Texts from the Buddhist canon : commonly known as Dhammapada

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i64 DHAMMAPADA. platted hair, fool ! the garment of grass, what good ? Within there is no quittance of desire, then what aldvantage the outward denial of self ? Put away lust, hatred, delusion, sloth and all its evil consequences, as the snake puts off its skin, this is to be a Brahmach^rin indeed. Separate yourself from all worldly associations—let the mouth speak no foul words—thoroughly investi- gate the eight paths (Ashtanga m4rga), this is to be a Brahmach^rin indeed. To have cast off all thoughts of family affection, to have given up all desire after home, and all the bonds of personal preference loosed, this is to be a Brahmach^rin indeed. He who has given up all thoughts about this world or the next, and places no reliance on either—this man is a Brahmach^rin indeed. He who understands his own previous history, and has come to an end of all future chance of birth or death, him I call a Brahmach^rin. He who is per- fect in knowledge, is a Brahmach^rin." Saving thus spbken, Buddha addressed the Brahma- ch^rins in these words : "You who profess to have arrived at Nirv4na, are but as fishes in a pool of shallow water ! "What pleasure or satisfaction can you expect ? The Brahinach§,rins having heard these words and con- sidered them, bowed down before Buddha, and having been admitted into his community, soon became Eahats. The other hearers, also iilled with joy, were enabled to enter the Paths. "
( i65) SECTION XXXVI. nievAna..! In days of old when Buddha was residing in the Gridhra- kiita Mountain, near ESjagriha, with the whole assembly of the Bhikshus, 1250 in numher, the King of Magadha, whose name was Aj§,ta^atru, being then ruler of 100 kingdoms, was in perplexity as to one of them called Yuechi (Getse ?), which refused to pay him tribute, although the country abounded in wealth, and was highly prosperous. On this the King sent his prime minister called Yu-she, to ask Buddha what he should do, and whether he would be successful in using force against the rebellious kiagdom. Having come into the presence of Buddha and put- the question, the World-honoured replied : " So long as the Kins of the Yue-chi observes the seven rules, he will not be easily overcome." On this the minister inquired as to the character of these seven rules, to which the master answered: (i.) "So long as the people of -the Yue-chi observe right rules in self-government, in their several villages and communities, so long they will be able to protect themselves. (2.) So long as the ministers and xulers hold together, and agree, and govern justly, so long, &c. (3.) So long as they hi a national view, obey the laws, and submit to their direction without partiality or favoui:, so long they will be unconquerable. (4.) So long as the Yue-chi observe the rules of decorum between man and woman, and depart not from these rules of pro- priety, so long, &c. (5.) So long as the Yue-chi observe 1 The chapters which follow are not found in the P&li.
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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
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( 107 ) SECTION" XXI. THE WOELD (LO
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( I09 ) SECTION XXII. BUDDHA (bUDDH
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'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 and 174: LUST. 157 much in all her naked def
Page 175 and 176: ADVANTAGEOUS SERVICE. 159 having he
Page 177 and 178: (. i6i ) Si^CTION XXXIV. THE SHAMAN
Page 179: i63 ) SECTION. XXXV. THE BKAHMAChIe
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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