Texts from the Buddhist canon : commonly known as Dhammapada

INTRODUCTION. 5
" Not to commit any sin, to do good, and to purify one's
mind, this is the teaching of the Awakened ;
" the Chinese
is, " Practising no evil way, advancing in the exercise of
virtue, purifying both mind and will, this is the doctrine
of aU the Buddhas." Again, stanza 2 14 in the Pali is this,
" From lust comes grief, from lust comes fear, he who is
free from lust knows neither grief nor fear." This is
evidently the same as the testimony of K§,syapa Buddha,
" A man from lust engenders sorrow, and from sorrow
guilty fear ; banish lust and there will be no sorrow, and
if no sorrow then no guilty fear." {Catena, p. 200.)
Without quoting further at length, we will simply note a
few other agreements, e.g., compare stanza 239 with Catena,
p. 201, § 34; stanza 281 with the record of K§,syapa
{Catena, 159); stanza 292 with p. 264 {op. cit.) ; stanza
372 with p. 247 {op. cit.) ; and in many other cases. But
perhaps the most curious agreement is to be found in
various stanzas which occur in the Chinese version of the
" Lank^vatara Sutra," which was translated into Chinese
by a priest Gunabhadra, early in the Sung dynasty {Cire.
420 A.D.). Of these I shall only select one as throwing
some light on a difficult verse in the Pali ; I refer to vv.
294, 295, which run thus: "A true Brahmaua, though he
has lolled father and mother and two valiant kings,
though he has destroyed a kingdom with all its subjects,
is free from guUt."
"A true Brahmana, though he has kiUed father and
mother and two holy kings, and even a fifth man, is free
from guilt."
With respect to these verses, both Professor Max Miiller
and Professor Childers are inclined to regard them as
showing that a truly holy man who commits such sins as
those specified is nevertheless guiltless. But in the third
book, p. 3, of. the " Lankavat^ra Sutra" we find the following
exposition of this doctrine :— " At this time Mahamati
Bodhisatwa addressed Buddha and said, ' According to the