The-Chinese-Version-of-Dharmapada.pdf

POSTGRADUATE INSTITUTE OF PAll AND BUDDHIST STUDIESUNIVERSITY OF KELANIYA, SRI LANKA. THE CHINESE VERSION OF DHARMAPADA Translated with introduction and annotations Bhikkhu Kuala Lumpur Dhammajoti r~J'G © Copyright Reserved 1995 ISBN 955-9044-14-1 Published by the Postgraduate Institute of Pali and Buddhist Studies, University of Kelaniya, Sri Lanka. Printed in Sri Lanka by Karunaratne & Sons Ltd. 647, Kularatne Mawatha, Colombo 10. jfortworlJ Comparative studies on the various recensions of theDhannapada, preserved in Pali, Prakrit, Sanskrit, Chinese and Tibetan and some incomplete recensions in several Central Asian dialects have become an increasingly specialized branch of textual research, attracting the attention of a number of illustrious scholars. The present work by the Venerable Dr. Kuala Lumpur Dhammajoti is the latest and a most welcome addition to this growing field of study. It consists of an annotated translation and a critical study of Fa jyu Jing, the earliest of the Chinese versions of the Dharmapada. The choice of this particular version is impoitant for the contribution it could make to a comparative study of the Dharmapada literature. As the author observes, one reason for this is that the subsequent Chinese versions of the Dharmapadawere all greatly influenced by it, with unmistakable evidence of heavy borrowing from it, either directly or indirectly. More important is the circumstance that some twenty six chapters which constitute its core, i.e, the original translation without the subsequent additions, corresponds, both in form and content, to the Pali Dhammapada Whether this means that the Chinese version is a rendition from the Pali is a question that has loomed large in the history of the comparative studies of the Dharmapada. The first to opine on this matter was Samuel Beal who, as far back as 1878, maintained that the PaliDhammapada was the original source from which the Chinese translation was made. In more recent times K. Mizuno, the distinguished Japanese scholar, endorsed this view and sought to collaborate it with textual and other evidence. In the work here presented, Ven. Dr. Dhammajoti draws our attention to a comparatively large number of counter-indications which seem to require a revision of this fairly well established view. The overwhelming evidence, as the author observes, suggests that the original text from which the Chinese translation was made 'might not have been in "pure" Pali but a kind of "unpolished" Pali or Prakrit.' Another possibility, suggested here, is that a Dharmapada either the same as or similar to the extant Pali version could have been used by another school close to the Theravada, such as the Dharmagupta or the Mahisasaka. A more definitive identification does not seem to be warranted by the available sources relating to the subject. However, this conclusion, in no way, suggests that the author has ignored the close correspondence between the Pali and the Chinese versions of the Dharmapada and its importance for comparative studies. In point of fact, he makes use of it as a basis for initiating another important aspect of textual studies. This consists of his use of the Chinese version in understanding some problematic expressions of the Pali version and in checking on some possible corruptions in its ~tan.zas, a strong possibility to which our attention was first drawn by John Brough 111 hIS critical edition of the GiindhiirJ Dharmapada. The genesis and the genealogy of the anthology of Buddhist ethical verses which came to be known as the Dharmapada - the Udanavarga according to the Sarvastivada tradition - and the relative position of its extant recensions are some of the other questions that have been raised and discussed in this study. The author's critical review of the opinions already expressed on this matter compels us to agree with his own opinion that the present state of our knowledge does not justify a definitive answer to the question: Which of the texts is the original or which of the extant versions is the earliest? This circumstance, however, does in no way reduce the importance of the contribution that this book makes to this particular aspect of Dharmapada studies. The merit of a work, be it noted, depends not only on the contribution it makes to arriving at definitive conclusions but no less importantly on the insightful observations it makes as to why definitive conclusions are not possible'. The Venerable Dr. Kuala Lumpur Dhammajoti, the author of this book, has been on the academic staff of our Institute for over a period of fourteen years now, and is currently serving as the Head of its Department of Buddhist Literary Sources. The present work is his doCtoral dissertation which he submitted to the University of Kelaniya in 1989. His contributions to Buddhist studies, as the one presented here, have the special merit of being based on a wide variety of original sources preserved in a host of classical languages. Among his other major contributions of a similar nature we would like to mention his comprehensive study, together with an annotated translation, of Skandhila's Abhidarmavatara, a compendium of the Sarvastivada Abhidharma whose original Sanskrit version is irretrievably lost. We are most grateful to the venerable author for his permission to include this work in the series of publications sponsored by our Institute. Professor Y. Karunadasa Director Postgraduate Institute of Pali and Buddhist Studies University of Kelaniya. 24th June, 1995 ~rtfatt Nearly three decades have elapsed since Professor John Brough's publication of The GandharI Dhannapada. Looking at the present situation of the comparative studies of early Buddhist texts, however, Brough's following remark is still very much pertinent " The analysis of the interrelationships between the texts of the early schools is of great importance for the furtherance of Buddhist studies, and many distinguished contributions have already been published. But the workers are still few in relation to the magnitude of the subject ... 111 As far as studies on the Dharmapada is concerned, in recent years, F. Bernhard was almost the only scholar working in European languages. Even in Japan, where there has been voluminous output of comparative studies of Buddhist texts in all the canonical languages, Professor K. Mizuno seems to have been virtually a lone worker in the field of Dharmapada studies. It is partly in consideration of this fact that the present study on the Chinese version of the Dharmapada was undertaken. The present publication is substantially based on a PhD thesis submitted in 1989 to the Postgraduate Institute of Pali and Buddhist Studies, University of Kelaniya. The Fa lyu ling, as it stands, comprises 39 chapters. As we have explained in the INTRODUCTION, however, only the core 26 chapters corresponds to the Pali Dhammapada . It is these 26 chapters that have been translated and studied herein. Hopefully, in the not too distant future, we shall be able to publish a translation of the remaining 13 chapters. Among my scholarly predecessors, J. Brough and K. Mizuno deserve special mention. I am much indebted to them for their works - The GandharI Dhannapada (London 1962), and)timMO)liJf~ Tokyo 1981,respectively-which I find very helpful in my own research. Levi's paper in lAs (1912), though only confined to ine particular varga, was also helpful in some ways. Through their recent publications (see Bibiography) two other modern scholars, C. Willemen and M. Palihawadana, have also made a significant contribution to this field of study. N. Nakatani's recent study2 on the SubaSi manuscript of the Udanavarga was gifted to me by Professor Oliver Abeynayaka. Unfortunately, this came to my notice rather too late - at the stage of the final proof-reading of this work. I would also like to thank Ven. Dr. Kakkapaliya Anuruddha (former Vice Chancellor of the Buddhist and Pali University of Sri Lanka), Professor Y. Karunadasa, Professor M. Palihawadana and Professor Mori Sodo for their valuable suggestions and keen interest in this publication. My thanks are also due to my pupil Rev. Fa Yao (S. Dhammadlpa) and my student Rev. ling Yin (Nanda), for patiently typing the text and doing the proofreading for me. Bhikkhu K. Dhammajoti $J'{; Department of Buddhist Literary Sources Postgraduate Institute of Pali and Buddhist Studies 29th May, 1994 CONTENTS Page Introduction 1 2 3 4 Statement of scope and methodology The origin and development of the Dharmapada The different extant versions of the Dharmapada Dh(C) and Dh(P) : A comparison 1 8 26 69 Translation and annotations 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 34 35 Twin Verses Heedlessness Mind Flower Fragrance The Fools The Wise The Arahat On The Thousands Evil Deeds Knives and Rods Old Age Self Concern The World On the Buddha Happiness Affection Anger Taints The Spiritually Committed The Path Spreading Extensively The Hells The Elephant Simile Craving The SramaI)a The BrahmaI)a 104 III 120 125 133 139 145 150 155 162 166 172 176 180 186 190 194 202 207 213 225 230 235 241 253 264 Comparison of the stanzas of Dh(C) and Dh(P) 277 Select Bibliography 363 Abbreviations 370 Index 379 with an interest different from ours. together with annotations. Beal. According to its prefacer. did not translate the Dh(C). we have not fully subscribed to this view owing to the presence of a number of counter-indications which we have discussed in the last chapter of this Introduction 3 . because they are faithful versions of works everywhere known in India. It is in the hope of contributing to such a comparative study that we have presented here a translation of Dh(C). borrowing heavily from it directly or indirectly. As will be shown below. and emphasized its significance in this context. that the Buddhist works in China are of great value for an exact knowledge of that religion. It was subsequently revised. They appear so closely related in fact that many scholars are led to believe that the Chinese text was translated from the Pali. the undeniable fact remains that it thereby has a special significance for the comparative sutdy of the history of the PaliDhammapada in particular. are of as little value for a critical examination of Buddhism. Reacting to some cynical view current at the time (and probably not entirely extinct even today) on the value of the non-Theravada Buddhist literature. Nevertheless. with about 500 stanzas. he states: "Take for example. with the addition of 13 chapters. as works found in Abyssinia bearing on the Christianity'. February 1876) that 'the Northern books (so-called) [which of course include the Chinese]. While not wishing to rule out this possibility altogether. It is plain. not only during the early period of its history but also throughout its development". Moreover. its core of 26 chapters (= Dh(C) ) correspond quite closely to the Pali Dhammapada (= Dh(P). but the Fa lyu Pi Yu ling (=DhA v(C) T4 pp. however. however. the first translation consisted of 26 chapters. as far back as 1878. drew our attention to its special relationship with Dh(P). thus giving us the text more or less as we have it today. it may be considered as a sine-qua-non for the study of the Chinese Dharmapada literature. with 39 chapters and about 760 stanzas. Samuel Beal4 . the remarks of Childers ("Contemporary Review". which was the . and hence also the comparable study of the Dharmapada literature in general.lfntrobuttion 1 Statement of scope and methodology The Fa lyu ling (T no. since other subsequent Chinese versions of the Dhammapada were strongly influenced by it. 210) is the earliest (circa 224) of the Chinese versions of the Dharmapada. 609b-776a)5. for the ideal translation (which has yet to be made) should. this work contains actually less than half of the stanzas of the latter. we have also conversion as well as Mizuno's )n-QJ*~O)ti1f~ Occasulted the JJi~ version can be helpful in selecting a reading amongst several sionally.has throughout been avoidance of misrepresentation or distortion. in fact . Some 25 years later. also contain commentarial material much of which. Recently (1878). The primary aim ofthe present research is two-fold: I To renderDh(C) into English as accurately as possible. like a looking-glass. in which JJi~ is obviously unreasonable9. our knowledge of the language being negligible. we unfortunately have had to rely on translation. There are instances. out of the core 26 chapters with which we are concerned. Although R.the foremost. besides the Taisho edition. In our comparative studies. by clarifying the relationship between the two. Willemed! has published a translation of Udv(C2) through which certain amount of information on Dh(C) has filtered through.xxi ): "A guiding principle . among other things. a detailed investigation into the structure and content of the original portion of Dh(C). S. 1991) p. as far as we know. besides giving cross references of parallel versions. While carrying out the translation.In these and other doubtfull cases. This second aim entails. slightly over 11 3 . we have left out the 13 chapters which were added subsequently. it is not one of the 26 chapters. In accordance with these aims. we have consulted all available versions of the various Canonical Languages. For the Chinese text of Dh(C). Since then there has been practically no study on the text or translation from it in any European language. II To facilitate the critical study of both Dh(C) and Dh(P). the JJi~ variants. are being made available for the first time in English. Robinson7 translated the 4th chapter into English in 1954. in the context of a comparative study of the different versions of the apramadavarga.of the stanzas. not discolor or blur or warp the original which it reflects. But with regard to the Tibetan sources.second Dharmapada text to be translated into Chinese (during the period 290-306 AD). Besides the translation. readings found in the parallel stanzas (where available) often proved to be more helpful.i. Literalness. we have tried to bear in mind the principle of Venerable Nal)amoli ( The Path of Purification (Kandy. however. however. on the one hand and considerations of clarity and 2 .e. mainly Gareth Sparham's. Though comprising the same 39 chapters asDh(C). as well as the question of the original language of the text. To be exact. LevP gave us just one chapter in French. it contains 188 out of some 502 . the other two major portions of this work comprise an Introduction and detailed annotations which. Dh(P) 299b) 'j§ 'should'. or the principal meaning of the word (e.Jt1 'defeat. as in all the other editions. we have done our utmost to preserve not only the line order. Eg. occasionally even the Chinese syntax is disobeyed in preference to that of the Indian languagdO.<k (cf.at least formally. in the text itself. it 'Law'. 35. in some instances. t. on the part of the Chinese translators. 'norm'. if not actually misleading. Particularly. but often virtually untranslatable.style on the other make irreconcilable claims on a translator. corresponding to sukha (or its equivalent) in Dh(P) ch. instead oftiffi 'give'. But Brough's remark was made in connection with stanzas in Pali which on the whole is grammatically well-defined.e.or practically the same -gatha also occurs in it. Dh(P) 391c) ~ . On such occasions. the difficulty is easily imaginable. sometimes even when a verse does occur in Udv(Cl). This is often in the form of either a homonym problem -e. 'Way'. In such cases. In addition. In other case.26c (cf. 'principle'. Fortunately. (as sada ).k: renderings in one and the same chapter (ch. " Nevertheless we confess that in our translation. m 'Truth'. we have followed the Udv(CI) commentary if the same . Thus.9b (cf. there are certain Chinese characters or instead of terms which connote a wide range of meanings. it may also be a problem of orthographic errors .27a (cf Dh(P) 409) iit 'world'. Dh(P) 355c) J& . we almost felt compelled to accept Brough's insightful advice to "refrain from attempting to translate the untranslatable" 11. instead ofil (-saf!lvuta). there is also the problem of textual corruptions. many of the Chinese verses themselves appear to translate the original quite literally . It is our belief that for the purpose of an accurate comparison. 'The spiritual'.g. Furthermore. Finally. without further articulating it in English. 'Ultimate'.especially classical Chinese . a free rendering can help but little. Unfortunately. The Chinese language . 'Way' in capital W form ). Where a given stanza is obscure. the readers should not expect any linguistic elegance in our translations. Vindication of his choice is sometimes difficult. 29. who has to choose and to compromise.'abandon'.is a far cry from this. having in particular a more or less definite morphology. With very rare exceptions (which are specified in our notes). the commentary is itself too obscure and brief to be of any help.g. we have also had to face the problem of inconsistency. 35. 'dharma'. etc.g.15. As a matter of fact. in the case of a stanza of 4 or 5 characters per line which are all monosyllabic and without a proper morphology. etc. only in the case of one or two padas of two or three stanzas did we really have to despair. As such. we have leaned rather more towards being as literal as possible. etc. in order to facilitate a more accurate comparison. etc. but wherever possible the word order as well. 32. 'bodhi'.23): m- ** 3 . (These are marked with *).g. dharma for it ) without rendering it into English. we have various Chinese (for the title name). place' instead of M~ 'greed for wealth' ( bhogata{lhfi ). we usually give the Indian equivalent (e. corresponding to 'dharma. some of his mistakes need to be highlighted. All these ingenious suggestions would have been superfluous had the two scholars realized that iJIl{ . It also appears to have been used to translaterahadalhrada (or equivalent).9a: W ~O~?1IlI Dh(C) 15. is also an old translation of ogha (See SID p. It is hoped therefore that future researchers who are better equipped will.302)." (Brough p. In any case. The additional difficulty in the case of Dh(C) is that the various renderings for the same word are given by one and the same translator. The word?1lll in this context appears to nabhimardau). 'darkness' would be an easy step. conditioning. 'deep pond'. Corresponding to Dh(P) 25d yam ogho nabhikirati (Udv(Sk) IV 5d: tam ogho . this was the logical way to conclude the stanza.Dh(P) 82a).g. be able to correct whatever mistakes we may have committed in this work. mental formation.. there are innumerable other mistakes. Such a case is not unlike that of the diverse renderings of a given Indian term by different modern English translators.~ .211).primarily meaning 'deep water'. and interpreted as moho. synergy. tamogho might have been taken as a compound (tamas + agha). Levi who was versed in both Chinese and Sanskrit. Or the idea of darkness might have been suggested by the similar verseDhp 236. Dh(C) 10. p.2e (. for Dh(C) 4. From this. Vide PTSD p. Udv(Sk) XVII 1d has both okam and ogham here Geiger considers oka to be a direct contraction of udaka. or even appearing in this form through a Prakrit version.240f) suggested that gha and ya being very similar in Indian writing.. ?1IlI clearly translates ogham..Dh(P) 91d. after 'lamp'. for reasons quite apart from that we need to justify our own translation of some 113 of the stanzas which he has already trans- 4 . and oka (or equivalent) as in as in Dh(C) 14.4 for Dh(C) 15.. mental coefficient. Levi (op. Thus. .5dhas~?1IlI have been misconstrued by some scholars including S. with further available data.172=Sn 76). . Brough made further suggestions: "An alternative would be tamm ogho". (. saIikhara rendered variously as formation. etc. as we have done with Beal's mistakes. While still on the question of textual difficulty we would like here to offer another example below which also serves to illustrate the problem in some way. Given all these textual problems.162). . however. In the case of Beal' s translation of DhA v(C). While we certainly must respect and admire Beal' s pioneering effort. Or again. read as tam mogho. e.and $: .5a ffif4~~?1IlI sponding to the Pali saddhaya tarati ogharp (S 1.2. the Chinese translators might have readtamo yam instead of tam ogho.it remains possible that the Chinese wrote 'darkness' merely because. See also n. apart from mistakes possibly resulting from textual corruptions. it is difficult to expect a perfectly accurate translation in the case of all the stanzas. correnitely used it to translate ogha. our Chinese translators defi. cit. For the last pada of this stanza. he remarks: "The narrative accompanying the Chinese version translated by Beal. several others having been given in our annotations l5 . formed the main basis for scholars unacquainted with classical Chinese to make inferences from the Chinese sources in their comparative study of the Dharmapadas. Actually. how absolutely impossible it is to get any sense out of the Chinese which is near Beal' s translation. Probably out of his conviction that Dh(C) translates Dh(P).2 =Dh(P) 1 and 2. But in this.1. we shall give a few examples below.. Beal himself. The main reason is that his translation has. 5 . essentially the same as the Pali (in accordance with DhA interpretation. One is even tempted to conjecture that Brough's conclusion that this last piida "most nearly represents the original of the verse" might have been influenced to some extant by Beal's rendering of it. it cannot be justified even on the ground of their being 'free-renderings'. and in any case it will be too tedious and negative to dwell on them at unnecessary length.scii. Turning to the Chinese version.. Beal gi ves "as the chariot which follows him (or it) who draws it. For (a). An interesting case in point is his translation ofDh(C) 9. the above example should suffice to demonstate the point. the Chinesepada is. but only such an abstract of it as seemed necessary for my purpose" 14." . we have to remark that Beal's mistakes occur on practically every other page.) cakkarp va vahato padarp. and numerous other cases. vahatoh padarp". As to (b) and (c).i. reads the Pali into the Chinese. of course.. Brough's complaint. but curiously shows in the verse itself a ref1ection of the original text' As the chariot wheel follows him (or it) who draws it'''13 (italics ours). Such mistakes are generally due to three reasons: (a) Beal's tendency to read the Pali into the Chinese stanzas. as in this case. as is clear here. he often.e. illustrates the verse with a story of a sinner run over by a cart and killed. is only on the word vahato which he says was not properly understood by the Pali commentary.9. Regrettably.lated. with its running translation: . which in Brough'sl2 opinion "most nearly represents the original of the verse. has already declared: "I do not profess to have produced a literal translation of the Chinese Text. and (c) his inadequate familiarity with Chinese Buddhist technical terms. Beal's translation of the narrative appears to have inadvertently betrayed his absolutely unjustified rendering of the verse. (b) His imperfect grasp of classical Chinese. to date.$ • 1ft I I I cart roll over on • I track One can see from this running translation. A ('cross over the dussila'). Cf.italics ours) scatter their scent far and wide. 27.f5&:J=fif.11 (cf. The garlands made wiII be of distinguished beauty. he has also misconstrued the sense of c and d too.1: and Jlt .f. Thus.(b) Corresponding to Dh(P) 286ab 'idha vassaf!1 vasissami. means 'village' and li'.:J=fi means 'to wave'. [Likewise] if one accumulates much virtues. and the Buddhist term ~ Similarly. One's station of birth will change for the better. tarayati) as a Buddhist term. it will be so".) But in classical Chineseli'.6a. thus misunderstanding 1. and unjustifiably interpreting ~~ ('The evils [such as]') as the 'evil conse- quence'. without multiplying such examples any further. etc.cf. 31. which here mean 'stay' and 'here' (or 'this [place]').l1c J~.. in this context) (= sacca).') is rendered 'sloth and all its evil consequence'. In 29.lb rpi'i ('being struck by arrows') andd ~.IT ." (C) 32. our literal ing translation (See also our note to the English translation): "If one gathers many precious flowers. Dh(P) 53) ~{"F • • i.\(. are.~'I:f~~ ('the evils such as mana. idha hemantagimhisu' . so wide is the renown of his accumulated merits. In this rendering. cf.ffl€jj. he also mistakenly renders 19I1¥Ullljij! as "The Buddha repaired to the place". We only hope that with a lot more new data and insights now made accessible to us by compe- 6 . he misses 1[ (= bhavai}) as a Bud- dhist or Indian philosophical term and translates it as 'the possession of worldly is wrongly rendered as 'he who ponders on and goods'. In the accompanying narrative. it should now be sufficiently clear how alarming some of Beal's mistakes can be.28b .ID1! : 'inside " 'inside the place'. who once is born and lives as he ought". missing~ ('cross over' . apparently taking li'.to posses' and not 'to ponder'.I:Jlt ~&" 1. Similarly for 12. respectively. Dh(C) 13. WlI'I!~i:t inquires into the Law'. it will be so. missing 'I! (.ID1! in the sense of its modern usage ( usually written asflID1! or . Dh(P) 26ayamhi saccaii ca dhammo ca.I:Jlt. wrongly rendered as 'the middle arrow' (wrongly taking rp as an adjective) and 'escape the unprincipled man'. if it is cold. 'to swing' . thus missingl.ffl€~1[ . Beal translates: "If it is hot.ii'l:f (= mana) as a Buddhist term for 'conceit' (Levi 16 also seems to have wrongly rendered this as 'negligence').f1l~w PJT~"tif Beal does not seem to realize that &:J=fi or &&:J=fi in ancient Chinese refers to women's ornaments (especially their hair decorations) and accordingly arrives at the following bizarre rendering: "As many kinds of flowers when waved to and fro && means 'step' (after)step'.5ab reads: ~&" 1.ID1! means the 'upper (or head) part of the village'. respectively. besides misunderstand&:J=fi. 7 . when the original Indian Prakritic dialect of a term under discussion is unknown. we have been fortunate enough to have avoided many of his major mistakes. we give it always in the Sanskrit form.tent modern scholars since Beal' s time. Finally. a further remark on methodology: Throughout this book. and expanded a common fund of inherited materials". rearranged. was quoted by Buddhaghosa as saying ''asuttarp nama kirp buddhavacanam atthi"18. the prefacer to the Chinese version of Dharmapada gave us a tradition that the different versions of the Dharmapada were compiled by the different schools after the Buddha's time (See below). Thus. it is one of the important texts of thekhuddaka-nikaya. Nevertheless. since very ancient times. while ascribing their version to a later compiler. It appears that even before the inclusion of the khuddaka in the Canon. thereby denying the Dhammapada and the other khuddaka texts recognition as buddhavacana In the northern traditon also. John Brough19 opines: " . the only likely hypothesis is that the various schools have all to a greater or lesser degree modified. venerable Sudinna. The Pali commentarial tradition was not completely without dissidents as regards the canonical status of this text. along with the lataka . etc 17 • The Sarvastivada. were to be preserved by the bha1)akas along with texts of the Digha. The famous commentator. have of course clearly demonstrated that the DharmapadaIDhammapada. The Chinese translation of the Theravadin samantapasadika in fact puts it as the first in its enumeration of the list of khuddaka texts.. speaks at the same time in unmistakable terms of the verses as being spoken by the Buddha and scattered in the siitras. . had long been put on par with the suttas of the Four Nikayas in as much as they too as words of the Buddha. was probably the result of reorganisation based on an ancient common fund of Dharma verses. In the Theravada. the Dhammapada. Modern scholars.2. had been regared as a compendium of the Buddha's own teachings. The origin and development of the Dharmapada Virtually all the Buddhist traditonal sources tell us that the Dharmapada. 229): Anabhijjhii dhamma-padarp.'foot'. This latter term. T31 p. Accordingly. "track". samma-sati dhamma-padarpand samma-samiidhi dhamma-padaIJI Finally. we may quote thecattiiri dhammapadani20 of D. we find the term dharmapada rendered variously as: $ii] 'words or sayings of Dharma' (as in the title ofDh(C). Thus.m of Dh(C) 16.656a.~ . In the Pali nikayas.correspondingtoDh(P) 114b.III (p. avyapado dhammapadarp. it appears that the term Dharmapada has been used as a general term non-technically. 9 . etc. we have: "ko dhammapadarp sudesitarp kusaJo puppharp iva pacessati:' (Dh(P) 44cd = Udv(Sk) XVIV led. "part" (=patha). or (3) a spiritual path or attitude leading to attainments. Since all the usual ramifications of dhammaldharma as a Buddhist technical term are well known.2. xii] 'sentence'. sometimes in the plural (dhammapadiini).~ . UL and *UL . translating (catvari) dharmapadani (Dharma sarpgraha 55). with all its ramifications understood to correspond to those of the Indian word. As an example of the last. § 'word' (for these last seven.48Oc.1 Dharmapada as a general term and a codified text Before its codification as a sacred text.185b). corresponding to ciila-hatthipadopama-suttaof M 1 27) . 1L5P. this term may be taken to mean either (1) a saying(s) pertaining to Dhamma or (2) a verse or stanza of Dharnrna. pada. ~ as in ~~~~ Tl p. 732). it is also synonymous with amata-pada and santi-pada. in the Dhammapadaitself. JlfIIl . Dharma.m . "step". and $fP . primarily meaning "foot". "sekho dhammapadarp sudesitarp kusaJo puppharp iva pacessati.278b). also Dh(C) 12. the text. as a special usage. is extended to mean "footstep". "place".1). Most of these connotations are also reflected in its rendering in Chinese Buddhist texts. 16. etc. explains it as 'the dharnrna of the thirty-sevenbojjhanga ' . it occurs more than ten times.Dh(Gr). see reference given in SID p.1. (Dh(C) 26. $JE 'Foot-(steps) of Dharma' (quoted in Vasubandhu's commentary onMahiiyana saf!1graha. sometimes in the singular. any uncertainty or ambiguity in the compound dhammapada may be considered to arise from the various connotations of the second component. "past" and "item".39 1 ~ii]{$ 'stanza of Dharma words'. Depending on the context of these texts. The Pali commentary in no uncertain terms. explained in the commentary as referring toNibbiina. is invariably rendered as. on the other hand. we have additionally: • (Dh(C) 9. .302cd) It can hardly be possible that dhammapada here refers to itself.'way' (as in tt." (Dh(P)45cd = Udv(Sk) XVill2d . Dh(Gr)."dharma-seal". ~ 'foot-step'. 'attainment'. 301ed) And.18). ~ 'place'.all three meaning 'track' or'trace'.l5b.irrespective of context. "way". 12. As for pada. (inSA(var) 1Lp.2. with slightly varying meanings. Besides. in fact proposes a common ancestor of all the three texts. a version of the sarpyukmgama(T2p. "on the evidence of the texts themselves. He concludes that. one cannot be sure that dhammmapadani here definitely refers to the khuddaka text. the mother yak$a urges her little son not (very to cry but listen to the bhik$u's recitation of dharma stanzas ~1:i]~ probably dharmapadam). p. Sailagatha. Corresponding to the above Pali passage.48Oc) gives. before the first schism. As to the former. its antiquity would be even more obvious if we accept Venerable Yin Shun. Mizun027 to belong to the SammiUya school. in a nontechnical sense.~3 convincing thesis of the sarpyuttal sarpyukta being the oldest of the four or fivenikaya/agama On the other hand. Particularly significant is the fact that the MahiisaiJghika too. in the gathiis which immediately follow the lists of recitation. This is seen by some scholars22 as evidence of the antiquity of the Pali Dhammapada Indeed. while the latter is conjectured by K. The sarpyuktiigama of the Sarvastivada (1'2. This may mean.362c) here gives even more. and the two sarpyuktagama versions then elaborate this as referring to various giithas of the above mentioned Buddhist texts which were well known at that time.we know that at least the following schools. but simply 'stanzas of the DhammalDharma' . Satyadr$ta. Dh(Gr) and PDh. the antiquity of the Dharmapada as a sacred text revered by the early schools cannot be doubted. Bhik$unigathii. Parayana. that dhammapadanildharmapadiini here probably refers not to a specific text.209) meritions the recitation of dhammapadaniby Anuruddha : tena kho pana samayena ayasma anuruddho rattiya pacciisa-samayarp paccutthaya dhammapadani bhasati. John Brough28 after years of careful comparative studies onDh(P). Arthavargiyani and Munigatha. the 'Dharmapada stanzas ( ~1:i]~ dharmapadagiitHlf. Mahisasaka or Kasyapiya26 . Lokottaravada (a sub-sect of MahiisaiJghika). From the Chinese sources . Be that as it may. as Mizun024 suggests. had inherited from the period before the schisms which 10 .mostly translations of vinaya texts. but also those of siitra and abhidharma sastraSl5 . replacing Dharmapada with Udana: Udana. like the Sthaviravada schools. Miilasarvastiviida. it is much more likely that the schools. Brough suggests that it could belong to the Dharmagupta school. Sarvastiviida.The sarpyutta nikaya (I. and apparently had even gained a status which was actually or practically canonical. p. as Anuruddha's recitations. Dh(Gr) and Udv. no other gatha is mentioned in these stanzas. Sthaviragatha. named similarly. and possibly Sautrantika (if we may regard the "Dharmapada' quoted in the *Satyasiddhi-sastra as belonging to this school). the 'Parayana' and the 'stanzas of the elders' ( *~~ Sthaviragathii?). we have two extant Prakrit versions. possessed a Dharmapada. MahasaiJghika. in some manner or other. Professor J. This indicates that most probably the Dharmapada was already codified as a definite text. This is suggested by the fact that in both versions. besides the Theravada possessed at one time or another a version of the Dharmapada: Dharmagupta. it would seem.separated them. Moreover. Brough's contention. citing F. if we try to exclude a very early written transmission. he seems not to be too insistent on this common ancestor to be a definite text." However. These common verses were probably known collectively as 'dharmapadani'. Brough appears to believe in the likelihood of a pre-Pali manuscript transmission. but there is no possibility of explaining them at all. Warder3 1 on metrical ground. we may perhaps regard as a supporting evidence that A. however fluctuating the contents of this text might have been. and goes as far as to suggest a very early common manuscript ancestor of the Dharmapada texts: "It has not been possible so far to disentangle the complicated textual relationships. 11 . however. This of course would also apply to his conjectured 'Primitive Dharmapada' . and however imprecise the concept even of a 'canon' at such an early period. Weller. and allows for the possibility also of a fluid "common fund of inherited materials" subsequently reorganized by the various school~9.K. a definite tradition of a Dharmapada-text which ought to be included in the canon. "30 In this connection. has given the average date of the Theravada Dhammapada as early third century Be. is that the Sangha began to fix a scriptural canon only when large parts of their inherited traditions had already become thoroughly disorganize&2. why is it that the various Dharmapada recensions.2.that is. extant or lost. in a class (khuddaka-nikaya) together with other texts which are definitely oflate origin and disputable canonicity. while also pointing out that 12 . were either included in the Khuddaka-nikaya or k$udrakapitaka books. Lamotte39 too quotes this sutta. Khuddhakapatha.) evidences. When we examine the content of the extant khuddaka-nikaya. in his paper on 'Problems concerning the minor canonical texts'. such as theApadana. abounding in similes and stories of the Buddha.rather than the four earlier nikaya/agama .2 Prose and Verse as source-material for the Canon If the dharmapadani.or simply not included in the siitra-pitaka at all. Winternitz 37 . etc. has also given us two other similar though less ancient traditional accounts which equally underline the fact of the abundance of stanzas in the k$udraka-pitaka. etc. Put succinctly. . as well as its being predominantly concerned withnidanas andjatakas. Cariyapitaka. It is the problem of the khuddaka nikaya. remarks : "The poetic pieces were not at first generally recognized. from both internal (metrical structure. narrated by themselves. We may derive an important clue to the understanding of the problem from such an ancient traditional description of thek$udraka-pitakaas the MahasaJighika vinaya : "The k$udraka-pitaka . of very ancient date indeed. and all other such stanzas. content) and external (the fact that they were quoted in the first four nikiiya/agama.35 This amounts to saying that the k$udraka-pitaka is a compilation of such stanzas. Dharmapada. While the k$udraka-pitaka cannot be directly identified with the Pali khuddaka-nikaya. noting this abundance of stanzas and the Buddha's warning on future dangers (anagatabhayam)38. but also all other k$udraka texts. the nidana of the previous deeds of the pratyeka-buddhas and arahats. Yet they seemed to have gained canonical status (in the case of some schools) only relatively late and then only as minor (k$udraka) texts. that their claim to be regarded as sacred texts was contested and that they were only later on combined into a nikaya. as in the case of the Sarvastivad. the problem is this: Texts such as the Parayana. etc. apparently of very ancient date. the Arthavargiya (Pali Atthakavagga). are. it is abundantly clear that the above description of the Mahasanghika k$udraka-pitaka applies equally to the Pali collection: The latter indeed is basically a compilation of verses. Sthaviragatha.?3? This is a problem pertaining not only to the Dharmapada. namely the khuddakanikaya". Lamotte36. the k$udraka texts of the two collections certainly have their correspondence. so ancient in the case of Parayana and Atthakavaggathat some scholars34 in fact have placed them as among the oldest stratum ofthesutta-pitaka. Likewise. were already recognized and quoted in the nikayaiagama texts. " In the context of Winternitz's remark quoted above. on account of the 'geya' portion.on the other. anitya and niratma. occur very frequently in the agamas as the fundamental characteristics of all sarpslqta dharrnas. Within the broad context of early Buddhism too. The ) though also occurring in term 1okottara-sunyatiiprati-sarpyukta (~ffiJJi SA. on the hint given by the above mentioned Mahasanghika-vinayaexplanation. Similarly. hymns .ma (not to be confused with the khuddhaka-nikaya) on account of its inclusion of the earliest canonical stanzas . the sarpyukta-aga. comprising first the uddanas and then also stanzas of the sagatha-varga Thus. with the prose as being predominant. the corresponding version in the Chinese SA contains no such words corresponding to abhidhammakatharp vedallakatharp(nor.constituting the [earliest] canonical text of the Sthaviravada In the MahasaIJghika. the verse portions . 43 appears to be also named k$udraka-aga. the early compilers always refused to incorporate them into theagamas.ma. the [characteristic] of 'sutra'was inherited.mal nikaya.or more precisely. together with dul]kha.k$udrakagama (.these k$udraka stanzas "come for the most part from the greater or lesser disciples. even from anonymous authors. 13 .C. Moreover. he concludes: " 'Sutra'.were most probably compiled together with other stanzas to form a part of the k$udraka-pi{aka On account of the 'sutra' portion. which the venerable has demonstrated convincingly as being the earliestaga. G. the warning may also easily be understood to represent the concern (put in the mouth of the Buddha) on the part of the more conservative monks of the earliest Sangha. Unsure of finding in them the authentic Word of Buddha. given the profound wisdom of the Buddha and the fact of the fondness of hymns on the part of the ancient Indian religionists in general. it would seem) allowed as praises to the tri-ratIJa and as expressions of spiritual visions and yearnings . it is quite clear that at the earliest stage. 'sarpyukta'and 'k$udraka'. Venerable Yin Shun42 . However. 'geya' and 'vyakaraIJa'were [first] compiled together as a major collection .other than those slightly later on (in Buddha's time.f#!i 7(Jl':~ ('verses of praise of the devas') . [this earliest collection] was named 'samyutta-nikaya' / 'sarpyuktagama'. The difference in the [two] appellations. it was named 'Minor Agama' (/j\1l5T* ) . warning . observes that there is a special relationship between stanzas on the one hand and the original portions of the khuddaka nikaya and k$udraka-pitaka -indeed on 'k$udraka' . need not necessarily be taken as a sign that "thesutta belongs to a relatively late date in Nikaya history'41. Besides. for that matter does the S II version). on the grounds that it purports to be a prophecy and that it contains words like abhidhammakatharp and 1okuttarasunnatiipa{isarpyutta. Pand~O expressed his doubt with regard to the authenticity of this sutta.the geya. as to the terms which Pande regards as relatively late. for sunya.ma.the sarpyutta nikayalsarpyuktaga. poetry.is not so incredible. was actually derived from the two classes ofthe Original sarpgiti. In the process of the compilation of thesutras as the 'four agamas'. such a prophecy .Il5T*) .were very much discouraged. as folIows: (1) Those transmitted within the Sangha. pointed out by Venerable Yin Shun.'45These earliest prose and verses (in the sarpyukta collection) together represent the earliest stratum of the Canon formed in the madhyadesa. purely on formal linguistic grounds. An examination of the prose discourses will reveal that they were directed primarily at the members of the Sangha around the Buddha. of course.'44 This explanation of Yin Shun. that verses are by nature always more conservative in form and hence always appear more ancient than prose. the venerable also proposes a very significant fourfold distinction regarding the ancient strata of prose and verses constituting the source material for the extant Buddhist canon. and came to be included in the Buddhist Canon. Nakamura. 