leaf of a lotus, like a mus- tard seed on the end of a reed, has thrown off delight in existence, he, I declare, is a Brahmana. 36. He who, like the moon, is chaste, pure, undefiled, per- 1 "Behind" refers to the period - As a mustard seed cannot re- during which the present mendi- main on the end of a reed if its cant led a householder's life ; " be- centre has been bored out, so like- fore " (or " afterwards " ) to the wise sins and anger (drop off) period at which he commenced the from him who has (once) cast life of a recluse (aranyaka) ; "be- them away. — P. "Vice," he tween" (or "intermediate") to the goes on to say, means "desires" period during which he was over- (trichna). coming all worldliness.— P. 192 UDANAVARGA. fectly clear, who has stripped off sinfulness, he, I de- clare is a Brahmana. 37 (4I3)- He who, like the moon, is chaste, pure, undefiled, per- fectly clear, who has cast off all delight in existence, he, I declare, is a Brahmana. 38. He who is stripped ^ of sinfulness, as is the heaven of mire and the moon of dust, he, I declare, is a Brahmana. 39- He who is stripped of desires, as is the heaven of mire and the moon of dust, he, I declare, is a Brahmana. 40. He who has cast off all delight in existence, as does the heaven mire and the moon dust, he, I declare, is a Brah- mana, 41. He who dwells (in solitude), free from passion (raga), meditating, without sin (asrava), having done what ought to be done,2 subdued, having his last body, he, I declare, is a Brahmana. 42 (403). He whose knowledge is deep, whose mind is well directed, who knows the right and the wrong way, who has found the greatest blessing (the way to nirvana), he, I declare, is a Brahmana. 43- The men, whoever they be, who live solely on alms, who have nothing that is their own, who do no harm, who are 1 Mi gos-de, literally " not robed ^ Having found out the way, and with " freed himself of the three evil ways. — i'. THE BRAHMAN A. 193 steadfast, wlio live a life of holiness (bralimatcliarya), who, being perfectly wise (themselves), teach the law (the nidauas), they, I declare, are Brahmanas. 44 (415)- He who casts off desires, who becomes homeless on entering the priesthood, who puts an end to the sin of desire, he, I declare, is a Brahmana, 45. He who does not harm any living creature, who does not kill or take part in killing, he, I declare, is a Brahmana. 46. He who is tolerant with the intolerant, who patiently endures punishment, who is merciful to all creatures, he, I declare, is a Brahmana. 47 (407)- As a mustard seed on the point of a reed (drops off), so he who keeps passions, hatred, and selfishness under con- trol, he, I declare, is a Brahmana. 48. He who passes beyond this stronghold of affections and the river of transmigration, who having crossed over {i.e., having found the way to nirvana), has not both his mind and thoughts preoccupied about going to the otlier shore, who has left behind attachment (upadana), he, I declare, is a Brahmana, 49 (410). He who has no desire for this world or for the other, who has put an end to all fondness for existence, he, I declare, is a Brahmana. N 194 UDANAVARGA. 50. He who is without love for this world or for the other, who is without love, who has completely cast it off, he, I declare, is a Brahmana. 51- He who, casting off what is pleasant and unpleasant, has become cool {i.e., has found contentment), who is with- out sin, who has overcome the whole world, who is stead- fast, he, I declare, is a Brahmana. 