Texts from the Buddhist canon : commonly known as Dhammapada

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SECTION ( iS8 ) ADVANTAGEOUS SERVICE. ^ FoRMEELY Bnddha -witli his followers, having gone to the kingdom of KausSimbt (Ku-tan-mi), he took up his resi- dence in the Vih§.ra called Mi-yin (lovely sound), and there preached the word for the sake of Devas and men. At this time the kiag of the country was called Tau-tien (UdS,yana), whose queen was of a remarkably pure cha- racter. Having heard that Buddha had come to his kingdom, the King and the Queen, with her attendants, went forth to visit him, and having paid him the usual salutations, they sat down. Then Buddha, for their sakes, began to preach and to show the impermanency, sorrow, and vanity of things around us, from which all our miseries come. And then he proved that heaven was the reward of religious merit (virtue), and hell the result of sin (crime). In consequence of this sermon both the King and Queen were induced to accept the five rules of a lay-disciple, and so returned to the palace. Now at this time there was a certain Brahman called Kih-sing (lucky star), who had a daughter incomparable for loveliness, just sixteen years old. On her account thp Brahman, for ninety days, ex- posed a heap of a thousand gold masurans, and challenged any one to find a single fault in her, and whoever could do so .should have the gold. No one being able to do so, and desiriag to find some one fit for her to marry, he again challenged any one to bring a man equal to his daughter in grace, and to him he would give her as a wife. Now, ^ This Beotion, as I have already observed, does not occur in the PSli. '
ADVANTAGEOUS SERVICE. 159 having heard that the family of the SKaman G6tania, known as the ^Ikyas, were remarkable for their beauty, and that therefore he was fit to possess his daughter, he came to the place where Buddha was, and taking his daughter with him, after the usual salutations, he spake thus:— "My daughter is extremely beautiful, and un- equalled for womanly grace ; and you also, G6tama, are remarkable for your beauty. You may, therefore, have my daughter, and make her your companion (wife)." To whom Buddha replied, "Your daughter's beauty, sir, is according to your own estimation; my beauty is according to that of the Buddhas ; my beauty and a woman's beauty are whoUy different. Your daughter's loveliness, sir, is like that of the picture on the jar (or vessel), in the middle of which there is .only filth and excrement. How can that be considered as beauty which belongs only to the eyes, the ears, the nose, the mouth, the body ? It is this beauty of outside form that causes sorrow, over- turns families, destroys kinship, sacrifices relationships, kills children ; all these come from this (love of) womanly beauty, But I am a ghaman—I stand by myself—and would rather endure any calamity than comply with your request. Sir, you may go ; I decline your offer." On this the Brahman departed highly irate ; and then, coming into the presence of the King, he dilated on his daughter's beauty, and offered her to him. The King, highly pleased at her appearance, accepted her, and made her his second Queen. Having laden her with presents and jewelry, she soon began to fiU his mind with jealous thoughts and dislike for the first Queen, and at last per- suaded him to send for her on a certain occasion to in- dulge her fancy (knowing that she would not come). Consequently the King sent for her, on which the first Queen declined to appear, on the ground that she was engaged in some religious exercise (fast), and so for several occa- sions. The King, enraged thereat, sent a man with a rope to drag her into his presence ; and when she was brought
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dfotittell Hiifemitg ptavg THE GIFT
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Cornell University Library The orig
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TEXTS THj^BUDDHIST CANON, COMMONLY
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DEDICA TED TO HIS EXCELLENCY, IWAKU
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viii CONTENTS.
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2 INTROD UCTOR Y REMARKS. sufficien
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4 INTRODUCTION. stanzas." Of course
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6 INTRODUCTION. assertion of the Gr
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8 INTRODUCTION. The Chinese copies
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10 INTRODUCTION. not the case, that
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INTRODUCTION. I mil now proceed to
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14 INTRODUCTION. JE JB ^ |g ^ E E i
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i6 INTRODUCTION. if*n A>j ^ m E m m
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1 8 INTROD UCTION. TRANSLA TION FRO
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20 INTRODUCTION. ZT2. Witliout know
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23 INTRODUCTION. such stories " may
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24 INTRODUCTION. Buddhist Canon. Th
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26 INTRODUCTION. in the morals draw
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( 29 ) FA-KHEU-KmG TSTJ. (Cod. I.)
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( 31 ) DHAMMAPADA, / OR VERSES FROM
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IMPERMANENCY. 33 the life of man. T
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IMPERMANENCY. 35 On this the Brahin
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IMPERMANENCY. 37 to become a Bhiksl
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" 39 SECTION II. INCITING TO WISDOM
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' from INCITING TO WISDOM. 41 desir
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INCITING TO WISDOM. 43 at length to
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— THE DISCIPLE, OR " SRAvAKA." 45
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THE DISCIPLE, OR " SRAVAKA." 47 3.