52ff. they gained acceptance by the Sangha congregation asBuddha-dharma. it is also worth emphasizing an oft-forgotten fact. They comprise. to be understood as being transmitted in thepratyantadesa. H. we may say first of all that whereas the earliest prose discourses belong to the first division.'k$udraka' . In the same work. too. Ui and H. The Dharmapada. inheriting the [characteristic] of 'geya' . is a matter subsequent to the formation of the 'four agamas.From the point of view of their form too. These must have been the first to have been collectively sanctioned by the Sangha for inclusion in the original compilation. Fausboll. Ui. would also come under this category.then.) This distinction is important in that it further clarifies the question of the sources and status of the k$udraka texts. the renown Japanese scholar. etc. who regard the canonical verses as older than the prose. as opposed to (2) those transmitted among the masses. However. Eventually. The original compilation of the khuddaka-nikaya. besides fundamental doctrinal matter. pp. they are full of religious sentiment and extremely influential. such poetic collections like the atthakavagga and Parayana were unsuitable for the compilation. In this connection. i. other poetical collections such as the A!!hakavaggaand Pariiyana. as opposed to (4) those transmitted in thepratyantajanapada (Compilation. and (3) those transmitted in the madhyadesa.various poetical collections ('gathii'. gives us the following chronological list of the source material 14 . "these stanzas are rhythmical and easy to transmit. in "The source material for Primitive Buddhism'47. serves as a useful theory accounting for the origin and development of thek$udraka texts. though indeed very ancient. are from the view points of the characters and geography contained therein46.e. the earliest stanzas belong to the second. were put together to form the khuddaka-nikayak$udraka-pi!aka. instructions of living the spiritual life. Thus. thesarpyuktal sarpyutta collection. On the other hand. Accordingly.. etc). 'udana'. In the light of this distinction and of the venerable's analysis. We should therefore not fall into the same pit with scholars like Franke. That is to say.(as extant in the Pali Canon): 1. and vedalla (as mentioned by Buddhaghosa) 3. in order to avoid such a pitfall.' Thus. First 8 vaggas of nidana-sa1J1yutta. There must be some more. We must give heed to Venerable Yin Shun's insight. The picture which we can get therefrom is fairly different from that as we can get from the Pali scriptures in general. udana c. Antiquity in form of the verses in the khuddaka and the sagiitha-vagga is no guarantee that they embody the teachings of original Buddhism. Buddhism as appears in earlier portions of the scriptures is fairly different from what is explained by many scholars as earlier Buddhism or primitive Buddhism. of the Sagathavagga of the Sa1J1yutta-Nikaya.it is only to be expected that their stanzas possess ancient forms and contain relatively simple teachings. while pointing out the need to consider ancient verses and stock expressions embedded in the late strata. of the Itivuttakas. p. particularly those ofthekhuddaka-nikaya Professor H. a. and some Gathas and sentences rewritten from Gathas into prose.) criteria for stratification. basically endorses Ui's conclusions. parayana 2. Based upon these portions of the scriptures we can construct aspects of original Buddhism. of some Jatakas. Nakamura.28 Jatakas (as found at Bharhut).230f. such scholars effectively declare that the earliest Buddhist teachings are to be found in a few poetical collections containing in the main simple ethical teachings. and abbhuta-dhamma (as mentioned by Buddhaghosa) This is clearly an assertion that practically all the oldest material are to be found in the verses. First 4 vaggas of sutta-nipata and sagatha-vagga of sa1J1yutta-nikaya b. It is also therefore no wonder that in many of them the Buddha often does not have a central 15 . 48 He further establishes (See Brough. particularly those of the pratyanta-janapada where already there had long been in circulation many ethical aphorisms and poems of pithy sayings . parayana and dharmapada are those transmitted among the masses. Ittivuttaka. If texts like atthakavagga. the Udanas in the scripture named the Udanas. They are Gathas of the Suttanipata (especialiy theAtthaka-vagga and theParayana-vagga). In his Indian BuddhismN . he opines as follows: "According to text-criticial studies it has been made clear that some poem (Gatha) portions and some phrases represent earlier layers.many of which undoubtedly go to form a good part of these texts . of more dubious authenticity (e. This collection. some time after the four agamas. we are led to the following conclusions with regard to the Dharmapada (and other k$udraka texts in general): . and that some are anonymous or even appear not to be distinctly Buddhist. . verses of all kinds from among a vast floating literature of ancient India -particularly thepratyantadcsa . They are certainly the wrong place for us to look for the original message of the Buddha! Thus. to a collection meant for such poetical works. As Buddhism spreads to the masses. in the main. (2) They were of uncertain authorship. seemed reluctant to canonize them for several reasons: (1) Poetry and popular hymns were rather discouraged in the earliestSarigha. unlike the prose discourses where the Buddha usually plays the central part. (3) They. particularly the conservative members. the Sarigha appeared to have yielded to their increasing popularity (being rhymed and easy to memorize).came eventually to be accepted by the Sarigha as dharmapadani. and allocated them. in the light of the above discussion.role. was called the 'minor (k$udraka) collection'. however.g. certain prose works. do not deal avowedly with the more profound Buddhist doctrines. But at first the Sarigha. Niddesa and Patisambhidamagga)50 also came to be included in this collection. on account of the above-mentioned nature ( (1) to (2) ) of poetic texts. Eventually.(4) Much of them originated neither within the Sarigha nor even in the madhyadesa. Subsequently.. i. difficult to'tt~~'e it is...).. (iii) the poetical compilation of the Sarvastiviida in particular.3 The Dharmapada and the Dar~tantika One of the leading Dar${iintika masters who appeared highly respected in the Sarvastivada. All compilations of wonderful things are called udana. and any such compilations of 'wonderful thing' in general. without the commentary." This however is only the opinion of the prefacer (of around the end of the 4th century A. rare. were' [put together and] made theAnityavarga. was called a Dharmapada. Also such [exclamations] like: is... 17 . bodhisattva Dharmatmta. the AbhidharmakosavyakhytP 2 says: yathasthavira-dharmatriitenaudana'anityabata saIJ1skaraity evamadika vineyavasat tatra tatra siitra ukta vargikrtal} . He spontaneously uttered-ari Qliana. we are told in the preface to Udv(Cl):53 "The Chu Yau ling ( ) was authored by Vaiumitra's maternal uncle.. Together with another prominent Dar${iintikamaster.54 iliBl~ A threefold explanation of the term Udana is given in the *Mahaprajiia- paramita-sastra5 5: "Udana . Again.2. they are mentioned as being from the 'Dharmapada' .. Buddhadeva. Bhagavat!' . 'udana' was understood as (i) a spontaneous utterance. and so on up to all the stanzas on the brahmal}a \VbiCh were [put together and] made the Brahmal}avarga.D. connecting them together to form a commentary.. after the Buddha's Nirval)a..." ... was Dharmatrata. ---. Thus. though it does seem that when stanzas from this version were quoted by other schools. . Bhagavat.. called Udana. . (ii) spiritually inspired exclamations. sadhu... This is also called Udana.. He compiled 1000 verses and established 33 chapters.:' Similarly. and transcribed the nidana. around the latter part of the 2nd century and the first half of the 3rd century. the disciples compil~d the important stanzas: all the stanzas on impermanence etc. there was no inquirer. the Buddha briefly initiated the process of inquiry..e..51 According to the Sarvastiviida. he was recognised as one of the "Four Great acaryas of the Sarvastivada" ..t We may understand from this passage that by the time of thesastra. the Udana or Udanavarga was compiled by Bhadanta Dharmatrata.- 'sadhu. called Dharmapada. as well as with Vasumitra and Ghosaka. when though a certain dharma ought to be discoursed. No other extant source confirms the assertion that the stanza portions alone of this Sarvastivada version. and the version recorded in SA(var) (and perhaps also the Sautrantika version as recorded in thesats) are definitely all named 'Dharmapada' and not 'udana' . 'Udana' is a compilation of spiritually inspired exclamations. that all such poetic compilations came to be customarily regarded as 'udana' . Probably. p.unless of course we can prove all these versions not to belong to the Vibhajyavada lineage.) Yin Shun59 also remarks that it is the result of a later editorial effort that the Khuddaka-nikaya came to contain the Dhammapada in addition to the 'Spontaneous Utterances' . would require further justification. YBS TIO. thought to be a more appropriate appellation (corresponding directly to the stanzas already recognized as dharmapadam). udana had become a general appellation for any poetic compilation with 'dharmic significance'. the text so codified from the dharmapadani.Udana.took what corresponds to the Dharmapada in other traditions. as the title of the text under discussion. Venerable Yin Shun58 has pointed out that not only the Sarvastivada. It is on account of its being most widely propagated and an early poetical compilation. at least by this time..also Jy Chien's account ofthe origin of theDharmapada.60 But whether or not we regard 'udana' as being earlier than 'Dharmapada'. as we will have to explain why if so the Dh(Gr). originally called Udana (as in the Sarvastivada) came to be renamed Dharmapada. both the DA and DgV(C) give 'Dharmapada' ( $ii]~ andii]~ respectively) in lieu of udana. it is better to understand the situation as possibly betraying a historical fact: At some stage of the evolution of the Dharmapada in the Vibhajyavada.which is the only collection of suttas to be so named probably because the pieces of discourses contained therein do not have any specificsutta titles like other suttas in the sutta-pitaka. it is also noteworthy that in the introductory stanza of Udv(C2).(Cf. For where the list of the dvadasariga-dharmaparyaya occurs. he concludes: "It is inappropriate to take the 'Spontaneous Uterrances' of the Khuddaka Nikaya as the 'Udana' of the navanga. in (iii) we may possibly see an indication that in the northern tradition. In this connection. but also the Dharmagupta (probably also Mahisasaka. it is definite that theSarvastivada ascribes the authorship to Dharmatriita. we may note that correspondingly a Pali udana stanza is always preceded by the sentence: Bhagava etam attharp viditva tiiyarp velayarp imarp udanarp udanesi. though it refers in particular to the Sarvastivada version of the Dharmapada. the word udana is translated as $~~ . PDh. Thus. One may perhaps compare this with the case of the Suttanipata. p..). 418c. if we regardDA as belonging to this school) . the Dar${iintikamaster revered in the MVS as one of the 18 . the primitive form of Dharmapada. infra.57 'Dharma stanza'. 56 In (ii) we find a parallel in the udanatthakatha: Pitivegasamutthitaudahara (Udana-atthakathii. Such an inference. On the other hand. Also cf. divided into eight chapters and appended with introductory episodes.and hence probably the common tradition of the Vibhajyavada too . however.2. as an udana.As for (i). and Udv(Tb).). Study p. which sug- 19 . by a comparison of Dharmatrata' s views in MVS with those of the author of Udv(CI). L'aide-memoire de 1a vraie loi (Paris.e. often quoted in the MVS simply as 'Bhadanta' <*~ ). even in the stanzas themselves. Secondly.C?5 Lin LiKuang66 dates him as around the 2nd century B. however. come to understand by himself(6f'MW&~:~. History ofIndian Buddhism (Tokyo. Lin Li-Kuang (Lin Li-Koang.C. 185). either as a nidana for the stanza or by way of exegesis on certain terms-nay. pp. as well as the commentaries of Udv(CI). probably through a period of a few hundred years to reach the form of this encyclopaedic sastra in the 3rd century A.D. he had commented on theJPS. The main frame of it at least. DhA v(C). it is noteworthy that in the Pali DhA. does not mention Dharmatrata at all. a disciple of Shyuan Tzang. and made up the chapter titles. 212. This Dharmatrata. First of all.. allegories abound. not only in the commentaries. which was earlier than that in the preface ofUdv(C1). suggests that Dharmatrata's contribution was probably only the commentary. the Bhadanta Dharmatrata put together [these stanzas] which he had heard in circulation. ~~ tJWIl@J fiR ). for the quotation of this passage). at least of the northern version of the Dharmapada. we find very often the following sentence preceding a commentarial allegory: " Now I shall tell you an allegory. has demonstrated the identity of the two Dharmatratas63 . the wise one.64 and hence must be posterior to this work which has been dated as around 150 B. i."four great acaryas of the Sarvastivada. In theUdv(CI).. and so on until the chapter on brahmal}a which he made up by putting together the stanzas on thebrahmal}a. similes are found in abundance.D. From the fact of the close connection of Dharmatrata with the Dharmapada. by means of allegories. Hirakawa A. had probably been established around the middle of 2nd century A. on the ground that the MPPS passage (See supra. if not even possibly with regard to its origin. before Nagarjuna (The MPPS quotes this work several times. we may say that Dharmatrata's date was the date of this development.62 The MVS was compiled by the orthodox Kasmirian Sarvastivadins (later known as the Vaibha§ika). appeared to have been highly esteemed as an authority in Kasmira prior to the period of great popularity of the Jiianaprasthana sastra in the area.'>61 This should incidentally dispel the 'slight doubt' of Brough who.. After the Buddha's passing away. we may derive much clues with regard at least to the development of theDharmapada from the general dharmapadani into an organized text with chapter divisions and commentary. See for instance.: he put together the stanzas on impermanence and made up the chapter on impermanence. 322ff. p 17. 1974) p. Similar expressions are frequently found in many Mahayana stitras . In fact. 1949).. which agrees with a traditional date given by Pu Guang67. practically every stanza is given one allegory or simile. Thus the MVS says: "Just as all udanu stanzas are words of the Buddha ... Though himself certainly not an orthodox Sarvastivadin. This is quite problematic!>8. stories and stanzas of all sorts. no more than a conjecture. were gathered and mobilized from all sources. interested in meditation as much as popular preachingO . is precisely named ~ii]Wi!@J . of course. 'simile of proof). A vadana . It represents one possi- 20 . Thus.in DA . corresponding to Dh(P) 346. and. though rare.i!!J. In the course of their preaching to the masses. in spite of the king's amnesty . ). of whom Dharmatrata . the more frequently employed ones became accepted by the Sangha members. The fondness of allegories is indeed one of the chief characteristics of the dar$tantikas. DhA vee) . parables. came to be loosely grouped under common headings separately.in any case apparently after the 'four agamas ' . certain stanzas related in respect of theme etc. Through repeated usage and a natural process of selection by these experienced preachers. allegories and hymns were freely utilized to put across the message effectively and often to establish certain doctrinal points. the *Dharmapadavadana siitm. And eventually.is in fact ~i!@J conceivable that in this process. must have evolved similarly. which had become the centre of missionary activities of these dar${iintika masters.firm and lax -in connection with the term bandhana (f. particularly Gandhara.r$tanta)".a good combination. to be finally allocated as a codified "minor" text. where Wi!@J translates d.gests that the This is often found in connection with a stanza whose meaning is obscure. were two earliest great leaders. The above discussion is. This probably happened at first in the pratyantadesa in the western region. many not necessarily Buddhist in origin. such as Jataka. It is easily lations of avadana . in any case means allegory or simile. "masters of allegories (d. It must probably have taken quite some time . These dar~tantikas were basically siitradhara (though some like Dharmatrata himself were also considered abhidharmikas) . together with Buddhadeva. was clearly to be found not only inSarvastivada . appears to have two opposing adjectives . (seeinfra for more details on this).for whom bondage is indeed hard to untie. It is perhaps not without significance that the other Chinese Dharmapada version containing a commentary. avadana and upama. They must have been among followers of all the schools. like the Pali. ItyuktakaJltivuttaka. followed by an allegory which indicates that the adjective 'lax' is to be understood to refer to those who are morally slackwho are so at home in the prison that they have no wish of leaving at all.the Udv(Cl) version (p. based on hints of the connection of the Dharmapada with the diir${iintikas .(One of the trans. with canonical or quasi-canonical status. Other minor texts.r$tanta.before these shifting sets of stanzas and section headings (varga) were sufficiently recognized by also the madhyadesa saiJgha members.628c). with their connection with the Dharma through such highly revered Buddhist masters as Dharmatrata . The commentary of Udv(Cl) 69 then gives the sentence quoted above. bility only. Besides, the issue can hardly be decided upon, especially since the tradition connecting the Dharmapada with Dharmatrata, though prevalent in the northern tradition, is not seen in any extant record in the Southern tradition. Nevertheless, as a further substantiation to this conjecture, we may also take note of the following facts: (i) The linguistic features of the extantDharmapada versions recognized by various schools to be earlier, are definitely those of the western regionPali of Dh(P); a western Prakrit of PDh (see Roth p.4); Gandhari of Dh(Gr). (The relative lateness of Udv(Sk) in comparison to the other three is too well known to require elaboration here). (ii) Part of the content ofPDh (particularly the last varga) as also of Dh(C) and Udv, find correspondence in the sutta-nipata which is definitely connected with the western region? 1 Apart from this possibility, we may also be allowed to have a few optional ways of understanding the Sarvastivada tradition concerning the connection with Dharmatrata: (I) That the tradition is authentic, and that Dharmatrata was indeed the first compiler and commentator (the work being at first named 'Udana'). (II) That he was only responsible for the reorganization, at some subsequent stage, of the northern or Sarvastivada version of the work, adding to it a commentary and bringing it up to the form and content described by theMVS. (III) That he was only the first editor and commentator of the Sarvastivada version which was later on gradually modified through various stages by various anonymousdar$plntikas (the sum total of all modifications, however, being symbolically attributed to him) to such a form and content. Venerable Yin Shun72 has also drawn our attention to the dar$plntika tendency towards idealism. In this context, he gathers from the MVS the following da1"$tantika doctrines seen to have resulted from interaction with and reactions against certain abhidharmika doctrines. (a) "The physical, vocal and mental karma are all the onecetanff' (MVS, p.587) - against the notion of avijiiapti-riipa . (b) "All karma, including even theanantarya, are transformable" (MVS, p.593b) - against the notion of 'fixed karma'. (piyata-karma) (c) (i) "There exists consciousness of non-existing objects" (asadalambana) (MVS, p.228b) (ii) "The saI!1yoga-dravyas are unreal" (MVS, p.288b) (d) "Samatha-vipasyanaconstitutes the marga-satya' (MVS, p.397b) - This amounts to underrating the physical and vocal 21 disciplines which are also part of the astangika-marga. With regard to (a), of course, apart from the context of theavijfiapti debate, one may also understand it as simply the result of their beingsiitradhara : The declaration of karma being nothing but cetana is indeed a common doctrine of early Buddhism (cf cetana'harp bhikkhave kammarp vadamiAVI, 63). Anyway, given this idealistic bend then, if indeed the codified Dhannapada originated with the dar$tiintika , it would be no surprise to find the first two stanzas ofDh(P), Dh(C) and PDh - conceivably derived from some more ancient original of which many versions must have been lost - declare on the very outset the supremacy of the mind. Moreover, it is a known fact that the Mahayana Vijfia{Javada was in part evolved from the Sautrantika , which was in turn evolved from the Dar$.tiintikas . In this case, of course, the Sarvastivada version, with its beginning chapter on 'impermanence', would represent a later revised version, either by Dhannatrata , or - if he be considered the first compiler only - by subsequent Diir$pjntikas (cf option III above). The fact that the Sarvastivada version of the Dhannapada (i.e. Udanavarga) contains comparatively many more stanzas than the versions of the other schools, could perhaps also be understood as another indication that of the special relationship between the Dhannapada and the Sarvastivada Dar~tiintikas: this could be the result of the text - at the early stage rather fluid in content - being more popularily employed by the large number of Dar~tiintika masters as a kind of preachers' manual. Concerning the special relationship between the Dharmapada and the Dar$pjntikas , a theory proposed by Professor Lii Cheng may also merit consideration here. According to him, from the very beginning, theDharmapada had been of fundamental importance for the whole Dar$pjntikas community: Their preachers utilized its stanzas to find appropriate nidanas and substantiation for their preaching; and their theories formulated their doctrinal propositions on the basis of these stanzas. Shyuan Tzang's tradition tells us that the Dar$pjntikas were also known as B tI:lffillf~ ( 'Followers of the Sunrise - treatise'). Lii Chung believed that 'Sunrise' is derived from Udana, which of course is the Sarvastivada version ofthe Dhannapada. Lii Cheng also theorizes on the signification of 'dr$tanta' as used by the Dar$pjntikas. Commenting on the Siitralankara (also known as Kalpanamaric;Iitika or Kalpanalankrtika) of Kumaralata, said to be the effective founder of the Dar$tantikas, Lii Cheng asserts: "Judging by the content of *m:Mffillf~ (Chinese rendering of Siitralankara ), we may see that what the Dar$tantikasmeant by 'dr$tanta' is not entirely the same as the similes cursorily employed in the siitra and vinaya, it is the utilization of certain stories to elucidate 22 the meaning of (the teachings in) theDharmapada- this is called iiJankiira (explaining by means of concrete events is 'garlanding'). Thus, each of the ninety citations ofthe *#±It~~ often commences with a few words from theDharmapada ... It then cites a story to prove the point, so as to more effectively impress the readers." (loc. cit.) Lii Cheng's assertion of the close relationship between SiitriiJankiira (= Kalp ) and the Dharmapada, however, is not substantiated. The one and only instance he gives73 , which supposedly illustrates this relationship is not a very convincing one. There are, however, other instances in this work which do suggest such a relationship. While this relationship remains to be properly investigated, the Diir${1intika master seems certainly well-versed in the Dharmapada/Udiinavarga tradition. One can easily find plenty of prose statements and verses similar in theme or content to those of the Dharmapada, though perhaps only a very few Dharmapada verses74 can properly be said to parallel those of Kalp. Its author is also familiar with the Dharmapada/Udiinavarga commentarial stories. Thus, one finds the story of the niiga king Erapatha75 , the story of the Buddha's advice that hidden treasure is like a poisonous snake76; the story of K$iinti T$P7, etc. E. Tomomatsu78 who has made a thorough study of KaJp, compares Dh(P) 260 and 267 with giithiis 2 and 3 of KaJp79.'>. Amar Singh80 points out that in ADvS 1, the Diir${1intikas were criticised as being arrogant about their logical argumentation (tarkiibhimiiniilJ ). Singh82 argues as follows: "The Diir${1intikas followed the Buddha's method of the dr$tiinta, as preserved in the Siitrapitaka, to cope with the doubtful, conflicting, confusing, and uncertain doctrines of Vaibha~ika Abhidharma. "History reveals that at the time when the Diir${1intikas set forth this revolution, the condition of Abhidharmika doctrines, introduced by different individual philosophers, was highly controversial and there was no way to decide which one was the correct one. In this stage of doctrinal turmoil within Buddhism, the Sautrantikas adopted the neutral method of empirical examples and logic to decide facts and to remove conflicting and doubtful doctrines. The application of dr${iinta became the central point of this movement which later terminated in logical and epistemological investigations." Singh's argument in part agrees with Lii Cheng's in as much as both suggest that the Diir${1intikas used dr${1inta as a logical tool. Lii Cheng, however, does not see this utilization as being the same as that of the Buddha in the siitras. It may be that this inductive methodology, from the viewpoint of the Diir$tiintikas themselves, was quite in keeping with the Buddha's own empirical approach. Be that as 23 it may, at least as far as the KalpaniimalJr;Iitikii is concerned, we find the use of d!${iinta both for the elucidation of doctrinal points and as a logical tool. As for the latter, we may note the use of the similes in this work to disprove the Vaise$ika doctrine of cause and effectS 3. The Sarpkhyii method of five-fold syllogism is also clearly mentioned and criticizect84. In this connection, it may also be noteworthy that the Buddhist logicians, in their three-fold syllogism, seemed to have preferred the term d!$!iinta (pak$a, hetu, d!$!iinta) to other terms like udiiharal)a . The logical function of d.T${iinta is described by the logicians as follows:d.T${iintena adpj!asyiintasamikaral)a-samiikhyiinam i.e. d!${iinta serves the logical function of an analogy, with what is known (d!${iinta), for what is unknown (ad.T$!asyiinta). This could at least partly be a development from the way theDiir${iintikas had been using d.T${iinta. In the MVS, we find in several places85, the Vaibha~ikas objected to the way the Dar~tantikas and others like the Mahiisiiilghikas employed d!$!iinta to establish their own position or disprove that of theiibhidhannikas. To the latter, arguments using d!$!iintas are contemptible: Worldly dharrnas as d.r$!iintas are called, are incapable of repudiating or disproving the iibhidharrnika doctrines which are regarded as iiryadharmas. Louis de La Vallee PoussinS6 quotes one such instance from the MvS87, in support of J. Przyluski's8 8 contention that d!$!iinta is opposed to siitra. This view, however, has been criticized by K.N. Jayatillek~9. Przyluski90 actually asserts that the two terms, Diir${iintika and Sautrantika , referred to one and the same group of people: The former was used by the opponents by way of humiliation, and the latter by the Diir${iintik8lSautrantika themselves. Inspite of the substantiation given by Poussin and others()!, Przluski's theory is doubtful as we MVS p682c, 693c, 313a)where the find instances in the MVS (WilHtr.1!f Diir${iintikas are referred to as 'The Venerable Diir$!iintika' - which is hardly humiliating. What the Vaibhii$ikas objected to was just the wayd!$!iinta was used to repudiate their iibhidharrnika doctrines. It need not have any implication of contrast between dr$!iinta and siitriinta - in any case, in those quotations as given by Poussin, the doctrine under dispute is abhidharmic and not siitric. The above discussion serves to suggest at least the plausibility of Lil Cheng's assertion that the Diir$tiintikas seemed to have used d!$tiintas for the specific purpose of elucidating and proving or disproving a doctrinal position. In the process of doing so, as Singh suggests, the Diir$tiintikas possibly had contributed to the development of Buddhist logics. On the question of authorship, there was another tradition, conveyed through the central Asian Jy Chien (born in China), the prefacer toDh(Cy92. According to him, after the Buddha's Nirviina, each of the five schools (Sarvastivada, Mahiisiinghika, Mahisasaka, Dharmagupta, Kasyapiya) compiled a selection ofgiithiis from the siitra-pi!aka. Finding that this compilation fitted properly into none of the 24 dvadasiiriga, they named it the "Dharmapada". We can, of course, hardly take this account at its face value. In particular, the implication that theDharmapada as a definite canonical text came into existence only after theSarigha had split into five schools does not seem to accord with facts. BrougJP3 has already rejected this suggestion : "It seems improbable that, if they had been produced in this way, the three available texts [-Dh(P), Dh(Gr) and Udv(Skf] of this class, differing so much in their total lengths, would have shown such close agreement in the number of verses which the Pali text shares with each of the others, or that so large a faction as fivesixths of the shortest of them should be common to all three." On the other hand, this tradition, which most probably had come through the Indian translators ofDh(C), may become meaningful if we see in it a metamorphosis of an earlier tradition : Most of the schools had at some stage re-organized or revised, or - if Brougt{)4 be right - even "re-created", a "primitive Dhannapada" without yet a universally recognized title, and comprising probably shifting contents with generally recognized but shifting set of varga names. It is intriguing to observe that coming from the northern tradition as Jy Chien did, he neither mentionedDhannatriita's name nor the appellation, though he was sure to know of or even actually possessed a version of Udv95 . It is noteworthy that, Jy Chien who was around the period of the completion of the MVS, did not say a word concerning the rather widespread tradition of Dharmatnlta as being the compiler. But this in itself does not necessarily imply that he knew nothing of this tradition. In any case, he speaks of the srama{1as of the different schools, and Dharmatrata can certainly fit in as a srama{1a of the Sarvastivada school. A similar tradition, also given in similarly general terms, is found in the MPPS 96 . 25 3 The different extant versions of Dharmapada We are now in possession the following versions of the Dhannapada, preserved in Pali, Sanskrit, Prakrit, Chinese and Tibetan: (1) The Pali Dhammapada (=Dh(p)) of the Theravada. (2) Two versions in different Prakrit, now known as (a) The Gandhiiri Dhannapada(=Dh(Gr)) of the Dhannagupta (?) Brough thinks it is either Dhannagupta or Kiisyap'iya. De long cites evidence more in favour of Dhannagupta97 (b) The Patna Dhannapada(= PDh), ed. G. Roth; Also named The Buddhist Hybrid SanskritDhannapada ed. N.S. Shukla; of the Sammitiya(?) (3) The Sanskrit Udanavarga of the Sarvastivada (4) The Lokottaravada Dhannapada in Buddhist Sanskrit, a small portion of which is quoted in the Mahavastu. (5) 2 versions of the Dhannapada and 2 versions of Udanavarga in Chinese. (6) Two or three versions of the Udanavarga in Tibetan. As regards the commentaries on these versions, we have at present (i)DhA , (ii) Udv (Cl), (iii) DhA v(C) , Udana-vivaraQa and (iv) Udana-iilarikara Among these versions, only PDh and the Chinese versions need to be introduced. The fonner, because it was published fairly recently; the latter because as Brough98 has complained, "on the subject of the ChineseDhannapada versions, ..... an unusually large quantity of misinfonnation has accumulated in print ...... " (Incidentally, in this regard, he himself too is not entirely innocen(9). However, as Dh(C) is directly connected with this present thesis, it will be introduced and discussed in detail in a separate section below. As for the other versions, since much infonnation of importance has already been given by various scholars oo of great competence, we shall here content ourselves with only some general remarks as a whole, particularly on the question of the oldest extant version. 26 2.1 The Patna Dharmapada Four editions of the PDh are now available in print. (i) Buddhist Hybrid Sanskrit Dharmapada, forms the M. Litt thesis of Dr. N.S. Shukla. (ii)The second one, was edited by Gustav Roth and published in West Germany, in the report ofthe proceedings of the Gottingen symposium on "The Language of the Earliest Buddhist Tradition", ed. Heinz Bechert (Gottingen, 1980). Roth refers to this as the Patna Dhannapada (iii) Cone, Margaret (ed) 'Patna Dharmapada' in loumal of the Pali Text Society XIII, pp. 101-217. (iv) Edited by Mizuno K. in his 'A Study of the Buddhist Sanskrit Dharmapada' in Buddhist Studies Vol.ll & 19 (Hmammatsu, 1982, 1990). This version consists of 22 chapters, with a total of 415 stanzas (414 in Shukla's, Cone's and Mizuno's editions), though in the colophon the total number is given as 502 (gatha-satiini paifca dye ea gathe). On this, Roth 101 remarks: "The manuscript on which our text is written on both sides of 21 leaves appears to be complete. I cannot explain the discrepancy". Of the 22 chapters, the following 13 are common to all the other versions: (1) lama, (2) Apramada, (3) BrahmaIJa, (4) Bhikkhu, (8) PU$pa, (9) TaIJha, (10) Mala (11) Bala, (12) DaIJcja, (17) Atta, (19) Citta, (20) Magga, (21) Sahasra. Two chapters (5) Attha and (7) KalyalJi, though different in titles from the Pali, are in fact quite similar in content to Sukha-vagga and Papavagga, respectively, of Dh(P). One chapter - the 22nd - is not named in the manuscript. As the verses of this chapter appear in the Sutta nipata, Roth has tentatively named it 'Uraga- varga' ," with reference to the Uragavagga of Sutta-nipata I. 1-17 in particular"102. In respect of its gathiis, many read very much like those in Dh(P). Among them, according to Shukla103 , 59 are unknown to the other available Dharmapada texts. Compared to Dh(Gr) and Udv(SK) the PDh is the Indian version closest to the Pali. The general features of its language too bear the characteristic marks of a western Prakrit, very close to those of Pal i.104 However, "regarding the question of • whether our PDhp (=PDh) is a translation from a Pali version into a Sanskrit, we may only say that here a weak attempt has been made to render a Prakritic text into Sanskrit... .. It consists of altogether 22 vargas, whereas Pali Dhp has 26, Uv 33, but GDhp (seil =Dh(Gr) also 22 vargas, in an order different from the one of our Pdhp under discussion. This state of affairs indicates that our PDhp is based on a Prakrit - Pali version which is older than the existing Pali Dhp. Besides, there are also other differences in the verses themselves and the sequence of their order which exclude the Pali Dhp in its present form as the direct source of PDhp.105" Shukla 106 likewise argues for its anteriority to Dh(P) on the following grounds: (i) whereas in the PDh its subject matters are divided inconsistently, Dh(P) is very much streamlined 27 makes it almost an ideal source for comparison with the Pali text whenever the latter presents a textual difficulty such as for example a questionable grammatical form. but his assertion will have to be substantiated. Professor M.665-673) ofthe Sarnmitiya." On the basis that the words and phrases of this Dharmapada seem to correspond to the transliteration of various technical terms appearing in the VinayadvaviIpsati-prasarpmartha sastra (T24 pp.in respect of chapter division and verse distribution. including those verses not found in Dh(P}. Palihawadanal07 summarizes the importance of this text in the following words: "The closeness of the Patna Dharmapadato the Pali Dhammapada. Shukla even goes so far as to suggest that "the vargas and the verses found therein provided a basis for the other texts to group and regroup their material. (ii) The presence of the older Hybrid Sanskrit forms throughout the text. or a word which the Pali scholastic tradition itself is not able to explain to our satisfaction. as well as the fact that it is only very slightly Sanskritized." This kind of enthusiasm is understandable. 28 . Mizuno thinks that PDh too belongs to this school. translated by an Indian monk Tien Shi-Tzai (Tien .776a. translated by Fa Jyu and Fa Lih. However. Shi-tzai .3a (p. respectively) are not in Dh(C). Thus. less than half) stanzas of Dh(C).2 The Chinese Dharmapada versions The four Chinese version are.1 (p. 12. There is no word-for word exegesis as in the case of Udv(Cl) and DhA. In a few instances109 . the commentarial story makes it clear that the wordl! 29 . (or 374 AD. On the other hand. it could also be that as they were themselves well-versed in theseDharmapada stanzas in the Indian dialect. Very rarely does one come across a slight difference.at least apparently so in the case of the stanzas. translated by Ju Jiang Yen et. 22. 32. in some cases.575b .deva. The commentary invariably takes the form of a story (about 75 stories in all) which covers the whole group of stanzas and serves as theraison-d'etre for the stanzas so selected.1 The *Dharmapada-avadana-sfitra (= DhAv(C» The DhA v(C) contains the same 39108 chapters. 'A Compilation of Important Dharma Verses' ($~~~~ = Udv(C2)) T4 pp. does throw light on the meaning of certain words used in the stanzas. they simply decided to give in such instances what they thought to be better renderings.5a corresponding to DhanapaJaka of Dh(P) 324a. Thus in tanza 9.santika) between 990 .609b. This may imply that the translators or compilers of DhA v(C) actually consulted some Indian original .777a . around 224 AD. however.18. pp.559a : (a) The Fa lyu ling.a/. translated by Sarpghabhiiti and Ju Fo Nien in 383 AD. as the Dh(C). of Dh(C) are fitted into the story of chapter 22. some stanzas originally belonging to a different chapter in Dh(C) are transported and fitted into the commentarial story of another chapter.306 AD.) (d) Fa Ii Yau Sung ling. 11. 3 of its stanzas (one each in Ch. originally belonging to chapter 23. The wording in the stanzas is almost al ways identical with those in Dh(C). 'Dharmapada Siitra' ( $-b]~ 575b. (b) TheFa lyu Pi Yu ling *Dharmapada-avadanasiitra ( $-b]WIljflj~ =DhA v(C)) T4 pp. in the chronological order of their translation = Dh(C)) T4. several stanzas are selected and then commented upon collectively.799c.2. 2. and in the same order.2. during the period 290 . The story. it includes only some 287 out of a total of around 758 (Le. (c) The Chu Yau ling( tI:lBl~ = Udv(CI)) T4pp.1000 AD. 'wealthguard') of Dh(C) 31.583a) corresponding to Dh(P) 1. as inDhA v(C) 31. stanzas 10. The Fa lyu ling will be considered in all its details in the following chapter.609b .600c) which has "iiiM ('Protector of wealth') instead of~M (lit. From each chapter of Dh(C). On the other hand. with (28) and (29) placed before (25). Dh(C). in chapter 34. Beal. Dh(C) consists of an original core of 26 chapters corresponding to Dh(P). see supra. has given only a free rendering of the stanzas and a summarized . the latter might also ipso facto belong to a tradition other than that of DhA. There is an English translation by S. 1. Fa Jyu 7*:tE . one of the co-translators. the way it groups a few stanzas selected from each chapter of Dh(C). was according to Jy Chien rather obscure and probably incomplete to be c9mmented on. some details could also have been added by them in order to make sure that the assorted stanzas are properly covered. 1 in the middle (before chapter 34) and 4 at the end. For one thing.e.-also rather free translation of the prose. as there is little in the stories which may be considered distinctly Chinese as opposed to Indian.(For a review of this work. it cannot be regarded as a translation.2. therefore. For instance. however.309).277 . as those of Dh(C). Beal . As this is a different named (Da) Lo Tan JingC* ). It might even just be distantly possible that since the text commented upon is Dh(C). it would be most extraordinary for its Indian original to have consisted of exactly the same 39 chapters in the same order. is quite artificial.infra 4.in piida 9f • • ~. and translated them to cover a group of stanzas appropriately assorted from a particular chapter of Dh(C). the group of stanzas originally ordered as (25) to (30) are regrouped. if also extant at the time. and then gives a story the content of which is meant to cover the whole group. of this original core. with subsequently 8 added in front.~ . To this extent. in the strict sense. The details added too could also have been in the main from some Indian originals. The fact that the stories are generally quite different from those of DhA. The 700-giithii version. But still another possibility is that the compilers ofDhA v(C) simply selected the only complete version of Dharmapada at the time (i. rolling over and kill' (Cf. For another. the fact that its commentaries contain stories which find parallels in other versions .would suggest that it was probably not a pure invention on the part of the suppposed 'translators'. The translators translated this. 30 . while at the same time arbitrarily selected stanzas from Dh(C) to be fitted into the appropriate stories. will exclude the possibility of this commentarial tradition being Theraviida.:ER~ translation of the same siitra constituting the last part of Dirghiigama of the Dharmagupta. As we shall show below. entitled: Texts from the Buddhist Canon Commonly known as Dhammapada(London. In this process. 