52 (417)- He who, having cast off human attachment,^ has left behind the attachment of the gods, he who is free from all attachment, he, I declare, is a Brahmana. 53 (420). He whose way the Devas, Gandharvas, and men com- prehend not, he whose passiveness mankind does not com- prehend, he, I declare, is a Brahmana. 54- He for whom there exists no law that is not known and understood, he who sees to the remotest parts of know- ledge, he, I declare, is a Brahmana. 55 (423)- He who, knowing his former abodes (existences), per- ceives lieaven (svarga) and hell, the Muni who has found the way to put an end to birth, who is perfected in know- ledge, who knows the termination of suffering, he, I declare, is a Brahmana. 56. He whose mind is perfectly emancipated, who is wise, 1 Sbyor, in Pali y^ya. Prof. Max does not agree with this or with M. Miiller's translation of this verse FausboU's translation. THE BRAHMAN A. 195 who is delivered from all passions, who possesses the triple knowledge ^ (trividyil), he, I declare, is a Brahmana. 57 (419)- He who understands the deaths, changes, and births of all sentient creatures, who has the all-penetrating eye (sam- manta chakkhu), who is perfectly enlightened (Buddha), he, I declare, is a Brahmana. 58. He who has left all attachment behind, who is without affliction, without joy, who is reflective, and who teaches (others), he, I declare, is a Brahmana. 59 (422). He who is a Muni, a conqueror (djina), the greatest of Eischis, the chief of chiefs,^ the greatest of buUs^ (usabham), who has nought to seek for, who has been washed clean, who is perfectly enlightened (Buddha), he, I declare, is a Brahmana. 60. He who has given up existence, who has conquered everything, who has crossed the stream, who is well away (from the world), who has cast off everything, and has reached the other shore, he, I declare, is a Brahmana. 61. He who thinks not of what is sinful, who does not speak inconsiderately, who lives, his mind free from passion, (raga), he, I declare, is a Brahmana. 1 To be able to remember one's cording to the Mahavyutpatti, ch. I. former conditions, to know the ^ Glan ..• — 184 XXVI. 2 .,, ... - 185 XXXI. 54 337 — 186 II. 17 160 (?) ... — T87 ... 18 160 (?) ... — 188 XXVII. 28 112 ... — 189 — 29 — ... — 190 — 30 — ... — igr — 31 — ... — 192 — 32 — ... — 193 XXX. 29 _ 194 — 24 112 ... XV. 197 - 48 "5 — 198 — 45 ... ... — 199 — 44 ... ... — 200 — 50 ... ... — 201 — I ... — 203 XXVI. 7 ... ... — 204 — 6 ... ... — 206 XXX. 27 ... — 207 XXV. 24 ... ... — 208 — 25 ... ... XVI. 210 V. 5 ... ... 211 — 7 ... 212 — I 119 ... — 214 n. 3 — ... — 215 — 2 — ... — 217 V. 25 — ... 219 — 21 — ... 220 — 22 — ... XVII. 221 XX. I — ... 222 — 21 — ... — 223 — 18 — ... 224 — 15 — ... 225 — 19 •^ ... 227 XXIX. 48 122 ... — 228 — 49 — ... — 229 1 — 51 ... — 230) ... XVIII. 238 XVI. 3 — 239 II. 10 962 — 240 IX. 19 — 244 XXVII. 2 ... — 245 — 3 — 249 X. 12 — 250 — 13 ... — 251 XXIX. 40 ... — 252 XXVII. I ... XIX. 260 XI. II 127 ... — 261 — 12 — ... — 262 — 10 — ... — 264 — 13 128 ... — 26s — 14 — ... INDEX. 221 Dhammapada. Ud&navarga. Fa-kheu-pi-u. Sutta Nipata. Chap. Chap. Page. Verse. XIX. 266 XXXII. 18 ... XX. 273 XII. 4 ... ... — 274 — II . .. ... — 276 — 9 ... ... — 277 — 5 ... ... — 278 — 6 ... ... — 279 — 7 ... ... — 280 XXXI. 32 — 283 XVIII. 3 ... - 284 — 4 - 285 — 5 ... — 286 I. 38 ... — 288 — 39 132 ... — 289 — 40 ... XXI. 290 XXX. 32 ... ... — 291 — 2 ... — 294 XXXIII. 