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THE DISCIPLE, OR " s'rAvAKA." 49 bu
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SIMPLE FAJTH. . 51 over, I asked th
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( S3 ) SECTION V. CAEEFUL OBSERVANC
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( 55 ) SECTION VI. ON EEFLECTION. I
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( 57 ) SECTION VII. ON LOVE OE MERC
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ON LOVE OR MERCIFULNESS. 59 and wit
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ON WORDS {CONVERSATION). 6i Now," B
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TWIN VERSES. 6^ following the king.
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. TWIN VERSES. 65 this is but to ad
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TWIN VERSES. 67 and hds followers t
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( 69 ) SECTION- X. ON CARELESSNESS
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ON CARELESSNESS. 71 On hearing thes
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, THOUGHT. , 73 permanency of all e
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FLOWERS. 75 But there are two thing
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, ( n ) SECTION XIII. THE FOOL (BAL
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( 79 ) SECTION XIV. THE "WISE MAN (
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THE WISE MAN. 8i tlie circumstances
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THE RAHAT. 83 rightly called Superi
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THE THOUSANDS. 85 Buddha to request
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THE THOUSANDS. 87 But to explain on
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THE THOUSANDS. S9 clotMng and othep
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I . ( 91 ) SECTION XVII. EVIL CONDU
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EVIL CONDUCT. 93 " Not ^ in the voi
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: PUNISHMENT. 95 whether they be Sh
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PUNISHMENT. 97 had remained aR nigh
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( 99 ) SECTION XIX. OLD AGE (JAeAVA
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. ful OLD AGEi loi in. using it, he
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( 103 ) SECTION XX. LOVING THE BODY
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LOVING THE BODY. 105 wHch I now do
Page 123 and 124: ( 107 ) SECTION" XXI. THE WOELD (LO
Page 125 and 126: ( I09 ) SECTION XXII. BUDDHA (bUDDH
Page 127 and 128: 'BUDDHA. m to be born when Buddha i
Page 129 and 130: , BUDDHA. 113 world ; happy he who
Page 131 and 132: REST AND REPOSE. 1 1 the "World-hon
Page 133 and 134: REST AND REPOSE. 117 a view to fina
Page 135 and 136: PLEASURE. 119 the six objects of de
Page 137 and 138: I . ( 121 ; SECTION XXV. ANGEE (kOD
Page 139 and 140: ANGER. 123 whilst tlie drops of blo
Page 141 and 142: IMPURITY. I2S (daily) conversation
Page 143 and 144: FIRMLY HOLDING BY THE LAW. 127 cond
Page 145 and 146: FIRMLY HOLDING BY THE LAW. 129 (of
Page 147 and 148: THE WAY. 131 lield his court and ru
Page 149 and 150: THE WAY. 133 the Rules of Eeligion
Page 151 and 152: ' — WIDE AND DIFFUSIVE. 135 and g
Page 153 and 154: WIDE AND DIFFUSIVE. 137 into the ap
Page 155 and 156: ( 139 ) SECTION XXX. HELL (NIEATAVA
Page 157 and 158: HELL. 141 to his destruction were t
Page 159 and 160: THE ELEPHANT. 143 pose." And again
Page 161 and 162: THE ELEPHANT. 145 told his namo, mi
Page 163 and 164: .( 147 ) SECTION XXXII. LUST (tANhI
Page 165 and 166: LUST. 149 tree, first of all enjoys
Page 167 and 168: LUST. 151 ingorant man. Hell, indee
Page 169 and 170: LUST. 153 repentance and prostrated
Page 171 and 172: LUST. 155 thoughts, the robber take
Page 173: LUST. 157 much in all her naked def
Page 177 and 178: (. i6i ) Si^CTION XXXIV. THE SHAMAN
Page 179 and 180: i63 ) SECTION. XXXV. THE BKAHMAChIe
Page 181 and 182: ( i65) SECTION XXXVI. nievAna..! In
Page 183 and 184: ( i67 ) SECTION XXXVII. BIRTH AND D
Page 185 and 186: BIRTH AND DE^A TH. 169 the cliaract
Page 187 and 188: THE PROFIT OF RELIGION. 171 " A man
Page 189 and 190: THE PROFIT OF RELIGION. 173 thought
Page 191 and 192: GOOD FORTUNE. 175 lights in the tru
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Texts from the Buddhist canon : commonly known as Dhammapada

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