1878). Mizuno conjectures that the original for DhA v(C) might also possibly belong to the Dharmagupta. is to be undertood as having a verbal signification represented by. There are reasons to suspect that thisDhA v(C) might not be a straight translation from an Indian original. is knownlll to have translated a siitra (TI pp. It is more likely that the latter gathered stories found in one or more Indian commentarial tradition.1 for details). Mizuno 1IO thinks it most likely that there was actually an Indian original belonging to a certain tradition. A story then seems to have been either invented or modified in such a way as to nicely cover the whole group and at the same time justifying the regrouping.1).such as the one above . or we shall have to assume that the extant version has been revised with additions by later hands. These two latter references may raise some problems : Either we shall have to assign the date of Dharmatrflta. The title 'Chu Yau' ( t±:!BI ) means literally' the coming forth of sunlight'. Mizuno ll4.2. Mizuno l15 has attempted a revision and restoration. the translation of the term is not literal but interpretive. Dharmanandi( . 31 .D. there are also such textual corruptions of the present Taisho version (based on the Korean edition).~ ). 66Oc). Two masters of slightly later dates were also mentioned : Dharmasri (p.638a). That it translates Udiina is clear from the fact that in the work itself it occurs as the sixth anga of the dviidasiinga: "Sixth. also of the 1st century AD. in a footnote. giving us some indication as to the date of the Indian original: Asvaghosa. As additional informatiod l2 . his stanzas being quoted mainly in the 'Anitya-varga'. If so.2 The Chu Yau Jing (= Udv(Cl» The question of the authorship of this work and its connection with the diir${fintika school has already been discussed above. was mentioned once (p. SaiJgharak$a. the alleged compiler of Udv(CJ) to at least the latter part of the 3rd century AD. a respected master in MVSII3 was also quoted once (p. author of *abhidharmahrdaya . we have 34 in the extant text. together with SaiJgharak$a . It is possible thatUdiina ( ud +nan) is interpreted as the "coming forth of sunlight" symbolizing the fact that the essence of the Buddha's teachings so collected and preserved in the text will serve to instruct or admonish all those to come.655c.2.655b-c). Though the preface mentions the number of chapters as 33.643a). Apart from this.655c). as with regard to the sequence of the text and stanzas many of which are embedded in the prose. the famous Buddhist poet of the 1st century AD. expounds and publicizes them in order to admonish the future [beings]. This is clear when the content of the text is compared to that of Udv(C2). was mentioned several times. 'Chu Yau'. This refers to [the text] beginning with anitya[-varga] and ending with [briihmaI}avarga] It gathers the essential treasures of the siitras. suggests that the translator here seem to have derived the word from u +ndi: ' to shine forth' .hence its name 'Chu Yau"'. and the Sautrantika founder Kumaralata (p. we may add here that several leading Buddhist masters were mentioned in Udv(Cl). of around the 2nd and 3rd centuries A. This apparent discrepancy arises from the fact that there has been some subsequent rearrangement which splits up the apramiidavarga into 2 : 'apramiida varga' and pramadavarga.~. of the middle of the 2nd century AD... his Yogaciirabhiimi( ~ff~ ) was quoted by name twice (p. These are usually retained as tetrasyllabic.678a). According to him. particularly in b. the fourth bad consequence for a heedless man is given as 'sensual indulgence'. Particularly. Ms. the compiler appears not to have looked at the Indian commentary carefully.4 (corresponding to Dh(P) 309). It is therefore hardly the case of "two different stanzas for what is really the same Indian stanzas. we are to have 2 stanzas: (a) a tetrasyllabic one(p.Ch.Y. Let us consider some of the examples quoted by him. (i) Two stanzas. pentasyllabic. against 'hell' in the PalL Udv(Cl) (11 p. tetrasyllabic. and that (b) pentasyllabic translates Udv(Sk) XXXIII 53.773c." But if we are not mistaken. verbatim. the second stanza translates the corresponding stanza of the Uv.640b) borrows this stanza verbatim. whereas (a) has 4 pada (b) has 6. here too the two stanzas are not identical or even nearly identical. (b) Another. of Ch. with many stanzas in between. of Udv(Sk). Willemenl16 has observed numerous points of agreement between Udv(C1) and P.572c) corresponding to Dh(P) 395. translating Dhp. However. When it does not. there seems to be some inaccuracy in his statement. is identical withDh(C) 35." (ii) For Udv(Sk) XXXIII 60. Udv(C 1) "almost always agrees with P. Thus.Y (=Udv(Cl)) merely borrows the translation in F. it is clear that the former is different. there are several passages in which there are two differ- ent stanzas for what is really the same Indian stanza: the first is a tetrasyllabic stanza borrowed from F. 32 . this is often due to the fact that Ch. on p.1. Willemen l18 pointed out "the odd fact that in the last chapter.Udv(Cl) extensively borrows the stanzas ofDh(C). (pentasyllabic). we may also note that another tetrasyllabic stanza.774c. As to the Indian original. just by looking at the corresponding stanzas in Dh(P) and Udv(Sk). from the latter. a totally different chapter. 'BrahmaIJavarga'. of 4pada.13 (p.Ch. (b) the other on p. sometimes. Moreover. the commentary while repeating this stanza and also discussing sensual indulgence. It is true that (a). translating the Udv stanza However. Ms. Besides the two Chinese stanzas are found not side by side. interestingly enough. occurs in the sramaIJavarga (p. (a) one on p. without giving its own translation"l17. gives at the end 'hell' as the fourth item and also briefly comments on it. identical with (a) but for d.H. but pages apart. Yet. of which the 3rd is quite different. are said to correspond to Udv(Sk) XXXIII 53.H. (=Dh(C)). verbatim from Dh(C)35.. in Dh(C) 30. while its own stanzas translating an Udv(Sk) are mostly pentasyllabic. In borrowing the stanzas of Dh(C).770a).769c. there are more than one stanzas.33 (p.in this case the stanzas. with quite different meanings.35. But while (a) has 4 piidas. and verbatim identical with the latter except for b. of the five examples given by Willemen (p. Udv(Cl).120.573a). tetrasyllabic. )'. I.2 (p. inTbUdv(EXp.xXI). By way of summarizing the point we are making here.22. Besides relating such episodes. be cautious not to always assume that just because there are two similar or even near identical Chinese stanzas in Udv(Cl). occurs verbatim except for a. also tetrasyllabic. the commentary often provides exegesis on words occurring in the stanza. particularly where the Indian versions of a stanza is problematic and the DhA does not seem to provide a satisfactory explanation. We must. there have always been commentarial explanations from the earliest stages. Now. such as that of the Dhannapada. translating the Udv(Sk) stanza. accompanying the texts . perhaps his statement is justified only with regard to the second one (not quoted by us here) corresponding to Udv(Sk) XXXIII 41 and Dh(P) 395. In all likelihood. No and exegesis for the words ( 1lI::f::f::2/S:i& ' ti.770d. like DhA v(C) contains many commentarial stories..(iii) For Udv(Sk) XXXIII 72. In fact. on p. both are tetrasyllabic! Thus.772a. cd =Dh(P) 276ab. we are to have (a) 1 tetrasyllabic stanza on p. a total of about 120 stanzas (outside the Udanavarga) have been quoted. For this reason. XII 9cd =Dh(P) 276cd. we find XII 9ab =Dh(P) 275cd. Another stanza. in the Sanskrit original itself. therefore.J::f::fRIDl 33 . According to Mizuno l19. occurs on the same page (p. In the process of the evolution of a textual tradition. However. interestingly enough. it is a valuable tool for the comparative studies of the interpretation of the Dhannapada stanzas. This situation of several stanzas being made up of various common 'tags' is in fact quite a common one in the different extant Dhannapada versions. they are both meant to correspond to one and the same Indian original. borrowed fromDh(C) 35. (IV) For Udv(Sk) XXXII . borrowed from Dh(C) 35. in this case. In this respect. let us consider another example (not quoted by Willemen) : Dh(C) 28.e. and within these stories.44) we also find two such almost identical stanzas numbered side by side: 9 and 10. (b) 1 pentasyllabic stanza translating the Udvstanza. parts of each of which correspond to parts of the Pali stanzas. there are altogether about 150 such stories.572b). it must not be assumed that the commentarial materials are always and necessarily later compared to the texts they purport to comment upon.771a. The prefacer to Dh(C) too clearly tells us that in the case of this text "there are stories of origin for the stanzas.683a in Udv(Cl). (b) has 10. when we examine Udv(Sk). one of the two being simply borrowed fromDh(C) for apparently no real reason. Willemen in fact effectively assumes this.683c). and (b) the one on p. Willemen gives the two correspondents as (a) the one on p. it is very much comparable to the PaliDhA. Without even making [one] realize the fact [that one is] bound. since it apparently makes no sense to speak of a bondage that is at once 'firm' and 'slack'. does not bring out blood. should make us all the more mindful of their inter-relation which must be taken into account in our attempt to trace the earliest or 'original' form of a stanza: The form or content of a stanza may induce changes in the connected commentarial story. we shall quote an example here to illustrate the importance of including the commentarial material ofUdv(CI). This is the case even with regard to such solemn matters as the wording of the pratimok$a rules on the one hand. so that what we get in the extant versions comprise different chronological strata. Hence 'lax'" (Palihawadana's translation. it is worth stressing that we must be prepared to find authentic interpretations in any extant commentary." This is obviously problematic. the well observed fact of the fluctuation of material between the commentarial tradition and the text121 in the evolution of the two. it allows [one] to do [one's] work on roads. The PaliDhA tries to resolve this apparent contradiction by explaining sithil8TJ1 . apart from the PaliDhA which has been regarded by many as being always the more 'authentic' or 'authoritative'· one. seems rather contrived and hardly satisfies the crjtical modern scholars. Dragging on.The crux of the problem . be it Theravada. hard to get free. other parallel versions must be consulted.363). and the nidana of pratimok$a-vibhariga on the other 122. To arrive at some viable solution. however. the Udv(C 1) and DhA v(C) commentaries too must be looked at in this way. This example concerns Dh(P) 346ab: etaTJ1 da/haTJ1 bandhanaTJ1 ahu dhirii ohiirinaTJ1 sithilaTJ1 duppamuiicaTJ1 "This is a firm bond. All of them must have suffered corruptions in some cases.as follows: "It does not cut the skin or flesh at the place where [one is] bound [by it]. However. and so forth. Sarvastivada. with many forms of corruptions. Sanskrit or Prakrit (in some cases preserved in Chinese and Tibetan translations). Besides. slack. Such an explanation. Accordingly. In this connection. in the course of development. and also information from other parallel Chinese sources in order to arrive at some solution or at least to better appreciate a particualr textual problem. and all equally may contain the earliest authentic explanations in other cases. not only new interpretations accrued. PaJihawadanap. 34 . and on waterways. and vice versa.doubt. on land. say the wise. but the original ones too were subjected to modifications to varying degrees. Pali. we may now add below 35 . II All this is very illuminating. Mehendale. He believed susthiraIp in Udv(Sk) to be a true reflection of the original word in the verse. The meaning daJha is strengthened by a negative synonymous expression a-sithila. it's hard to be completely free of them. According to him.. As an alternative possibility.5 has drcjho'Sithilal) syam iti and drcjho ha va a-sithi/o bhavati. Mehendale.2. have considered the readings in Udv(Sk). asserts thatdr<. TaiUiriya Brahma~aIII. Brough l25 considers as conclusive argument the fact that TbUdvsupports sithilam.lha means 'strong' rather than 'fixed'. Liiders suggested that the Tibetan translators might have access to an older Indian original other than the Sanskrit. (1) Udv(Sk) II 6ab: etaIp drdham bandhanam abur iiryal) samantatalJ susthirarp dU$pramok$am (2) Dh(Gr) 170ab: eda dricjha-baiianam aha dhira oharina sisila drupamok$u (3) TbUdv: Qdod PaQi chins ma gaIi yin dei hod kyan. Mehendale l24 . Mehendale also suggested that when kamabandhana is said to be both sithila and duppamufica . "the only explanation possible in the present verse is that the revised and more Sanskrit version of the Uv was alone responsible for the intrusion of susthirarp". To resolve the problem. Ltiders. p229) considers sithila as a case of Apheresis. To these discussion. The two terms are thus not as incompatible as they appear to be.. sithila here represents a-sithila (with the loss of the initial vowel) .. who have discussed the problem. ". SaqIh 3. Brough (Joc." Dhadphale (Dhadphale . cit.4. Brough and Dhadphale. and offers the following explanation: ".123 Ltiders (BSU 583) proposed that the problematic word sithilam of Dh(P) was derived through a process of corruption from some such original as sutthilam: Sutthilam -> sathilarp-> sithilam.. It should be pointed out that drcjha and a-sithila as a pair of synonyms occur in Vedic Literarure also. rejected this theory. TbUdvand Dh(Gr). a contrast is intended. followed by Brough. 'Although desire's bonds are loose. rab tu dgrol bar dkal) zes I)phags pa gsun "They say. citing Taitt.l.Several modem scholars.) proposes "that the original verse had sithila compounded with the following word: 'a fetter hard to untie for those who are morally sick'. but was at the same time troubled by Udv(Tb) which clearly supports the Pali..3 where heaven and earth are addressed as 'drcjhe sthaQ sithire'. And though slack. the strong one is hard to untie for those who drift within126 and are slack". On the other hand.1!m WEt.commentarial materials on the other. A survey of the above eight sources of information would give rise to the impression of a complicated intertwining of the different textual traditions on the one hand. wives and sons). the word t. ~I!mJifHlttB (p. In a way. (6) too supportssithila.778a) (8) SA (12 p.~~~~ . is hard to free". Their bond is long and strong. strong and difficult to escape".~ • ~l!mfi1~tB "[They are] bound by sensual attachment. 'lax'. (p.lfi~~ "(Those with a defiled mind long for wealth. (7) Udv(C2) 2.lfiM (p.more data for consideration. and the Chinese sources: (4) PDh 144ab: etaJp dr<Jharp bandhanarp iihu dhirii ohiirimarp sukhumarp dupramuncam (5) Dh(C) 32. (3) and (8) agree with the Pali. [A bond] strong and difficult to escape". (6) Udv(CI) 2. Nonetheless. jewels.\.5cd : ~~~.571a) "The wise say that craving is a prison. it seems permissible at least to make from them the following inferences: (a) Sources (2). though as we shall see from its commentary. 'loose') does not seem to refer to the bond. fromPDh. deep.628c) "Of bonds.7ab : ~$$I!m~·mE¥:t. The agreement of (8) with the Pali is particularly noteworthy in that it seems to extend even to theDhA explana- 36 ' .~T ~~~13.l ('slack'. a relatively recent publication.338b) : ~~)c. and of the textual . Dh(C) though on the whole closely related to Dh(P). this creates more problems than it solves.* ~M.15ab : . here directly contravenes the Pali. in our search for the original or authentic version of the verse in question. however. as well as of the Udv(Cl) commentary here. inspite of one being in chain. the wise comes to understand by himself. [three] bhavas. Among these prisoners. He thought of the much stronger fetters that awaited him outside of prison. But it is 'long'. Another category of beings. As to (6)." Rather the word 'slack' seems to refer not to the bond. and therefore 'slack'. [This latter category] therefore stayed on unwilling to leave the prison. They had always cherished the thought of getting out of the prison quickly and did not wish to stay on. the two commentarial . Hence. because though being pardoned. delighted in being in the prison. drifting on (or flowing on) within the [three] dhiitus.version occurs where it corresponds to S i 77). This wise one stayed even though he had been turned loose ( ~ sithila). might still remain. there was a king who set his prisoners free. compared to the Pali and other versions. The commentarial explanation could have been as old as the stanza itself. it does not necessarily imply that the ChineseSA here has incorporated the commentarial material of the Pali (the sA. and is therefore a later tradition. inspite of Willemen's account one can hardly find in this story." Thus. [four]jiitis. Brough's suggestion mentioned above certainly seems to be supported here. However. this still need not imply its relative lateness." It is a little puzzling how he got the story in this form. Formerly. of its own or the DhA or one common to both. This situation is explained by DhA as a (long) fetter that can allow one to move round and get various things done. Willemen127 gives us the commentarial story as follows: "Ch. I shall now tell you an allegory. to release all those in heavy imprisonment. and [five] gatis. some were disgusted with being bound and could not stand imprisonment. less still his "thought of the much stronger fetters that awaited him outside. the very fact of an 'incorporation' would ipso facto exclude the possibility of its being the 'original' form. they were reluctant to leave.e.tion: This bond is a 'strong' one. i. we shall give below a literal translation of it: "Hard to untie for those who drift on within' -'Drift'. 'hard to untie for those who drift within and are slack'. Their minds lingered on. Yet 'though slack'. even if one should choose to consider this as actually a case of a stanza incorporating a commentarial tradition. As the commentarial story directly affects our understanding of the significance of the term 'slack'. Moreover. and they enjoyed hearing the sounds of suffering. it is 'hard to take off.Y 628c says. All hurried away. except one. 'Slack'. there was a king who kindly granted a universal amnesty to all. By means of an allegory. Rather it can be looked at as another instance of the fluctuation of material between the stanza and the commentarial tradition. They cherish no thought at all of getting out of the samsaric imprisonment. any mention of one particualr 'wise one'. In this case of course. but the moral slackness of one category of prisoners. On the other hand. some problems pertaining to the interpretation of the verse in question. and hence fail to get out of it. ~ ('deep') may also correspond to the same idea. (5). the character being in fact one of the translations for siik$ma. Such a bondage is subtle and indeed hard to get free from. in comparision to the ordinary bonds. As the relative antiquity of the SAIS over the other three iigamas/nikiiyas has already been demonstrated (seeCompiiation.traditions . and therefore lend support to part of Ltiders' proposal. since the SA version agrees perfectly with the Pali and its commentary.in their essentials . The first adjective of (5). it may be permissible to consider sithila to be at least as early as before the split of the Sangha into the Vibhajyavada and Sarvastivada lineages. (b) The idea of it being subtle is explicitly expressed in (4). they go about their accustomed activities. (7) contravene sithilmp. we may concede a greater probability to sithilarp. we see from the above sources. pp. in the adjective sukhuma (§t1k$ma).Udv(Cl) and DhA . Thus. Nonetheless. an interesting intertwining of traditions. Brough seems wrong here in holding Udv(Sk) alone responsible "for the intrusion of suSthifmp".629ff). unaware of the disadvantages of being in bondage. While we have been able to discern in them an underlying common notion of such a bond being subtle and hence difficult to untie.(SA belongs to the Sarvasthivada) 38 . being an earlier form. (c) Sources (1). we are probably even less certain than Ltiders and Brough as to which constitutes the original form.have a point in common: Those bound by craving take samsaric existence for granted. arguing against F. in AKB (p. his argument does not seem very strong. when we consider the facts that the title of F. translates the title Udanavarga. this was the latest to be translated.D. by the great Tripitaka Master Tien Shi Tzai. Translated. This compilation comprises about 920 stanzas131 .lb) here reads: "Just like the udana stanzas .3 The Fa Ii Yau Sung ling (= Udv (e2) Of the four Chinese versions of Dharmapada. 'Fa Sung'. which of course is not to deny the co-existence of the title 'udanavarga' in Sanskri t.g. Bernhard129 . Shyuan Tzang's translation inAKB(C) (p.compiled by Bhandanta Dharmatratci': The subject of the whole sentence. and that other Chinese (and Sanskrit) texts do not at all exclude the title Udanavarga for Dharmatrata' s collection of stanzas. 'chapter') was not used. Central In· " dlao Regarding the title. A comparison of these stanzas with those in Udv(CI) and Dh(C) shows very clearly that the translator of Udv(C2) had con- 39 . the last stanza). is therefore clearly a free-rendering of udana. the sramal). Except for the first 3 stanzas of the Tathagatavarga (p. It is more reasonable to understand the Chinese title as a free-rendering of Udana.a-minister bestowed with the Purple Robe. ~PfT1lrl'.not in the form of 'udanavarga'." However. would seem to be the 'udana stanzas' .3) "Bhadanta dharmatratodanavargjyakaraIJava~ though even here what occurs is not exactly the specific form of the title of 'udanavarga'. that is theDhannapada of the Sarv~stivadins of Kasnlira. we find. 787b) which are septisyllabic. As to 'Ji' it needs not signify any more than being part of the free . In the introductory stanza130 of this work itself. it seems to us that the content of the sixth aiJga udana can accurately be called 'Collection (sciI. all the other stanzas are pentasyllabic. The only somewhat positive indication in his favour would be the statement.). since this Chinese word Occurs in the title of each chapter as well as in the stanzas (e. strives hard to prove that 'Fa Ji Yau Sung' (the Chinese title) translates 'Udanavarga': "By way of conclusion we would like to say that. particualrly in his rather forcible attempt at equating~ with vargita. In the Taisho edition (T4 p. If 'varga' is meant to be translated. corresponding to udanamjinabha$itam of Udv(Sk). partly restored by Pradhan.rendering for udana. by Dharmatrata) ofUdanas' or udanavarga.2. Willeman128 . understood as a compilation ('JP) of Dharma-stanzas'. coming from the Tamasavana-vihara in Jalandhara. therefore.2. two ofthe terms in the Chinese title. at least by the time of the MPPS (latter 3rd century A.the anitya-varga etc . by imperial decree. divided into 33 chapters. there is no reason why JET ('pin'.S. 'udana' had become a general appellation of a poetic compilation with 'dharmic significance'. 777a) an explanatory note beneath the title of the work states: "Compiled by BhandantaDhannatrata. As we have discussed above.t~ 'The Fa Sung (Dharma-stanzas) spoken by the Buddha'. Udv(C2) simply borrows the stanzas of Udv(Cl).798a) then borrows this and makes it pentasyllabic : . Very often. and likewise belonging to the Miilasarviistiviida In making a tetrasyllabic stanza of Dh(C) pentasyllabic. One's mind would be attached to naught. it may also be considered a sort of commentary on those borrowed stanzas. corresponding to Udv(Sk) XXXII 9a siinyiigiirarp pravi!jtasya. B~a~IDE'~~~~=iSo In this stanza.fi~~~ . and Dh(P) 373£1. it produces a paraphrase of the former. At times. iftetrasyllabic. while it is true that in ancient Chinese~ .4ab should be obvious . his mind does not covet anything (anymore)"! Mizuno 135 has also pointed out that in paraphrasing a borrowed stanza. the first is significant: It makes the first two piidas as a also contains whole unintelligible. "to the meaning of ~ .unless one is prepared to read a lot of philosophizing into it .16 has: . it is unjustified and even misleading. which as we have seen. the translator of Udv(C2) sometimes seems not to have cared to consult the Sanskrit original 136 of Udv(CI) : Thus. One extinguishes all sufferings").'to be calmed".~.'to rely on'. the paraphrasing does not give us any extra information at all regarding the proper meaning of the tetrasyllabic verse.[d!~pJT~ . however. in turn borrows much from Dh(C). This Chinese stanza is taken over by Udv(CI) 35. Udv(C2) 35.Having [thus] renounced and rectified.from Willemen's trans lation 134 : "When. The stanzas so borrowed. its meaning here is ~ . it is definite that Udv(C2) had its own Indian manuscript. However. Very often. The unintelligibility of Udv(C2) 35.572a) 40 .4d) Whereas the second change produces hardly any difference in meaning.4 (p. To this extent. For. which according to Willemen132 seems to be similar to the manuscript of TbUdv. The following exampl~33 will suffice to illustrate this: Corresponding to Dh(P)390. be appeased". apart from adding one character to each pada. it also borrows from Dh(C) directly. having relied on craving. B~aIDE ' ~~~=iS 0 ("If one is calmed with regard to the pleasant.13a (p.suIted these two earlier translations. Dh(C) 35. suiiiiiigiiram pavitthassa. . Sometimes. both Dh(C) 34. . the translator in a and ~ becomes ~ has changed two characters: ~ becomes ~ in d(aJready so replaced in 35.4 (except that in a ~ is replaced here by a homonym Wand in d ~ is replaced by ~ ). are all made pentasyllabic.fi~~~tiX ' JL\AApJT~~ . Udv(C2) 33.765c)v have &'~A. The translator of Udv(C2) obviously has not cared to read the text of Udv(C1) here. (. this stanza was borrowed from Dh(C) via Udv(Cl) which explains the moat as mana (p. Udv(C2) adds the character ~ end.and Udv(Cl) 33.~ .9a (p.174bf) have ElJlt±l!I . thus changing the meaning to : 'One should learn to enter into the siinyatiisamapatti'. thus interpreting the moat as that of suffering. All this taken together into consideration then.174c). Udv(C2) is relatively less valuable as a reference book in which to look for possible authentic or earliest forms of theDharmapada stanzas.58e (p. On this Particularly bizarre is m~ account.799b) adds the character'i5 ('suffering') before !I . 41 . This is unjustified by the Sanskrit (and for that matter neither by the Pali). 'One should learn to enter (' samadhl. 'samapattt) at the into the empty'. MizunJ38 has already discussed this.16e (p. compared to the other three Chinese versions. 'who is self-awakened and out of the moat'. We may also add another similar example here: Corresponding toDh(p) 398e ukkhittapa!igharp137 buddharp. Apart from such carelessness in paraphrasing.The pure') for 'PrakIrI)aka' (chapter 16). Mizuno in fact has expressed doubt with regard to the translator's competence. and Udv(Sk) XXXIII 58e utk!jiptaparikharp buddharp.57e (p. both XXXX Dh(C) 35.572c) and Udv(C 1) 34. However. the translator also appears to have rendered the chapter-titles inaccurately. we may say that. If we take these into consideration as well.3 The Question of the earliest extant Dharmapada By way of concluding this chapter. This is especially clear when we compare the number of stanzas in the last 7 chapters of the different extant versions ofUdv : Udv(Sk) 57(+10) 29.There may be old organizational schemes with some new material included. 'BrahmaIJa' 83(+6) TbUdv (Sparham's tr. one must not exclude the possibility that there existed in some western Prakrit the earliest codified Dharmapada version (probably known at first as a 'Udana'). Nevertheless. as we have suggested above. in comparison to the other versions. the Udana or Udanavarga could have been the earliest codified version. we should also take note of the fact that there exists a large number of incomplete recensions of the Udv in several Central Asian dialects. it is a fully Sanskritized version.we shall do well to remember the following three fold criterion proposed by Venerable Yin Shun1 39 for stratifying the Buddhist Canon: (1) 'Old and new' with regard to material and structure . In spite of the possibility. This is of course not to suggest that numerical consideration alone is decisive. 'Sukba' 52 31.) 56 (RockhiII:59) 50 (Rockhill:53) 64 78 (Rockhill:77) 94 (Rockhill:91) Udv(Cl) Udv(C2) 44 46 47 44 72 49 46 46 63 69 In addition. the fluctuation of the number of stanzas is most likely to become even more obvious. it has the largest number of chapters and the largest number of stanzas. their commentaries are also said to exist. too. results of comparative studies on the individual stanzas. In considering the 'early and late' Dharmapada versions. Finally. 'Citta' 60(+3) 32. To begin with. occasional grammatical irregularities not withstanding. We are of course here speaking of this as only one possibility. the present version of it definitely shows signs of being the latest. there may also be rela- 42 . In some of these. 'Bhik~u' 82 33. that if the Sarvastivada tradition of Dharmatrata' s authorship be accepted. Moreover. But there are definite indications that the text could have accrued a large number of additional stanzas in the course of time. reveal that there have been considerable modifications in the case of the Udv stanzas.'Yuga' 30. we may have a brief look here into the question of the earliest extant Dharmapada.2. . "It has long been understood that the surviving early Buddhist literature is to a large extent secondary. This implies that P has a closer affinity of the other three Dharmapada which are. we can really be sure of the affiliation only with regard to two versions: P (Theravada) and U (Sarvastiviida). or even original version. Thus. (3) 'Old and new' of form and content (in the narrow sense) . J Brough's articulate objections being almost emotionally charged. S. In a study of the different versions of the Dharmapada. Likewise. P can be regarded as the earliest. some scholars. Dh(Gr) and Udv(Skj'140. In spite of this.Form and content are not necessarily consistent with each other. For his approach to be viable. As long as its organization and content remain unchanged. The same is true with regard to the content of a text and the language (the form) which expresses it.e. these 3 texts (scil: Dh(P). he states "I have presumed that they came into existence successively from the Dharmapada with the smallest number of verses to theDharmapada with the largest number.g. he came to the following conclusion: "Stanzas very similar to those of the other three or two Dharmapadas number 116 in P. as is evident in his comments throughout in Dh(Gr). and often composite. is quite convinced of the anteriority of Dh(P).141 Now. from this standpoint. The distinguished Japanese scholar. original collection.g. Summarizing the result of his comparison of the stanzas in the 4 Dharmapadas. G and U (scil: Dh(P).. Secondly we need to determine the specific regions in which each particular version had been used and 43 . They are of course not without their opponents. the 'nidanakathii' in relation to the Jataka. 75 in G and 37 in U. a badly neglected house is not necessarily as old as it may look. In no ambiguous terms. there must first of all be sufficient number of versions proved to be unambiguously affiliated to several major schools In this case. Dh(Gr). and that they were arranged and materialized in order P.tively well conserved content greatly re-organized. Many scholars. in turn. further removed from each other. Therefore. simply on inspection. an old house newly painted cannot be thereby considered new. Mizuno. Udv(Sk)) show. The Dharmapadas demonstrate this with great clarity. including those coming form outside the Theravada tradition. G and U as successively later compositions.. however. would still opt for the Pali Dharmapada as being the earliest. he states. for instance. that no single one of them has a claim superior to the others to represent this section of a 'primitive' Buddhist Canon. " .. E. continue to hold such a view. with S. (2) 'Old and new" with regard to the essential and the peripheral .. of the 4 versions. 112 in S. even if it is translated or transformed through a newer linguistic medium. K. the question of the 'early' and' late' Dharmapada versions is certainly not a simple one. a text cannot be considered new. there seems to us to be a fundamental fallacy here in his methodology and conclusions. PDh. the two scores byPand S.. for instance. Shukla has similarly asserted the anteriority of PDh over the Pali. It has the distinction of being probably to date the only translation from the Pali which has carefully and critically consulted other extant Indian versions. as has already been done to some extent by some scholars. In any such comparative study. Brough's work and comments are too well known to need much mention herJ43. Mizuno is in this regard almost the other extreme. corruption on the grand scale of the present verse . he very often begins more or less with the assumption of the anteriority of the Dh(P). and as such is hardly fit as a complete unit for such a comparison. Carter and M. Thirdly. in this comparative scheme.. .. To be fair.transmitted. allowing for certain amount of ambiguity in what constitute the "very similar" and the "slightly different". Besides. Moreover. by J. In this connection. where possible. and there is therefore no direct evidence that the Pali text was ever any better. this is likely due to the fact that his paper was a translation from Japanese. Its critical textual notes. All this shows how futile it is at the present state of our knowledge and data. K. though in the few sentences of his quoted above he could sound rather presumptuous.e.... he seems almost to be biased against the Pali versiori 45 . to attempt at proving a particular text to be 'the original' or even 'the earliest' of the extant versions.not necessarily the 'original' . he is usually very cautious. it should be pointed out that at times. If S is omitted. G. therefore.. Palihawadana.versions of the individual stanzas. a recent work entitled The Dhammapada. His statefIlent concerning the anteriority of Dh(P). Apart from Brough's vigorous complaints. he asserts that the errors were "already fossilized in this form when the Pali commentary was composed. G will be almost on par with P. is hardly likely to be accidental. Perhaps a more meaningful and profitable exercise is to determine. are usually very helpful. the earliest . i.P scores (116) much more than G and U mainly because of S."l44 However.69 and U-30. in spite of there being more than 200 stanzas not preserved in the text. 116 and 112 respectively.j'142. also deserves to be mentioned. with regard to Dh(P) 389.. the figures will become: P-71. Roth has already stated from linguistic consideration that the PDh "is based on a Prakrit-Pali version which is older than the existing Pali Dhammapad. for which Professor Palihawadana is responsible. G contains only 350 (out of an estimated total of around 540) stanzas of which many are partially preserved. so as to be clear about the factor of mutual influence or borrowing owing to the fact of the versions having been in a common region of circulation (This includes regions other than the school's usual stronghold). In this regard.. adding also that the latter is much more streamlined in its structure compared to the former. must be understood as a conviction born of a long 44 .R.. it must be stated that in his other works in Japanese. In the case of Professor Mizuno. are almost on a par. Thus. However. in the 12 Chinese versions quoted. and he argues for manomaya to be the oldest form (without. In Mizuno's investigation.35b). much perceptiveness and insight are discernible. padam is with the Pali: ~tl~~NQ)i 'Like the wheel turns taken to mean 'track' and 1 is close to it $i\i!!Z§4$$ because ofthe oxen'. only 1 (I'17. manojava . His corresponding paper in Japanese entitledilti~-ti]~ (J) ~I ~i1 Cg. contracted from vadhati146. It is therefore possible that. in the locative. p.which he believes to be a translation from Dh(P) . 45 . Mizuno considers that the Sanskrit version here represents a later interpretation. All the rest including Dh(C) . in lieu of the Pali vahato. Particularly useful is the practically exhaustive references he gives from the Chinese sources on the two stanzas concerned. and we are thus not quite in a position to decide on the earliest form of this pada.664a) agrees 'Like the wheel follows the track'. He also notes that in 2 Chinese versions. In this examination. asserting it to be the original).281b) and Miilasarvastivada-vinaya-bhai$ajya-vastu ([as] 'the wheel on the path rolls (T24. an earlier translation of the Abhidharma Mahavibha$a-sastra. While noting the variant vahane pathi in Dh(Gr). cit p. on Dh(P) 1 we would like here to offer a few additional remarks on its parallel versions. over and kill' (~~ the original Indian word here could either have been something of the form vahati. or 'to roll ). As TbUdvtoo agrees with these. With regard to Ifhe is very brief. n: However.26). and hence also this stanza. These two points are therefore blatantly in disagreement withDh(P) If. the lastpadareads $i\i!m~~ ([As] the wheel cuts off the head) respecover and kills') and ~1T. he has considered the second pada .process of careful investigation..manomaya vs. P. and speaks (undogmatically) of "the possibility of mano-maya being transformed into mano-java' (op.suggest a verb here. Mizuno has in fact substantiated his statement by a detailed examination of the different versions of Dh(P) 1 and Dh(P) 183. (1982) is even more detailed and informative. (T28. including Dh(C) would seem to be in agreement here with Dh(Gr) which has pathi.(. or 'to cut (or 'break' IT ). however. Even in the same paper quoted above. The Chinese commentaries of DhA v(C) and Udv(Cl) both clearly speak of an evil-minded man being run over and killed by a caravan of carts on the track of the road 47 • Moreover.\'tllJi tively). he seems to have failed to take note of the fact that. p. he considers the Pali form vahato padmp to be the correct form. meaning 'to roll over' (~ ). the locative particle ~ or T in several of these versions.to be the centre of the problem. "Later on. like stanzas. from which we may derive much information concerning the text and its translation. In view of its importance. all Buddhas appeared in India. in trans- 46 . the Omniscient. though anonymous. They were not composed all at once. [These siltras]. to be found among the siltras. the sram~as of the five schools each collected thegathas of 4 lines and 6 lines from the siltras. we shall at the outset give a full translation of the preface below. The meanings of the gathas being very profound. transmitted by Ananda. the language of which was different from Chinese. There are several recensions of Dharmapada siltras . the reviser and editor of Dh(C). Captain [An Shyuan] and [Yen] Fo Tiau who. He arose in the world to expound the Way. 'Tan ( . $. after the Buddha's demise. )'. in order to enlighten humans. Each of them has an introductory episode.3. "In recent times Ke Shy a!~ ) has transmitted the 700gatha [version]. Its script is said to be the deva script and its language. narrate the locations where the Buddha expounded them. was from the internal evidence of its content. whether long or short. In all. Formerly it was only Nan Tiau. means 'Fa'. Moreover. and arranged them into chapters in accordance with their contents. and [then] give the full expositions. The Fa Jyu Jing The Fa Jyu Jing(=Dh(C)) was the earliest of the four Chinese versions of Dharmapada. the deva language.one with 900 gathas. it was difficult to meet with the Buddha. The siltras constitute 'Fa' (Dharma). and to hear of His words. However. but on various occasions when the Buddha saw certain things [which inspired Him] to compose them. Gathas are [metrically] arranged words. 3. there are 12 classes of discourses (dvadasanga) which subsume the essence [of His teachings]. one with 700 gathas and one with 500 gathas.1 Preface to Dh(C) "The Dharmapada gathas [comprise] the essential ofthesiltras. they named it Fa Jyu' (Dharmapada). There are also the fouragamas. was by nature compassionate. all [begin with] "Thus have I heard". The preface. The Buddha. Out of His pity for the worldlings. 'saying'. We are fortunate enough to have a preface preserved. the translator has in his rendering made them rather obscure. The term Fa Jyu' (Dharrnapada) means the words of Fa. . it is indeed not easy to transmit [the Indian texts] truthfully. But finding that it fitted into none ofthese [twelve] appellations. 'bo' ffl$. Marquis An Shy Gau. written by Jy Chien. The names assigned to things being different. They then carefully considered as to which of 12 classes of discourses [this text so compiled] should be included. Jiang Yen. "[Concerning the history of this translation].t:t. the meaning was vast. The present translation from the Indian should indeed be a faithful expression of the siHra. I [re-]numbered the chap- 47 . From him. following what is originally intended. I (seil Jy Chien) received the 500 giHhii. what one learns from it embraces a vast amount. "In India. 