70 ... ... — 295 — 71 ... ... — 296 XV. 12 ... ... — 297 — 13 ... ... — 298 — 14 ... ... — 299 — 18 ... — 300 21 ... ... — 301 — 22 — 304 XXIX. 19 ... ... XXII. 306 VIII. I 661 — 308 IX. 2 — 309 IV. 13 ... ... — 310 — 14 ... ... — 311 XI. 4 ... ... — 312 — 3 ... ... — 313 — 2 ... - 315 ^ V. 17 141 (?) ... — 316 ) ••• 317 i XVI. 4 ... XXIII. 320 XXIX. 21 144 — 321 XIX. 6 ... — 322 — 7 — ... — 323 — 8 — — 325 XXIX. 13 132 ... — 326 XXXI. 5 — ... — 327 IV. 26 — — 328 XIV. 13 ... 44 — 329 — 14 ... 45 — 330 — 16 — 332 XXX. 23 ... — 333 22 ... XXIV. 334 III. 5 148 ... — 335 — 10 ... ... - 336 — 11 ... ... — 337 — 12 150 ... - 338 — 18 148 — 339 XXXI. 29 — — 340 III. 17 ... — 341 — 14 ... 1 22: UDANAVARGA. Dhammapada. Udanavarga. Fa-klieu-pi-u. Sutta Nipata. Chap. Chap. Page. Verse. XXIV. 342 III. 6 . .. — 344 XXVII. 26 148 ... — 345 11. 5 — 37 - 346 — 6 — — 347 I. 13 152 ... — 348 XXIX. 59 — ... — 354 XXVI. 33 ... ... - 356 XVI. IS ... ... — 357 — 16 ... . ... - 358 — ^7 ... ... — 359 — 19 ... ... XXV. 362 XXXII. 8 ... ... - 364 — 9 .•• 326 — 365 — I ... ... - 366 — 2 ... ... — 367 — 33 ... 861 • — 369 XXVI. 12 ..• ■ •• — 37^ XXXI. 31 >>■ — 372 XXXII. 28 ... ... — 373 — 10 ... ... — 374 — II ... — 375 — 7 ... 337 — 377 XVIII. 12 ... . . • — 378 XXXII. 31 ... — 380 XIX. 16 ... — 382 XVI, 7 .•« XXVI. 383 XI. I 163 ... — 385 XXXIII. 26 — Z 387 (- 82 1- 83 ... — 389 — 72 ... — 391 — i8 ... ... — 392 — 75 ... ... — 393 — 9 ... — 394 — 8 164 ... — 395 - 62 (?) — ... — 396 — 17 — 620 — 399 — 20 623 — 400 21 624 — 401 — 34 ... 625 — 403 — 42 164 627 — 404 — 22 ... 628 — 407 — 47 ... 631 — 409 — 28 633 — 410 — 49 ... 634 - 413 — 37 ... 637 — 415 — 44 ... 640 — 4'7 — 52 ... 641 — 419 — 57 ... 643 — 420 — 53 ... 644 — 422 — 59 ... 646 — 423 — 55 ... 647 The fi)]Inwing verses of tlie Udaiiavarga are taken from the Sutta Ni- pata, and are not to be found in the Dhammapada. The numbers in brackets refer to the numbers similarly placed in M. Fausboll's transla- tion : — Sutta Nipata. Udanavarga. Sutta Nipata. Ud&navarga. Uragasutta^ 5 (5) XVIII. 21 Koka,liyasutta 8 (659) VIII. 4 - 2 (2) XVII. 22 — 4 (660) — 5 - 9 (9) XXXII. 56 Subh^sitasutta i (449) — II — II (ii) — 57 — 2 (450) — 12 — 12 (12) - 58 - 3 (451) — 13 — 13 (13) — 59 — 4 (452) — 14 — 16 (16) — 70 — 5 (453) — IS ,, , — 14 (14) — Ti Sallasutta 3 (576) I. 9 Kokaiiyasutta i {657) VIII. 2 — 4(577) — 10 - 2 (658) 6 - 1(574) — 13 ^ In Mr. Beal's translation of the Chinese Dhammapada (Fa-kheu-pi-u) we find, p. 164, a passage taken from the Uragasutta, though rather disfigured. ( 224 ) INDEX TO THE UDANAVARGA YIVARANA OF PRADJXAYAEMAN. N.B. — The numbers of the folios are those of the copy of the Bstan- hgyur in the India Office Library at London. The St. Petersburg copy is, I think, similar to this one. Vol. 71 contains 264 folios, and vol. 72 has 244 devoted to this work. Chap. Vol. Fol. Chap. Vol. Fol. I. Vol. 71 (du). 54a^ XVIII. 72 13a II. 102b XIX. — 24a III. — i2ib XX. -» 30a IV. 139a XXI. — 40a V. 164a XXIL — 50a VI. — 178a XXIII. — 58a VII. i88a XXIV. — 64b VIII. 190b XXV. — 69b IX. 198b XXVI. — 79a X. 206a XXVII. — 1 00a XI. 213b XXVIII. — 115a XII. 221b XXIX. — 130b XIIL — 232b XXX. — 150b XIV. — 240a XXXL — i7Sa XV. 247b XXXII. — 193b XVI. — 256b XXXIII. — 214a XVII. Vol 72 (uu). 6a 1 The first 53 folios of vol. 71 are devoted to the text of the Uduuavarga. I'KINTEO BY BALLANTVNE, HANSON AND CO. EDINBUKGH AND LO.NDON.