'Elegant words are not trustworthy. It is clear that the thoughts of the saints are profound to the extreme. and each line has its exegesis148 . arrived at Wu Chang in the 3rd year of Huang Wu (224 A. without at all polishing it. making some additions. Confucius too has said: 'Scriptures cannot thoroughly express speech.l£B "Accordingly. if the words used were simple. Subsequent translations. This will then be a good [translation]". if the wording was brief. Each stanza has its introductory episode. However. With only little effort. and requested his companion Ju Jiang Yen~~~ to translate it. Their work was hard to succeed. But Wei Tsi Nan said to me. and generally speaking they have got the gross essentials." #. though not [as] rigorous. "For the Buddha's words. though versed in the Indian language. those beginners who do not study [first] the Dharmapadaare said to have skipped the proper order. and got another thirteen chapters. being rather straight forward and unadorned. there were some omissions. Truly. What was not explained by the translator was left untransmitted. Those who translate the siitras should make sure that their translation is easily intelligible. I put these together with the earlier [26 chapters] and collated with them. while not losing its [true] meanings. I did my utmost to accept [the translation] from the translator's mouth. may be said to be a wonderful and important [text]. at first Wei-Tsi-Nan (Vighna? Vijenanda? Vijitananda?). All those present said: "Lao-tzy has said. His translations sometimes accorded with the Indian words. as a result of which I received these gathas. and many [gathas] were not translated. sometimes gave the sense only. had not mastered Chinese. text. [thisDharmapada]. one takes the Dharma not on account of it being adorned. As Jiang Yen arrived. It serves to enlighten.). when this [text] was translated.D. clear up doubts and induce men to be independent. As such. However. speech cannot thoroughly express thoughts'. had been able to ascertain their substance. the purport was profound. trustworthy words are not elegant'.lating the Indian texts into Chinese. "Earlier on. without any need of adornments. one should go for their meanings. coming from India. I further consulted him. This [text] is a great inspiration for the beginners. [as much as] a recondite treasure for those who want to get deep into [the Dharma]. there were omissions. The subjects [dealt with] cover the whole range of the siitras. are nonetheless to be valued for their faithfulness. At first I disliked it for its lack of elegance. so that all of us may increase our learning.ters. It is hoped that others will supplement what is lacking. and formed a single text with 39 chapters and about 752 stanzas." 48 • . The prefacer. Unfortunately no other information is available either on this Ke Shy mentioned by Jy Chien as the transmitter of the 700 giithii text.. and Ju Tsy Yen ~¥-f* ). 18) travaillait a une traduction du meme text&'. II.g. S. 49 . It was made from an original from India consisting of about 500giithiis.2 Historical information derived from the preface From the preface above. Jy Chien (his name is not mentioned in the preface). the following important information can be inferred: (1) Dh(C) was first translated in or just after 224 A. The Taisho edition however Vighana? Vijenanda? Vijitananda?) as the translator. respectively. In this first translation. however. with 500 giithiis. tche Kien (Scil =Jy Chien) (Nj. was made by the Indian Ju Jiang Yen (also known as Ju Lti Yen~1!* . Levi. and obtained 13 additional chapters ofgiithiis.ttitft ( which is certainly wrong. Venerable Yin Shunt 52 suggests that this text might be a KiiSyapiya version.3. un autre interprete venu du pays des Yuetchi. the prefacer made further consultation with Ju Jiang Yen. (3) Subsequently. This has misled Broughl51 • (2) The first translation of Dh(C) consisted of 39 -13 = 26 chapters. Moreover. the sramanas of the five schools each collected the giithiisfrom the siitra-pi{aka and compiled their own Dharmapadas. agreed not to polish it. many giithiis had been omitted. These were combined with the earlier 26 chapters to give a single text of 39 chapters which were then renumbered. Bea1149. (4) Already in 224 A. f:I ~ (5) We are also told the origin oftheDharmapada (see also supra chapter 1): After the Buddha's demise. Judging from the transliteration given. was also mistaken in stating that "Au temp meme ou Wei-kf-nan et Tsiang-yen (ou Liu-yen) achevaient leur version des Dharmapadas. App. there was already in circulation in China.D. followed by Levil 50 and others have perpetuated the error. Before the translation of Dh(C). literal and unpolished. or on the text itself. different versions ofDhannapadas were known in China. 700 giithiis and 900 giithiis. we may note that the character Shy in ancientChina ) was often used in the names of foreign tribes (e. apparently unaware of the prefacer being Jy Chien. mentions 1. The first translation.D. the 700 giithii version. The Dharmapada was so-named after careful consideration of the fact that the text so compiled fitted into none of the divisions of the dviidasiinga.. 3. :/ilIj~£ 1 2 3 4 5 6 7 8 1 Yamaka (20) Dh(P) 1 Dh(P) Dh(P) 5 Dh(P) 6 Dh(P) 7 Dh(P) 8 Dh(P) 9 Dh(P) 10 Dh(P) 11 Dh(P) 12 Dh(P) 13 Dh(P) 14 Dh(P) 15 Dh(P) 16 Dh(P) 17 Dh(P) 18 Dh(P) 19 Dh(P) 20 (20) 2 Appamiida (12) Dh(P) 21 Dh(P) 22 Dh(P) 23 Dh(P) 24 Dh(P) 25 Dh(P) 26 Dh(P) 27 Dh(P) 28 50 .3 Comparison of the content of the chapters of Dh (C) andDh(P) Dh(P) Dh(C) 9. !!J!£ (22) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 10. <~£ ciDh(P) 31 ciDh(P) 32 Dh(P) 172 ciDh(P) 173 Dh(P) 382 Dh(P) 173 ciDh(P) 87 (12) Dh(P) 33 Dh(P) 35 Dh(P) 36 Dh(P) 37 Dh(P) 38 ciDh(P) 39 2 3 4 5 6 7 8 9 10 11 12 12.~W£ 1 2 3 4 5 6 7 8 9 10 11 3 Citta (11) Dh(P) 41 cfDh(P) 42 Dh(P) 43 ciDh(P) 40 (17) 4 Puppha (16) Dh(P) 44 Dh(P) 45 Dh(P) 46 ciDh(P) 47 ciDh(P) 48 Dh(P) 49 Dh(P) 50 Dh(P) 51 Dh(P) 52 ciDh(P) 53 51 . Jc.cfDh(P) 29 9 10 11 12 13 14 15 16 17 18 19 20 11. ~1II&b (21) Dh(P) 60 cfDh(P) 61 cfDh(P) 66 Dh(P) 62 Dh(P) 286 Dh(P) 63 cfDh(P) 64 Dh(P) 65 Dh(P) 66 Dh(P) 67 Dh(P) 68 Dh(P) 69 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 14. BJlm-iPr:I 1 2 3 4 5 6 7 8 5 BaJa (16) Dh(P) 136 Dh(P) 70 cfDh(P) 72 cfDh(P) 73 cfDh(P) 74 Dh(P) 75 (17) 6 P~Qita (14) Dh(P) 78 Dh(P) 79 Dh(P) 80 Dh(P) 81 52 .cfDh(P) 54 Dh(P) 55 Dh(P) 56 Dh(P) 57 Dh(P) 58 Dh(P) 59 12 13 14 15 16 17 13. ~~£ 1 2 3 4 5 6 7 8 9 10 11 12 13 7 Arahanta (10) (16) 8 Sahassa (16) Dh(P) 100 Dh(P) 101 Dh(P) 102 Dh(P) 103 ciDh(P) 104 Dh(P) 105 Dh(P) 106 Dh(P) 107 Dh(P) 108 Dh(P) 109 Dh(P) 110 Dh(P) 111 Dh(P) 112 53 . I!~£ Dh(P) 85 Dh(P) 86 Dh(P) 87 Dh(P) 88 Dh(P) 89 (10) Dh(P) 90 Dh(P) 91 Dh(P) 92 Dh(P) 93 Dh(P) 94 Dh(P) 95 Dh(P) 96 Dh(P) 97 Dh(P) 98 Dh(P) 99 2 3 4 5 6 7 8 9 10 16.Dh(P) 82 Dh(P) 83 Dh(P) 84 9 10 11 12 13 14 15 16 17 15. Dh(P) 113 Dh(P) 114 Dh(P) 115 14 15 16 17.Dh(P) 136 cf.Dh(P) 117 Dh(P) 118 Dh(P) 119 Dh(P) 120 Dh(P) 121 Dh(P) 122 Dh(P) 71 Dh(P) 67 Dh(P) 125 Dh(P) 126 Dh(P) 127 (14) 10 Dafuja (17) Dh(P) 129 Dh(P) 132 Dh(P) 133 cf. ~fT& (22) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 18.Dh(P) 134 Dh(P) 137 Dh(P) 138 Dh(P) 139 Dh(P) 140 Dh(P) 141 54 .Dh(P) 116 cf.7Jtt& 1 2 3 4 5 6 7 8 9 9 Papa (13) cf. ~!et£ 11 Jara (11) (13) 12 Atta (10) cf.Dh(P) 166 11 12 13 21. ~~£ (14) Dh(P) 146 Dh(P) 147 cf. i!t%£ (14) 13 Loka (12) 55 .Dh(P) 154 Dh(P) 155 Dh(P) 156 1 2 3 4 5 6 7 8 9 10 11 12 13 14 20.Dh(P) 148 cfDh(P) 149 Dh(P) 150 Dh(P) 151 Dh(P) 152 Dh(P) 153 cf.10 Dh(P) 143 Dh(P) 144 Dh(P) 142 11 12 13 14 19.Dh(P) 157 Dh(P) 158 Dh(P) 159 2 3 4 5 6 7 8 9 10 Dh(P) 161 Dh(P) 162 Dh(P) 163 Dh(P) 164 Dh(P) 165 cf. Dh(P) 181 Dh(P) 182 Dh(P) 184 Dh(P) 185 Dh(P) 183 Dh(P) Dh(P) Dh(P) Dh(P) Dh(P) 188 189 190 191 192 Dh(P) 193 Dh(P) 194 56 .Dh(P) 178 12 13 14 22. ~~&b 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 (21) 14 Buddha (18) Dh(P) 179 Dh(P) 180 cf.2 3 4 5 6 7 8 9 10 Dh(P) 169 Dh(P) 170 Dh(P) 175 11 Dh(P) 176 cf. Dh(P) 77 2 3 4 5 6 7 8 9 10 11 12 25.1t~J'b 15 Sukha (12) (26) 17 Kodha (14) Dh(P) 222 Dh(P) 223 Dh(P) 224 Dh(P) 225 57 .23. **Il"1 (14) Dh(P) 197 Dh(P) 198 Dh(P) 199 Dh(P) 200 1 2 3 4 5 6 7 8 9 10 11 12 13 14 24. ~¥J'b Dh(P) 201 Dh(P) 202 Dh(P) 206 cfDh(P) 207ef-208ab (12) 1 2 3 4 5 6 16 Piya (12) Dh(P) 209 Dh(P) 210 Dh(P) 211 Dh(P) 212 Dh(P) 214 Dh(P) 216 Dh(P) 217 Dh(P) 218 Dh(P) 219 Dh(P) 220 cf. I!lJ.l§ ® 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 (19) 18 Mala (21) Dh(P) 237 Dh(P) 238 Dh(P) 239 Dh(P) 240 Dh(P) 241 Dh(P) 242 Dh(P) 243 Dh(P) 244 Dh(P) 245 Dh(P) 246 Dh(P) 247 Dh(P) 248 cfDh(P) 249 Dh(P) 250 Dh(P) 251 Dh(P) 254 Dh(P) 255 58 .Dh(P) 226 Dh(P) 227 Dh(P) 228 Dh(P) 229 Dh(P) 230 Dh(P) 231 Dh(P) 232 Dh(P) 233 Dh(P) 234 Dh(P) 221 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 26. ~t'if&b (17) Dh(P) 256 Dh(P) 257 Dh(P) 258 Dh(P) 259 Dh(P) 260 Dh(P) 261 Dh(P) 262 Dh(P) 263 Dh(P) 264 Dh(P) 265 Dh(P) 266 Dh(P) 267 cfDh(P) 268 ct:Dh(P) 269 Dh(P) 270 Dh(P) 271 Dh(P) 272 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 28.27. ~IHT&b 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 19 Dhammattha (17) (28) 20 Magga (17) Dh(P) 273 Dh(P) 274 Dh(P) 276 ct:Dh(P) 277 cfDh(P) 280 Dh(P) 281 ct:Dh(P) 283 Dh(P) 284 cfDh(P) 285 Dh(P) 287 cfDh(P) 288 ct:Dh(P) 289 59 . Dh(P) 302 Dh(P) 303 Dh(P) 305 (16) 1 2 3 4 5 6 7 21. • (14) ct:Dh(P) 290 Dh(P) 291 Dh(P) 292 cf. Dh(P) 312 60 .Dh(P) 308 Dh(P) 309 Dh(P) 310 Dh(P) 311 .Dh(P) 275 m£ 29 . Dh(P) 301 10 11 12 13 14 cf.Dh(P) 293 2 3 4 5 6 7 8 9 Dh(P) 304 Dh(P) 296 cf.PakiIJIJaka (16) 22 Niraya (14) Dh(P) 306 Dh(P) 307 cf.Dh(P) 299.18 19 20 21 22 23 24 25 26 27 28 Dh(P) 277 Dh(P) 278 Dh(P) 279 cf. ~Il@j&b (18) Dh(P) 320 Dh(P) 321 Dh(P) 322 Dh(P) 323 Dh(P) 324 Dh(P) 325 Dh(P) 326 Dh(P) 327 Dh(P) 328 Dh(P) 329 Dh(P) 330 Dh(P) 331 Dh(P) 332 Dh(P) 333 Dh(P) 144 ciDh(P) 144 Dh(P) 94 Dh(P) 29 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 32.Dh(P) 313 Dh(P) 314 8 9 10 11 12 13 14 15 16 Dh(P) 315 Dh(P) 316 Dh(P) 317 Dh(P) 318 Dh(P) 319 31. ~t:iX&b 1 2 3 4 23 Naga (14) (33) 24 TaIJha (26) Dh(P) 334 Dh(P) 335 ciDh(P) 336 61 . 5 6 7 8 9 cfDh(P) 337 Dh(P) 338 ct:Dh(P) 344 ct:Dh(P) 339 Dh(P) 340 Dh(P) 341 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34.f.381 Dh(P) 367 62 . 7:f'r~£ 2 3 4 5 6 7 8 cfDh(P) 345 Dh(P) 346 Dh(P) 347 Dh(P) 349 Dh(P) 350 cfDh(P) 352 Dh(P) 353 Dh(P) 354 Dh(P) 355 Dh(P) 356 Dh(P) 123 Dh(P) 351 Dh(P) 283 Dh(P) 284 (32) 23 Bhikkhu (23) ct:Dh(P) 360. 361 Dh(P) 362 Dh(P) 363 Dh(P) 364 Dh(P) 365 Dh(P) 366 Dh(P) 368 \. Dh(P) 376 Dh(P) 377 Dh(P) 378 Dh(P) 379 Dh(P) 380 Dh(P) 381 cf. jt~£ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 Dh(P) 307 (40) 26 Brahmal)a (41) Dh(P) 383 Dh(P) 384 Dh(P) 385 Dh(P) 386 Dh(P) 387 Dh(P) 388 Dh(P) 390 Dh(P) 391 Dh(P) 392 Dh(P) 393 Dh(P) 394 Dh(P) 395 cf.368 Dh(P) 382 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 35.Dh(P) 396 63 .Dh(P) 369 Dh(P) 370 Dh(P) 371 Dh(P) 372 Dh(P) 373 Dh(P) 374 Dh(P) 375 cf. 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 Dh(P) 397 Dh(P) 398 Dh(P) 399 Dh(P) 400 cf.Dh(P) 411 Dh(P) 412 Dh(P) 413 Dh(P) 414 Dh(P) 416 Dh(P) 417 Dh(P) 418 Dh(P) 419 Dh(P) 420 Dh(P) 421 Dh(P) 422 Dh(P) 423 64 .Dh(P) 401 Dh(P) 402 Dh(P) 403 Dh(P) 404 Dh(P) 405 Dh(P) 406 Dh(P) 407 Dh(P) 408 Dh(P) 409 Dh(P) 410 cf. Jiau-shyue (. Flower fragrance (17) 13. Anger (26) 26. The Taints (19) 27. Happiness (14) 24. Old Age (14) 20. The Spiritually Committed (17) 28. Elephant Simile (18) 32. Dh(P) Dh(C) 1. Pramada (20) 11. Spreading Extensively (14) 30. Kindness (19) 8. Vaca (12) 9. The number of stanzas in each chapter is given within round brackets. Palxiita (16) 15. The Hells (16) 31. Bala (20) 14. Honours (Satkara 19) Yamaka(20) Appamada (12) Citta (11) Puppha (16) Bala (16) Pa{J(jita (14) 7 Arahant (15) 8 Sahassa (16) 9 Papa (13) (14) 10 DaQQa (17) 11 lara (11) 12 Atta (10) 13 Loka(12) 14 Buddha (18) 15 Sukha (12) 16 Piya(12) 17 Kodha(14) 18 Mala (21) 19 Dhammattha (17) 20 Magga (17) 21 Pakil)l)aka (16) 22 Niraya (14) 23 Naga (14) 24 TaQha (26) 2 3 4 5 6 65 . Smrti 7. The Path (28) 29. Knives and Rods ('punishents') 19.3. Bahusruta (19) 4. Sraddha (18) 5. Sila (16) 6. Mind (Citta?) (12) 12. Important-pairs 153 (Yamaka?) (22) 10. Anitya (21) 2. Craving (33) 33. Evil Action (22) 18. On the Thousand (16) 17.Instruction') (29) 3. Self-concern (13) 21. The World (14) 22. Affection (12) 25. Arhat (1 0) 16. On the Buddha (21) 23.4 The structure of Dh (C) compared to Dh (p) The following is a comparison of the order and names of the chapters of Dh(C) compared to those of Dh(P). Jy Chien also mentions a 900gatha version which undoubtedly must be a Udv. but that of the present Taisho version is around 760. the total number of stanzas is about 502 which contrasts 423 in the Pali. 21.25 Bhikkhu (23) 26 BrahmalJa (41) 34. subtracting chapter 33. Jy Chien himself clearly stated that the Indian original for Jiang Yen's translation was the 500 gatha version. Generally. The chapters titles too are almost identical in the two texts. The number of stanzas in each of the 26 chapters of the two texts is on the whole quite compatible. from chapters 9 to 35. we can easily understand why PrakirlJaJPakilJlJaka was so rendered. the converse being for Dh(P) 10. Provided that for these 26 chapters there had not been any addition by Jy Chien or others . will accumulate to become greater and greater. though actually identical only for 4 chapters -Dh(P) Ch. The SramalJa (32) 35. respectively. 16. This number 502 could well be of great significance. The preamble preceding the Chinese chapter says that the purpose of this chapter is to explain that "all good and evil. of what had been omitted in the first translation . Moreover. For the 26 chapters corresponding to the Pali. which suggests that there could have been further addition or even revision subsequent to Jy Chien. The total number of stanzas for Dh(C) is given by Jy Chien as 752. 18. corresponds in perfect order with Dh(P).other than the filling up or restoring by Jy Chien. when we look at the total number of stanzas in all the extant Udv versions. If the preamble was given by the translators (in this case most likely Jy Chien. NirvalJa (35) 37. Birth and Death (Sarpsara? 18) 38.991 (Rockhill). Now. The BrahmalJa (40) 36.15. 19. versus Dh(P) 2 Appamada and 25 Bhikkhu. however small.978 (+59). the editor) themselves. and 27." The writer of the preamble seems to have inferred this purpose from the first stanza which speaks of a small giving resulting in a great blessing. 66 . is in fact most likely to be an inappropriate literal rendering of the Indian word. TbUdv . since it coincides with that stated in the colophon ofPDh (gatha satani parlee dye ca gathe). one cannot fail to observe immediately that the central core of Dh(C). the small differences being Dh(C) 10 Pramada and 34 SramalJa. Dh(C) 29 'Spreading Extensively' . though in appearance quite different from Dh(P) 21 PakilJlJaka.this figure of around 500 is significant also in being different from that of Dh(P): It would imply another difference of the original of Dh(C) (the 26 ch. we get: Udv(Sk) . These must be the 26 chapters of the first translation by Ju Jiang Yen. Benefit by the Way (20) 39. the number is greater in the case ofDh(C). 26. The Auspicious (19) From the comparative table above.) from Dh(P). except for that in Udv(Cl). even proceeding from Mizuno's own assumption in the case of the 13 additional chapters. all the others show to be more. But such an assumption does not seem justified for several reasons: First of all.e.as Mizuno almost always does . It is only when everything fails that he would concede the possibility of the stanza in question as coming from the 700 gatha version. were added by the Chinese redactor from another source available to him.may be 67 . the conclusion he gets is that only six and a half chapters Anitya. it must have translated the latter. transpositions and omissions are hardly more than what might be expected in the course of any manuscript transmission. Mizuno l56 assumes that when Ju Jiang Yen came to China again. Udv(C1) -825 (+37)." For the stanzas making up the chapters added by Jy Chien. particularly those which in a few instances come in groups at the end of individual chapters.that when a Dh(C) stanza appears partly similar toDh(P).Udv(C2) . we may assume the actual figure to have been either slightly more than 500 . Secondly. or where that does not seem to work. This implies that when Jy Chien speaks of the Indian original as being one with 500 stanzas. In this connection. and the agreement of the two texts is all the more striking in contrast to the completely different ordering of the chapters and the verses within each chapter in the Udanavarga and in the Prakrit recension. it is even more likely that he would have made extensive use of it. he invariably first assumes that the Chinese stanza translates Dh(P). the partial difference must have arisen from a misunderstanding of the Pali on the part of the translator. and not less than 900. Even for Udv(C 1). Vaca. he brought with him the 900 gatha version on the basis of which the earlier translation was revised. the following remark of Brough155 . the figure is definitely nearer to 900 than to 800 . Jy Chien did not mention in the preface that on Chiang Yen's second visit. In fact in Mizuno's comparative study of some of the Dh(C) stanzas. Udv). or that if it is similar to one in Udv(Sk).928. but it is also possible that in some other places the Pali text has suffered a loss at some period prior to the fixing of the text by the commentary In general. particularly its latter part (which we have put in italics). That is. since the 700gathii version had already been in circulation.or at least more than 450. and 10 stanzas of Nirvana . some of the gathas of this version could easily have been similar to or even identical with Dh(P) and/or Udv(Sk). he would then account for the translation from a parallel version inUdv(Sk). seems quite pertinent: "It may be assumed that a number of the additional verses. he brought along the Udv(or for that matter any other manuscript). Smrti. Satkara. Besides. Sila. which therefore contrasts with 423 ofDh(P).as for instance 502 here . so that we must not too readily assume . Sraddha.and this in spite of the observed fact that many of its stanzas have been abbreviatedl54 . How can we be sure that the Chinese stanza in question could not have come from the 700gatha version? Moreover. it is quite definite that he had consulted the 700 gatha version and the 900 gatha version (i. For the other 6 112 chapters.20). While it is certain that the final chapters after Brahma{la which are virtually all pentasyllabic (some 6 stanzas in ch. Finally. (MizunJ58 himself says both Jiang Yen and Jy Chien should find the Udv(Sk) stanzas easy. the only exception being the 5 in chapter 36 which are hexasyllabic. we are not so certain. that "pentasyllabic verses seem to be more recent than tetrasyllabic verses. in all probtheir parallels in Dh(P). 68 . it is an interesting question to ask : If indeed the revision by Jy Chien was made wholly or mainly on the basis of an Udv(Sk). he has had to concede as being probably derived from the 700gathii version 157 .. were made pentasyllabic during Jy Chien's revision. It is however quite likely that at least in some cases. chapter 33 f1J1H'b ability a later addition. consists almost entirely of tetrasyllabic stanzas.regarded as being translations from Udv(Sk). only 3 out of a total of 19 stanzas are pentasyllabic(see also infra ch31 n.36 are tetrasyllabic) are later additions. nor take over all the Sanskrit stanzas which did not already have their parallels in the 26 chapters. originally tetrasyllabic. why did he neither make up the text to be of 33 chapters as is the Udv(Sk). Moreover. the stanzas. as Willemen is. There are more than enough pentasyllabic verses in the core 26 chapters.160. and many of them correspond almost perfectly with CSatkara'). both being well versed in Sanskrit)? Why did he stop at 13159 additional chapters only? The Chinese stanzas making up the 39 chapters of Dh(C) are either tetrasyllabic or pentasyllabic. Some new additions are of course also not impossible. which has many stanzas virtually identical with the Pali. rather unjustifiably. nor can we exclude the possibility that the same basic text might have been shared by another sect. We naturally cannot prove that the translation was made directly from Pali. Brough l63 . If so. on the other hand. is as convinced as Beal thatDh(C) was translated from the Pali (so also Willemen)166.162 It was in fact as a result of this strong conviction that he tended often to read. the Pali into the Dh(C) stanzas (see supra). " . p.94). (Roth. as usual. Beal161 has already made this observation in his translation of DhAv(C). Professor Mizuno. S. Arguing mainly from the Sri Lankan manuscripts brought back to China by Fa-hsian. the original of Dh(C) could conceivably have been one of them. We may add here that even if the original was among those texts which somehow found their way to India from Sri Lanka . is more prudent in his conclusion: "It is thus certain that the core of this earliest Chinese version is a text substantially the same as the Theravada text.4 Dh(C) and Dh(p) : a comparison 4..its language needs not have been the same as that of Dh(P). he states: "It is therefore quite probable that Buddhist texts composed in Sanskrit. we have in this statement sufficient evidence to show that the original from which our translation was made consisted of the same chapters and probably the same number of verses. 'Fa-hsian and Buddhist text in Ceylon' . that they were identical.. whose Vinaya has close affinity with the Pali". . he167 cites the following points: 69 . As one ofthe possibilities. De Jongl64 opines that "it is quite probable that Fa-hsian (sci]:= Fa-Shian) obtained a copy of a manuscript of the Sarpyuktagama of the Sarvastivadins in Ceylon". then. It could have been a Prakrit close to PalL One is here reminded of the case of PDh.1 The relationship betweenDh (C) andDh (p) That the structure and content of the core 26 chapters of Dh(C) are very closely related to those of Dh(P) has long been noted. but said to be "based on a Prakrit-Pali version which is older than the existing Pali Dhp". From Jy Chien's statement that the text originally consisted of 26 chapters and 500 stanzas. By way of conclusion to his paper. all his comparative studies of the stanzas of the two texts have in fact been consistently based on this conviction.165 " Indeed it seems also possible that texts other than those in Pali could have existed in Sri Lanka much earlier than the period of Fa-hsian (early 5th century A. as in Buddhist calculations the next highest round number is frequently used to denote the exact number intended. As evidences.not an impossibility . Prakrit and Buddhist Hybrid Sanskrit were available in Ceylon and were brought from there to China.).in other words.D. as that known in the South .. As mentioned above. Beal argues. it would be natural to think of theMahiSasakas. and which nevertheless is not in Pali.. As early as 1878. as it was in a Prakrit. but also partly on Ke Shy's 700 gatha version. Consequently.. The main problem. . Thus. are still susceptible to further questioning or rcquire elaboration. Most of his other points.(i) Jy Chien. not Dharmapada. including the *Arthapada-siitramentioned above by Mizuno.5 has ) which shows that the original here could not have been of the 'lamp' ( tEBjj Sktform dvipa which would have been rendered as "island". found the original of Dh(C) difficult to understand.) ..33 'Satkara'). had not mastered Chinese".: . "agree completely with regard to chapter names and order".probably around 228 A. It must have been like the Pali word dipa. (v) Jy Chien was also the translator of the Chinese version of the * Arthapada-siitra (~JE#~ ) which according to Mizuno himselp68 probably belongs to the Abhayagiri sect of Sri Lanka.D. In fact according to him.(which would explain its small differences from the extant Dh(P). said to be from India. (onwards) when he translated several works. the problem was that "Jiang Yen though versed in the Indian language. via the southern sea route to the region south of the Yangtse. his main translation activity probably began a few years later . had brought the Abhayagiri texts ofthe *Arthapada-siitraand the Fa Chu Jing (=Dh(C)). Moreover. (iv) The core 26 chapters of Dh(C) (other than the interpolated ch. the Abhayagiri sect was more powerful than the Mahavihara sect.. It seems that Wei-tsi-nan.D.. .. a Mahavihara text). but also in the Indian Continent. was probably his lack of familiarity with the exegetical tradition of the text. based mainly on Udv." At that time. however.. 70 i~. though well versed in Skt and other foreign languages since a youth.. when compared to Dh(C). from the 3rd to 11 th century A. not Skt.i 69 The last (v) of the five points discussed by Mizuno constitutes an important hint. either from Ceylon or India. in the Magadha region as well as South Indian. though the Chu San Tzang Ii: CRecord of the translation of the Tripitaka. Dh(C) may also have been a Pali text of this sect. fUiIfi: 'Tan Bo' which transliterates (iii) For dipam in Dh(P) 25. the corresponding stanza in Dh(C) 10.. It prevailed not only in Ceylon. for (i) Jy Chien gave no indication in his prcfacc at all that his problem was due to the original being in a Prakrit rather than Skt. however. fascicle 2) mentions Jy Chien's translations as amounting to "36 books in 48 fascicles". (ii) The Preface to Dh(C) speaks of Dhammapada. a §le$a interpretable both as 'lamp' and 'island'. The differences in the number and sequence of the stanzas in the individual chapters in Dh(C) is believed to have been the result of Jy Chien's revision. e .2) and 'Bhikkhu' (ch. in some cases at least. As for (iv). its transliteration is no problem here.wu-de') for Dharmagupta. What is more. Similarly for dip8l!l in Dh(P) 238. it~~ (' Tan. there are 20 stanzas. before making any such assumption we must beware of an unknown factor: We are completely in the dark with regard to the relationship between the 700 gatha version on the one hand and Dh(C). We have for instance.34 This chapter seems to end with stanza 22 which correponds to the last stanza (382) of Dh(P) Bhikkhuvagga. however.wu jie') for 'Dharmodgata'. Moreover. respectively. though again tetrasyllabic are. correspond perfectly in content and sequence. Udvon the other. Two of them are different: For 'Appamada' (ch. it must have been 'revised' on the basis of UdV. they also correspond more or less perfectly to the first dozen or so stanzas of both Udv(Cl) and Udv(C2). it~ ( 'Tan Bo') does not necessarily transliterate the Pali 'Dhammapada'. being the only two which are pentasyllabic. However. With regard to (iii). without their parallels in the Pali chapter (stanza 29 correspond toDh(P) 307). that as stanzas 17-26 are also tetrasyllabic. even aSkt word like patra is also transliterated by the same character~ 'bo'). one cannot conclude that they were subsequent additions.As for (ii). All the stanzas of Dh(P) 'kodha'. for Dh(C) ~~£ It is tempting to assume that 2 stanzas have been subsequently added during the revision. The rest of the stanzas from 25 to 32. Another such example is possibly the case of Dh(C) ch. it~t~ (' Tan. 'Pada'. etc. This is then followed by two pentasyllabic stanzas.22. The first two Dh(C) stanzas. we have 'Heedlessness' (ch. Dh(P). (Incidentally. the sequence accords well with that of Udv(Sk) XX 1-13.34) of Dh(C). for Dh(P) 'Yamaka'. 18. from 222 to 221. to Dh(C) from stanzas 3 to 16. As such. From stanza 17 onwards. Note. it must have been 71 .i. For instance. it is not quite accurate to state that the two texts agree completely with regard to chapter names. . .2 again has 'lamp'.lO) andS'ramaQa(ch. or that if such a stanza is not in Dh(P) and Udv. An example of a good indication of some revision having most likely been based on Udvmay be found in chapter 25 "Anger". Yet it is to be noted that Dh(Gr) too has 22 stanzas for the corresponding chapter. the corresponding verse of Dh(C) 26. could have been added by the revisor. the greater number of stanzas in the case of Dh(C) should not be too readily assumed to have been due to subsequent addition.). Jeet.25) of Dh(P). So far. all the stanzas are tetrasyllabic.1 d which in any case could not have been from a Skt term like dvipadanalJl of Udv(Sk) XII 4d (var. being the same for both Skt and Pali.it ' tan' may transliterate either 'Dhamma' or 'Dharma'. we may add further similar instances here: Fordipadanafi of Dh(P) 273d. we also cannot too readily assume that just because aDh(C) stanza is different from the corresponding one in Dh(P). like the preceding two. we find (an interesting rendering): 'The giving of Jamp' in Dh(C) 28. More importantly. Brough therefore has not succeeded here in showing the two readings to be unique to the two texts. it is a mistake to assume thatlL. 'Protects it as his precious wealth').''lll! . the 'revision'.340. (b) As is clear from the comparative table in above. 216. (c) In some cases. 247. The agreement is absolute in the case of Dh(P) ch. (269).taken over from the 700 giithii. 202. The three in round brackets are slightly different in content from theirDh(C) parallels): Dh(P) 84. against sre$thi in other versions. though not necessarily. reads dhanarp sre$tharp.''lll! does not seem to mean 'mind' caused'.270. 257. have been revised).in favour of such a belief. IL..370. 256. Nevertheless.6d liJHVr ~.15. it certainly cannot be said to be a groundless assertion. (Note also that this stanza is pentasyllabic which means it could. even Udv(Sk) XXiX 35). manomiiya (. But it must be remembered that such instances are only possible indications. Brough171 has noted two instances of agreement in readings believed not to be shared by other versions: (i)Dh(P) 26d dhanmp settharp va rakkhati (. if any.by no means exhaustive . 182.'lll! translates manomiiya (see discussion below). Nevertheless. and do not by themselves constitute 'proof' ofDh(C) translating Dh(P). As for (ii). Just to pick one instance at random: Dh(C) 15.379.1 is practically verbatim identical with Dh(P)90. (268).Dh(C) 22. there are numerousDh(C) stanzas which are identical (as far as this can be said of a translation from a translation) or practically identical with those ofDh(P). (196). With the recent publication ofPDh which also contains numerous stanzas practically identical with those of Dh(P) we have now got to be more cautious in drawing such inferences. In the latter case. the stanza not found in Dh(P) and Udv could even have been an integral part of the original of Dh(C) itself170 . could also have been from the 700 -giithii version. 'mind caused'). (a) As can be seen from our English translation. Dh(P) 183 . we shall offer below more indications . the sequence of the stanzas in most of the 26 chapters correspond very closely. 258. Yet so is PDh 86 (and in this case. there are also a significant number of counter-indications which point to the opposite. against manojava in other versions. These will be dealt with in the next section. In the former case. it may be pointed out here that some twenty stanzas appear to be uniquely shared by these two texts only: They are (numbered according to Dh(P). Whatever inadequacy there may be in these scholars' belief ofDh(C) being a translation from the Pali Dhammapada.Dh(C) Ib and 2b IL.324. however. we now know thatPDh 17 d too. the agreement between the two texts in the selection of stanza is significant.347. Thus.Dh(C) 1O. 248.. 246. However as for (i). .11 is included in both texts under 72 . as Beal misleads Brough (see infra).7 = Dh(C) ch. For the present. 237. (ii) Dh(P) Ib and 2b. rf. Similarly. Cl. significantly occurs in the two texts only (evenUdv(Cl) and Udv(C2) did not borrow this). 'Ciua'.5. Tb) similarly includes the stanza under 'Pu!jpa' (but the following stanza differ in respect of order). 'Apramadu' and '*Sild in Dh(Gr). 'Yuga'. Only Udv(Sk. C. and in the same order. In the other texts these stanzas have their parallels under 'Asvavarga' (Udv(Sk. C2. CI.Dh(C) 28. with all the 14 stanzas of the Pali on the whole corresponding closely. Tb)include this under 'Anitya'. though its content really has little to connect it with such a topic. 'Sukha' and 'Apramada' in Udv(Sk. C2. and PDh under 'Alta'.the chapter on 'Buddha'. 'Soka'.8.14. Udv(Sk. PDh and Dh(Gr). Tb).'Dand. CI. the first 14 stanzas of Dh(C) . and Udv(Sk. Moreover. C2. 'Droha'.31. Dh(P) 50 .. Dh(P) 324 . 'Jama' and 'Altha' in PDh. excepting stanzas 10 and 11. 73 . even Udv(Cl) does not do so. Both texts have a chapter entitled 'Elephant(-simile)' with all the 14 stanzas of Dh(P) corresponding closely to and in the same order as. Tb). Tb)orvariousothertitleheads. Dh(P) 287 .ya' . is in both texts under 'Path'. The parallels for most of these stanzas are found under various other title heads in Udv(Sk. Cl. '*Naga' or '*Asva' (title lost). to the Dh(C) stanzas. is in both texts included under the chapter on 'Flower'. The only other text that also agrees in this respect is PDh (365 -Roth: 366). under' *K.PDhhas it under 'Citta'. Again both texts seem to be unique in having a chapter entitled 'Hell'. C2)under 'Papa'.Dh(C) 12. Dh(Gr) includes it under '*PrakinJaka'. Dh(Gr). in content and order. The Theravada Dhammapada and one Chinese version on the one hand. Whenever he comes across two corresponding stanzas with unnegligible differences. Mizuno has had to state that the original was not a Mahavihiira text.2 and 2. the commentarial stories 74 .1 The first verse of the ChineseDharmapada : A signpost of sectarian affiliation We shall begin our discussion of these counter-indications with an illustration from the first stanza of Dh(C). is rather exaggerative. which he has tried to explain away. comme l'etude de I'Apramada-varga suffira a l'etablir. As a matter of fact. he would generaly first assume that the differences were due to a misunderstanding on the part of the incompetent translators. anyone carefully collating the Chinese stanzas alongside the Pali can hardly help noticing some significant differences which may be regarded as couter-indications to the theory thatDh(C) was a translation of Dh(P) 4.2.3). and all (with one exception) the so-called 'northern' versions on the other. Tibetan and Chinese versions will suffice to give the impression that. translated from Indian originals. Apart from the Indian and Tibetan versions of the verse. has already noted some differences of significance. as we have already seen (Supra).2 The Language of The Original of Dh (C) Unfortunately. in view of its special significance as a signpost for the recognition of its sectarian affiliation. he states172 : "Le choix des vers est tout different. they are divisible into two textual traditions . Even a quick glance at all these Indian. Jy Chien's preface does not give us any clear indication of the language of the original of the text. he would then assert that the Dh(C) stanza was revised on the basis of the Udvor the 700 gathii version.2. Mizuno himself seems quite aware of certain difficulties involved in this belief. lead us to believe that the original of the first translation (the core 26 chapters) was possibly a Pali text of the Theravada. At the sametime. Probably troubled by such differences. though he states clearly that the translation ). we cannot be as outright in this belief as Beal and Mizuno. mais les rubriques' sont disposees dans Ie meme ordre'. but an Abhayagiri one (see above). In conclusion. when such an explanation fails. Levi. as Brought?3 remarked. we have some fourteen Chinese versions. on the basis of a comparison of all the different versions of Apramada varga. But. S. however.4. This statement of Levi. The structural and content was from a manuscript brought from India (~~ analyses of the text. or that it was taken over from them. broadly speaking. Much earlier than Mizuno. Or. As we have argued above (supra 2. ~{J"ue . but scribal emendations of some ingenuity. the divergences "are not careless slips in copying. Udv(el) Tzy Ai. As BroughJ 74 remarked. The relevant portions of the piidas of the various versions are as follows: I Dh(P) 1 b malOmayii f eakkarp va vahato padarp bmanojavii IIPDh (Cone's edn175) f eakram vii vahato padarp III Dh(Gr) 201 IV Udv(Sk)XXXI 23 (also Mulsarvand Mkv b maIJo-ja va f eako va vahaIJe pathi b manojaviilJ f eakrarp vii vahatalJ padam XX~ 2 variants for fin Mkv (given by Levi in footnote) i.1khor los mgo bo bead pa b/in VI Dh(C) (Also DhA v(e) . vahutiipadam ii vahatusire V Udv(Tb) byidmgyogs f /." What we wish to demonstrate in particular is that the significant divergence in the wording of the second (labeled as 'b' ) and the last (labeled as 'f)piidas of the first verse of Dh (e) and Dh(P) is an indication that the two texts probably belong to two different textual traditions. andSari) JL<. the former is probably not a direct translation of the latter. This would then mean that. contrary to what has hitherto been held.are indispensable for a proper understanding of the divergence in the wording of the various Dhannapada versions.~?JT15!! VIII 1t (C) tlO$ijQ !?94-" 75 .~~TIf( VII Udv(C2) ~. Udv(Cl). DhA v(C). in his "On the Old and New of the Dharmapada (in Japanese) "176.x Arigu ]fMJ]f~ ~Dfijlj~U!J)i XIMVS ]ftJ]fpJT E~~D~~ XII OldMVSl ]ftJ]f~ ~D~~~ XIII OldMVS2 ]fft9l]f~ ~m. while Dh(C). does not fit into either group too well. though it could be close to the Pali tradition Professor Mizuno. Arigu is a faithful translation of Dh(P). however. there also appear to be basically two traditions: Dh(P) . It (C) and MVS. can all be considered as renderings of forms of mana-maya. Sari. or "as swift as mind".PDh and Arigu on the one hand. Udv(C2). and 'track' in Arigu ). EA. "of the nature of mental impulsions". Version V(it (C) ) f. represented by Dh(P) I band Arigu I b give manomaya ( or an Indian equivalent). having examined all the Chinese versions quoted above. arrived at the following conclusions as regards those corresponding toDh (P) lb: (I) The Pali verse represents the oldest version. which speak of the wheel followingpada (interpreted as the hoofs of the oxen in DhA . 76 . probably through the following process: maya-> vaya-> vaja-> java. "mind-made". an the remaining versions which speak of "the wheel rolling over and killing (or breaking off the head of) [the evil-minded]". As regards the correspondences toDh(P) If. we clearly have two different textual traditions: One corresponding tomanojava which may be rendered as "impelled by mind". OldMVS1. The other.\MJ)c. with regard to the correspondences toDh(P) lb. (2) Among these Chinese versions. The original-maya in Dh(P) lb was eventually transformed into -java.\~~ ~D~~~~ XV MSarVB(C) tm~~i& ~~~jj[ From the above. In contrast. Tzy Ai.~ XIV MSarV(C) )c. but in fact translates hardly 'swift as mind' ". However. No other documents of other schools denote such a meaning. The reason for Mizuno's statistics here for those versions corresponding to Dh(P) 1b is that he takes {"~ as a rendering of 'manomaya ' . means 'to make (do something)" 'to cause (something to happen)'. BroughlSO too.OldMVS2. This term most probably translates 'manojava '. Note that the sense of 'driven forth' or 'expelled' is also evident in Javita'.Veda. and MulsarV(C) are renderings of forms ofmano-java. he considers that the Sanskrit version here represents a later interpretation. The whole stanza in Udv(C 1) 77 . For other references. As Udv(Tb) too agrees with these. in the Chinese translations. seehis "The Indra-cuIt as Ideology" in Vidyodaya Journal of Arts. noticing that "the reading manomaya is isolated. In this connection.. .' for which Edgertonl81 suggests the rendering (citing the Tibetan in support) : 'I myself shall see him tormented with pain. from the same root . {"~ 'mind -incited' or 'mind-driven'.. 'to impel or drive (as in~~ {JEf.ifr in classical Chinese means 'to ride and control a horse')'.. Science and Letters Vol. 'to order'. ~ . against manoja'va of the other versions". and with many and various shrieks uttered (expelled)'.. both belon.Jjii . R-Veda 3. 9. and that (2) manojava need not necessarily be rendered as 'as swift as mind' . Thus. the last pada reads iIilfBm.{JE ('mind-caused') can reasonably be thought to translatemanomaya.. Accordingly. according to his statements in "A Comparative Study of the Dharmapada!f'177 (probably the English abridged version of this Japanese article). though admittedly this is one acceptable rendering it can and should in this case be rendered as 'mind-impelled' or 'are mental impulsions'.1 09ff with footnote 331. he considers the Pali form vahato padaIp to be the correct one. The verses which indicate the meaning of 'manojava' are in documents of Vinaya and Abhidharma belonging to the Sarvastivada school. While noting the variant vahaIJe pathi in Dh(Gr). primary having a causative sense.~ manojava rather than manomaya . can reasonably be rendered as 'mind-impelled' or etc..'The great rishi spurred on by gods'. that "[Of the] twelve versions . 'to employ'. This means. remarked that "here [the Dh(C) ] rendering {. He also notes that in 2 Chinese versions.9: mahan r$ir devaja davajiitalJ. MulSarVB is unclear in this regard.~ ([as] 'the wheel on the path rolls over and kills') and iIilfBlT~IDl! ('[As] the wheel cuts off the head) respectively. nine of them give the meaning of 'manomaya " and three of them connote the meaning of 'manojava '. manojava is always attested.1 0: 'svamarp drak~ye duJ:!khcnartarp bahu-vividhajavita-ravitm. we surmise that (1){. as in the sentence in Lalitavistara 337. January 1981 p.53. " With regard to If Mizuno is very brief.ging to the Sarvastivada in whose versions (both Sanskrit and Chinese) of the stanza. OldMVS 1 178 and MulsarVB 179. has the sense of 'spurred on' in certain usages inR. in Dh(C) translates manojava rather than manomaya can That {"~ also be inferred from the fact that the same term is found in both Udv(C1) and Udv(C2). Professor Palihawadana also has demonstrated thatjiita . 699a. 700a. Siddhi (p. 'mental impetuosity' or 'mental force'. i. where ~ definitely means 'going speedily' (like a horse). It is true that inAKB(C) . tially the same. As a matter of fact. it may be stated that 78 .e. 699b. The king's orders are immediately carried out by the retinue. ~ conveys the idea of an envoy (official) on a horse. This means that ~pJT51 translation of the siistra must also translate manojava . As regards inference (1) of Professor Mizuno above. The other. This in Shyuan Tzang's definitely translates manojava. MVS (p."82 The most decisive evidence comes from the oldest translation of the Mahiivibhii$a. ~PJT$. Once again.45a). corresponding tojava. the 2 renderings must ipso facto be considered as those of manojava In addition.386b). Paramartha's second translation of the siistra here gives ~~ .. 65b. In this respect it is similar in signification to f:il! which originally conveys the idea of a high official employing low officials. It seems possible that the Chinese translators ofmanojava understood the signification of this Indian term to be the impetuous control and swift driving of the ideographically look very similar and that they mind. never ~PJTf:il! or ~pJT51 . the MVS version. But this is renders manojava as ~~ always in the context of manojava being a technical term referring to a unique power of the Buddha. representing as they do the 'New translations" (as opposed to the 'Old translation' and' Ancient translation' before him) we can check them against other similar renderings in his various translations. we may also note a similar understanding expressed in the Tibetan commentarial tradition: "'Swift' is understood when the principal mind and mental factors are compared to a king and his retinue. SpS (p.~being Shyuan Tzang's rendering of manas). Ideographically. since both works are known to be Sarvastivadin. none of the scriptural renderings given inJSD for -maya has anything corresponding to f:il! . In this connection. Some examples are: AKB (C) (9p. Of the two. 431c).$:$ ) version gives ~PJTf:il! . which is passive: 'impelled by the mind'. exactly the same 2 characters ffif:il! as in Udv(C2). The fact that~ and f:il! are homonyms mean that they could get easily interchanged in the hands of the copyists. etc.. Since Shyuan Tzang's renderings are generally consistent. MVS. gives ~ffi51 which may be rendered 'induced by mind' or 'incited by mind' . which gives yi jy where jy cannot mean anything other than 'speed' or 'speediness'. The Udv(CI) version gives essen. .25c.is in fact verbatim identical with that in Dh(C). Shyuan Tzang consistently . the itivrttaka (. That these 2 renderings cannot be those of manomaya can also be inferred or from the fact that Shyuan Tzang invariably renders manomaya as ~$. two are renderings from Shyuan Tzang( versions VIII and XI above. the fact that we have 3 Chinese translations of theAbhidharmamahiivibhii$a-siistra is also helpful. 55a). JG\PJTf:il! We are fortunate that among the Chinese versions. we might even be able to say thatmanojava could even be more acceptable than manomaya as the authentic form. In the literature of the northern schools.manojava. . The reverse is hardly observed. and as stated above we do not propose to do so here.there seems no need to conjecture a multi-stage process of corruption involving such a process as metathesis. with the commentaries further stressing the promptness in experiencing the fruition (see the Chinese versions given below). there are numerous instances where a Gandhari containing a 'y' finds a corresponding Pali form havingj in the corresponding place. But if we consider this issue doctrinally. as in the Mahiikarmavibhailga. picked up more or less at random. such as conveyed in the term 'manomaya' Broughl83. and "manojavo yenakiimmp gato'smi". are as follows: Dh(Gr) Dh(P) lb yacca 2b ayi{la 4lb viyJdavi{lo 46c viraya 60b sudhayiva J SOd jaya-paraya'a 194c saiioya{lo 393bjacca 394b ajina422b vijitiivinmp 412c virajmp 375f suddhiijive 20 Jd jaya-pariijayaIJl Ang. In any case. Thus.. and "sobhanti assiipi cime manojavii. both Pali and those of the northern schools. manojava does not necessarily imply a k$anikaviida view.manomaya versus manojava . in AKB (p." However. we have: "somayiigo manojavo ". along with the commentary stories in illustrating thekanna doctrine. Rather. Thus. it is often not very profitable to speculate on the 'original' form of a given stanza. would go so far as to speak of dharmas being of the essence of mind. together with the various commentarial versions.. 425). we have: "manojavaIJl gacchati yenakiimaJ!l'. we have: manasa iviisyiijava iti manojavii gatir buddhasyaiva niinyasyaJ sudiiramapi de§aIJl cittotpiidakiiJena gamaniitll In the absence of sufficient Indian versions of the Dharmapada. The stanza must have been used. A few examples.remarked : "This reading [. In Dh(Gr). no school. it quite appropriately conveys the idea ofkanna being 79 . in Vimiinavatthu. is one which emphasizes the neccessity ofkarma and vipiika. other than the Mahayana Vijfiiinaviidins . while the Pali manomaya seems almost to imply a Vijfiiinaviida view. etc . But while the supremacy ofthe mind certainly forms the central emphasis of the Buddhist karma doctrine. contrasting the two terms . The whole verse.] obviously reflects the k$anikaviida nature of all dharmas. IV 150c safifiojanii Such examples are so numerous that there seems no reason why the contrary of Professor Mizuno's conjecture cannot be the case: manojava -> manomaya. In Jiitaka. manojava refers to one of the unique powers of the Buddha. the term 'manojava' is certainly not a rare one in Buddhist literature. Accordingly. In this connection. This is no more the earliear notion of being conditioned. is linguistically older than Dh(P) . we may arrive at an inconsistency: What is mind-preceded is certainly not something made of mind as a wooden thing is made out of wood. referring to the immaterial khandhas (vedana. in the process of perception.As the wheel follows only 1 (T17p.which he 80 . The explanation of dhamma here as mental states is also not an appropriate one: This verse is clearly meant to convey the doctrine ofkarmavipaka . dhamma is taken to mean nissatta nijj/va dhamma . (.This cannot be anything other than a form of Vijiianavada ! Following this line of interpretation.mental impulsion. with regard to Dh(P) If. either anterior to or concurrent with the reading manomaya. There may be another possibility: Such an inconsistency could be a betrayal of the fact that in ancient times. This is comparable to the PaliAbhidhammika doctrine thatjavana (from the same root!iu. in the way that wooden things are made out of wood. Brough's reference to Vijiianavada view may not seem justified. to hurry. A reading like manojava . as Professor PalihawadanaI 85 complains. All the rest includingDh(C) . saiiiia. manose!!hii manomaya '. Here. impel). in the 12 Chinese versions quoted. In drawing the above inferences. we may note the claim by both Rothl87 and Shukla l88 that the text they edited. even though it is hardly instructive to assert simply that dhammas are 'made of mind' because they are mental. sankhar§) . padam is taken to mean 'track') and 1 is close to it: ~1t94i1i$ ('As thewheel turns because of the oxen'). It would be a kind of tautology. PDh (which give the reading manojava ).'mental impulsion' or 'mental incitation' would in fact fit in well with the notion thatdhammas are mind-preceded. It is instructive here to examine the Pali commentarial explanatiorl 84 of the first twopadas:' manopubbangama dhamma. Perhaps the Pali commentator(s) here was in fact struggling to avoid such an implication. But. 186 . even in the Theravada tradition. or that mind is the generative condition of dhammas. First. incite. and vipaka is certainly not all mental. represents the stage at which kamma is produced. it is explained that dhammas are manopubbarigama (mind-preceded) in the sense that they have mind as their generative condition (uppadapaccaya). Now. coming to 'manomaya " the atthakatha actually says that dhammas are manomaya in as much as they are produced out of mano.664a) agrees with the Pali: ~tl~l1RQ)i the track'. This may be the reason for the inconsistency. it could be that the above commentarial explanations were not from one single source . there could have been a reading of manojava. Mizuno also seems to have failed to take note of the fact that.The compiler (Buddhaghosa or otherwise) could have just faithfully recorded some traditional explanations from divergent sources which he took at the time to be proper explanations. but ofsubstantial production (like a bowl produced from wood). in lieu of the Pali vahato. Moreover. explained to him: He became a king now as the karmic fruition of his good thoughts on the former occasion. One thought of the Buddha as like a king. It is therefore possible that. is to be understood as ft~ ('to roll over and kill').' . I shall use a cart-wheel torun over and break off the heads of these ascetics (&' PJ. out of jealousy. his evilminded companion thought ill of the Buddha and his disciples. rather than with Dh(P) . The other beggar. After the feast. DhAv(C): In Sravasti. the original Indian word here could have been something of the form corresponding to vahati . and his disciples the loyal ministers. among whom were two companion merchants. This evil-minded merchant subsequently was caused by spirits to be drunk at night. Udv(C2) Two beggars in Sravasti went to the sangha to beg for food.:ijift~T. king Prasenajit offered a feast to the Buddha. the locative particle~ or T in several of these versions. thought as 81 . in the locative. In the morning.believes to be a translation fromDh(P) . gave rise to the following evil thought: "If I in future should become a king. possibly a contraction from the Prakritic form vadhati or to vvrh 189. had no virtues whatsoever which merit such royal respect. or "to cut or break off II!fT ). He then went out to lie ). The Chinese commentaries of DhAv(C) and Udv(Cl) too. commenting on the identicalpiida. both clearly speak of an evil-minded man being run over and killed by a caravan of carts on the track of the road (See below). The relevant portions of the two commentarial stories are as follow: 1. thereby sowing the seeds of being run over and killed by carts 2. On that same occasion. One. The other thought that the king was a fool to want to serve the Buddha: The Buddha. and offered a feast to the Buddha and his disciples.:iji~ftll!fT 'f:ijjjlfmAm ). with burning pain in the body. like a bullock that draws the cart ( the disciples) here and there. including Dh(C) would seem to be in agreement here with Dh(Gr) which has pathi. $ "run over and killed (ft~ ) by a caravan of five hundred wagons". The parallel stanza inUdv(C2) gives this piida as : .suggest a worb with a verbal signification here. The other good-hearted merchant eventually became a king. he was down "in the winding cart track ( . meaning 'to roll over' (ft ) or 'to roll over and kill' (ft~ ). on the other hand. The Buddha on this occasion.This suggests that. 'As [the sinner] is run over by the cart and dies Gung) on the track. the Buddha preached to a large crowd of people. (Regrettably. The stories belong to the same tradition as that ofMahiikarmavibhariga and the Tibetan commentary. Accordingly.281b) precisely reads like this: "fH1[. there are 2 groups as regards the wording of 1b and If. This is of course not to assert that the extant versions belong to only 2 Buddhist sects. went out to sleep under a tree. Dh(Gr) 201d pathi (also locative. and others the other. the Chinese language does not have a definite morphology to enable us to be absolutely certain about such things like case-endings and verb declensions).follows: "If I in future should become a king. It so happened at that time that the king of the country passed away. 'In the track' therefore could suggest possibly pade . covering this man like a canopy.cf. with his stomach filled and fell to sleep on the road. and the MVS version which has 'wheel [on] the path'). It is clear at any rate tha~ (track) here probably translates pada. An examination of all the extant versions of the stanzas corresponding to Dh(P) 1 reveals that. We may now conclude as follows: 1.1T .1 d.'ilI! in Dh(C) 9b (corresponding to Dh(P) I b) does not translate 82 . which is identical with that in Dh(C) 9. The other beggar.~ "roll over and kill" or. Thereupon. fifUm . after his food. '[as] the wheel rolls over and kills [on] the path'. and the officials were in search of a candidate for the throne who must display the required auspicious signs. breaking off his head."roll over and break off'. ft corresponding to vahato here is to be understood as . but that among the Buddhist sects some seem to have preserved one wording. broadly speaking. we may say that these twopiidas serve as signposts for the distinction of the one group from the other. They noticed that even though the sun had moved.18a corresponding to Dh(P) 254a. They suggest how we should understand thepada: Clearly. the evil-minded beggar went out to the side of the road. 2.~ ." Subsequently.. the tree-shade removed stationary. I shall make offerings to all these nobles. In theDhAv(C) story. we also hav~No)i wherethePali has padam. A caravan of several hundred carts ran over him. {. he was picked to be the new king. for in Dh(C) 26. the words in italics are those occurring in the lastpada of the stanza: • •1R'. (I The above two stories thus make it unmistakably clear that thepada of Dh(C) is connected with the same tradition which speaks of an evil-minded person being run over and killed (or having his head broken off) by the wheel of a cart(s}. so that they will never be hungry or thirsty. These officials found the beggar sleeping under the tree. The corresponding stanza in the older version of the Abhidharma Mahiivibhii~a (1'28 p. Dh(C) lb and If. but a form of manojava. 3. These traditions share a similar commentarial story of an evil-minded person being run over and killed by the cart-wheel.as signposts for the distinction of the one group from the other. have the reading manomaya. 2.. (dil:! in Dh(C) 9b (corresponding to Dh(P) lb) does not translate manomaya. Dh(P) If and Arigu alone. therefore constitute yet another indication that probably Dh(C) was not a direct translation from Dh(P). The translators of Buddhist texts in ancient China seemed to have understood manojava as signifying 'mental impulsions. 4. Dh(C) 9f (corresponding to Dh(P) If) belongs to the same tradition as practically all the textual traditions of the northern schools. taken together into consideration. 83 . 26.5 (.10. 357.215. (21. 25.14. are among those absent. (2) Some 110 stanzas occur in Dh(C) only. 359. the following are some other important counterindications: (1) Some 38 stanzas occur in Dh(P) only. 22.9-11.18 corresponding to Dh(P) 'Da1)Qa'.3. and nearly all the pentasyllabic stanzas of ch.1 and 25.16 respectively. which is almost exactly that (500) of the original of Dh(C) as stated by Jy Chien. Now if Jy Chien had revised Dh(C) on the basis of Udv.21.10. 123.7 (. consider the following cases: (i) The parallel forDh(P) 30. one can still explain.415. 34.21.45 =Dh(C) 14. the parallels for Dh(P) 136. (203). though. 168. Similarly for the parallel for Dh(P) 123. . are most likely an integral part of the first translation. 9.4.Dh(P) 241.15 and 10. But we cannot be too certain about this.5. (ii) In ch. 9~ 15. 131.17.145.19 in 'Impermanence'.18. it seems very likely that Jy chien had restored the stanzas originally which was omitted in the first translation. (294).10. C2). Mizunol90 would presume that these were originally inDh(C).21.20. and not Dh(P) (those III brackets have some degree of correspondence): 9. Moreover.4. (177).6~ 84 .2 (.10-12.22.14.14.4. (297).19.236.g. However. though not occurring in the 26 chapters. (204). hence it was not restored. 22. though absent in the corresponding Chinese chapter.235.242).1-2. but = 1.18. 21.2.2. 17.252. occurring as 32. probably had difficulty in locating is immediately in its proper place.16. 358.15-16.7-8.14.11.2 Other counter-indications Apart from the first stanza. he could hardly have any difficulty in locating the stanza in its original place (assuming that it did exist there in the first place).4. Cl.6. but were left out owing to the translators' inability to decipher them. (295). 35. 173 which though absent in the corresponding Chinese chapter (21).11.Dh(P) 388). 12. and not subsequent addition or restoration. Yet 136 -Dh(C) 13.19. The same may be said of the parallels for Dh(P) 172. and 1. and not Dh(C) (Those in brackets have their parallels in the chapters outside the core 26 ch. 130.28.17.13.20. and were not restored with Jy Chien's effort oflocating them.11-13. 124. (128).13.g.17. 145. and also under the same title head 'Papa' in Udv(Sk. They belonged quite properly where they are found.13). it is to be noted that the total number of stanzas for the core 26 chapters is about 502.16 (Dh(P) 'Sahassa'). (186). What is more. An indication of this is that amidst the tetrasyllabic stanzas there are pentasyllabic ones corresponding very well with their parallels in Dh(P): e.7-8. (187). 167. 171.14 and 17. though coming across this omitted stanza. (135). these 3 Chinese stanzas being all tetrasyllabic. C2).5-7. etc. occurs under the corresponding title head ('Apramada') in Udv(Sk.11-12. 343. 71.213. occur as 10. as Mizuno usually does.Dh(P) 241). that Jy Chien during his revision. For one thing. 389. The parallel for Dh(P) 128 is not found in the corresponding chapter 'Evil Deeds' . are found in other chapters like 'Anitya': e.3.12-14. 342.17. In such a case. 300.9. 205.17.8-19. Cl. 208. 348.13. some stanzas having close parallels inDh(P).): 30. for.11 agrees with Udv(Sk) XI 8 and Dh(Gr) 262 in having instead 4 padas. correspondingly.1516.23.4-6. 26. and 310 with the two terms concerned appearing as samasamarp in band samani visamani in d. as we have remarked earlier. and such differences cannot always be readily explained away as the result of the translators' misunderstanding of the Pali.29. 34.12-13. All the Indian versions (PDh 314. Dh(C) 15. Moreover.30-32. 25.23.8-9.19.24.12.32.13-14. though in the commentary it seems to explain the last Skt line ofUdv(Sk) (see note 17 for the English translation of the stanza).5-6. also Udv(C2) 10 p.p (=katfikata) in band lE/flE (=samani visamam) in d.10.11.29.8. 309 practically identical with Dh(P) 50. we cannot always assume that assume that among these stanzas those whose parallels are not traceable in Udvmust have been derived from the 700~gathaversion .13. From the Chinese sources 192 too. here too we cannot presume that it was always the case. It is noteworthy that most of them are in fact tetrasyllabic.16. This has already been discussed in detail (supra. Dh(C) 32. thus more or less agreeing with Udv(Sk) dul)khas copacita bhaval) (The older variant reading is dul)kbanupatitfi bhaval).29. (ii) Dh(P) 50 has katfikatarp in band katani akatani in d. Dh(C) 35. (27. Dh(C) 12. (35.6. existence is the greatest'.14). and mentions addhagu ('traveller').10-11. (27. 35. without mentioning addhagii. and some of them.23.12-13.12.tlE.8 has 1'F/f{. While it is not impossible that some of these stanzas were later on added by Jy Chien. we know nothing about the structure and content of this text in relation to Dh(C). 34.32. 32.78a) excepting that quoted in the Mii/asarvastivada Vinaya (/q"tfinykrtani ca)191 support the reading of Dh(C) 12. occur together with other pentasyllabic stanzas which have close parallels inDh(P) (The whole of chapter 32. though pentasyllabic. Udv(Cl) (practically =Udv(C2)) actually borrows the Dh(C) stanza. one cannot easily dismiss the difference in Dh(C) as a 'misunderstanding'.2). Brough 194 seems rather unusually kind to the 85 . 25.13). 28. (iii) Dh(P) 302 has 6 padas. Udv(Sk) XVIII 9.32.23-28. 28.22. corresponding to susthiram of Udv(Sk) II 6b. 28.8d. 2.23. Similarly.15b has 'Deep and firm'.23-18.17-26. PDh in fact has two parallel stanzas. apparently only the *Vinaya-matrka siitra 193 of the Piirva-sthaviravada school supports the reading in Dh(P) 50d.14).23.22.32.20-21. Here are some of the examples: (i) Against sithi/arp of Dh(P) 346b. and also probably sukhumarp of PDh 144b. Dh(Gr) 271.32.17-18. agreeing with PDh 89a and Udv(Sk) XIX 3a (samatarp gatfim) and differing from Dh(P) 94a (samathan-gatfim).5.1-2. The last pada of Dh(C) reads. Hence.5a which has r.32.2. (3) Many of the Dh(C) stanzas differ in part from their parallels in Dh(P). needs not be a misunderstanding. for instance consists of pentasyllable stanzas). 'of all hardships.30. 29.31. Dh(Gr) here reads dukhanuvadida bhava). etc ). similar in Dh(Gr) 160. ~e may also note the following 3 parallel verses: Udv(Sk)XXXIII 8c-f yas tu vahayate papany a(1usthiilani sarvasa/. cf. the idea of biihitapapo ti brahmaIJo (Dh(P) 388. With regard to the third pada .On the other hand. one cannot regard this Dh(C) rendering as a misunderstanding of Dh(P) 302. Be that as it may.1 vahitatvat tu papanaf!l brahma(1o vai nirucyate Mvu yo ca kamaf!! ca papaf!! ca 'dhikrtva brahmacaryavaf!! ni/. muni tena pavuccati ..12a gives "bad and good"..Pali tradition here to remark that "It seems very probable that in this respect the Pali shows the older form". it coild just be incidental. there is no mention of giving up meritonly that of papa. the difference is definitely significant. Tomomatsu (Joe.1Sre(1ibhiito sa prajiio sa vai bhik~ii ti vuccati PDh236 yo tu sameti papani a(1utthii1ani sabbaso sama(1a eva papanaf!l sama(1o ti pravuccati In the first line of all the 3 versions.1 instead of addhagii are supported by other versions. p. since the number ofpadas and the mention of bhava/. Here. however.12 differs from Dh(P) 267 with regard toa and c . The translator possibly thought that evil was the first to be abandoned. Udv(Sk) XI 15a. Les deux premieres 1ignes et la derniere sont idetiques. the original order could well be the same as as Dh(P) 267a. cit. Udv(Sk) XXXIII and PDh both mention the banishing of papa again. (iv) Dh(C) 27. All these do not necesarily imply that a of Dh(C) is closer to those of these versions rather than Dh(P).l2c. in which case. the former also noticably hasprajiio. Dh(P) 267a has puiiiiaii ca papaii ca (so also Udv(Sk) XXXII 19 ). and papani parivajjeti . like Dh(C) 27. Morover. This in itself may or may not be significant: That is.284) in fact highlights this difference (though for a different purpose than ours) as a "rare" one: " Fixons maintenant notre attention sur la difference qui existe entre stance palie et 1a chinoise.the emphasis in such context does seem to to definitely on removing papa. while Dh(C) 27. just the opposite order. but that possibly the Dh(C) order is not merely incidental. 86 . II est rare de trouver une telle variation entre deux versions authentiques.3c has 'detached from sensual craving'.2d .19 .21. Dh(C) also has two parallel stanzas.it is near impossible that the same translator should have rendered the identical line so differently.i. which seems to be supported by PDh 40 vita-jjara.e.7c and 34. paIiicularly when we can observe many very parallel renderings in chapter 9 for identical or nearly identical Pali parallels (e.g. Hence. the two being so 87 .13a has dharma .for 130). outside the core 26 chapters.Dh(C) 19. Eg: for Dh(P) 127 and 128. for Dh(P) 129 and 130.185t) regards vikada-dvaraof Dh(Gr) 35 as derivable from vigata-jvara{'free from fever').1 corresponding to 129 PDh and Udv(Sk) also have only one parallel.10b has: 'Mutual passionate attachment [still remaining] between relations' . (ix) In several instances. (viii) Corresponding to Dh(P) 47. and the other 'Yamaka' stanzas). (vii) For Dh(P) 284b anumatto narassa narislJ.ld and 22. Occurs for 127. Dh(C) 35. Je puis dire seulement que cette difference existait des une epoque tres ancienne.34. Brough (p. the Dh(C) rendering here would seem not to be simply a misunderstanding of the Pali . in the two Chinese ones they are quite different . only one Chinese parallel.48. Dh(P) 1 and 2. 17. The Chinese here is not necessarily a mistranslation.15.21c. 12.agreeing with Dh(Gr) and all the Skt and Chinese versions. and 'Attain to quiescence" respectively. Similarly. The parallel for 128 occurs in 1. But in the corresponding places of the two parallels in Dh(C) . Je ne puis en donner la cause. we have only Dh(C) 18.The original here itself must have been different from the latter.mais la troisieme n'est plus conforme. Dh(C) 28. It is most unlikely that one of the two Was left out owing to any difficulty on the part of the translators. Yet we cannot simply explain the difference in such instances as resulting from a 'free rendering'. two similar or contrasting stanzas find only one parallel in Dh(C). Note also that this stanza is tetrasyllabic. (i'!) (vi) For Dh(P)saman 142a andPDh 196a samam. (also in the same chapter). corresponding to Dh(C) 22.e. as it is supported by narassa natisu of PDh 362b (Roth : 363b) and narasya bandhu$uof Udv(Sk) XVIII 4b. agreeing with Udv(Sk) XXXIII 27 vita-raga. we have only Dh(C) 18. Another example of this kind is to be foundinDh(P) 179d and 180d . au plus tard aul!' siecJe p. 12. Similarly the line adhigacche padarp santarpoccurs in one and the same chapter ('Bhikkhu') in 368c and 381c." (v) For Dh(P) 385c vItaddaram. for Dh(P) 131 and 132.we have two different lines: 'Deep into concentration and insight' .2 corresponding to 131.14. But whereas the two Pali ones are identical fora and b (pupphiini h'eva pacinantarp vyasattamanasarp naram. corresponding to Dh(P) 143. 18.Dh(P) 80ba). the true man (J{A normally translates arhat or arhant) is taintless'. corresponding to Dh(P) 164: Yo sasanam arahataIp. In 18. Besides. though the 'gong' simile occurs in both stanzas. the similes employed or items enumerated are different.11ab (. the form raha is equivalent to Pali araha (cf. (xii) In some instances. 18.Dh(C) 35. agreeing with the Chinese. andDh(C) 22.12. Dh(P) 129 ba).10). For the 4 things that beset a heedless man.11.the last stanza of Dh(C) 25 corresponds to the first stanza of Dh(P)XVII. Dh(C) 18.6ab (.10.9a we have' Just as a deep pond' corresponding perfectly to yathapi rahado gambhiroof Dh(P) 82a Moreover. 14. It seems therefore to imply the possibility that in the language of the original of Dh(C). has 'hell'. 2 stanzas 10.9. 22. (xi) In some instances.16. the simile (mountain) there is different.11.13 corresponding respectively to Dh(P) 5. Eg:Dh(P) 401 (. The reverse is also observed: In the same chapter on 'Heedlessness' . so that Dh(C) needs not be considered a misunderstanding of the PalL In c 'the true man (arhat). 18. 144. corresponding to Dh(P) 184.. Thus. like other versions. the order of the 'misfortunates' differ from that in Dh(P) 139.similar in each case. rahado va apetakaddamo. 185. 34.13. the order of some of the gathas between Dh(C) and Dh(P) do not agree in the proper sequence. Dh(C) 30. Similarly.4 has 'sensual indulgence' as the 4th. 10.6bc give: 'Immovable like a mountain. both as far as the verb is concerned. Dh(P) 392 (. Udv(Sk) XVIIb has tfiyi kilavad aprakampayah and the Miilasarvastivada Udvhas indrakilapratimo na kampate. Now. 1.Dh(C) 35. but an other Prakrit (probably close to Pali). Dh(C) 10.Ph(D) 375fe)..1 ab (. We may also note that the title of Dh(C) 15. Eg: 30. (4) There are some instances which suggest the possibility that the original of Dh(C) is neither Skt nor Pali. 88 .since in Dh(C) 14. Some examples are given below: (i) Dh(P) 95bc reads indakhiliipamo tfidi subbato. 183. 142. (x) In some chapters. the simile is used rather differently.12 and Dh(C) 10. differing from Dh(P) 309 which.19). In Dh(C) 18. in comparison to the Pali parallels.12. But Dh(C) 17.18 correspond to Dh(P) 173 (Note that both Chinese stanzas are tetrasyllabic).16ab (.7.13 and Dh(P)5. though the stanzas of the two texts on the whole correspond.Dh(P) 316ba). also is unlikely to be a misunderstanding of rahado .4 and Dh(P) 134. we have in 20. the order of 2 padas is reversed.8a 'according with the teachings of the True ' showing clearly that 'True Man' corresponds definately to Man ~[l~)'J& arahant. 22.i~Jb properly corresponds to Dh(P)7 Arahanta. for no reason of necessity (no metrical restriction in Chinesegathfj). (iii) Yet another similar instance is Dh(C) 14. If so. 89 . corresponding to dugga and aneja of Dh(P) 414a and d. for this same term also occurs inDh(P) 113d.18c papa corresponding to Dh(P)254c paja. derived inconsistently or unsystematically from an older Prakrit. (iv) Other instances which also possibly constitute such indications are: the Prakrit equivalents of dukkha and anna of Dh(C) 35. (ii) Another similar instance is Dh(C) 34..PTSD p. It suggests. (See our notes to the English tr. 14ab. Other examples are given by M. V Sept 1967. Prakrit-Pali . There are many examples of such apheresis. pp.32a and d.14d has RlGJ& another significant indication of the possibly Prakritic nature of the original of Dh(C)l95. p. so that remnants like udaka (meant for Skt udaya) remain. gini for agni ( !IV 36).l95-7).i.and antaof Dh(C) 12.e. In Sinhalese too. corresponding to Dh(P) 374ab which reads yato yato sammasati. as is clear from Dh(C) 34. the Prakrit equivalent of saf!lsara.version (and ipso facto older than Dh(P). In fact. rahat / rahant can be considered a case of apheresis: araha(n)t -> raha(n)t . It is inconceivable that kal)h8f!l was mistaken for khandhaf!l.udakavaya of Dh(Gr) 56b and 317b). Vol. This therefore constitutes which Dh(C) 16. corresponding to 'rise and fall'. bhujissa for abhujissa .567. Dhadphale (JJhadphaJe.17a and b. and overcome the mind to be like water' (cf. khandhanam udayavyaya1Jl Dh(C) here has: 'One should subdue the five skandhas. This is unlikely to be a 'misunderstanding' of the Pali udayavyaya. Dh(C)26. but a Prakrit bearing such a characteristic. Mallik (Malik M I Apheresis in Pali I .14 quoted in (v) above. corresponding to kmJh8f!l dhammaf!l vippahaya of Dh(P) 87 a.and andha.228f) points out a few more: vataf!lsa for avataf!lsa (Vin II 153). it also incidentally indicates that the original is definitely not Sanskrit. on rahas. that the original ofDh(C) could have been a Prakrit in which the forms for what correspond to suchSkt words like skandha and udaya can lead to an ambiguity in meaning between kr$l)a and skandha on the one hand. etc. Another possibility would be that this original was an 'unpolished Pali' .15a which has 'He who has cut off the five aggregates'. sithila for asithila. rather. ViSvesvaranda IndoJogicaJ Journal. corresponding to sankara. which seems to suggest a term in the form udakaviya or some such Prakrit equivalent. one has the corresponding term rahat). and udaka and udaya on the other. of the stanzas concerned.of Dh(P) 59a and b. the fact of this close relationship is undeniable. have already been discussed above. Since Dh(C) was translated into Chinese as early as around 224 A. 90 . is practically identical with the Pali Pii{imokkha. most likely in Sri Lanka. (It hardly needs mention that the converse may also apply). This is of course only one possibility. it becomes possible. Another possibility equally worth considering is that the same or a very similar Dh(P) could have been shared by another school close to the Theraviida.e. the form and content of the Dh(P) must have been substantially the same as we have it in the extant Dhammapada Moreover. The total of 500 giithiiscould also be conceived as the total preferred by such a school. or to arrive at a more satisfactory way . Some. being so close to Dh(P). we would like here to make some observations on the importance of Dh(C) as a text for the comparative study of the different versions of Dharmapada. the core 26 chapter) is very closely related in form and content to Dh(P) .D. sU(:~h as the problem ofsithilaIp in Dh(P) 346. Below. small differences in form and content betweenDh(C) and Dh(P) become readily explicable.so closely related in fact as to lead some scholars to believe that it was actually a translation fromDh(P). This implies that the extant Dhammapada could be linguistically considered a 'polished' Pali version i. particularly the Pali Dhammapada First of all. But whichever possibility we may choose. its Pali has been regularized at some stage. In this case. in the preceding section. we may state.D. especially if Brough be right that in some cases the errors had already fossilized when DhA was composed . serves as a good reference to check on possible corruptions in the stanzas of the latter. but a kind of 'unpolished Pali'. As we have discussed above.3 The importance of Db(C) for the comparative study of theDbarmapada By way of conclusion. that at least by early 3rd century A. such as the Dharmagupta or Mahisasaka . other examples may be found in our annotations to the English translation. as Brough has suggested.. On the other hand. that the Pali text could have suffered a loss of some of the stanzas originally totalling 500 (as stated by Jy Chien).the Dharmagupta Priitimok$a for instance.e. the antiquity of Dh(P) is thereby confirmed objectively as a historical fact. In this case. or Prakrit. during the process of oral transmission.4. and the last piida of Dh(P) 1.than that offered by DhA. Dh(C) (i. we have seen that several instances in the Dh(C) significantly indicate a possibility that the text might not have been in 'pure' Pali. While we have not fully subscribed to this view.of understanding a difficult or problematic stanza. the fact remains that Dh(C). as the manuscript itself was likely to have existed a lot earlier. by virtue of this closeness. we may say that the very existence ofDh(C) has some important implication for Dh(P).. before the completion of the written Pali Canon. we shall offer a few examples to illustrate the point. . the latter in yono for yadii. p.l't~ with lust'. [which1has the appearance of a desperate attempt by a redactor to reshape a verse which he could not understand"... which could be a little baffling. It is a noun. we find in the DhA the story that the Buddha uttered this stanza when thebhikkhus reported to Him that the arahant U ggasena claimed to have no fear... the explanation by DhpA (1855) pA28: ta1Jhiiya na bhiiyati (he does not fear on account of thirst) and on several other passages in the commentaries is probably due to a confusion of those two verbs ..15b /ftrl. nisedhe.773b = Udv(C2). Correspondingly. may have been the authentic form. as also by that in Udv(Cl) (p.J trsh afflicted by thirst.. being derivable from either-v tr$ or. This insight of Andersen is indeed supported by 'Does not vex his mind the parallel stanza in Dh(C) 35. The Udv(Sk) form too would give the meaning of 'tremble'. ". (d) Nisedho was originally in the optative. Brough197 has discussed at length the textual problems involved in the Pali stanza which he believes '\must be seriously corrupt". The DhA takes it to be from the latter.799a). (e) Apriya. and explains 'na paritassati' as 'not become frightened because of craving'. (g) Seyyo < *siyyii < siya (to balance the optative nisedhe) Let us now see whether the parallel version in Dh(C) could offer some hints 91 . already sensed the problem..(1) Dh(P) 397 b Udv(Sk) XXXIII 49b : yo ve na paritassati : yo vai na paritasyate The Pali paritassati is ambiguous.... (c) Dukkharp would appear to be an attempt to adjust the sense after the beginning of the verse had gone astray.. (f) Both Dh(P) and Dh(Gr) may have inserted a negative.. the former in akiiici for kinci. and take paritassati =sa pari-.. 1'F/f1[w:M~ 'And does not have feverish vexation'. however. Andersed 96.. (b) The interpretation of sammati "as a verb may be a modern misunderstanding". D.J tras. His proposals. may be summarized as follows: (a) Hirpsamano was derived from an earlier hi'ssa mano. He speaks in fact of "corruption on the grand scale of the present verse . (2) Dh(P) 390: na brahmanass' etad akinci seyyo yadii nisedho manaso piyeh~ yato yato hirpsamano nivattati tato tato sammati-m-eva dukkharp. usually written assammuti. as reflected in TbUdv. and suggested that "we had perhaps better to translate "he does not feel any desire".. ...... quite in spite of Brough's (b) and (c) . We note first of all that.195). As there is no trace of any sense of hirpsa in Dh(C). and offered a number of conjectures. etc. But PTSD (p. One extinguishes all sufferings.. thus meaning 'sporting. p. One's mind would attach to naught. and as the subject of our c seems quite clearly to be the mind (mana).J 1a1 to sport. against (e) and (f). cit. Brough seems right also for (a). Both BHSD (p. Brough (op. the corresponding line of Dh(C) 34. But the parallel stanzaDh(C) 35.83-89): I. Finally. Our d agrees with the Pali in having a verb 'to extinguish' and the noundukkharp. Similarly. pp. (4) Dh(P) 371 b: rna te kamaguIJe bhamassu cittarp. 'evil-do- 92 . Andersen (op. cit.e. Dh(Gr) 35 has vikada-dvara which Brough regards as derivative of vigata-jvara. However. their contention that in place of bhamassu there should have been a verb corresponding to the cor.If in fact sammati as a verb was a misunderstanding. The grammar of bhamassu has been controversial.Bhamassu re-examined' in Vidyodaya Journal of Social Sciences VoU pp. 'Do not let desires disperse [your mind]' . and thus would support Dh(C) . and so Brough seems right for (d) and (gJ98 Secondly.11 b reads ~~~JjL . p." Brough (op.50) also explain differently fromPTSD: 'arrogant'.. (v) Dh(P)292c unna!anamis explained by DhA as: "Of those who are vain". D.for the solutions to these problems: Dh(C) 35.132) and Andersen (op. [The mind thus] having renounced and rectified. sporty wild'. 'free of fever [of craving]'. thus supporting Senart (vide Brough.. being derivable from vita!jvara would also conspire with the Chinese and other versions against the Pali commentarial interpretation. it may also be pointed out that the absence of a stanza in our text corresponding to Dh(P) 389 could lend support to Brough's criticism that DhA wrongly takes stanzas 389 and 390 together as a unit.194ff) discussed this at some length and suggested a supposed earlier reading bhavassu.138) explains the term as derived from "ud +. This Dh(C) reading is supported by Udv(Sk) XXXIII 27 vita-raga. (3) Dh(P) 385c' reads vitaddararp visarpyuttarp. the particle 'if would make the verbs ina and b optative.279ft) critised this explanation as improbable. caus.192) and Palihawadana (.3c gives: 'He who is detached from sensual craving'. and the subject of the line should have been kamaguIJa. cit. pp. of. DhA explains vitaddararp as 'He who is free of distress'.J bhram. PDh 40 vitajjara. 3 pI.8: If one is calmed with regard to the pleasant.. p. it was certainly not a "modern" one. cit. Dh(C) agrees withpiyehi of Dh(P).. 209) suggested. The above examples should be more than sufficient to demonstrate the usefulness of Dh(C) for the comparative study of the PaliDhammapada in particular. However the parallel line of Dh(C) 29.are intented in the stanza. unlike milk turning into curd.P. he translates. "For a bad act done does not coagulate like freshly extracted milk". 'release' is the meaning generally given. as Andersen (op.3b gives .. (5) In some cases. with our humble translation of the core 26 chapters of Dh(C). This might at least in appearance lend support to Buddhadatta. Buddhadatta 99 objected to the commetarial explanation: "All other translations and the commentary have taken muccati in the sense of'curdle' .. {J(~ sporty'.. Dh(P)71ab na hi paparp katarp kammarp sajjukhirarp va muccati which according to the Pali commentarial explanation (sajju-khirarp va muccatl) would be rendered. but in Pali nowhere else have I seen this used for 'curdling'. of the stanza) on this identical stanza. "Evil that is done does not immediately bear fruit as milk comes out at once. The Sarvastivada version preserved in the MVS(p. thus supporting the PTSD explanation. there is controversy over the interpretation of certain terms in a given stanza...1 ksirarp of Udv(Sk) IX 17. a reading in the parallel Dh(C) version may offer useful hints for consideration.. we are to understand the latter half as: "as in milking a cow [which does not yield curd immediately]". 93 . A... a fool gets burnt only after stamping on it for a long time. will be facilitated in some ways in this field of study. p.. Thus.. cit. Possibly.' This interpretation would also accord with the reading sajjam chiram of PDh 107 and sadyal." The parallel lines in Dh(C) 17 . but the resulting of an evil action is not so.ing'. and we therefore have good reasons to understand the Pali term accordingly. according to the Udv(Cl) commentary (see n. Milk is immediately released when one milks a cow .. It is like fire covered on top with ashes. and of the different Dhannapada versions in general." Accordingly. where within the Theravada tradition itself. better equipped and informed. Let us hope that. On the other hand. future researchers.to be released and to coagulate .14 of our English tr..13ab read: "Evil done does not immediately [bear fruit]. as in milking a cow". both significations of the Pali verb muccati .393b) gives this sense without the slightest ambiquity: '[The effect of] evil done is not experienced at once. Comparison here too seems incongruent when taken in the sense of curdling. with Dh(C) 28.9c and 12. 15 See also infra ch 34.: bodily-not-kusala-not-do). 9 Just a couple of such instances: In Dh(C) 12. However. cit. tome XX.2 4 Beal S. 1954) pp. The Chinese Udiinavarga. this reading is hardly meaningful.' in Ananda Ed. dixieme serie. 10 Eg.125ff 18 DA ii 566.xvi 2 Nakatani H A Sudy of the Suba~i manuscript of the Udiinavarga (Kyoto. 14 Beal. 5 Beal. op. Reprint (Calcutta. MCB Vol.203-94. too we find such catviiri dhannapadiini (but in the sense of spiritual 94 Dh(P).. 6 S. AA ii 551 ~ 9 Brough p. p.239 17 Cf.5!.. lAs. pp.Notes 1 Brough p. (Colombo. p.3d. 16 Levi p. translated and annotated. n.l n.180. 8 Willemen C. . Levi.2b (running tr. XIX (Bruxelles.243. it opted for EE . Dhammapada with accompanying Narratives. 'L' Apramiida-varga. translated from the Chinese. p. 1990).lOc. 11 Brough.9 1912). 281 b kiiyena ca akusala1!l na kayirii. In our translation ofthe stanzas. however we have differed from his renderings at several places (see the notes to our translation).1988) 3 infra 4. 12 ibid. (Paris. 7 Robinson R.3. it opted for R which is the reading given in all the other 3 versions. Eltude sur les recensions des Dhannapada'. p. Chinese Buddhist Verses (London. 13-15. as supported by the parallel stanza etc (Cf our notes for the stanzas concerned below). 13 ibid. 1952). loco cit. 1978). In Dh(C) 13.. where obviously the Taisho reading of ~ makes perfect sense. Karunadasa Y. cf. 'The origin and the history of the bhanaka tradition.28 20 In Skt. Sodo Mori. 29. p. Vo1. 35 1'22. p.II.447c. A I 72-3. Lamotte.ilphorism): anityiig sarvasaJTIskiiriil}.53. p. 37 Winternitz M. III 107. does not seem to have had a as such.. See also further discussion below. t!ii1 or t!1iJ~ also occurs in T12 p. 25 For detailed references. Vi H. p. p. 31 Warder. a. 38 S II 267. 23 See Yin Shun.629ff. A. 22 Eg. E. A Study on the Origins of Buddhism p. Pande. p. while having certain k~udraka texts.92a. 1971). 33 This school. The Compilation of the Primitive Buddhist Canon (Taipei.818a.149f. 39 Saddhatissa Vol. Indian Buddhism (Delhi. T22 T24 p. p.345b.27.278b.38f. T25 p. 24 Mizuno. Lamotte. History of Indian Literature (English translation) 1933. 30 ibid. Saddhatissa Vol. dul)khiil) sarvasaJTIskiiriil).168. etc. p. 27 Saddhatissa Vol.536c. pp.279. 36 Lamotte. SA 1'2. Saddhatissa Vol pp. Indian Buddhism. 95 . p. 21 siintaIJI nirviilJaIJI ca (DharmasaIJIgraha. pp. Nakamura.153. p.pl!tg~liff~ Vol. 26 Depending on whether we regard SA(var) as belonging to which of the two schools (or even to Dharmagupta as some think).45.288a. p. 32 Brough.77.c. p.28.49Ic. Tl5 p. See Compilation.149. op cit.28.g. p. see ibid pp37ff.s79c.158-166. k~udraka-pi!aka 34 E. pp. etc. H. 29 ibid. p. niriitmanal) s~asaIJIskiiriil). 55).K.47lff. 1'26 p. E. 28 Brough.I1 p. 1980) 2nd edn. T32 p.154. "On the source-material for Primitive Buddhism" in j. ~~ -r. p.47. f ~ . 49 ibid p57ff 50 In the Vimuttimagga (I 1648). p. 54 MiZ~(}"l>~l. 61 MVS.27 note 30.48f. p. 41 loco cit. p. The word "immediately" is to be found neither in the Chinese 96 .).Pradhan. 60 loco cit. pp. and Abhidharmakosabh8~ya. 1989) reprint.396a.40 Pande. p.lb. immediately after the Nirvana of the Buddha". 45 ibid.54. 59 ibid. 48 Cf.54f. p.545f.629ff.40. 47 Hakuju Vi. pp.~9b. p. p777 a..1 b. 57 Udv(C2). p. Indo Tetsugaku Kenkyu Vol 2. p.. Abhidhannakosa-vyakhya I p. 44 ibid. pp.e.. his Indian Buddhism (Delhi.545.(' -. 58 Compilation. 46 See ibid. 55 1'25.158-l66. ed. pp.307af.807f. 43 ibid. p. 62 Brough. these two works are in fact called "abhidhamma" ( jli!fIUJtIt or just IUJttt ) 51 T27 p. 42 Compilation.3 53 Udv(Cl).12. 56 Similarly Mvu ii p. p. P.. The same assertion also occurs in Abhidhrama-mahavibh8$a T27.. etO:·--..800ff. 52 Wogihara V (ed. p.·~~ . Brough here also wrongly tells us that the author of MPPS"specifically attributes the work o( collecting and arranging the verses to the time of the original compilation of the canon (in accordance with the common tradition of the sects). 66 Lin Li-Kuang. 67 T41. 97 . 'like'). loc. cit. those preceded by 1itlll others preceded by tlll ('as'.' Slitrruarpkiira Et Kalpaniimal)c. see Study. chapters 6 and 8.lla. 69 Udv(Cl). 65 See Study.l 75 Cf.35 1.258f 82 Singh A. etc. pp.Diimiiga and Dharrnakirti (Delhi. al.269b. 68 See Brough. 204.230f. 63 Note. for instance. this Dharrnatrata is to be distinguished from the one in MVS . p. 72 Study. pp. p. 74 Cf Dh(P) 23.54f. p.115. The Heart of Buddhist Philosophy .Jitikii 'in JA 1931 Oct-Dec.original nor in Levi's French translation. 1984) 81 AKB p.374f. Lama Chimpa et.284ff 80 Singh A. p.230 76 ibid 77 Cf Udv(Cl). 70 For a good idscussion on the diif$fiintika. however. about 262 times. Dh(C)l. cit. 73 Lii Cheng. op. p. 267. p. op. There are least 55 times. Compilation.21 83 T4 no.259c. that according to Tiiraniitha. p. DhA 3 p.245-337 79 ibid pp.201 p. p. similes specifically preceded by the word ~ ('simile') occur at (Just as).104 64 MVS. Cf. 135-174. Tiiraniitha' s History of Buddhism in India (Delhi. 1990) p.731a-b 78 Tomomatsu E. p. 71 See. cit. 260. ) actually assumes that his revision on Dh(C) was to a large extent based on Udv(Sk). cit.42.381f. etc.135. Bernhard.60ff.iv.16 and n. T27.J. p. 93 Brough.289 98 Brough.35. 102 ibid. 94 ibid. p.30.(English tr) Abhidharmakosabha~yam by Louis de La Vallee Poussin Vol I (Berkeley. 103 Shukla.g. ibid 91 Pruden L.N.. S. 1988) p36. 89 Jayatilleke K. 100 E. M.. 43c. Early Buddhist Theory of Knowledge (Lodon 1963) p. Kato R p73f 92 For details. Mizuno (op. 85 Cf. etc. F. p. p. 101 Roth.84 ibid.~~ 96 1'25 97 De long p. Mizuno. p. Brough. p. C.782b. 105b. he speaks of a Dharmapada "of nine-hundred stanzas". p. loco cit. p.246ff. p. 88 Przyluski p.269.I35. n. K. Willemen. 90 Przyluski. p. 95 In his preface. 36 87 T27 p. 99 See above.3. p. 104 Roth. 86 AKB(E) Intro p. 98 . Levi. see Dhammajoti p.7J~~~'U~~~f'F~ Ilr~~ifJ\:&fI rt.307: ~~~~~~T~*~~~~~~~~~ ~~..96. See references given in our bibliography. p. etc.24. 105 ibid, p.94. 106 Shukla, p.v, viii. 107 Palihawadana, M. "Bhamassu Re-examined" in Vidyodaya Journal of Social Sciences, Vol. I No.1. 1987 p.89. 108 The Taisho edition, based on the Korean edition, lists 42 chapters. Mizuno (op. cit. 343ft) has corrected this on the basis of the other 3 editions restoring it back to 39 chapters. 109 See Mizuno, p.347. 110 Mizuno, p.349f. 111 T55, p.98a. 112 See Lin Li-Kuang, op. cit., p.327ff. 113 MVS, p. 44c, 358b, 496a, etc. 114 Mizuno, p.5 n.2. 115 ibid, pp,262ff. 116 See Willemen, p.xXIV, and the notes to his translation of Udv(C2). 117 ibid. p.xXIV. 118 ibid, p.xXI. 119 Mizuno, p.3?O. 120 Levi (op. cit. p.207) seems to have misunderstood this sentence which he renders: "Les chapitres donnent l'origine, les vers donnent Ie sens." 121 See Brough, P.256, p.224f; Palihawadana, p.48? n.34, p.439 n.25. 122 See Compilation, p.213f. 123 Sparham's tr., TbUdv(E) p.lO 124 Mehendale M.A., Bulletin of the Deccan College Research Institute XVII 1955, pp.66ff. 125 Brough, p.230f. ,126 1m'¥: ' '¥: literally means the interior of a dwelling place. One is 99 however also tempted to take it as a scribe's mistake for '~ '. ' mt~ then means 'drift on', 'wander on'; which meaning however is already derivable from mt alone. 127 Willemen, p.ll n.6. Incidentally WilIemen seems to have made another mistake by taking this story to be explanatory of Udv(C2) 2.6 - The corresponding Udv(C2) verse should be 2.5 cd (which however does not contain the word ill 'slack', which the story mainly purports to explain). 128 ibid. p.XXVf. 129 Bemhard, p.877. 130 T4, p.777a. 131 Mizuno, p.483. 132 Willemen, p.xXVIIf. 133 See also our footnotes (n.16 and 17) for the translation of this stanza. 134 Willemen, p.XXVIIf. 135 Mizuno, p.514. 136 One should perhaps also allow for the possibility that the translator had here consulted an Indian original which was different from that of Udv(CI). 137 For the meaning of pa/igham, see our footnote for the English translation of the stanza. 138 Mizuno, p.480f. 139 See Compilation, p.58f. 140 Saddhiitissa Vol., p.169. 141 ibid, p.170. 142 Roth, P.94 143 For comments on Brough's comments on the Pali Dhammapada and its commentary, see M. Palihawadana, ' Dhammapada and Commentary: some textual problems and Brough's comments on them' in Vidyodaya Joumal of Arts, Science and Letters, Special Silva Jubilee Volume Feb. 1984 pp.260 - 271. 144 Brough, p.180 n.5. 145 This has invited criticism from others. Eg. Palihawadana in ' Bhamassu 100 Re-examined', Vidyodaya loumaJ of Social Sciences, VoU January 1987, p.87. 146 See BHSD, p.475. 147 See our footnote to the English translation of the stanza. 148 This important sentence was rendered wrongly by Levi (lAs 1912, p.207): "Par unjuste equilibre, dans les textes canoniques, les chapitres donnent l'origine, les vers donnent Ie sens. " 149 Beal, p.2. 150 Levi, p.205. 151 Brough, p.38. 152 Compilation, p.813. 153 Willemen's (op. cit., p.xXV) restoration of this as '¥amagga'seems rather far-fetched. 154 See, for instance, Mizuno, pp.62, 63. 155 Brough, p.36. 156 Mizuno, p.268f. 157 ibid, p.309. 158 ibid, p.269. 159 We are tempted here to conjecture on the possible significance of the figure 13 : The PDh has 13 chapters common to all extant Indian versions; Dh(P) and the core of Dh(C) (and probably Dh(Gr) both have 26 chapters, a double of 13; here Jy Chien collected another 13 chapters - This is intriguing. It is not impossible that the earliest commonly recognized set of chapter heads could have been 13. But, this is of course hardly conclusive. 160 Willemen, p.xIV. 161 Beal, P.6f. 162 ibid, p.6. 163 Brough, p.36. 164 J.W. De Jong, 'Fa-hsien and Buddhist texts in Ceylon', lPTS 101 Vol. IX 1981 pp.108ff. 165 ibid, p.l13. 166 Willemen, pp.xIII, XVIIIf, etc. 167 Mizuno, p.2lf. 168 K. Mizuno 'On the *Arthapada- siitra', (in Japanese) Journa1oflndian and Buddhist Studies 1-1 1951 p.92. 169 Mizuno, p.24. 170 Besides Mizuno, WiIlemen also has a similar tendency. Thus he remarks (op. cit., p.xIX): "We know that the final added chapters are not from a Dharrnapada, neither the Uv nor the Prakrit Dharrnapada, because these chapters contain no concordance with these texts .... " 171 Brough, p.36. 172 Levi p.208 173 Brough, p.35. (on the Prakrit form udaka, see Brough, p.45f) 174 Brough p.243 175 Cone Margaret, 'Patna Dharmapada' in Journal of the Pali TextSociety XIII, pp. 101-217. 176 Mizuno K, 'The new and old of the stanzas ofthe Dharmapada' in Buddhist Studies Vo1.l2 p. 23ff (Hamamatsu, 1982). 177 Dhammapala G et. a1 Buddhist Studies in honour of Hamma1ava Saddhatissa (Nugegoda, 1984) p.I72. 178 T28 p.281b 179 T24 p.35b. 180 Brough p.36 181 BHSD p.239. 182 TbUdv(E) p.189 n.306. 183 Brough p.36 184 DhA I p.22. 185 Palihawadana p.421 n.1. 102 186 We may also note the Pali tenn purejava (Buddhist Sanskrit purojava ) - 'preceding', 'controlled by' - which according to the Pali-English Dictionary has the same signification as pubbarigama ). 187 Roth p.94. 188 Shukla p.v.viii. 189 Cf. BHSD (p.475) on vahati and PTSD (pI53, p133) on ubbahati and udabbhadhi. On the latter word occuring in Sn 4 (yo manam udabbadhI ), PTSD, following the Pali commentary, gives the root -Vvadh. Brough Cop. cit, p.199) thinks this questionable and suggests instead the root -V vrh . 190 Mizuno, pp. 302ff. 191 BaneIjee A.C. Two Buddhist Vinaya Texts in Sanskrit: Pratimok$a-siitra of Gilgit Ms. (Calcutta, 1977) p.55. 192 See Mizuno K, 'The new and old of the stanzas of the Dharmapada texts' in Buddhist Studies Vol.l2 (Hamamatsu, 1982). p.16f. 193 T24 p.836b. 194 op. cit. p.25 1. 195 On this Prakrit fonn udaka, see Brough, p.45f. 196 Andersen, p.I64. 197 Brough, pp.180ff. 198 One in fact wonders whether yada could not have come from yadJ possibly yadi + anisedhe ? 199 Buddhadatta, p.19 n.1. 103 Translation and Annotations 9 TWIN VERSES [A pair of verses is given in each case here] because together they clarify each other. Good and evil forming a contrasting pair, the import [of verses with moral sgnification] is not given singly. (l) Mind is the origin of events They have] mind as the chief, and are mind-impelled. If one harbours an evil thought in the mind And then speaks or acts; Suffering persues one necessarily. As a cart [necessarily] rolls over the track2. (2) Mind is the origin of events, They have] mind as the chief, and are mind-impelled. If one harbours a good thought in the mind And then speaks or acts; Happiness pursues one necessarily, As a shadow [necessarily] follows its substance>. (3) One who accords with an improper mental attitude, And, bound by follishness, enters into darkness, Who is arrogant, and [accepts] no Dharma - How can such a man understand the well-spoken? (4) One who accords with a proper mental attitude, Who understands clearly. And has no envy, - Such a man promptly understands the well-spoked. (5) One who resents the enemies Is never without an enemy. By not resenting [enmity] ceases naturally - This is the way to persue'i· (6) Not delighting in blaming others One should examine6 oneself - He who realizes this, Will forever befronble-free7 . 104 Lust will get into itl6. (11) Taking the real to be unreal. And one will not get the benefit of the reaP4. Is worthy of the robel3. 105 . (13) As when a house is ill-roofed.Such a person is unmoved by Evi Like a huge mountain [unmoved] by wind-D. (9) One who does not vomit the poisonsll within. (12) Knowing the real as real. real. And the unreal. Whose craving mind races about. Lazy and timid . Like grass by win<F.s Unrestrained in the senses. Moderate in food. Is unworthy of the robel2 • (10) One who can vomit the poisons within.(7) One who lives seeing the body as pure. And one surely gets the benefit of the reallS . This is false thinking. (14) As when a house is well-roofed The rain will not get in. And always delighting in effort . Who is ethically aligned and mentally appeased. Who has subdued the mind and is tamed. When the mind does not watch one's actions. This is right thinking. (8) One who contemplates the body as impure. And the unreal. unreal.Such a one is overcome by Evil. Restrained in the senses. The rain will get in. Who has not tamed himself. Immoderate in food. He is joyful. and sorrow afterwards. His is a trouble of his own makin~3 His evil retributed. Having within lust anger and delusion.Mind restrained and actions watched. Indulgent. he repents afterwards. there is a two-fold sorrow. he is delighted on reflection. Lust will not ariseI7. One becomes pure and fragrant in his actioml 9 . and joy afterwards. For the evil doer. (17) There is sorrow in doing. For a doer of good. They are not followers of the Buddha28 (22) Those speaking timely and seeing for little.Such people gather like a herd of cows. he is happy26. He is sorrowful. his mind is happy22. (19) He repents now. observing no training rules. his mind is afflicted21. there is a two-fold joy. (16) The case of a virtuous man influencing another Is like that of one being near a fragrant thing Advancing in wisdom and practising good. (18) There is joy in doing. (15) The case of an evil man influencing another Is like that of one being near a foul thing. Being increasingly deluded and practising wrong One unknowingly soon becomes evilI8. (20) He is delighted now. 106 . he is tormented24 . he is fearful on reflection~O Seeing his evil. he is delighted afterwards. An evil doer repents doubly. And not practising concentration and insight27• . He who does good is doubly delighted. His is a blessing of his own makin~5 His merit retributed. Seeing his merit. (21) Those speaking craftily and longing for much. Living the spiritual life in accordance with the Dharma. Eliminating lust hatred and delusion. Whose views are right. 107 . and not giving rise to [false ones)19 .Such people are disciples of the Buddha'o. Possessing right thoughts and a liberated mind. p. MX 17 p. p.189. however.2. Udv(Sk) XXXI 24.137.697a.549c. Old MVS22 p. Udv(Sk) XIV 11. (3) Cf Dh(P) 2. Mkv XXV. PDh I.Notes (1) {"ill! translated here as 'mind-impelled'. EX 51 p. 28). which says that to understand the Buddha's Dharma. Dh(Gr) 201. Gil III ii 184.1. Tzy Aip. Ms V 24 p. (5) Cf Dh(P) 5.37Ib.784b.213) though apparently accepting the possibility of this meaning. The commentary on Udv(Tb) too seems to agree essentially with the Chinese commentary (TbUdv(E) p.795c.). DhAv(C). EX 51 p. 27. The meaning of 'controlling oneself. b. Arigu 4 p.583b. Udv(Sk) XXXI 23. Udv(Cl) 13 p. TbUdv(E) 8. Dh(Gr) 202. cit. The latter then utters this verse on hearing which the king repents.827b. b. (4) These two verses do not have their Pali counterparts. Siiri 15 p.795c. Udv(Cl) 8 p.28Ib.15c.540a. also occurring in Udv(C2) (p. is given by DhA 1-65.664a. probably 'to subdue one's self (loc.281 b. ft(C) p. T3 p.664a. angry king who demands that he be satisfied by the sermon of a preaching bhik~u.760 b-c) gives the story of an arrogant.35b. MSarV(C) 23 p. as well as Udv(Tb) and all excepting 1 Chinese versions.627b. and all the other extant Indian versions. EX 16 p.760a. MVS 72 p. Udv(C2) 14 p. See supra INTRODUCfION 4. one must have an extremely pure mind. (6) Cf Yamiimase in Dh(P) 6. MVS 72 p. See supra INTRODUCfION 4.628a.137. TbUdv(E) 24 p.532c.2) following DhA (1. The commentary thereon in Udv(Cl) (p.540a. PDh 253. 38 p.795c) (Cf also TbUdv(E) 26. against manomayii of Dh(P) .428a.53. Udv(C2) 13 p. PDh 2. Udv(Cl) 14 p. and be free from arrogance and harmful intentions. 9 p. Old MVS12 p. 108 . Beal appears to have simply taken over the usual translation based on the Pali tradition.760a.583a. Cf Dh(P) 1.371 b.628b. Old MVS2 2 p. Mkv XXV. without at all actually translating the Chinese line as it stands. Their essential meaning corresponds to a verse in Udv(Cl) (p.428a. Buddhadatta (p.549c.69a. MSarVB(C) 8 p. TbUdv(E) 25 p. n306).1.160a. and remarks that its meaning is uncertain. for a detailed discussion of this piida (2) The meaning suggested by the stories in DhAv(C) and Udv(Cl) would be: 'As a cart rolls over [the sinner] on the track'. seems to correspond to manojavii/. Andersen (p. Old MVS 1 38 p.35b. takes this word to mean 'die'. Arigu 4 p.535c. is more cautious. Udv(C2) 9 p. DhAv(CJ 1 p.751b.2. Tzy Ai p.760b). c.827b. MSarVB(C) 8 p.65). But 'track' here may also connote 'path'. 1m ii 184. i p. ft(C)p.1 of PDhl. sound.793a. Dh(Gr) 193. Dh(Gr) 219. Udv(Sk) XXXIII.748a. Whereas the third line here speaks only of taming (~ ).117. TbUdv(E)7 p.. Gil III ii 184.(7) Cf Dh(P) 6.882c.759c-760a). p. TbUdv(E) 13 p. 15A . (8) Cf Dh(P): Subhiinupassin vihiirantaIJI . (16) Cf Dh(P) 13. DgV 43 p. comments: "If a man does not rectify his actions.795b. ( Yamaka 7). TbUdv(E) 14. DhAv(C) p.15E. TbUdv(E) 3 p. Dh(Gr) 220. The Pali tradition usually understands subhiinupassIJI as 'contemplating pleasure'.747c.135.882c. MsgV2 p. Udv(C2) 16 p.. TbUdv(E) 6 p.ll8. Udv(Cl) 11 p. PDh 8. MsV9 p.. PDh 351. EA 9 p. Udv(Sk) XXIX 8. Udv(Cl). Udv(Sk) XXIX 7.1l8. which is more or less the same as Dh(C). Udv(Sk) XXIX 15. DhAv(C) p.16E.795b. PDh 7. PDh 171. PDh 254.68c..749b. TbUdv(E) 15 p. PDh 95.793a. taste. EA9 p.749c.l36. (14) JHU (15) Cf Dh(P) 12. MsgV(C) 2 p. (13) Cf Dh(P) 10.882c.591c. Udv(C2) 11 p. Udv(C2) 7 p. Dh(Gr)194. PDh 172. TbUdv(E) 12 p. Dh(Gr) 214. Dh(Gr) 213.793b.1l9. Udv(Sk) XXIX 3. Cf Dh(P) 11.583c. Dh(Gr) 218. Udv(C2) 15 p.760a. Udv(CI) 4 p. (11) m~ (12) Cf Dh(P) 9.. MA 17 p. smell. Udv(Cl) 3 p. Udv(C2) 12 p. 109 . Dgv 43 p. DhA v(C) p. In this respect. DhAv(C)p. Dh(C) here may correspond to Udv(Sk) (apetadamasauratya) and Dh(Gr) (avedu dama-soraca): as dama (taming) and sauratya (gentleness) may have been understood to refer to two similar traits .535c. Udv(Sk) XXXI 17. 16A . Udv(Cl) 16 p." (pp. Udv(Cl) 15 p. (10) Cf Dh(P) 8. Dh(Gr) 217.748b. Udv(Cl) 7 p.583c. MsV9 p. Dh(P) has dammasacca.583c. [thus] leaking out thiiJ.l17. 241a.. DgV 43 p. Udv(Cl) 8 p. Udv(Sk) XXIX 4. But both the Chinese vrsion and the Tibetan (cf TbUdv(E) p.. PDh 94.. Udv(C2) 4 p. (17) Cf Dh(P) 14. (9) Cf Dh(P) 7.882c.853c. there will be leakage with regard to form. TbUdv(E) 2 p. Udv(C2) p. touch and mental objects (dharmas).the third line in the following stanza (ll\f{j'B~ ) is even more suggestive of this possibility.793a.68c. if Ji is taken as adjectival.241a.119. [Such a man] also does not contemplate on impurity.119) refer this to the contemplation ofthe body as pure.793b. or 'poisonous state'. Udv(Sk) XXIX 16. literally would be 'poisonous attitude'. Udv(C2) 3 p. Udv(Cl) 12 p.748b. Udv(Sk) XIV 8. PDh 352.793a.1e fluid of the three poisons which overflow violently. DgV 43 p.759c.591c. one can also translate this compound as 'real benefit'. 116.747a-b. Beal. Udv(Sk) IV 22.244a.18.463b. he is delighted'. PDh 290.673b. DhA v(C) p. EX 23 p. DhA v(C) p. (2S) S. Dh(Gr) 203. Dh(Gr) 204.692b. TbUdv(E) 31 p. (22) Cf Dh(P) 16. Dh(Gr)20S. Udv(C2) 21 p.llS. TbUdv(E) 33 p.746c. This same remark applies to the third line of the next verse which would then read 'He is joyful.reflection. one is quite tempted to concede to the (correpossibility that ffE in the third line could have originally been fBt sponding to so in the Pali line). One could perhaps also translate: " And not giving rise to [desire] when confronted with[teptation]. Udv(C2) 22 p. (28) Cf Dh(P) 19. (30) Cf Dh(P) 20. probably on account of his Christian conditioning. T249 p. TbUdv(E) 20 p. 33 p. 'That trouble is of my own-making'.747a. Udv(Sk) XXVIII 36. EX 26 p. 110 . being an orthographic mistake. (23) Comparing this third line to the Pali Piipan me katanti tappati we could also read the Chinese line as a self. (21) Cf Dh(P) IS.673b. Udv(Sk) XXVIII 37.18. Udv(Sk) XXVIII 34. Udv(Cl) 34 p. In this case the line would read: 'He is sorrowful. PDh 291. TbUdv(E) 30 p. renders this and the following line as follows: 'He enjoys Divine protection (here).116.(18) No parallel verse traced so far. Dh(Gr)206. corresponding to samatha and vipassanii.llS.PDh 3.779b.792c. (29) This line J!Jf1'~ is a little obscure.llS. Udv(C2) 31 p. Dh(Gr) 190.6S8c. Udv(Sk) IV 23. and he receives reward and is at rest (hereafter)' (Beal.643b.792c.779b.659. (19) No parallel verse traced so far. TbUdv(E) 32 p. p.792c. Similarily for the third line of the next verse.746b.S83b. 38. (27) l1:f/iil. T24 9 p.36) (26) Cf Dh(P) 18. Udv(Cl) 32 p. he is fearful'.644a. p.S83b. DhA v(C) p. T32 p. Udv(C2) 33 p. Cf Dh(P) 17. p. Udv(Sk) XXVIII 3S. EX 23 p. Udv(C2) 32 p. Udv(Cl) 23 p.S83b. Udv(Cl) 33 p. p. Udv(Cl) 22 p. TbUdv(E) 19 p. PhAv(C)p. Dh(Gr) 191.244a. (24) Literally 'heated vexation' or 'heated remorse' (Cf tappati). (20) Comparing this verse with the Dh(P) IS. PDh 4.S83b. And does not return to the sea of darknesSl.. his name spreads afar7 • (5) Bringing forth effort and being heedful. Self-restrained. Whence the bliss of attainment3 is obtained4 . (3) One should constantly devote to meditation. And protects it as his precious wealthlO. Not transgressing. it exhorts us to be virtuous (1) The ethical life is the Way to immortality. And [attain Nirvana]. (7) Do not crave or delight in disputes. It is greedy. Be firm. (2) The wise excels in guarding the Way2 And never becomes heedless. To lose the Way is to lose one's life!. His evil will be easily eradicated. scattered and delights in disputes The intelligent man values caution. Those without craving never die.10 HEEDLESSNESS [The purpose of] this chapter on 'Heedlessness' is to help us restrain from sensuality by drawing on material connected with disciplin6'(naya). The strong ones thereby transcend existence. Restraining himself and taming his mind. Can gain great happinessll . skillful. And whose actions are pure. (4) One who always gives rise to right mindfulness. He who practises meditation and heedfulness. And do not indulge in sensual pleasure. The wise makes an ilIuminatoJil [for himself]. It is to help us avoid doing evil and examine our faults. 111 . (6) It is difficult to understand the fools' mind. By [pointing out] the Way. the Supremely Auspicious. one attains to happiness. Heedlessness is the Path to death. and persevere in the proper course. living by Dharma6. Not craving. Lying down comfortably. heavy as a mountain.Such a one illumines the world. He who is well-restrained can exhaust the cankers. And hence enters the womb again and againl5 . he gets himself into fireJ9. Such a wise man looks down upon the foolish. The deluded one is coveredl4. Like [one] on the mountain and [the other] on the ground 2 • (9) Reaining upright amidst the chaotic. Mara gets his chance. (12) He who has no self-indulgence. Such a man's power surpasses a lion's. he is focussed on proper [actions)21 112 . Heedlessness gives him much worries. He. One is uniquely awakened. Leaving evil. Is a disciplined bhiksu. truly safe. Transgressing the precepts produces fear at heart. he becomes the Greatly WiseJ3. Destroying the cankers of the three spheres. Changing disputes from small to big.(8) To be heedless is like to be self-imprisoned. Like a lion [waiting] to catch the deeti6. (10) By drowsiness. Free from danger. One comes close to Nirvana2o. (11) There can be no occasion for self-indulgence. But regains self-control later . The moment when one indulges. (13) A bhiksu finds happiness l8 in caution. he acknowledges no suffering. whose thoughts are well calmed Should constantly guard his mindl7. Who has ascended to wisdom's mansion. (15) If one was heedless earlier. *Being mindful. (14) The precept observance is meritorious and brings happiness. And accumulating evil. He who realizes this is a noble one. (18) If one previously had committed evil But later stops and commits no more. He moves about with no attachment27 . 113 . With no craving. he becomes skillful in proper [actionsJ!2. But later covers over it by doing good . and no sorrow28 . He feels no sorrow where [others] d~6. Like the moon freed from c1ouds. Unsullied by [sensual] pleasure. *Being mindful.Such a one illumines the world.Such a one illumines the world. Like the moon freed from c1ouds23. .Such a one illumines the world. Will cross over deep water. and is fearless. never to return.(16) If one made mistakes in doing evil. Has seen the Truth25 . And trains only in the pure white ones. And at death does not grieve.24 (19) He who when living does naught to cause pain. (20) He who can eliminate the black dharmas. (17) If one abandons the homelife when young and strong To vigorously practise the Buddha's teachings . TbUdv(E) 3 P. not adharma. Udv(C2) 7 P.15. PDh 28.779a.636cf. ItA i 81. like a wheel rolling on the track without ceasing.986). Udv(Sk) IV 2. PDh IS.656bf. Udv(CI) 2 P637b. (8) ill:1Y3 While the Pali. Udv(C2) I P. the only nominative singular. where all the adjectives refer to yasso. PDh 14. the Prakrit. TI28 PAI5c. TI25 P. Dh(Gr) 116.146b. it is difficult not to split the second and the fourth lines each into two separate lines as we have done in our English translation. Udv(CI)IP. Udv(CI) 6 P. This would imply that the Indian original here must have been dipa. the True Dharma of the Buddhas is promoted and never discontinued. and can properly distinguish the various destinies (gatt) and Ways.274b. Udv(Sk)IVi. and not the pure Sanskrit word dvipa 114 . Udv(CI) 3 P. (4) Cf Dh(P) 22. TbUdv(E) 2 P. TbUdv(E) I P. 27 P. Udv(C2) 3 P. Udv(Sk) IV 3. Vol II. the Sanskrit and the Tibetan versions all have here the meaning of 'island'. luck(y).637b. the two Chinese versions have here 'lamp'. " (7) But unlike in Dh(P) 24. The wise ones are intelligent and without delusion. is often found in Chinese sutras as a translation for maIigala (See Sanskrit Japanese Dictionary. p. T24 15 P. to seek [long] life by means of dharma. Dh(Gr) 112. as enlightenment.779a. . But one may also note that the corresponding Pali verse had YogakkhemalJl anuttaralJl· (5) Udv(CI): (P.16..779a.Notes (1) Cf Dh(P)21.15.15. Hence it says. (6) P)$jj . (2) Udv(CI) (637b): "'The wise excels in guarding the Way'. Udv(Sk) IV 6.638b): "To nourish one's life by means of dharma.638b. Sdsp 25 P.. and hence ~m~ -af¥ lit: auspicious. having endless sorrow. etc.779a. sS ii 274. 'illuminator'. 'The wise excels in guarding the Way' " (3) One could also understand ~m as the bliss of Enlightenment. TI28 P.Udv(CI) (p.889c. not adharma . hence 'The Supremely Auspicious' "Cf Dh(P) 23.. TbUdv(E) 6 P.The wise ones who excel and are foremost in virtues live the spiritual life ( lit: cultivate the self) without any shortcoming. They are always seen [in their good actions] and praised by gods and men. ill:J1t is a translation for dipalJlkara in a Chinese version of the Saddhannapur:lljarika Sutra.563c. Cf Dh(P) 24. PDh 16.699b. Dh(Gr) 115. As a result. EX 4 P. That which transcends this is the supreme.637C): "SalJlsara is said to be inauspicious. there is no other dharma higher than this dharma. in our Chinese verse. Udv(C2) 2 P. it also appears to translate rahadalhrada (or equivalent).Dh(P) 82a). "deep water". in a snap of the fingers accomplishes the [above-mentioned] four things . Vide PTSD p.638 a-b) also makes the sense of 'lamp' or 'light' quite clear: " 'One's wisdom can be a lamp' . TbUdv(E) 10 p..4 for Dh(C) 15. see also Brough's comment (p. as in Dh(C) 14. Also cf following stanza in Udv(CI) (p. one's mind cannot be shaken by the heretics. PDh 17.16..In a snap of the fingers. it burns up the five-aggregate body. Udv(C2) 10 P. misses this.2c (. (10) Cf Dh(P) 26.. TbUdv(E) 5 p.646a. etc.779b "The wise is like a bright lamp. See also n.Elsewhere.which could mean only 'island'. in order that the great Dhanna may continue for long and "become a great torch -light (*~:§~ » for the future sentient beings". However.. it consumes the fat of birth. and oka (or equivalent) as in Dh(C) 15. Udv(C2) 6 P779a..19#1 " ~lfil([IJtj~ • /ftzo*~ 0 " (We are also reminded of the Fire of Knowledge of the Noble Path" in the Dhammapadaffhakatha story connected with Dh(P) 31. ch. Udv(Sk) XVII Id has both okam and ogham here . PDh 29...2. (9) ). The Chinese character means. teaches the verses to the bhiksus. it accomplishes four things. The commentary in the Udv(Cl) (p.8a : Vtzo~tJIlf (..21O).207c): ~:He*1J-@!' EI*~~~ tzoI~nt~ ~*~#§~ /f~IIlPJTlfil(· 7J<M~7E. What are the four? It removes ignorance ( avidya).Dh(P) 91d. 646c.639c. Dh(Gr) iii.. Udv(Sk) iv 10.Geiger considers oka to be a direct contraction of udaka.211). ".. and it eliminates forever the root of craving. [Theiiryas thus] are not defeated by the fools.~ 0 Also infra. Udv(Sk) IV 5.) Udv(C2) here also has 'lamp of wisdom' ( ~~ p. primarily. Udv(Cl) 10 P.302) Levi. 115 ... tJIlf in d is an old translation of ogho (see SID p.. Hence it says 'one does not return to the deep water of darkness' ".. 647a. "deep pond". the Udv(CI) (p. Even so does the light (~ ) of the Way of the Noble Ones which... (Dh(Gr) 117. followed by Brough. Cf Dh(P) 25. As one has the light of the Way. 38).) speaks of the Buddha.16.. Udv(CI) 5 P638a.779a.162). leading to diverse conjectures of how the original for the Chinese text might have been read (Brough. p.. In our text.(cf S V Mahavagga LVI. Cf also Udv(C2) 16 See note 8 above. apparently treating these as seven distinct (albeit not unconnected) factors contributing to one's repeated births.5 P.250.In the last line. on realise 1a grande sagesse. Levi (ibid p. Udv(Sk) IV 12.15.16.640a (identical with our verse). We have opted for the former. to sarpsara. 'problem'). Udv(C2) 4 . Udv(C1) 4 P.71Ic. as it is clearly suggested by the context.e. One finds the translations '1MtIUf." (i.71. TbUdv(E) 4 p. One can hardly find a Buddhist canonical term corresponding to "mastery of the asrava"! 116 .D. leads one to believe that the whole stanza has a unitary theme of the middha-nivara1)a binding the ignorant. Udv(Sk) XIX 4. is ~ which also means 'cover'). PDh 18.656cf. PDh 19.. Brough (p. TbUdv(E) II p.779a. Cf Dh(P) 28. Tl28 P.1042).570c. Old MVSl 47 P. the simile used in all the above references is that of a horse. Udv(C2) 11 P. In Levi's translation (Levi. The commoner one.16) On the connection of this stanza with iiitaka 93 v. (12) This verse alone in the chapter has 6 lines. Dh(Gr) 119. The exhaustion Oil .. see Levi p.282). (13) Cf Dh(P) 29. as in our verse. Tl25 P890a. however. ~ is on~ of the translations for Nivara1)a (ibid p. and not a lion. TbUdv(E) 4 p. On the other hand. ~ is taken as a verb 'to become') (14) Yuan and Ming read JIjJ( ('to cover'. UbUdv IV 12 (TbUdv(E) 12 p. MVS 93 P.282). Levi. IMtIUf. (15) This verse seems to have no parallel at all in the other versions. Udv(C1) 3 P..779a.24a).696.36) in fact has highlighted this as an instance of agreement in readings between Dh(C) and Dh(P) which are not shared with the other versions (which have in this case sresthi)..~ probably correspond to dhanarp settharp of Dh(P).. 134cd. often translates middha. Dh(C) 18 P.~*~ in d is rendered: . p. Franke (Z. (11) Cf Dh(P) 27. Udv(Sk) IV 4. Tl28 P415c. does not seem justified in translating b of our text as : . 'becloud') instead of ~ ('fault'. (16) Cf Udv(Sk) IV 13: niiyarp pramiidakalal} syiidapriipte hyiisravakljaye pramattarp miira anveti sirpharp va mrgamatrkii Also cf Dh(Gr) 133. il peru maitriser les courrants et obtenir l'epuisement".482. as proposed by M. Udv(C2) 4 P. Dh(Gr) 118.637c.pJT~ (covered 'by sleep') and IMtlUf.479). in his translation (Levi.m ( drowsy and heavy. however. however. Udv(C1) P...355b.pJT:m~. G. 19060. However. p. taken into consideration as a whole. by reason of his lack of apramada.786c.k$aya) should obviously be that of the asrava. Mil 387. Dh(Gr) 130ab.. All this. being covered by sleep') for middha-guruka (cf SiD (p.M.92. splits the Chinese characters in a-c into seven components . ~tIE ' .779c. we have followed the Yuan and Ming reading of 1fji ('calmed') instead of tJ ('pure') as in our text. Also cf D II. See also following note. PDh 20.20). and taking 3& as an adjective. Dh(P) 327ab.703a.21.278) renders quite differently: " Qui trouve son vonheur et sajoie supreme. And taking pleasure in caution.9IOc. IEfiJ ('properly calmed' or 'well calmed') could quite easily translate susamahita. Bhikshus. this stanza seems to correspond well to Udv{Sk) IV 36: apramadarata bhavata susila bhavata bhik$avafJ susamahitasmpkalpab svacittamanurak$ata .646c (also cf 28. Udv(C2) 28 p. (22) Udv(Cl) (p. Levi (p. Udv(Sk) IV 32. ~1fji being a translation for samiihita (cf SJDp. In c of our stanza. 31 -33.28. p. ES 31 p. and the story tells of a bhik$u who slips from his precepts to take precious things belonging to a group of merchants ( ibid. Thag87l.647b). TbUdv(E) 26 p. T2 p. inserting quite unjustifiably the verb" trouve". 29. Udv(C2) 32 p.30 -32. T24 p. (20) Cf Dh(P) 32. PDh 23.1425).785a.138l). Mii 104. Thag872.61. This different reading would make the line read: 'A bhik~u should be cautious with his precepts'. SS(var) 16 p.721b.19.9lOc (also cf It(C) 4 p. This and the next five verses form a group with 4 characters per line. (18) DhA v(C) reads jjJG precept. SS 1077 p.~ in the sense of . Dh(Gr) 73. TbUdv(E) 6 p.. rest in all-knowing equipoise And take good care of your minds".704c.20: "By keeping pure morality.679a)... Thus. Udv(Cl) p. Dh(Gr)124. Udv(Cl) 30 p. ". Udv(Sk) XVI 5.543a..(17) Cf TbUdv(E) p. Dh(Gr) 74.584b. Udv(C2) 5 p. p.584a). (19) Cf Dh(P) 31.19. Udv(SK) IV 29 (also cf 27. For a. Udv(C2) 37 p. DhA v(C) p.779c.5IOa. (TbUdv(E) 32 p. 120. is one of the translations for sarpkalpa (cf ibid p. 117 .281b. (21) Cf Dh(P) 172.779b. p. PDh 22. T24 p. TbUdv(E) 29 p.399a.645c .~:&: translated here as 'thoughts'.704c): If one previously has done evil But atones by doing good. p. Dh(Gr) 132. 704b.584b.61) which gives a slightly different version: "Those who feel no joy for life.379a. Dh(C) 34. (25) m -lit. Cf TbUdv(E) (p. SS 1077 p.721b.22 p. he is indifferent and does not react. SA 1077 p. 'One who when living does naught to cause suffering. EA 31 p. or evil spirits.Hence.Hence.512a. (also cf 172. Dh(C) l8p.584b.103ab. T2p. to that in verse 15 Comparing the fourth line in Udv(Cl) . (23) Cf Dh(P) 382. ES 31 p.785b. With mindfulness.61 (also of 10. animals or hungry ghosts.572b. Udv(C2) 8 p. • Feel no pain even at death The steadfast who behold the state (of Nirvana) Feel no sorrow though in the midst of pain. TbUdv(E) 9 p. MVS99p. 'Way' (26) The meaning of this verse is obscure.584b. DbAv(C) p.With regard to his attachment to the world. particularly the last line.125b.565a. Udv(Cl) 6 p.721b.. T234 p.I72cd. MVS 26 p. and sexual misconduct. T2 p. and likewise in verse 16. PDh 20.&:5E::I't= 11: it is possible to see that ~ and 5E might have been interchanged by virtue of the two ideograms being very similar. 'Has seen the Truth and is fearless. 16p. T234p.281b.." The character 9. Udv(C)6p.1039b. Though in the midst of sorrow.&:~::I't=~ . without fear.704c. .705a). p. Udv(Sk) XVI 7. TbUdv(E) 7 p. stealing. p.61).543a.] in the fourth line of our text. Cf Dh(P) 173. 382) Udv(Sk) XVI 9. and he sees no hell beings. his thoughts are emptied of it. Its four lines are exactly the same as in Udv(Cl) (p. is a prohibitive particle 'don't'.281b.61 (also of 8 p.5lOa. And at death does not grieve' . ~ and 11: might have been interchanged by virtue of their being virtually homonyms..562c. but this would make the fourth line out of tune with the rest of the 118 .512a.18 p.. Udv(Sk) XVI 9. This person who has seen the Truth is already free from the five adversities. Udv(Cl) 8 p.. his consciousness is clear and calm.562c.6l).61). cit) comments as follows: "Since birth. Nor does he grieve and cry causing all kinds of vexation. he has not committed any such evil as killing.61 (also cf 10 p. Dh(C) 10 . He feels no sorrow where [others] would'. (24) Cf Dh(P) 173.. DbA v(C) p. When dying. He sees only the auspicious signs ." Udv(Cl) (Joe. TbUdv(E) 9 p. SS(Var) 16 p.704b.. p..511a. DbA v(C) p. 'reliance' or 'leaning on' Udv(Cl) (p." (28) Cf Dh(P) 87-88. without attachment.61. II p. 12.785b.14-15. Dh(C) 14.705a. Udv(Sk) XVI 11. the Tathiigata has said. Udv(Sk) XVI 14. Udv(Cl) p. (27) ~ (=f. We therefore prefer to follow the sense in the commentary in the Udv(Cl) and read it as the negative particle ~ : 'not'.46. Udv(Cl) 12 p. 'It is the abandoning of reliance. Ud p. that is to be called true practice'.705 a-b) : "By 'reliance' is meant reliance on the unwholesome dharmas of lust. PDh 264.705a. 119 .if ) lit.verse. Udv(C2) II p. For this reason. TbUdv(E). which could have been wrongly replaced by o/J Cf. When it is guarded. drawing near the wa'fJ.! It is difficult to guard.2 And its brightness then becomes great. To subdue the mind is excellent One's mind tamed. Will be released from Mara's bonds. to restrain.6 (3) Mind is subtle. Or know the Dharma. One must beware of the indulgent thoughts.!3 (7) Though the mental events taught by the Buddha. Those who restrainS this mind. And is deluded in worldly affairs. The wise always protects his own mind.!4 120 . They are ceaseless and endless. Is concealed and incorporeal. difficult to discern. there will be peace (4) [Mind] travels alone. there will be calm. It moves according with craving. He who is aware [of this] is noble.11. its activities are endless (1) Mind rushes to echoes. going far off. There will be no proper understanding!! (6) Thoughts do not stop where they should. Are subtle and not [ultimately] real. And not let the mind go as it likes. The wise straightens its base.!o (5) If the mind does not settle down.12 Meritorious actions can halt evil. Mind The chapter on 'Mind' explains that though the mind is empty [of material substance] and formless.4 hard to take care of5 It complies with every desire.3 (2) [Mind] is fickle. Body decayed and consciousness departed .What can one covet as a boarder therein?l6 (to) The mind strives tol7 build dwelling places.22 121 . To come and go endlessly.l 5 (9) The body cannot be had for long. Fight Mara with wisdom. there will be no more trouble. One incurs troubles l8 for oneselfl 9 (11) It is one's own mind which causes [suffering] Not one's father or mother. And if victorious. It will return completely to the ground. The wise guards the subtle thoughts. One's aims will be fulfilled. one is happiest. [It] one's thoughts are mostly devious. And not turn back from meritorious actions70 (12) Conceal the six [senses] like a tortoise7 1 Guard the mind like [the army guarding] the capital. And breaks the causal conditions for suffering.(8) Seeing the Dharma. One must then work hard to align with the right. PDh 345. Udv(CI) 56 p. 'excitable'.759c. '-ll!Ji!¥! means 'fickle'. To want to guard it is well nigh impossible. Udv(Sk) XXXII. one performs good and evil actions.Notes (1) We follow the Yuan and Ming edns to read ~~. Here it also appears to suggest the swiftness of response of the mind.779a. p. Udv(C2) 9. A mind that thinks of good will reach immediately following an echo. scorpions.II7a. T31 5 p. MVS 72 p. A mind that thinks of evil is like an echo from a sound.One may also take * to refer to cf Udv(Tb) (Sparham. cf lahuno and laghuno in Dh(P) 35. "The Mind causes [one] to be a dog". p. 303). p.774a. p. 340a.135. YBS 19.I35.386a. . PDh 346. Dh(Gr) 137a.To wish to make them take care of their minds.758c). YBS 19 p.I85b . (2) (3) (4) * . TbUdv(E) I. 402a. No other parallel versions in Chinese. *tE . ADVp. (9) (10) to mean ili:jiiJ tiM . But the commentary thereon says. p. Udv(CI) 9. p.427c.37Ib. Cf Udv(CI). The first character '-ll! lit. 122 . Cf Dh(P) 37.759b-c. so that they won't do malicious actions . TbUdv(E) 8 p. p.I89. 'basic nature'. 2 p.758c. (8) :jiiJ here should mean damayi$yanti. 'frivolous'.this is also something unheard of before" (ibid. PDh 344. :' restrain' cf Pali saiiiiamessanti and Skt. PDh 342. "As soon as the mind is brought forth.lOIc.l34. vipers. p. Udv(C2) 55 p.759b).385b. etc. Dh(Gr) 138 a. Udv(C2) I. 286c.78. Dh(Gr) 136. p.I5c. PDh 344c has sarpyyamehinti. without any delay in between. would give a translation as folThe reading in our text here. means 'light'. tigers. PDh 346 respectively. wolves. Old MVS2 2 p.795b. Udv(Sk) XXXI 8. the 8th and 9th stanzas. Udv(CI) 1 p.795b. . n. Old MVSI 38 p. Also Cf Dh(P) 33. snakes. The stanzas contain no echo simile.cf Udv(CI) (p.28Ib. Just like the malicious animals. (7) Cf Dh(P) 36. The simile of an echo is a common one in Buddhism to express the idea of the unreality or non-substantiality of things. (5) We take :jiiJ (6) Cf Dh(P) 35.139a. T31 p. TbUdv(E) 9 p. fJt!{'F~ lows. Udv(Sk) XXXI 8A. p. both also of the orthodox Sarviistiviida (Vaibhii~ika) tradition.6. (12) Same stanza in Udv(CI). p. Udv. ye cittaIJ1 damayi~yanti te mok~ante miirabandhaniit. The Japanese translator of the Udv(Cl) in ~~-13. intriquingly.J~ (Vol. and cannot concentrate.760b.325. p. But cd of Ny (agreeing with Udv(Sk) XXXIII 55.795c.l38. the Udv(CI) commentary says.78 Diirarigamam ekacaraIJ1. and arrives at the following translation of this line. He further suggests that the word j§ in this line (in the verse) is to be counted together with the four characters above to give the famous group of the paiicad. the same commentary is obscure. both the MVS version agree with Udv(Sk) which reads: vimok~yante mahiibhayiit.89-102. Udv(C2) read: "He who can subdue the hard-to-subdue. it does not go into their heart. Udv(CI). But his equation appears to be a rather forcible one. 123 . differ here: The former. cit.. he seems to have rather forcibly equated the four characters ~:lr:t!it$ in the Chinese commentary (loc cit) with silavratapariimarsa. . the ADVand Ny. asarirarp guhiisayarp. satkiiyad.792a.76Oc. 20.6.u. "The extremes [and other views] do not get annihilated completely".. p. the Paiica-dr~taya was an Abhidharmic formulation. In rendering thus. (11) Cf Dh(P) 38. Him I call the briihmaJ)a.. and hence may not be appropriate in the context of the Dharrnapada.I'§!i. (note especially that of ~ with ~* (dr~ti-pariimar§a) Moreover. pp. Udv(CI) 18 p. Dh(Gr) 137c. (14) No parallel stanza found so far..760b. PDh 335..) For the second line." (loc. Sakamoto. cf Bennett. d~!i-pariimarsa. ''Those on the spiritual path [may also] allow their mind to wander about freely. (also cf...74.161) takes #i\ ~ as a verb and j§ as refering to anta (-graha-dr~!i). respectively.p. Udv(Sk) XXXVIII 6. . . Udv(C2) 17 p. Udv(Sk) XXXI 28. This agreement is expected since MVS and Udv(Sk) belong to the same tradition of Sarviistiviida. Udv(Cl) p. PDh 347." For a discussion on this stanza.r$taya.{Gr) 137d.. (13) Cf Dh(P) 39.p. TbUdv(E) 29 p. Even if they hear the Dharma. mithyii-dl'$!i.dv(C2).3a). agrees closely with the Pali: ADVp. On the other hand. On the first and second lines.For d. 37. brothers and sisters.584b). DhA v(C) p.759c.rj in the other edns.584bf. In the third line the idea of 'departed' suggests the possibility that the original word could have been one which corresponds to the Dh(Gr)form avakada . (21) Like a tortoise hiding its head. Dh(Gr) 153. Cf Dh(P) 43. It is also noteworthy that in the second line of both our stanza and the parallel stanza of Udv(Cl). PDh 349.l53 p. Udv(Sk) XXXI 9.still they do not guard their minds to make it unchaotic".795c.622c. Udv(Sk) XXXI 35 (cf 36.225f).584b. as well as in the DhAv(C) (p. slaves. DhAv(C) p. relations. cit. chutho and apeta. Udv(Sk) I 35. cit. ItA ii 96.. servants. Ud 39.623a." (cf Brough's comment (loc. (19) Cf Dh(P) 42.or Pali apagata. Dh(Gr) 138b. however speaks of a body which. but not preceded by our previous verse. The commentary here (loc. PDh 350. n.135.) says. (20) One could read this verse as a sequel to the previous one. as opposed to adhisessati of Pali.795b. Udv(C2) 10 p. tail and four legs ( DhA v(C). Udv(Cl) 25 p. The doing of evil is by the mind. p. chuddho and apeta of Dh(P) .762a. Udv(Cl) 34 p. On the basis ofthe readings in PDh 350bc . and not by parents. thus incurring troubles for oneself.22) to read ~ instead of ~ We take the variant reading . TbUdv(E) 36 p.(15) No parallel stanza found so far.38). VvA 203.439). cit. Those who realize this will know that it is from [the mind's] evilness that this [life ot] hardship results . and n. Yuan and Ming versions of the DhA v(C) (p.584.abhisehiti.7.759c). (22) Cf Dh(P) 40.25 p. However this verse also is in Udv(Cl) (p. Udv(C2) 24 p. "will be abandoned on the graveyard. though of unusual beauty.Palihawadana regards as proved the ancientness of the Pali stanza. 'Decayed' might also possibly correspond to chuddho.) on apaviddha in the Pali commentary) (17) (18) We follow the Ming edn of this text as well as the Sung. DhA v(C) p. TbUdv(E) 11 p.622c) here. Udv(Cl) 10 p. the verb is "to return".584b). See Brough's comment ( op. The commentary of Udv(Cl) (p. answering to adhisessati. DhA v(C) p584b. and Palihawadana (n.584b. Udv(Sk) XXXI. p. 124 . (16) Cf Dh(P) 41. "The mind produces the saIJlskiira. the fruit is seen. Leaving hells behind and preferring heavens. that one should tum falsehood into truthfulness. His mind becomes distracted. And see no more of the lord of dea~. Will break the blooming of Mara's flowerS!. (4) He who sees the body to be like foam. (6) He who is insatiate in desires.. (7) As a bee gathers [honey from] flowers. Like pickingl the good flowers5? (2) A trainee can select the land.12. Taking away only their taste Likewise do the sagesl3 enter the village l4 125 . Illusory. Amassing wealth through evil means. When death befalls one. (3) He who knows worldly phenomena as earthenware. and coming abruptly into existence. It dashes forth like rapids ll . He speaks well the Words of Dharma And can pick flowers of virtues7 . (5) When the body is sick. He makes an attack on himselfl2. And see no more of the lord of deathlO. Like the wilting flowers. (1) Who can selectl the land2: Leaving hells 3 behind and preferring heavens? Who speaks the words of Dharm~. Flower fragrance The chapter on 'Flower Fragrance' aims at making clear that whatever one has learnt must be put into practice. that because of the flower. Without disturbing their colour and fragrance. And all phenomena to be illusory by nature Will break the blooming of Mara's flowers. it withers away. If one accumulates much virtues. and various scented substanceS!6 Blue lotus. 126 .It is excellen~8 (15) Those who are perfect in morality. The garJands20 made is of distinguished beauty2l. Is inferior to the fragrance of morality2? (14) The fragrance of flowers is faint. [Their fragrance] though said to be real. With good colour but no fragrance. Likewise are fine l6 words Which if practised yield blessingsl8 . And who are freed through a concentrated mind29 Is far apart from Mara's path3o. With beautiful colour as well as fragrance. Whose actions are not heedless. One's station of birth wiII change for the better22 . fragrant flowers . Likewise are fine l6 words Which if not practised yield no gainl ? (10) As a flower pleasing to the mind. The fragrance of ethical alignment Reaches up to the heavens . (9) As a flower pleasing to the mind.diffuse fragrance in all directionS!5 (13) Sandal wood. It cannot be called real.The virtuous . (11) If one gathers l9 many precious flowers. Those close to the blooming of Enlightenmen~4. (12) Distinguished23 plants and scented flowers.(8) Do not seek to observe others As to what they have or have not done~ Always make self-reflection To know one's rights and wrongsl5 . . Do not perfume against the wind. Fragrant. The wise ones delight in going forth'5. Amidst the [lowest] end of worldlings'4. A lotus could bloom.(16) As in a field-ditch31 Near the main road. To be disciples of the Buddha36. 127 . in the cycle of rebirth33. (17) Likewise. clean and charming32.. p.41. agreeing with the Pali It is interesting that according to Sparham (1 p. The Ceylonese tradition takes pathavif!l to be the self. 'conquer') leave the hells and be reborn in heavens.67.'land' here refers to craving.5) comparing Ven Dr. the commentary favours vicessati. tI!l ['land'.238). the Buddha does not always talk about the five or six gati. (p. PDh 131. 'earth'. sadevakaf!l to be the human world and the six celestial realms. . the conquest of pathavi.67) the corresponding verse in TbUdv(E) has here 'The four things'. (Preface to 1¥if!r1. The Ceylonese the Chinese translation has =m . remarks as follows: "For 'conquer' [in the Pali]. " As a matter of fact. It also means 'to pick'.I77. 128 .t (cf dhamma-vicaya). Therefore. Udv(C2) 1.708b.e. the same two characters as for' Dharmapada'. and Mingedns. so that he can freely (not pushed by others. i. and n.708c)(See also note 6 below).this means the seeds of craving".J~ this Chinese verse with the Pali. p. is none other than man's truly understanding.another instance of his reading the Pali into the Chinese. It is note-worthy that in the Pali tradition while Dh(P) gives vijessati here.t{. (2) Udv(Cl) (p.Notes (I) The character=m means 'to select' .what do not cause us to fall into hells but enable us to be reborn in heavens. TbUdv(E) I p. in the agama sutras. Nevertheless. DhAv(C) p. Udv(Sk) XVIII 1. He very often takes the existing human world as the basis. It seems quite certain that the original word here must have been either vicessati or its Prakrit equivalent.J verse. Taipei 1980. yamaloka to be the four duggati. 'select' 'discern' ( ~=m tradition explains this as : 'to know truly' -this makes no difference. or 'to discriminate or differentiate' as in =m1. It is not clear whether this explanation is from the Tibetan commentary itself. as in =mm which is how it is glossed in Udv(Cl) (p. Dh(Gr) 301.t{. to read!/i:f 'prison'. (See also note 5 below). Beal (p. A Sanskrit reading of vicesyata has been noted by Bernhard ( Ud p.708c) "Land . and makes us understand what good and evil are.584a. n 120) explains these as "the four-part explanation of the teaching of the twelve lines. it is to be noted that the Pali commentary here explains yamaloka in the Pali stanza as the fourfold woeful states. alternatives). Sparham. Yin Shun. ). or the four noble truths".786a. as in ~=m 'making a pick' (of flowers. . The meaning [of all these explanations] are neither clear nor satisfactory. According to the KiiSmirian tradition. (5) Cf Dh(P) 44. (4)1. (3) We follow the Yuan.70) wrongly tion of hell is an underground prison (tI!l~ takes the Chinese word here to stand for Yama . Udv(CI) 1 p. The Chinese concep). 7'2 ['heaven'] refers to the heavens of the three spheres.7IOc: TbUdv(E) 17 p. this is the stage of murdha or k~anti) can in future births..68. a similar (with (lord of the same third and fourth lines) verse in Udv(Cl) (p.71Ia) comments on this line as follows: ''The fetters to be eliminated by seeing the [Four] Truths and by the path of meditation (i. the conviction I have always had . decidedly not fall into hells but be reborn in the heavenly realms.refers to the hells. it may be that one is right. 1:: being a mistake for 3: . DhA v(C) p. read 7E1:: .S8Sa). Udv(Sk) XVIII 18. DhA v(C)p. (7) Cf Dh(P)4S.786b. TbUdv(E) 18 p. This reading is also supported by the parallel verses in Pali and Tibetan... TbUdv(E) p. PDh 128. (8) $ can refer to either $00 ('open up' or 'blooming' (of flowers). This is just like what the following verse says: only the human ' saik~a' (according to Sarviistiviida. 'can break the blooming of Mara's flowers' " ~~ (9) Cf PDh 134 (loka in its first line agrees with t!!: in ours). Dh(Gr) 300. Udv(Sk) XVIII 2.S84c. Udv(C2) 2 p.67.that we should equally respect all the Buddhist schools and all their canons.708c) 'A trainee can select the land' .. " (6) Udv(Cl) (p. 'hell'] . TbUdv(E) 2 p. without any bias.e.71Ia.e.69. See also note 9 above. which we believe to be the correct reading.786a.786b. Udv(Sk) XVIII 14. Thus we can translate as either 'blooming of Mara's flowers'. that we should feel free to make our own choice . IS). EA23 p. We have once again read 7E3: Udv(Cl).[corresponding to] yamaJoka . A trainee with firm faith selects (~m pratipannaka (1tiJ1liif11tl the good land.69. Udv(Cl) 14 p.is further deepened . TbUdv(E) 12 p. in the fourth line following the parallel verse in (I I) Cf Dh(P) 47. Ei: ['prison'.Thus it says. or to ('arrange in order' .i.673a.7IOc) reads 7E3: death.'ground']. PDh 134.). One no longer goes for his words and draws close to him. Udv(Cl). the darS1l{1abhiivana-marga-heya klesa of the Sarviistiviida) are completely exhausted without any remainder.. Udv(Cl) 18 p. as well as the DhA v(C) (p.7IOb. PDh 132.69 where 'lord of death' occurs in 1"12. or 'Mara's floral decoration'. 14. The Udv(Cl) (p. .S8Sa.decoration. etc. the other wrong. or that we should make a fresh ascertainment of meaning ourselves: This is yet another instance. "Glancing through the modem [Chinese] translation of the Pali Dhammapada verses.. Udv(C2) IS p. (10) Cf Dh(P) 46. .). Udv(C2) 24cd-2Sab p. Dh(Gr) 302. 13. p. or that both can co-exist. Our text reads 1::7E while the Yuan and Ming edns.Surely this would accord well with both the words and meanings: When we come to the interpretations of the various sects. refers to humanity on earth.708c. He gets rid of the root of craving and reaches the goal ( nlGm by self-effort". Dh(Gr) 294. However. 129 .. ( Dh(P) 46. Udv(Cl) 2 p. [up to] the arhat). 1030a. Udv(Sk) XVIII 15. "As many kinds of flowers when waved to and fro scatter their scent far and wide". Cf the parallel verse in Udv(Cl) p. TI26 p. PDh 309. Dh(Gr) 290. Udv(Cl) 9 p.I040bf. 122 p.1030a.786b.709b. 310. 123 p. This he claims to be in agreement with Dh(P) 53 (loc.709a. Beal (op. p. 'beautiful'. T24 p. TJ2 10 p. TbUdv(E) 6 p. so wide is the renown of his accumulated merits. 124 p.6I6a.69.6I6a.68. p. ) (20) The Chinese term ~m (or ~~m refers to ancient women's decorative items.200a. T22 p.659b.555c. In Buddhism. those of Udv(Sk). 12414 p. 'to make'. (15) Note that while the second and fourth lines of Dh(P) 309 and PDh 309 have katflkatarp and katiiQi akatiiQi respectively. T246 p. Udv(Cl)7 p.904c. (17) Cf Dh(P) 51.667cf.478c. T22 p. he arbitrarily joins up the four lines of the verse to produce the following translation: "As many kinds of flowers when waved to and fro scatter their scent far and wide.71Oc.488a. Udv(C2) 10 p. PDh 310 have samiisamaIp and samiini vi$amani respectively. T24 14 p. respectable. 122 p. T24 p. Udv(C2) 9 p. (I8) Cf Dh(P) 52. Cf Dh(P) 50. 104 Oc.564c. Udv(CJ) 15 p.63Oc. it denotes the ideal of a 'true man'. Sarv.659b. Dh(Gr) 292.507c.564c. p.488a. MiiJasarv. TbUdv(E) 7 p. p.836b.426bf. Udv(C2) 8 p. p.517a. T22 p. Dh(Gr) have /q'tiikrtam (kidakida) and samaQi visamani (samiini visamiini) respectively.206a. cit.786a.555c.213c. Prat: Mahiis. T22 p. Cf Dh(P) 49. (14) This is one of the very few verses that is parallel almost word for word in all the versions. Udv(Sk) XVIII 7. Dh(Gr) 271.(12) Cf Dh(P) 48. TbUdv(E) 8 p. In Confucianism. 124 p. T246 p.786a. PDh 125. Sarbn V(C) 20 p. 'good'). especially hair decorations.l 022b. Sarv.507c. cit. T24 p.787a. As in numerous other instances. EX 44 p. Udv(Sk) XVII 9. n 74).1020a. Prat: Mahiis.787a.3I3c. Udv(C2) 16 p.206a. T1210 p. SarV(C) 50 p. 123 p.68. (16) We take I to be a mistake for JJj ('skilful'.68. PDh 126.200a. who once is born and lives as ought". T23 p. PDh 129. Miilasarv.5I7a.786a. SarV(C) 50 p. 124 p. Udv(Sk) XVIII 8. Udv(Cl) 8 p.42) misses the meaning of the term completely and comes up with the following bizarre rending. EX 44 p. Udv(Sk) XVIII 6. The characters literally mean 'bobbing at every step'.898a.1022b. PDh 127. T23 p. MsV p. 122 p. t: as an adjective is applied to those who are virtu(13) The Chinese word ous. Sarbn V(C) 20 p.478c.709a. kind-hearted. T22 p.836b. 130 . MVS 121 p.904c.709a. 122 p. Udv(C2) 7 p. it is often a translation for muni. Dh(Gr) 291.786b.lOlOc. T22 p. and n 4. (19) The verb here is actually 1"1' 'to do'. Dh(Gr) 294. etc. 122 p. TbUdv(E) 13 p. read ~ ('unusual'. T2 p. (22) Cf Dh(P) 53.. DhAv(C) 2 p. can also mean 'much'. T2 p. T2 p. Cf Dh(P) 55. 'strange'). SA 1073 p. Udv(Cl) 19 (28) p.28. AKB(C) 8 p. A 17).60a. PDh 122.~.709b) commentary on this verse says. however.279a. they started themselves to 'have never been' . AK(C) 11 p. AKB(C) 8 p.508b. EA 13 p.278c.786a. SA 1073 p. ".377a.585c.658a. PDh 123.377a. 'elegant'.507c. Udv(Sk) VI 19. Cf Dh(P) 56. in Udv(Cl) both seem to suggest this.585c.657c. TbUdv(E) 10 p. make wondrous (5K'IW~ This makes it clear that the reference is to making garlands..168). DhA v(C) 2 p. T2 p.585c. Udv(C2) 19 p.657b.27.68.658a. as the parallel verse in TbUdv(E) and the comm. Dh(Gr) 297. (29)JE~1tJm . SA(var) 12 p. TbUdv(E) 15 p. PDh 124.vide Palihawadana p444 n. T2p.585c.The Udv(Cl) (p. ~ ('unusual') is also adoptable.60a. Udv(C2) 13 p.. there says nothing on this line.780c. It appears that the Sri Lankan Theravada commentarial tradition also has the interpretation here of "meditative-absorption" (jhan [jhiina]) .709b) reads ('distinguished'. The reading in our text.. PDh 121.217b. T2 p.585c. DhA v(C) 2 p. TbUdv(E) 16 p.507c.780c. DhAv(C) 2 p. Dh(Gr) 293.507c.27.. as well as all except one edn of the DhA v(Cl). Udv(Cl) (p. Same in the parallel verse (2 lines identical) in Udv(Cl) (p. DhAv(C) 2 p.217b. Udv(C2) 18 p. in which case the translation would be 'concentration and wisdom'. "Like the skillful flowergarland disciple who gathered various flowers to make garlands and sold them for a living. Cf also Dh(P) 53ab: Yathii pi pupphariisimhii Kayirii miiliigu{le bahu (21) j$J in our text means 'beautiful'. Udv(SK) VI 18.508b.. 131 . SS(var) 12 p.613c. Udv(Sk) VI 16 (cf AKB p. (30) Cf Dh(P) 57. But the comm. TbUdv(E) 14 p. SA 1073 p. 'admirable'). (24) m (25) Cf Dh(P) 54. (23) We follow the Sung and Yuan edns to read ~ ('distinguished'). ~ however could also be a mistake for~ (wisdom. Dh(Gr) 296. Udv(Sk) VI 17.. Udv(Sk) XVIII 10. When the other bhiksus saw what he had done. AK(C) 11 p.27. (26) We have read~:m= as 'many kinds of scented substances'.c.377a.508b. (27) Udv(CI) 18 p.cf abhUta) garlands . The Yuan and Ming edns. in which case. SA(var) 12 p. corresponding to sammadaiiiiii in Dh(P) 57 and PDh 124). PDh 130. the translation becomes 'of much fragrance' . Dh(Gr) 295. Udv(Cl) 17 p.278c. . DhAv(C) 2 (36) p. Its commentary says. Other literal translations of this line will then be 'In the place where the ordinary worldlings are'.586a).68. here (cf Pali sarpkara-bhritesu). or 'On the side of the ordinary worldlings'.658a. DhAv(C) 2 p. PDh 135.586a. or 'At the fringe of the ordinary worldlings'. The original Indian version of our Chinese text possibly has something like maramargam. The commentarial story in Udv(CI) (p. Udv(Sk) XVIII 13.613c. TbUdv(E) 17 p.One suspects here that the original of our verse could have something like anta-bhate where the Pali and PDh both have andha-bhata.which means both 'to shine forth' and 'to like' "to mean 'to like'.377a. 12 p.Udv(Cl) 20 p. (33) ~~ usually corresponds to samsara. and samkara-kuta in PDh 135.780c. However. Dh(Gr) 304.68.586a.786a. Cf Dh(P) 59. SA 1073p. One suspects that this line in the Indian original might have something like samsara-bhatesu. ~ could also (34) mean 'place'. " (So also the commentary in DhA v(C) (p. "'fieldditch is that which accumulates all the impure. Udv(C2) 12 p.71Oa-b) could also suggest the possibility of this last option. sagara. or 'situate'. TbUdv(E) ge-h p. (32) Cf Dh(P) 58. PDh 136. p.279a. the first lines of both 58 and 59 have sankhiira-.. 'side'. the corresponding Dh(Gr) verses 304. Udv(CI) 12 p.. SA (var) 12 p. 1:I:l* (35) Accordingto Udv(Cl) (p. respectively. TbUdv(E) 9a-b p. EA 13 p. Udv(Sk) XVIII 12. ~jI We have read jI as a noun.. 132 . 304 have two different words. Udv(Cl) 13 p. Dh(Gr) 303.786a. Udv(C2) 20 p.7 lOb): 'going forth from the home life ( ) to be the Buddha's disciples'. filthy things .709c.709c. 'end'. Udv(C2) 11 p. or a Prakrit equivalent. The story speaks of the Buddha converting a candala who subsequently attained arahatship .and saghassa. thus agreeing with sankaradhana in Dh(P) 58..508b. Here the translators see11)ed to have understood a word corresponding to the Pali atirocati derived from rue . Note that though in Dh(P). (31) Exactly the same verse in Udv(Cl).27.709c. (7) A fool's association with the wise Is like a ladle [being unable] to taste. Though he has taken liberties withll[the wise] for long. 133 . In winter I shall stay here''7 Thus is the fool always apprehensive.13 THE FOOLS The aim of this chapter on the Fools is to clear up the blurred vision [of the fools]. Not knowing the True Dharmal . He stilI remains ignorant of the Dharmal2 . (2) The fool's deluded mind is always in darkness. I have wealth" So thinking. Alone with no companionsZ. the fool is perturbed. It's better to fare on singly [than go with fools].This is foolishness to the extremelO. Like being at enmity with oneself!. Living with fools is painful. herein is described the situation where they find themselves in. Not knowing the changes in the futur6!. (3) FaIling into the company of fools-' Leads to sorrow for long. (4) "I have sons. (6) The fool. For the fools. When even the self is not of one's own. Being foolish and yet [claiming] to exceJl the wise .ignorant of his extreme folly. Claims himself to be wise. so that with a glimpse into it. Therefore. Flowing on like a river. ajourney is long. Whence 5 sons and wealth~ (5) "I In summer I shall stay here. they may gain some insight [into their own folly] (1) For the wakeful the night is long. For the weary. the cycle of rebirths is long. By his own evil. (9) A fool performs actions To incur troubles for himself. Being sure to receive good results. Which receding from it one will regret. Troubles chase after him and he will bum himself . (15) The fool covets good food. When the time17 comes for it to ripen. he is set ablazew. With tears in the face [To receive] the fruit from one's past practicel s. Even if he just learns for a moment. looking from where he is. Of one who has comprehended the Dharma2 1• 134 . He will experience much afflictionl8 • (13) The fool. (11) The kind of action is virtuous and good. Yet he is not even worth one-sixteenth. He'll then realize that it's not goodl9 . (10) The kind of action is not good. Sees not that he's heading towards suffering. With a happy mind he does evil. He realizes not [its consequence]. He understands at once the essence of the Wayl3. The fool is calm and at ease. Which one will review happily.(8) An intelligent man's association with the wise Is like the tongue tasting the flavour. (14) When a fool does evil. One is smilingly pleased with the practicel 6• (12) So long as a past evil has not ripened. When he is about to fall into adversity. Month after month his nourishment increases. Causing great sorrow [in future]14. (18) Those away from the Way and close to craving. there is no virtue or wisdom. evil deeds24 . Leaving behind lust and worldly practices. The wish for Nirvana27 is another28 . He'll never get trapped in the cycle of rebirtt¥9.it has a sea)23. They abundantly take offerings [from] other c1an~5. As they are greedy and cling to the household. Are [ordained] for food and for a name as a trainee. But very often. (19) Don't aspire ambivalently as a trainee: Don't be a householder-renunciate Coveting the household goes against the Holy Teaching. 135 . the knowledgeable ones Should go forth to be the Buddha's disciples. And retribution [is certain] . (17) One recognizes a fool by observing his situation: He gives not but seeks much. And it only increases one's craving and conceit . (21) Therefore. And by so doing one will make oneself destitut6!6.The aspiration for gain is one thing. (20) To do so is to be on a par with the fools. He is incurring punishment for himself. Where he falls into.16) The mental preoccupation of a fool Will never yield any benefit. 5. Dh(C) 13 p. Howwould remind us of the Pali line ever.616c.559c.98.35 (close to Dh(P) 66). why meet up with this fool ? ". (4) Cf Udv(CI) 19 p. (= Udv(C2) 21 p. Udv(Sk) IX 13.882c. coveting.586b. servants. (3) ~1!1 'to be counted amongst' TheUdv(CI) comm. Living with the fool is difficult. saw Devadatta going in front of them. stay'). it will be so".730a: "Do not see or hear the fool. Udv(C2) 38 p.777b. and the Sheng edn has filf~ ('where'. for his sons. 136 . almost eighty years old.535c.586a-b) tells the following story: An elderly brahmin.307c. the last line m-~~@ amitten'eva attana in Dh(P) 66. on the parallel verse (see following note)gives the story that the Buddha once. The Buddha then told Ananda. for storing possession.ll:. Similar import in TbUdv(E) 23 p. MA 17 p. ('to The commentary (covering verses 4 to 10) in DhAv(C) p. Udv(Sk) XVI 15.Notes (1) Cf Dh(P) 60. (7) Beal (p. (2) Cf Dh(P) 61. rooms and pavilions and halls.784b. (6) Cf Dh(P) 62. was rich. Udv(Sk) I 20.43) seems to have misunderstood the word . PDh 185. MPPS 33 p. daughters-law. Udv(C2) 15 p. had no sense of morality and did not acknowledge the fact of impermanence". and for staying during summer and winter. Udv(C2) 20 p. (5) We have followed the Sung. Yuan. TbUdv(E) 20 p. Udv(Sk) I 19. DhAv(C) p. Like living with an enemy". TbUdv(E) 12 p. "Let's go via another road.777b. 12 p. Udv(Cl) 12 p. Gil III ii 185. DgV(C) 43 p. while travelling together with Ananda. if it is cold. for guest reception. or 'whence'). it will be so. difficult to convert.5. Udv(Cl) 19 p. and Ming edns to read {iiJ'fij Our text has filfJE ('why worry').790b) Or live with the fool. to be used for himself. Udv(Cl) 39 p. He was very busy labouring hard himself to supervise the construction of a new building with various apartments. Also cf PDh 174. TbUdv(E) 19 p.54.624b. and accordingly translates as follows: "If it is hot.697c. but foolish. 98 (but rather different judging by the English tr.67Ia. Udv(C2) 18 p. so also the parallel verse in Udv(Cl) (17 p. Accordingly we may also read MJ in our line as a mistake for:fiJi . (16) Cf Dh(P) 68. arriving at the upper part of the village (Beal wrongly says. DhA v(C) p.35Ia. PDh 176. the beam fell on his head and he died instantly. he suddenly fell dead from a blow received as he walked.777c. He went to try to advise him with verses 4. Udv(Sk) IX 13..36. TbUdv(E) 39 p. TbUdv(E) 14 p. DhAv(C) p.729c.586b. p. ") where He further uttered verses 7 to lO.. Dh(Gr) 233. DhAv(C)p. when the old man was passing on a house beam.623c. Udv(Sk) IX 14. Udv(Cl) 13 p. (14) Cf Dh(P) 66.790b. PDh 191.351a. Udv(Sk)XXVII 18.The Buddha saw with pity that this man was ignorant of the fact that he was not going to even survive the day. (9) MJ There is no variant reading in the other edns.586b.671a.671b. PDh 175.796c. on which Buddha repaired to the place . (18) Cf Dh(P) 69.1l3.586. and translate. Udv(Sk) I 38. TbUdv(E) 21 p.35Ia. Udv(Sk) XXV 14. Later on. the Sung. Udv(Cl) 14 p.792b. (10) Cf Dh(P) 63. Udv(C2) 17 p. 'Being foolish and yet claiming to be wise'.729c). (17) We have followed the Sung.586b. Udv(Cl) 13 p. Dh(Gr) 333. "On the old man returning to his dwelling.624b. Udv(Cl) 17 p. n. T17p. sS 1276 p. though apparently in vain. 5 and 6. Udv(Sk) IX 15. T28lO p. 15 p. TbUdv(E) 19 p. without any respect.586b.803b.790a. Yuan and Ming edns of the DhAv(C) (p. Yuan and Ming edns to readUif instead of~ ('place'). 14 p.624a.97. Udv(Cl) 37 p. PDh 184. 40 p. DhAv(C) p.729a. to a group of brahmins. PDh 364.790a. At that time. PDh 192. Udv(Sk) XXV 22. (15) Cf Dh(P) 67.782a. ·Udv(Cl) 12 p. Udv(Cl) 18 p. DhAv(C) p.36. TbUdv(E) 14 p. sS 1276 p. MsarV(C) 31 p. SA 1276 p. PDh 175. (13) Cf Dh(P) 65.729b. Dh(Gr) 234. Udv(Sk) XXV 13.) (11) The word ¥Jl connotes the idea of regarding familiarly and cheaply.8. TbUdv(E) 15 p.97. Udv(Cl) 15 p. (8) Cf Dh(P) 286. Udv(C2) 37 p.26) read:fiJi 'calm'.36.586b.586b. DhA v(C) p.744c. (12) Cf Dh(P) 64. However. Udv(C2) 13 p. the Buddha had not gone very far away.731b. Udv(C2) 14 p. 137 ('time') . TbUdv(E) 13 p. Our text seems to have tr. Mvu iii 435.782a.783c.49.726b. (22) ntt (23) Cf Dh(P) 72. PDh 181. Udv(C2) 3 p. PDh 178.783c.571c. Dh(C) 2 p. (21) . TbUdv(E) 25 p. PDh 386.564c.49. TbUdv(E) 3 p. of Dh(P) 70 (But the meaning of the Pali and Chinese verses seem very different. TbUdv(E) 10 p. (29) Cf Dh(P) 75c-f. The prohibitive particleo/J (don't) in our first line suggests that in the original there could possibly have been ma where Dh(P) has malJ1. T15 p.587a. PDh 179. Udv(Sk) XII 4.789b.689a.'&-1t sankhata-dhamma. Udv(C2) 4 p. Note. (27) *~ (28) CfDh(p)74ef-75ab.49.) Cf Dh(P) 70. Dh(Gr) 313. Udv(C2) 13 p. Dh(C) 5 p.571c.783c. Udv(Sk) XIII 2.689a. Cf Dh(P) 74 a-d.689b.688c.lit.571c.67Oc.783c. Udv(Sk) IX 12. Udv(Cl) 11 p. Udv(Cl) 6 p. parakula as ~M: "other clans". We could perhaps also translate the first two lines as follows: Where the fool aspires to be He perceives not that he'll meet with sorrow. Udv(Sk) XIII 3.91.688c. TbUdv(E) 2 p.587a. Udv(Sk) XXIV 20E. Dh(C) 6 p. Udv(C2) 6 p. T344 p. Udv(Cl) 2 p. TbUdv(E) 3 p. Udv(C2) 20 . Udv(Cl) 4 p. DhA v(C) p. PDh 177.49. (24) No parallel verse has yet been traced.35. Udv(C2) 2 p. TbUdv(E) 3 p. Udv(Sk) XIII 5. (26) . • Udv(C2) 4 p. corresponds to da{1ga.49.57Ic. (25) Cf Dh(P) 73. (20) Cf Dh(P) 136 (cf Thag 146). TbUdv(E) 3 p. Udv(Cl) 16 p. 'knives and staff. Dh(C) 7 p. however that the sense of Dh(C) is quite different from that of Dh(P). Dh(C)6p. 138 . apart from the common point of the great worth of the saIikhata-dhamma. PDh 180. Udv(Sk) XIII 6. T4 p. Udv(Cl) 4 p. Dh(C) 2 p.783c.701b. MsarV(C) 23 p.856c. Udv(Cl) 3 p.279c.(19) Cf DhAv(C) p.161a.571c. [all] will be cleat4. taking the Dharma as the bright mirror. he does not transgress.. (7) Fletchers shape JO the horns. Carpenters shape the wood.. Associate with the noble one~. l . [Thus] fearing. (5) B. . The wise alway. (6) The virtl}ous"and wise ones. The wise ones shape themselvesll .14 THE WISE The Chapter on 'The Wise' recommends the wise practitioners. Should mindfully continue his [good] practices. They illumine the world9. Be not tired of accumulating [good] practices. The Dharma e'xpourlded by the Noble. And there is always happiness1 and no sorrow2• (2) He who has merit from his previous life. ~ (1) He who deeply examines good and evil. Eventually.e who. Navigators shape their boats. Like the moon amidst stars. Knows at heart what to fear and shun. And his good fortune will increase'.!. Do not be close to the fools. delights in practisin~ . Observe precepts and follow the Way. (4) Always avoid unprofitable5 [company]. With "a happy and:~~ear mind. Believe and know that there is effect of good deed. (3) Believe in goodness and make merit. Goodness brings realization to his wishes. 139 . to practise meritorious actions and make advance on the Path. Think of following the good friends. finds jo~7 in the Dharma sleeps well. The mind of the wise is heavy enough Not to be upset by praise or blameJ 2. Abandoning clinging22 .This is being near the Other Shore. Always morally conscious. one's mind is not yet firm. He covets not material success by unjust meansl 6• (12) The wise one knows that when one wobbles. He does not loftily show off his wisdomI4. (9) Just as a deep pond Is limpid and clear. It is like a tree planted in sand. (14) Those who sincerely desire the Truthl9 Accept the True Teaching . Giving up pleasure. having heard the Dharma Becomes clear in his mind and happyl3. Every where he shines forth brightly. Few can cross over to the [other] shore. Does not return to the deep sea.(8) Just as a thick rock Is unmoved by wind. Though encountering now pleasure now pain. and craving for naught'-4. (10) The great man has in his nature no craving. If there is anyone Wishing to cross. One gets tainted in accordance with their coloursl 7 • (13) The world is immersed in the sea. 140 . (11) The virtuous one has no worldly engagement. wise and righteousl5. Contemplative and wise.this is being wise2 3 • (16) He who controls his passions. If amidst friends. he must run fastls . (15) He who cuts off the five aggregatesZ l . He desires neither sons nor wealth nor land. The wise. It is best to be liberated from death2o. Who delight in not grasping28. Who contemplate on true Enlightenmeng7 .Such persons have transcended the world29. Whose cankers and conditionings are destroyed .Can come to rescue himself From his sullied25 mind . 141 . (17) Those who train to obtain right knowledge.this is being wise26 . Who accept Truth with one mind. Udv(Sk) xxv 3.727c.Notes (1) E (2) No parallel version found so far. even the line order is the same as that in the Pali: Dh(P) 79 dhammapI ti sukharp seti Dh(C) p. Udv(CI) 3 p.794b. Udv(Sk) XXX 13.13). TbUdv(E) 16 p.754c ~$gR~ 142 Udv(CI) . Tl7 p. Dh(Gr) 224.244) asserted that in the orignal verse dhamma-piti was intended to convey a double sense. Udv(CI) 15 p.718c.732c. See also the preceding note.128. corresponds to the Pali verse almost word-for-word. INTRODUCTION) would imply . both -pIti and -priti. however.754c) and TbUdv(E) 16 p. One cannot readily explain the difference in meaning between this and the preceding verse together on the one hand. together with the next verse. But while the Pali commentary (DhA II 126) explains pIti to mean 'drinking' (dhammapiiyako. and Dh(P) 76 on the other . 'good'. Udv(C2) 15 p. Mizuno (p.128. (4) No parallel version found so far. etc. 'lucky'. 'happy'.754c. TbUdv(E) 3 p. has taken this. similarly PDh and Dh(Gr) (dhama-pridi). We observe that our Chinese verse as well as that in Udv(CI). of Dh(C).as Muzuno's theory (see ultra. 'auspicious'. . EA 31 p. to be comparable to Dh(P) 76.allowing for the linguistic differences. cit. p.95.to be a misunderstanding of the Pali on the part of the tr. This is also the case with the parallel verses in Udv(CI) (15 p. dhammarp pivanto). (8) Cf Dh(P) 79. the idea of 'goodness bringing fulfillment of wishes' also occurs elsewhere (eg Dh(C) 22.l12-4). Brough Cop. (7) Cf Pali Dhammapiti. (3) No parallel version found so far. anartha. among other things. (5) ~~ (6) Cf Dh(P) 78. which does not seem justifiable.114) seems arbitrary in taking this to be a parallel version for Dh(P) 77.789cf. Udv(C2) 3 p. it seems that the translators of our verse understands the term as 'joy'. In both the Chinese versions. Udv(Sk) (XXX 13) too has 'dhannapriti~"'. Mizuno (p. PDh 348. For. 785c. We have used the same word 'shape' in the four lines. (14) Cf Dh(P) 83. This may beconsidered an indication that Udv(Cl) does not simply take over the parallel verses from Dh(C). Udv(C2) II p. Dh(Gr) 239.794a.588b. probably correspond to the silavii. Udv(Cl) 10 p. Udv(Sk) XXIX 49.793b.587b. PDh 93.'to adjust'.75Ib.65. SA 1051 p. TbUdv(E) 34 p. Mii 105.588a. without scrutinizing the Indian original. TbUdv(E) 33 p.758b. PDh 326. Udv(Sk) XXIX 33.28Ib.75Ia. Dh(Gr) 226.274c. Udv(Cl) 38 p. 143 . in order to preserve this uniformity. The fact that the Dh(C) verse is not found in the corresponding vagga (i. TbUdv(E) 9 p.795b. DhA v(C) p.vippasannena cetasii . 'to tame'.752a.587b. paiiiiavii and dhammiko in the Pali verse. (17) No parallel verse found so far. DhA v(C) p.122. Udv(CI) 46 p. Udv(Sk) XXIX 34. TbUdv(E) 50 p. (18) Cf Dh(P) 85.785c. PDh 275. 'to shape'. Udv(Cl) 24 p. which is also the order of Dh(P) 80. Udv(C2) 28 p. Udv(Sk) XVIII 10. SA 1077 p. EA 31 p.587c.72lb. DhAv(C) p. Dh(Gr) 324.718c. (11) Cf Dh(P) 80. EA 31 p. PDh 262.[J'm~~ ariyappavedite dhamme ~At~W~ sadii ramati paJ. Thag877.e.133. Udv(Sk) XXX 52.718c. (19) (20) .122. DhA v(C) p. (13) Cf Dh(P) 82.379a.ujito ~1It~1T (9) No parallel verse traced so far. Udv(C2) 46 p. Udv(C2) 27 p. Udv(C2) 10 p. PDh 80. (10) Th verb in each line is ~ . TbUdv(E) 10 p.793b. DhA v(C) p. Udv(Cl) 11 p. EA 31 p. am Cf Dh(P) 86. (12) Cf Dh(P) 81. dap(la ) and that piida a and bare resersed may constitute another indication that the original of Dh(C) is not Dh(P). TbUdv(E) 48 p.707c. (15) '<T~~m (16) Cf Dh(P) 84.I24. The verse in Udv(Cl) is identical with ours except that the first and second lines are interchanged.274c. SA(var) 16 p.708a. SA 1051 p. Udv(Sk) XVII II. Dh(Gr) 225. Udv(C2) 43 p. Thag 19. Udv(CI) 28 p.65. PDh 261. f$l. fflf . (24) The term here is ~~ . Udv(C2) 26 p. Dh(C) 20 p. and/fM\ here therefore seems to correspond to anupadaya. 'lean on'.762b. originally a Taoist term and used regularly in Chinese translation (including those of Shyuan Tzang) for asarpskrta. It is hardly possible that the translators of Dh(C) would have got confused here with such a basic Buddhist term khandahlskandha. 'to rely on'. (25) Cf Dh(P) cittaklesa. the latter (or their Prakrit equivalent) was certainly correctly understood in 34.1i~$ (21) (Paiica)skandha-dharma.the mind of fetters. PDh 264. skandha and udaya respectively can lead to an ambiguity between kJ'$l.lit 'no-doing'.la and skandha in the former. and contra Pali kal.139. Udv(Sk) XVI 14ef. TbUdv(E) 40 p. (27) lEm -lit.lham dhammam and Udv(Sk) k. Udv(Sk) XVI 14a-d.705a. This state of affairs suggests the following possibilities: (1) The original of Dh(C) was in a Prakrit where the spelling for what correspond to Skt. corresponding to Dh(P) 374. if we read "I as a verb (to cause). However. Moreover. Udv(C1) 27 p. it is also possible to take ~ and ~ sponding to asava. Cf Dh(Gr) 56b : kanli{la. It is also sometimes a translation for Nirvana. (22) We have read ~ as the same as (23) Cf Dh(P) 87. PDh 265.lam dharmam. (26) Cf Dh(P) 88. Udv(C1) 12 p. In d. or (2) that this original was an 'unpolished' Pali version (and ipso facto older than Dh(P) derived inconsistently or carelessly from an older Prakrit. . so that remnants like udaka (meant for udaya) remain. Udv(C2) 11 p.562.795cf. and between udaka and udaya in the latter. where however we have something like udakaviya (or -vaya) in place ofPali udayavyaya. 144 a s together corre . (29) Cf Dh(P) 89. we may render the last line as "Transforming mind into wisdom". 'true Way'. TbUdv(E) 13 p.785b.62. (28) This line seems to correspond to anupadaya ye rata in PDh 89. Udv(Sk) XXXI 39.14. (5) He whose senses are controlled. like a mountain13 . Who are no more hung up with food. (2) Those whose mind is pure and are mindful. Who accumulate nothing. Whose mind is empty and markless'i. Delighting in nowhere. His mind does not change [inspite of worldly circumstances]. Who is freed in every way. Have crossed the sea of delusion. Who has abandoned conceit and the conditioning! I. Is respected by the godsl2 . (1) He who has completed the Path2 and is sorrowless. Immovable. The true men are taintless. like the earth. Have reached the state of freedom. They are [unattached] like flying birds Which land temporarily only to flyaway>. Who is released from all bonds. And have ended the worldly cycle of rebirthsI 3 • (7) His mind is already at rest. (3) Those who eat according to the stomach's capacity. the arahats]: He is free from craving and without attachment. Have passed the various stages of progress Like the birds in the sky Which can go far unhindered'. Whose mind is empty and sorrow-fred!. His words and deed too are tranqui}l4. according with calniO Like horses well tamed. Is cooled without heat [of passionp. (4) Those who have exhausted the world's conditioning.15 THE ARAHAT 1 The chapter on 'The Arahat' explains the nature of the true men [Le. Like swans who have abandoned their lakel. 145 . (6) Without resentment. Is indeed a superior man16• (9) Be it in village or in forest. . Happy indeed are the unattached Who seek no sensual pleasure7o. Calmly. 146 . And whose desires are annihilated .By right understanding he is freed. (10) He finds delight in the wilderness19 Which the worldlings do not. he goes into appeasement15 .Wherever the arahats17 pass by It cannot but become blessed18. (8) He who has given up craving and is detached Who has broken the hindrances of the three spheres. Or on the plains or high lands. the same word rJIlj . Udv(Sk) XVII 1. PDh 86.!.. corresponding to Dh(P) 348. they then seek expedience to utterly destroy [delusion]".. Udv(Cl) 25 p.. Significantly.750cf. (3) Cf Dh(P) 90 (virtually word for word identical with our stanza). TbUdv(E) 35 p. we have in both cases. and often translating ogha (see ultra 10. PDh 87. Cf Dh(P) 92.. The Udv(Cl) stanza is word for word identical with ours.162). (5) (6) On c and d. the commentary (loc.751b. Udv(Sk) XXIX 26 (cf also 25. Udv(C2) 24-25ab p.785c.758c. That is.793c. the idea of 'striving' does seem to have been understood in the phrase {"iJ ('mind is pure'). TbUdv(E) 147 .meaning 'deep water'. reads okad oghat samuddhrta/.706c explains: "When the birds realize that there is much to be feared in the [pond] water.Notes Mil (1) The Indian word here is transliterated: (2) This is represented by only one character. respectively. Thus even though no Chinese character here corresponds to uyyunjanti in the Pali. Udv(C2) 1 p. The corresponding Chinese translations as in our stanza. 'deep pond'. and ~)'M~~rJIlj ('As are Blt~rJIlj it has left the deep pond (or deep sea)' in Udv(Cl) 2 p. and Udv(Sk) XXXI 2a. This means either (i) that the meaning of oka as 'water' is known to the northern tradition . they abandon the pond.) says "He ties the mind on to the pure.where the Pali has oka-.. Udv(Cl) p. On the first line.793b. and moreover being frequently scared by hunters.64. PDh 231.706c.. (4) Cf Dh(P) 91. Udv(C2) 29 p. Udv(Sk) XV I dreads hy okarp ogharpjahante te. TbUdv(E) 1 p.as well as to the Pali commentarial tradition (see PTSD p. flying high up to avoid the troubles .5 and n. cit.122. constantly seeking skillful means in order to get out". 'sea' etc. Udv(Cl) 30 p. 28). Udv(Cl) 1 p.9) .. Udv(Sk) XXIX 35. Thoroughly veiled by the deep water (or sea. rJIlj ) of delusion which penetrates into their bones and marrows. or (ii) that the original for the two Chinese stanzas might have here ogharp ogharp and oghat oghat. 27. ~ ('thought') ought to be a mistake for f§ ('mark') corresponding to nimitta in the Pali stanza. respectively. but clearly corresponding to gataddhino in Dh(P) 90. $: ('gone'). the corresponding stanza. it is possible that it translates what appears in the Pali word as rahad. Udv(Sk) XVII 12. Udv(Cl) 26 p. (8) l!![JiA!\H~. w could have been a misprint for ~ (cf in earlier stanza).26. This could then imply that in the language of the original of Dh(C) .573c. Dh(P) 95. YBS 18 p. (11) We take ~ above). TbUdv(E) 23 (also cf 24.(7) ~ .708b.785c. PDh 270. Miilasarv Uv. Udv(C2) 3 p. Dh(C) 23 p. It does not seem so likely that the term rahada (or another Prakrit equivalent) was misunderstood by the Chinese translators. (14) We have followed the other edns. Udv(Sk) XIX 3. (15) The word l!!lG lit.382b. to suiiiiato animitto ca in the PaIL Jc. TI7 p. (10) However.LI: santa. . (See also note (7) The 'true man' here probably translates what in Pali is arahant (Mizuno (p. this idea seems to be known in the Dh(P) comm: atfhi lokadhammehi akampiya-bhavena tiidi vatiin8Jll sundaratiiya subbato.324) opines that the term translates tiidin in the Pali). Udv(Sk) XXIX 29 (also cf 30-32).9a lftlD~lIIlI ('Just as a deep pond') corresponds perfectly to yathii pi rahado gambhiro of Dh(P) 82a.793b.29.28. TbUdv(E) 18 p. It is very often a translation for 148 .25.cf PDh 89a samatiiIll gatiini and Udv(Sk) XIX 3a samatiiIll gatiini . TbUdv(E) 3 p. 'conditioning'.31.567.81b.732b. However. Udv(C2) 13 p.30. Here it seems to corre spond to iisava in the Pali stanza.27.570c.. If so.or at least that this is taken to be so by the translators. Ming and Sung have IE evenness'. and the line would then corr.32). In Sinhalese too we have the corresponding term rahat. as well as the DhAv(C) to r&ad. to correspond to iisava in the Pali stanza.786c.382b.711b. the form raha is equivalent to Pali araha (cf PTSD. 'practice'. However . MPPS 3 p. Udv(CI) 2 p. PDh 89. Udv(C2) 25 p. Cf.'habit'. Udv(Cl) 12 p.f. Yuan. p. means 'extinction'. for in Dh(C) 14. Dh(C) 17 p. on rahas) .7!. (13) The idea of 'unmovable' in the 2nd piida agrees with Udv(Sk) XVII 12b (aprakampayah) and Miilasarv Uv (na kampate).~~~ (9) Cf Dh(P) 93. (12) Cf Dh(P) 94.751a. p. is a translation for iiraQya *~ can be read as a single verb 'to seek'.588c. 17 p. DhA v(C) 2 p. Udv(Cl) IE p.750a. 24 p. Udv(CI) 34 p.75Oc.7499cf.763a. CfDh(P) 96. T326p. 229. POl 245 = fiii 169. Udv(Cl) 23 p. Udv(C2) 22 p. Hence we have preferred to translate it as 'appeasement' as 'extinction' unfotunately connotes utter annihilation. Udv(Sk) XXIX 17. (19) (20) (lit.793b. Udv(Cl. UdA 184.588c.120.upasama (See SID) and nirviil}a.141. Udv(C2) 17 p. PDh88. S i 233. 149 . TbUdv(E) 21 p. Here it would appear to correspond to upasanta in the Pali stanza.666af. Thag 991. Udv(Sk) XXIX 23.773b. But it seems here to correspond to the Pali compound kiimagavesino. T3116p. TbUdv(E) 17. 'worthy and true') is one of the old translations for arhat. MSarV(C) 8 p. 'to crave'.588c. DhAv(C)2p.119. Udv(Sk)XXXI45. Cf Dh(P) 99. cd=Si 162. (16) Cf Dh(P) 97. Udv(Sk) XXIX 18. TbUdv(E) 49 p. DhA v(C) p.288a.796a. (18) Cf Dh(P) 98. Udv(C2) 33 p.1l9. (17) 1f!J{.755b.793b. AA i 230. PDh 155. MA ii 250. TbUdv(E) 16 p. for a single moment Recollecting the Dharma with one-mindedness 150 . (4) Battling with thousands and thousands of men. (1) Though one might recite thousand words!. Or demigods or Mara or Brahma or Sakya. Practising which one may attain Enlightenmenti. One man might be the victor. What's the use if one does not understand? [It's better] to understand one dharma verseS. If their meanings be improper. (3) Though one might recite many sutras. This is not as good as. (7) One might each month offer sacrifices by the thousand. it is better [to learn a few scriptures] which are concise and clear rather than having many scriptures without significance. Hearing and practising which one crosses over!. None of them can defeat A man who has conquered himseli9. What's the use ifthey be meaningless? It's better to recite one with meaning. It's better to recite one with essential [meaning] Hearing which thoughts will come to ceas&· (2) Though one might recite a thousand chapters. said to be exalted.16 ON THE THOUSANDS The chapter 'On The Thousands' explains that in one's training. But he who conquers himself is better He is indeed the greatest in the battle? (5) Best indeed is one who has conquered himself He is as such called the King of men Guarding his thoughts and training his self. (6) Even the gods. He restrains himself till the endl. And continue doing so for one's whole life. This would not amount to a fourth [the merit] From paying respect to the virtuous onesl2 . acquiring true wisdom? (13) If one lives a hundred years Sluggishly and without diligence. To make offerings to the Three Honoured Ones The merit of one such offering Excels that of a century-long [sacrificial act]lI. even if for a single moment. (8) Though for a whole century. strength.The merit produced by one such thought Excels that of [offering sacrifice] for a whole lifeJ o. It's better to live a single day Being ethical. (9) If one offers sacrifice to gods. insincere and without wisdom. It's better to live a single day. And subsequently expects reward from it. 151 . long-life and happinessl3 . (11) If one lives a hundred years. Perceiving [that] subtlety and knowing what to shuri7. One might attend to the sacrificial fire. Away from [mental] rectitude and unethical. It's better. It's better to live a single day. mentally rectified and meditativeJ4. Doing one's best and with diligencel 6• (14) If one Ii ves a hundred years Without perceiving the rise and fall of things. It's better to live a single day With mind a concentrated. Four blessings a~tomatically increase. (15) If one lives a hundred years Without seeing the Pathl8 of Ambrosia. Beauty. (10) In him who properly conforms to etiquette And always respects the elders. for the merit's sake. (12) If one lives a hundred years Crooked. 152 . (16) If one lives a hundred years Without knowing the great Righteousnes~o. It's better to live a single day Studying the essentials ofthe Buddha's dharrntill.It's better to live a single day Tasting-practising-the flavour of Ambrosial 9. TI544 p. 384. dharrnapada Cf Dh(P) 106. DhA v(C) 1 p.725a. Dh(Gr) 305. PDh 319.sarpskiira (4) Cf Dh(P) 101.589b . Udv(Sk) XXIII 4. Udv(Sk) XXIV 16. PDh 376. 389. DhA v(C) 3 p.723a. Udv(Sk) XXIV 2.84. 16. Udv(Sk) XXIV 21.589b. 153 . TbUdv(E) 17 p. there could have been a different Prakrit word translated by the Chinese~ (Cf Udv(Sk): yac ca v~asatarp pUf{lam).88. It is not impossible that in place of jantu in the Pali verse.856c.789a) which is effectively a paraphrase of ours. PDh 320. 32 p.789a. PDh 377. 29.673b. TbUdv(E) 5 p. 385. Udv(C2) 4 p. Udv(CI) 2 p. Mvu iii 434. Dh(Gr) 320.724c 1. 388.788b. T344 p.90. Udv(CI) 4 p.789c. Udv(Sk) XXIII 3. 'up till the end'). Mvu iii 434. has been guided by the parallel stanza in Udv(C2) (p.788b. EX 23 p. 'ultimately'. In the first line of our translation. Dh(Gr) 309 (but this is very little different from Dh(Gr) 308).726a. Dh(Gr) 310. Mvu iii 434. Dh(Gr) 306.88. Dh(P) in this and other stanzas often has yo ca in a which however should be yo ce as suggested by the Chinese (3) fJ . 23.673b. TbUdv(E) 3 p. Udv(C2) 3 p.84.91. 'whole' translates ~ ('completely'.22. Udv(CI) 14 p. 19. Udv(C2) 33 p. (8) Cf Dh(P) 104. Dh(Gr) 308. (5) $1l] (6) Cf Dh(P) 102. DhA v(C) 2 p. (9) Cf Dh(C) 105. Udv(Sk) XXIII 5. Udv(CI) 5 p.91. Dh(C) 18 p.788b. TbUdv(E) 2 p.2 p. 26-28 p. Udv(C2) 5 p. TI544 p. Udv(CI) p. TbUdv(E) 1 p. Udv(Sk) XXIV 1. Muv iii 435. PDh 380.Notes lit (1) DhAv(C) and Udv(CI) read ('varga') (2) Cf Dh(P) 100. (10) Our understanding of this stanza.723a.856c.723a. Udv(C2) 3 p. particularly the 5th line.24.725a. Udv(CI) 3 p.84.92.589c. Udv(Sk) XXIV 1.559c. 387. TbUdv(E) 27 p. (11) Cf Dh(P) 107. Udv(C2) 3 p. EX 23 p. Mvu ii 435. PDh 378. 20E.789a. 18. TbUdv(E) 4 p. (7) Cf Dh(P) 103. PDh 379. DhA v(C) 2 p.856c.589b. and the Sangha.Dh(C) also differs from Dh(P) in the third line: 'triple gem' (. On this. Mvu ii 436. Udv(Cl) 6 p. Udv(Cl) 3 p. Udv(C2) 6. PDh 381. Dh(C) 17 p.725a. T4 p... Udv(Sk) XXIV 14.410a.. TbUdv(E) 5 p. PDh 390.789a. T502 p. T344 p. Cf Dh(P) 109. Udv(Cl) 5 p... 7 p.. 154 . TbUdv(E) 6 p. (20) mft Way'? (21) Or..302c..856c. Dh(Gr) 172... Udv(Sk) XXIV 6. TbUdv(E) 11 p.. (17) The last line may also be understood as: 'Perceiving even the tiniest [wrong] to be shunned'.856c.. sanghe .. Yet it must be observed that in the Tibetan version..88. shall we decipher *mft as 'the meaning of the Great Cf Dh(P) 115. Udv(C2) 4 p. Mvu iii 435f. (16) Cf Dh(P) 112.789b. see also Dh(C) 34.789b (very close to Udv(Sk). 388. TbUdv (E) 4 p. Dhamme . we have the reading udaka in place of udaya. Udv(Sk) XXIV 3.725a.89 (?). TbUdv(E) 3 p. T3 44 p.92. apparently for pada. Udv(C2) 13 p. Dh(Gr) 317. Cf Dh(P) 113. Mvu iii 436. Udv(Cl) 22 p..na tam buddhe prasiidassa. )..789b. Udv(C2) 15 p.89. the Dharma.559c. Mvu iii 436. 'verse'). Udv(C2) 21 p. 385. The idea of the superiority of the offering to or faith in the Triple Gem is also quite explicit in the parallel stanzas of PDh (383. PDh 392.. Udv(Sk) XXIV 4. T24 40 p.152c. 384. (15) Cf Dh(P) 111.88.88. TbUdv(E) 13 p. Udv(Sk) XXIV 30.789a. . (14) Dh(P) 110. Udv(Sk) XXIV 15. T344 p. respectively. See also Udv(Sk) and TbUdv(E) references given above. (13) This is the only Chinese version we have.325) is prepared to regard this simply as an error of the Chinese translator. TbUdv(E) 34 p.. Mvu iii 436.789a. PDh 393.. Dh(Gr) 318. Dh(Gr) 321. (19) Cf Dh(P) 114..389 . In Dh(Gr) and one of the manuscripts of the Mvu. .14 and notes. Dh(Gr) 316.727a. #27 and #28 of the 24th chapter also speak of respecting the Buddha..89. (18) Udv(C2) here has 1:i] ('word'.=_ )of our stanza contra eka ca bhiivitattiinam. . PDh 391. (12) Cf Dh(P) 108. Mizuno (p. Udv(Sk) XXIV 5.725b.856c. 387. Mvu iii 436.. PDh 395. the parallel stanzas #26.. PDh 394. Udv(C2) 5 p. He gets submerged in them again and again. [It explains that even a tiny evil thought] stirred up [in the mind] will yield evil retribution. Will reverse to follow his evil mind. Doing them with joyful desires. (3) When a bad man does vices. When his good deed ripens He will experience the blessing7 . (7) He who strikes others will be struck. 155 . He will experience the result of his evir. one will be free from misfortunate. (6) [Though] the virtuous man might see as evil His good deed. they find pleasure in it. Are not aware themselves of [the danger involvedF. while it has not ripened. (5) [Though] the evil man might see as merit His evil. And thereby accumulate poison for the future'. (4) When a good man does virtuous deeds [His virtues] increase progressively. (1) He who does not follow suit on seeing good done. (2) The ordinary worldlings. He who does not seek to make merit properly Will reverse to delight in sexual misconduct!.. When his evil ripens.1 7 EVIL DEEDS The chapter on 'Evil Deeds' aims at converting the evil men. If one docs not do [any evil]. He receives accordingly the retribution of his evi~. Being foolish.5. when doing evil. while it has not ripened. He who hates others will be hated. He receives accordingly the retribution of his meri1. Doing them with a willing mind. And [its effect] is not obliterated at deathI2. Bit by bit. Our life here is short. As in milkingl4 a cow. [But] havingl6 done it personaJIy. though very tiny. (13) Evil done does not immediately [bear fruits]. 156 .He who abuses others will be abused. By accumulating from the very tiniestll. Thinking that it will bring no merit Water drops. As a fire concealed beneath ashesl5 . Its retribution awaits in the nether world. Water drops. It is in each case for himself. And do not understand the True Dhanpa. though very tiny Gradually fill up a big vessel: A merit is filled up. [But] if you take things belonging to others Others will also take your thingsl3. (11) When a man performs an action Whether it be a good or evil one. He who is angry with others will get angetS.to its accomplishmentIO• (10) Do not regard a tiny good lightly. (8) The worldlings have no learning. When following one's action the result of evil comesI7. (14) One may laugh in doing an evil. GraduaJIy fiJI up a big vessel: An evil is filled up. One will cry in experiencing its retribution. (12) He who is fond of taking [others' things] May think that there's nothing wrong with it. How is it proper to do eviJ9? (9) Do not regard a tiny evil lightly. Thinking that it will bring no troubles. (18) Committing a mistake is not [necessarily] evilB.[the fool] does not rise up's. Such a person illuminates the world. (22) All beings are [similarly] afflicted: Not being able to escape old-age and death. That he has fallen into evil practiceJ 9. It becomes good when one repents subsequently. On being dragged along. An evil act yields bad [result)26. Like dust thrown against the wind22. The doers of go0d2 S ascend to heavens. 157 . Of what he has done earlier2o. (16) Like poison being rubbed into a wound Like a ship getting into an eddy. As if he has been blocked by an army. he then realizes. (17) He who falsely accuses one Who is pure and unsullied Harm will bounce back to this fool. Those unattached to existence attain nirvanc¥9.(15) Doing evil. nor mid-ocean. Like the unclouded sun24. Nor hiding places in the mountains and rocks No place is to be found here To escape the misfortune resulting from evil deedlo. He subsequently suffers the result. He will himself witness [the result]: A good act yields good [result]. (19) Whatever act a man has done2 5. Not being bent on wrong and evil like others'll. (21) Neither in the sky. When evil deeds multiply They do harm to a1l21 . Only the kin and wise [are spared]. (20) The consciousness of some27 enter the womb: The Evil ones are born in hells. 792b.745c.670c. PDh 102.745c. without being aware of the danger he is in or that he may lose his life.782a. Who does not properly seek to make merit But instead delights in Sexual misconduct. TbUdv(E) 20 p. [Such] an ordinary wodding. Dh(Gr) 207.792b.792b. (5) Identical stanza in Udv(Cl) p.792c. Udv(C2) 19 p.with closed eyes. Udv(Cl) 20 p. One could perhaps also understand this stanza as sequential to the preceding one. 158 . Udv(Sk) XXVIII 23. TbUdv(E) 24 p. TbUdv(E) 21 p. Udv(CI) 22 p. Being foolish to find pleasure in ·it. in doing evil Is unaware himself of [what he's doing].745b.792c. Udv(Sk) XXVIII 20. Also cf Dh(P) 136.670c. (7) Cf Dh(P) 120. Udv(Sk) XXVIII 21." (3) Identical verse in Udv(Cl) p.744c. Udv(C2) 13 p. Udv(C2) 22 p. 18 p.745b. 17 p.792bf.670c. Udv(C2) 18 p.113. PDh 97.745a.587a. TbUdv(E) 19 p. in which case the two stanzas together may be translated as follows: He who does not follow suit when seeing good done But instead follows his evil mind.113. Cf Dh(P) 118. T4 p. 25 p. Udv(Cl) 12 p.steep on both sides .792b. 23 p. 21 p. Udv(Cl) 19 p. Udv(Cl) 23 p.745a. Cf Dh(P) 117.114. Ii 231.563c. Udv(C2) 21 p. Udv(Cl) II p. (4) Identical stanza in Udv(Cl) p. And thereby accumulating poison for the future.l13.114. (8) No parallel stanza for this has yet been traced. It might be significant that this verse is not recorded in the Sheng edn. TbUdv(E) 22 p.161a.67 I ) "Like a man travelling on a steep mountain . Udv(Sk) XXVIII 22. Dh(C) 14 p. Udv(C2) 20 p. DhAv(C) p.114. TbUdv(E) 23 p.Notes (1) Cf Dh(P) 116.671a. PDh 103. (6) Cf Dh(P) 119. (p. PDh 98. (2) Udv(Cl) comm.671b. 24 p. Udv(Sk) XXVIII 19. Udv(Sk) IX 12. S i 85. Dh(Gr) 208. PDh 96.114. Ii 231. p."when a person does an action. Dh(Gr) 209. cit.. however. Udv(C2) 5 p. a syno- Udv(Cl) commentry (p. and of the Udv(CI) comm. which judg ing by the comm.. TbUdv(E) 25 p. Udv(C2) p.jflj . MSarV(C) 22 p..but the resulting of an evil action is not so". Udv(Cl) 5 p.693c.. Just as in planting a fruit tree.670b.671c) on this identical stanza says. there was an 'instant ... TI2 15 p.. Udv(C2) 6 p. and [its effect] is not obliterated at death' The good and evil done by a person . When this herb was put into milk. Udv(Sk) XVII 5. 'release' is the meaning generally given. 159 . .785c.. (loc.707a....74b. Comparison here too seems incongruent when taken in the sense of curdling. The comm. So its fruit is instantaneous. the fruits will [accordingly] be bitter.451c. cit. 27 p. TI2 14 p. as retribution corresponding to his previous deed. Milk is immediately released when one milks a cow or when an infant sucks its mother's breast.781c.. (14) Our text reads.. PDh 193.781c.. quoted above. in Pali. But in the light of the Udv(Sk) verse (IX 17) which reads miirchati. its result does not come immediately. " Cf also Udv(Sk) IX 9. (11) Cf Dh(P) 122...'to milk'.. Udv(Sk) xvii 6.707b.. therein says: "He who deceives others and is dishonest.670a (identical stanza). (10) Cf Dh(P) 121. He says: .. will for hundreds of thousands of lives be deceived by others .) says. Dh(Gr) 210. Formerly..536c.... n 1) insists that muccati in the corresponding Pali verse (71) has to be understood as'release' and not 'curdle'..114..785c.(9) No parallel stanza for this has yet been traced. with no lapse of time". the Pali commentarial understanding of muccatiwould seem well justified in spite of Buddhadatta's complaint. Udv(Sk) IX 8. seem to be textual corruption) in Udv(CI) p. (13) Identical stanza (except for the last five characters. TbUdv(E) 26 p. Yuan and Ming both give nym .curd is formed immediately. Udv(CI) 6 p. all without exception will be retributed . The results of good and evil are never destroyed".nowhere else have I seen this used for 'curdling'.respond' herb..114.. if [the seed] is bitter. PDh 194. 25 p. Buddhadatta ( op. (12) Cf Udv(CI) p. Udv(CI) comm. liN: (or liN: ). 'It is in each case for himself.19. in a certain country. Udv(Cl) 17 p.The fool is worried to be with the good ones.671b (identical verse). We follow the variant in all the other versions including Udv(Cl) to read B . SA 1154 p.67Ib. cit.782a. [the fool] does not rise up.He never turns back and changes to reflect within. Thus it is that 'doing evil. It is like fire covered on top with ashes. TbUdv(E) 9 p. Udv(C2) p.112.on them in Udv(Cl)(loc. Dh(C) 10 p. Tl29 p.36. 40 p.792b. 76 p. 465a. ~F~~pj(. Our translation of the first 2 lines is based on the following comm.' As if he has been blocked by an army' .The Sarviistiviida version preserved in the MVS(p.670b) reads (20) Cf Udv(Sk) IX 16. TbUdv(E) 15 p. Old MVS 28 p. Our text reads:fl ('cover'). (15) Cf Dh(P) 71. One could also possibly understand this line as: 'The evil of making mistakes and doing wrong' or 'If one makes mistakes. Udv(Cl) 14 p.743b. TbUdv(E) 16 p.36. he gives rise to thoughts of killing. Also cf. TbUdv(E) 18. Day and night. PDh 107.677a. Udv(Sk) IX 17. PDh 115.393b. (23) 160 . Why? The fool thinks thus: 'The diinapatis are always poor.264a.~ . T126p.670b).393b) certainly gives this sense without the slightest ambiquity: '[The effect of] evil done is not experienced at once. (18) We have followed the variant.' {'F~/fI!P~ .586. MVS51 p.782a. p. T4 p. (16) Our text hasP). 1'287 pA64c. Udv(C2) 9 p. ~m (=durgati). 177b.205a. Udv(CI) 9 p. ~ikN1<l: ' ~m~1Jm. whereas the miserly and jealous are rich'. ~*=5~~F~ . SA 1276 p.670b (which differs slightly in the third.''' (21) No parallel stanza traced so far. He becomes stubborn in views and does not come to understand.36. (19) Udv(Cl) (p.892c. unlike milk turning into curd. Udv(C2) 15 p.seeing this the fool turns cynical.307bf. (22) Cf Dh(P) 125.35Ia. as ifhe has been blocked by an army. a fool gets burnt only after stamping on it for a long time.committing the ten evil actions. Udv(Sk) IX 14. PDh 175. fourth and sixth lines). SA(Var) 77 pAOla.): "'Doing evil [the fool] does not rise up' . Also cf Dh(P) 67. DhAv(C) 2 p. stealing and sexual indulgence.563c.419a. 893a. TI29p. (17) Cf Udv(Cl) 14 p.660a. commits wrong and evil'. Udv(CI) p. Thus.294a. Udv(Sk) XXVIII 9.ite in all the other versions as well as in Udv(Cl) (p. 669b. T24 18 p.670b.6 p. Cf Buddhadatta p. (25) All the other versions read *±J:)J'"ti'fJ (26) Cf Udv(Sk) XXV III 10. 10.1. Udv(Cl) p. (28) 'fJ~ (29) Cf Dh(P) 126. Udv(Cl) (p.78Ic. Udv(Cl) p. DhAv(C) 2 p.549c.16.l04a. TbUdv(E) 10 p. MPPS 6 p.260b. Udv(Cl) 24 p. (30) Cf Dh(P) 127. p.l92c.424. Udv(C2) 6 p.703a) relates the story of AIigulimaJa who subsequently repents to the Buddha. Tl229 p. . TbUdv(E) 4 p.372b.34. which reads 'who can be spared of being bound by eviJ').703d. Divy 532.1l2.141b. (27) Wetake~~ to mean 'There exist some consciousnesses'. on the verse (p. Udv(Cl) 5 p. Udv(C2) 5.777b.(24) Cf Dh(C) 10. (31) Cf Thag496. T3 50 p.18. The Udv(Cl) comm.15. Udv(C2) 25 p. cf eke pf Dh(P) 126.618cf.561. T245 p.795b. Udv(C2) 7 p.35 n. TbUdv(E) 24 p. 10.5. 704b.743b-c. MsarV(C) 45 p.6. might support the Pali variant Sukatino instead of sugatino. S i 97 Udv(Sk) I 24. EA 23 p. T3 p. 161 .467a. Mvu Ii 66.335c.877b. 125. T22 21 p. Udv(Cl) p. PDh 274. Udv(Sk) 6. Udv(C2) 10 p.887a. TbUdv(E) 9.59Ib.785a.792b.669c. SA(var) 54 p.61. Tl2 31 p. Udv(Sk) IX 5.870a.781c (differs in last line. SA 1127 p. T23 36 p.618cf) also probably supports it. (4) Be kind in uttering words. And does not inflict pain on them. And knives and rods will come upon your body. disaster will follow. Like knocking at a gong [gently]. severe pain while livings.. Will meet with no harm in this life. [Fourthly]. And be always well and happy hareaftet4. trouble from the magistrate.Not to harm sentient beings using knives and rods. spontaneous illness. And vilifies those who are innocent. He who speaks thus must fear retribution. Will be retributed ten-fold with misfortune. (5) He who strikes the good ones with sticks. Which will befall him promptly and inevitably7. (1) All are afraid of death. (3) Do not speak harsh words. destruction of assets. false accusation from others. [Thirdly]. Just as you would forgive yourself. You will transcend existence easily. None does not fear the pain [inflicted with] rodSl. separation from relativeJ o. Don't kill. [Seventhly]. [Sixthly]. physical injury. (6) [Firstly].. (7) [Fifthly]. (2) He who ever cares for the well-being of creatures. [Eighthly]. Evil being done. don't strike with rods'. 162 . [Secondly]. When you dispute no more. mental disorder9.18 KNIVES AND RODS! The chapter on 'Knives And Rods' has the aim of teaching the practice of compassion . Who restrains himself20 and upholds the pure life. Like a thorough bred being whipped15 . Who knows to be shameful. He is one being induced to progress.s doubtsl 2? (10) He who neither strikes. Is said to be a sramalJa. (11) If there be a person in the world. Advances far on the path. (9) Though one might go naked or shave one's head. (12) Like a fine horse when whipped. Will never in his life be harmed. Even so a man endowed with faith. Such are the ten [misfortune]ll. What use are these for [overcoming] one. (13) He who [though] well adorned practises the dharma 9 . and everything therein Being burnt away by fire. If he is always kind towards all. Who is there to be his enemy22? 163 . Commits to the Path16 and accomplishes wisdom17 . [Tenthly] Falling into hell at death. Laying aside the cudgel towards all creatures. Or for life put on straw-clothes. Thereby eliminating all sufferingsI 8 . Nor seeks to be a winner. a spiritual cultivator21 • (14) He who is harmless towards all creatures. Or bathe oneself [in sacred rivers] [or] squat on rocks.(8) [Ninethly] His houses. virtue. Will meet with no enmity14. Mental concentration and vigour. Who loves 13 all living beings. kills nor burns. 6 p. Udv(Sk) XXVIII 26 reads vedaniirp katukaf!l vapi.591c. Udv(Sk) XXVI 3. We cannot therefore simply attribute this to "misunderstanding" on the part of the translators.746a. TbUdv(E) 5. Udv(C2) 26 p.732a.130. Udv(CI) 16 p.426c. Udv(Sk) V 19. The Udv(CI) (p. Udv(C2) 4 p.1l4. (6) Cf Dh(P) 134. TI2 10 p. (8) There appears to be some textual corruption with regard to this first line: If Janim in Dh(P) 138 is the uncorrupted form and is to be counted separately as one of the misfortunes. 'r (7) Cf Dh(P) 137.790b. Udv(Sk) XXX 4. DhAv(C) 2 p.23 (also cfTI9). TbUdv(E) 27 p. has "pain and rude speech" here. . 30 p.3. TI4 p. as Mizuno usually does. It is interesting to observe the simile of 'striking a gong' (or a vessel) used differently in the different versions.668a. TI2 10 p. i.99. Udv(Sk) XXVIII 28. Also cfTl5) TI2. 130) identical except for the third lines. then the total number of misfortunes will amount to 11 and not 10 by the end of Dh(P) 140. TbUdv(E) 27 p. Udv(CI) 27 p. TbUdv(E) 4 p. It's noteworthy that whereas Dh(P) has two verses (129. Udv(CI) 3 p.898b.believed to be a tr. Udv(CI) 4 p. from a version of Udv(Sk) . (3) Cf Dh(P) 129. PDh 204.731c. Udv(CI) 5 p. Udv(C2) 16 p. Udv(C2) 5 p. PDh 199. TbUdv(E) p. Dh(C) agrees with other versions in having only one such verse.235b. MPPS 24 p.e.746af #27).794af.955c. (5) Cf Dh(P) 133. b. Udv(Sk) XXVI 5.591c. TbUdv(E) 4 p. without anything corresponding to jani. Mil 145. PDh 202. Udv(C2) 25 p.which otherwise corresponds perfectly with the Pali verse. PDh 197. 164 . Moreover. 6 p. Udv(CI) 26 p.792c. Udv(C2) 3 p.Less literally: 'infliction'. Sn705. TbUdv(E) too does not support the PalL (9) Cf Dh(P) 139.746af.99f.Notes (1) 71ft (2) The first two lines are interchanged with those of Dh(P) 129.790b.126. Udv(Sk) XXVIII 26.792c. (4) Cf Dh(P) 132.653b .278b.114.780a (Identical.753b. DhAv(C) 2 p. Udv(C2) 28 p. Mvu iii 412. TbUdv(E) 27 p. T17p.435b. however. Udv(Sk) XIX I.7!. all the Skt and Chinese versions as well as Dh(Gr) have dharma (7* ). Note. PDh 196. DhAv(C) 2 p. Udv(C2) I p. DhAv(C) 2 p. as this is supported by the Pali and Skt parallel verses.59Ic.{1ii.711b. -lit: 'accept (or uphold) the path'.1036b. T23 4 p. Udv(Cl) I p. Note that the order of the four misfortunates listed here differs from those in Dh(P) 139 and Udv(Cl) p. Udv(C2) 5 p.733a.1l4. (18) Cf Dh(P) 144.746b 1"28. 165 . ). (19) While Dh(P) 142 and PDh 196 read saman (samam) here.2 p.'decrease'. Cf Dh(P) 141.746b. TbUdv(E) 1. Divy 339.59lc. This may be taken as another instance suggesting that the original of Dh(C) was probably not Dh(P).792c. Gil III iv 40f. PDh 329. Udv(Cl) 4 p. Udv(Sk) XXXIII 2.155.71Ic. Catu 17. SA(var) 163 p. (12) Our text has It ('delusion').570c.72. We have preferred the variant ~ ('doubt') in all the other versions. TbUdv(E) 5 p.798a.15 p. Udv(Cl) 28 p. TbUdv(E) 2 p. (13) We have followed the variant t~ (14) No parallel has yet been traced. which give i191Gm . (17) This line might just correspond to the Pali sampannavijjiicar8.. Gil III iv 40. Dh(C) 31. SA 578 p. Dh(Gr) 80.154a. (22) No parallel verse has yet been traced. ' .792c. As we may also render: 'who eliminates our text stands (~m harmfulness .768c. Udv(C2) 27 p.746b. Udv(Sk) XXXIII I..786c.16. Udv(Cl) 29 p. Udv(C2) I p. (16) ~m in all the other versions. TbUdv(E) 27 p. Udv(Sk) XXVIII 29.(lO) Cf Dh(P) 139.786c.114. (21) Cf Dh(P) 142. that Divy. (15) Cf Dh(P) 143.592b. Udv(Sk) XXVIII 27. Divy 339. (20) As in the other three versions. PDh 195. DhA v(C) 2 p. (II) Cf Dh(P) 140. Udv(Cl) I p. Mvu iii 412. Udv(Sk) XIX 5. 339 reads visodhayen moham a vislqJakiiIik$am. Just like an old vehicle. Look at this physical body Which [the fool] clings2 to as comfort. consciousness departs. The skin slackens. the body becomes weak. It's better to seek lightl . Framed with bones and plastered with flesh. One is fast approaching deatll4. the body changes. The Dharma can end suffering . what is the use of regretting when old? (1) What's there to rejoice. How does [the fool] know its unreality3? (3) When one gets old.practise it with diligence7 • If a man has heard no [wise teaching] He will grow old to be like a bull: With only well developed flesh. It's full of [false] thinking and causes sickness. what's there to laugh? Life is always in a blaze! Deeply concealed in Darkness. and muscles contract. From birth till old-age and death. Sickness befalls and lustre is lost. (4) When the body dies. (2) .19 OLD AGE The chapter on 'Old Age' aims at persuading us to be diligent. (6) When one gets old. It stores nothing but hatred and conceiti. If we do not struggle with the [fleeting] life. (7) 166 . Like a driver abandoning a vehicle. The flesh disappears. But no wisdomS. the bones scatter What is there in the body to rely oIP? (5) The body is like a city. One moves l4 in filth. don't get stained. His thoughts are ceased and conditioninglO cut off. He accordingly abandons the body. When one's thoughts are attached to the body. What's the use of reminiscing the pastl3 ? (12) At old age. Move away from taints. What pertains to the world is truly impermanent. The coming and going is troublesome. And train yourself to gain wisdom. (9) As the wise perceives suffering. one is like the autumn's leaves. Don't be deluded and fall into darknessI 9 • (14) Learn to kindle the mind lamp. (10) He who neither practises the Brahma-like faring. And lust being ended. and wears tattered clothesI 5• Life is rapidly escaping from this birth. At old age. is like a white heron Watching an empty pondl2 . (11) If one neither observes the precepts.(8) The cycle of birth and death is boring. 167 . watch the stages of progresS!D. Endless suffering will follow>. Holding the [mind] candle. When old and weak and panting. Nor accumulates wealth. There is nol7 use to regretl 8 • (13) Life is running out as days and nights pass. there is no more birth! I. Strive hard when there is still time. Nor has acquired any wealth. Udv(C2) 4 p. Udv(Sk) XXXI 6. (2) ftif ('lean on'. DhAv(C)p.592c." Also cf Udv(Cl) (p.592c. rr "His [lustful] thoughts are extinguished and [lustful] actions abandoned. DhA v(C) p. YBS 19 p. (7) Cf Dh(P) 151.592c. (6) Cf Dh(P) 150.620b (corresponds exactly). PDh 209. Mvu iii 376.?91c. T38466c. Udv(Cl) 6 p.The so-called saIJ1skiira ( is the chief of all fetters. Dh(C) 14 p." rr ) 168 . T3 p. Udv(Cl) 33 p.260b.706b. DhAv(C) p.612a. PDh 259. We have taken or 'formation'.598b. Dh(Gr) 142. PDh 233. However. Divy561. (8) Ourtext has m~ but we have preferred the variant reading ~~ as in the Ming edition.597af.777c. Udv(Cl) 4 p.598b.611c.c. (3) Cf Dh(P) 147. Udv(Sk) I 34. Cf Dh(P) 146. When a holy person is born in the world.777a.397a. in which case the line would read 'what is there to take as comfort (or safety)?. EA 11 p. SA 1240 p. Thag 1025. (9) Cf Dh(P) 153. (5) Cf Dh(P) 149. Dh(Gr) 143. Udv(C2) 6 p.383a. 'cling to') in the second line could be a mistake for'fiIT ('what'). DhAv(C) p. Udv(C2) 20 p. Cf Dh(P) 152. DhA v(C) 3 p. Udv(C2) 5 p. Udv(Sk) I 4. Udv(C2) 16 p.592c) to read =1'~ instead of tm=1' in the 4th line. if the word is taken to mean 'action'. Udv(C2) 30 p.592c. Udv(Sk)I5. "'The mind having left behind the saIJ1skiira' . Udv(Cl) 27 p.738b.all such misfortunes result from the creation of saIJ1skiira.63.759b.795b. Udv(CI) 5 p. Udv(Sk) I 28 (cf 1m XXXI 74).675c. SmP(C) 1 p. SA(var) 67 p.80k. 'conditioning'. Dh(Gr) 160.155. It is because of the sarpskiiras that being are submerged in sarpsiira . Udv(Sk) XXVII 20. he cultivates himself vigorously to break the root of the saIJ1skiiras.622b. so that there will be no further rebirths. Dh(Gr) 284.340a. T28 10 p'. (10) in the third line to refer to saIJ1skiira.777a.559a. (4) Cf Dh(P) 148. DhA v(C) p. . Udv(CI) 19 p. the line can be translated thus.466c.785b. T24 12 p. Udv(Sk) XVI. TbUdv(E) p.759 b-c). Dh(Gr) 154.Notes (1) We have followed to Ming edn and DhA v(C) (p. Udv(Cl) 16 p. 403b.706c. Also cf Dh(P) 154. SmP(C) 1 p.759b. But it tried hard for the whole day without any success. Udv(C2) 7 p. hardship and a host of tribulations. MVS 126 p. SA(var) 85 p. Udv(C2) 4 p. T28 10 p. [The fool when old] is like a stork beside the pond.(II) Cf DhA v(C) p. they would have achieved the fruit of once-returner. PDh 230. and thus ending up to suffer hunger. or if they had left home for spiritual training they would have achieved the fruit of non-returner. If these two men had been accumulating wealth since their middle-age up to today.593a. they would have become arahants. The fool [thus] sleeps on. cit.675c.785c.593a.3IOaf.707a. Dh(Gr) 139A. And at youth does not accumulate wealth.785c.598b. Udv(Sk) XXXI 7. DhAv(C)p. EAll p. Udv(CI) 7-8ab p.795b. The two verses of Udv(CI) are included in the chapter on 'Water'. He does not practise the Brahma-like faring. SA 1162 p. Udv(Sk) XVII 3. cold.) and read as follows: He does not practise the Brahma-like faring. 169 . and finally it died of excessive mental effort. they would have been the second [richest] family in Sravasti. or if they had left home for the spiritual training. in this state of Sravasti had been accumulating wealth since childhood *. or if they would [subsequently] leave behind their wives and sons and estates to take up the spiritual training fully. weak and limping with haunch-backs. they would have been the wealthiest in Sravasti.3lOa. The Buddha explained to Ananda that "if these two men. Ifthey had been accumulating wealth since youth up to today.803a. DhAv(C) 3 p. SA 1162 p. It is just like an old stork watching by the side of a pond waiting for fish to come ashore so as to eat them.706c-707a) tells us that once the Buddha and Ananda saw two elderly men. Thereupon. What is the use of keeping to the old way? The commentary (p. Dh(Gr) 139B.660a. Udv(CI) 4 p. attending to the superficial and neglecting the essentials. And at youth does not accumulate wealth. Also cf Udv(CI) 3 p. SA(var) 85 p. (loc. Udv(C2) 3 p.403b.597b. (13) Cf Dh(P) 156. PDh229. Keeping to the old way and achieving nothing. Udv(Sk) XVII 4. they would have been the third [richest] family in Sravasti. (12) Cf Dh(P) 155. [the Buddha spoke the second verse above]. But these two men [lived their lives] contrary to their former aspirations. Squatting with their hands folded over the knees. the TbUdv(E) (p. at least in the DhA v(C).. 'There are four things in the world which are difficult for people to practise. to youth. one should always think of giving (iv) One should learn from a teacher and accept proper advice. They don't practise the way ofthe old. Remembering the things they did before.. they were amusing themselves with singing. 170 . Buddha told the young brahmins. Those who do not have good conduct And find no riches in their youth Curl up like a ball and sleep. gambling and chess games. but instead recollect their youth.592c-593a) also suggests that the advice on brahmaciirya is that at old age one should abstain from sex altogether and practise brahmacarya. young and strong.. he would be like an old crane watching a pond empty [offish]. turbid.. without considering that they are today advanced in age. being extremely deceitful. joking.Indeed. could have been influenced by the Hindu notion of the four asrama: " . and does not realize that failure can follow success. Once [his former fortune] was lost. to middle-age) The following commentary given in DhA v(C) (p." As with the Udv(Cl). Now this elder practises none of the four.64) also includes two parallel verses in the chapter on 'Water': 3. 4. The idea.. He thought of [the former high status and wealth he had enjoyed] as being permanent. while the young and strong have their strength. This stork with the way of the old [tried to] practise the strength of the young. they reminisced all those former experiences. It recollected the way it caught fish when young. it would never succeed. one should not be arrogant (ii) At old age one should vigorously [practise the spiritual life] and not crave for sexual pleasure (iii) When one has wealth and treasure. without ever achieving anything. not realizing that it had grown old: Likewise. these two elders remembered only the time when. Those who practise them will gain merit and not be so poor. dancing. What is the use of keeping the old way?" (" I have interchanged :0/ and 'J \ to get the proper sequence: from childhood. Those who do not have good conduct And find no riches in their youth Become like old worn-out sea-gulls In dirty. Thus it is said "Like a stork beside the pond. the old have a way which befits the old. fished-out ponds. What are the four? (i) When one is young and strong. (20) m:lt!! 1:. as in the Yuan and Ming editions. (14) We take the variant reading (IS) We take the variant reading ~fJ (16) We take the variant reading (17) We follow the Yuan and Mingeditions to read =1' (I 8) No parallel verse has yet been traced. as in the Ming edition.ff ('move') as in all the other versions. (= bhiimi ?). Cf the translation of yogiicarabhiimi siitra as ~ffm:lt!!~ 171 . (19) No parallel verse has yet been traced. He should aspire for the release from craving And. forgoing sleep. They are difficult for the fool 12 . and body rectified. The wise is thus not vexedl. then instruct others. [Craving] will spread like a rattan creeper. (3) First learn to rectify oneself. Like a diamond boring through a gemlO. When benefit is derived. What aim is there that cannot be achievecP? (5) What has been done by oneself before. One should6 train hard oneself. One's desires being unrestrained. Evil actions will increase day by dayll (7) Evil actions endanger oneself. Good actions are one's best security. (4) If one cannot benefit oneself. And you will surely move upward5#!. and help us to get rid of evil and accrue merit. (1) He who has love for himself Should cautiously protect what's being guardedl. Then only rectify others. They are easy for the fool. Train yourself to enter wisdom.20 SELF CONCERNl The aim of this chapter on 'Self-Concern' is to advise us to learn that which will ultimately benefit ourselves. to be rectifie~ (2) Oneself comes5 first. (6) If one does not observe the precepts. How can one benefit others? When one's mind is tamed. 172 . One will experience its effect later. Having done evil one [suffers] through oneself. Can reach the goal and achieve profit. good actions yield good [results]. And one does not miss the time for any undertaking l . one suffers oneself. And wishes to be born in heavens. (9) Evil actions yield bad [results]. Should.(8) Those who accord with the True Men's teaching. Like the sowing of sweet seedsl6. And one will thereby achieve one's aiffi!2. Thus one's thinking becomes more and more trained. Having done good. 173 . The fool envies them. Having done evil. (10) One should benefit oneself as well as others. (13) One who has his undertaking well prepared. listen to the Dharma And remember the Buddha's TeachingSZo. Like the sowing of bitter seeds. A true understanding should be put into practice. And there will be benefit without much effortl7. So that one's effort would not be spoilt. [Here it is]: Precepts and knowledgel 8 are the bestl9 . (11) One who has love for himself. And livel3 in accordance with Truth. Andl5 each [result] must ripen [accordingly] . (12) One must think carefully before any undertaking. If one desires to know how to benefit oneself.It cannot be [experienced] on each other's behalf. And views them as evilI4. with respect and delight. [Like-wise]. one experiences happiness oneself. himself)". i. TbUdv(E) 13 p. 593.788b-c (also cf7. DhAv(C) p. PDh 312.16Ia. PDh 167.85. PDh 307. (10) Cf Dh(P) 161.788c (cf T261 p. (12) Cf Dh(P) 163. TbUdv(E) 8 p. In the light of Udv(C2) p. Ming and Sheng edns of the DhAv(C) (p. "What is being guarded" may refer to the 'self. PDh 318.743c). Also cf 174 .150) as a parallel version.Notes (1) 'Self-love' would be a more faithful translation.593b. Udv(Cl) 7 p. DhA v(C) 3 p. Udv(C2) 8 p.593b. 168.150) as parallel versions. is in fact very different in meaning (see especially the comm. But it may also refer to the precepts. Dh(Gr) 227. But it may unfortunately be confounded with narcissism. one may also render the last line of our stanza as: "One will surely become a superior" (9) In spite of the references given by Mizuno (p. Udv(Cl) 12 p.1 12 (also cf Udv(Cl) I I p.743c.788b-c. Udv(Cl) 7 p. (5) We followed all the other edns of Dh(C) to read~~ (6) We follow the Sung Yuan. However.85).652b.!lG (4) Cf Dh(P) 157. Udv(Sk) V 15.59) gives. (7) Cf Dh(P) 158. "let him carefully protect that which he is so anxious about (i. (3) Beal (p.723bf. PDh 306. 'T='Ti. Udv(Sk) XXIII (cf XXIII 6).723bf. Udv(C2) 6 p.723b.723b. n 21) to read Ii" instead of 1t . T4 p. Udv(C2) 7 p. Dh(C) 20 p. DhA v(C) p. on it.788b-c.593b. except for the identical verse in DhA v(C) p.24b). Udv(Sk) XI 10.e.679c. Dh(Gr) 264. Udv(Sk) XXVIII 16. 8 p. Udv(Cl) IOp.85.593b. TbUdv(E) 7 p. given by Mizuno (p.e.743c) (II) Cf Dh(P) 162.85 (cf 6 p. TbUdv(E) 6 p. Dh(Gr) 330.788c). p.559c. (8) Cf Dh(P) 159. as in the Pali (cf Dh(P) 157). Udv(Sk) XX 8 (cf XX III 9). DhAv(C) p.593b our verse is different in wording and content from those references. PDh 317. also cf Udv(Cl) 8 p. 8 p. Udv(Cl) 12 p. 314. (20) No parallel verse has yet been traced.781b. I7p.593c. (22) No parallel verse has yet been traced.18 p. (16) Cf Dh(P) 165. TbUdv(E) 7 p. Udv(C2) 15p. If so. we could translate: "One benefits [others] and yet does not neglect [oneself]". sutatta 175 . (14) Cf Dh(P) 164. PDh 308. PDh 325. this would bring our verse closer to the Dh(P) 166.113.' No parallel verse has yet been traced. PDh 315. II p. TbUdv(E) 10. Udv(C2) 10 p. DhAv(C) 3 p.743 b-c. in which case. The content of the two verses too justifies this grouping. In fact DhA v(C) (p.744c.1I2. (17) instead .792b.788c (also cf TbUdv(E) 9 p.85). lit: 'listening'.32. II. Jt could be a mistake for ~ (both being homonyms). (Alsocf Udv(CI) 10 p. ~ffiFf. m (13) We follow the Ming edn and DhAv(C) (p. 12.723c.593b) to read of$ . Udv(C2) 10 p. (21) Or: 'And one loses no time in accomplishing things. (15) This shows that this and the next three lines are connected with the previous four. Udv(Sk) XXVIII.792b.743c. Udv(Sk) XXIII 10.593. Udv(CI) 10 p. p. Dh(Gr) 265. However.Udv(CI)16p. DhA v(C) 3 p. TbUdv(E) 17.792b.593c) groups verses 8 and 9 together. (18) ~ (19) Cf Dh(P) 166.744b. 16p. Udv(C2) 10 p. (4) All things are like foam. How can one delight in it5? (5) If one can break away from this. And persisting thus day and night. Cutting the tree at its roots. (2) Likewise. And there is no sorrow in every existenc&. Others.[the unreal material comfort]. One will surely achieve concentratiorP. Do not accord with evil deed. Which. Offer food to the [monk-] community . leaving the Dharma To follow and develop that opposed to Dharma. Turns onto a small side road and is crashed .And there is also the sorrow of being brokeri!. Living in a world like a mirage.Such people. day and night Achieve no mental concentration7 . and diligently practise the spiritual path (I) As a cart travelling on the road. The mind is like a wild horse. The dharma-farer3 sleeps well. leaving the level. (6) Some give in accordance with faith. 176 . broad road. (7) The worldlings have no eyes.21 THE WORLD The chapter on 'The World' explains that the world is an illusion. from a perturbed mind. (3) Fare in accordance with Dharma. They see not the truth of the Way. The fool keeps his way till death . Like people who are happy. that we should [therefore] give up the 'floating flowers' .There is the sorrow of the breaking of the axles!. The insane is devoted tol8 [these false views]19. To fly high in avoidance of the net. Will not escape future existence. 177 . Should nurture good thought!#!. (12) He who has transgressed one dharma. (9) All worldlings must die. (11) Delusion covers up the whole world. To as high as the heavens. Suffering is taken for happiness . Greed causes the loss of sight. It's better to gain insight into the Path17 • (14) What is not good appears to be good. (13) Though one may pile up treasure.The afflicted fools accord with theseI 4 .Those with even a little clarity of vision. Thus filling up the whole world. (8) Like a goose heading its group. . One should practise the true Pathll. Though the gods may enjoy themselves. If one wishes to escape the cycle of rebirth. And there's no evil that he will not furtherl 5 dol6. They too die when their merit is exhaustedlO • (10) Observe the worldlings: No birth does not come to an end. The wise one leads the world. There is no security in the three spheres. the liar. False [views]12 and doubt lead to rejecting Truthl3. Lust appears to be not lust. Namely. To get freed from the evil oneSJ. (2) Cf Udv(Sk) IV 18. iii 268. TbUdv(E) 12 p. Udv(Sk) XXX 5.64lc . Udv(Cl) 5 p.17. Udv(C2) 13.126. Avs i 220.. Udv(Cl) 642b. II p. SmP(C) 17 p. (8) No parallel verse found so far. Udv(Sk) XXVII 15. Udv(Cl) comm (Joe cit): '" If one can break this' . (7) Cf Udv(Cl) 10.l7. TbUdv(E) 15e-h p.79Ib.178c. or (b) the originals of both versions were actually quite different from each other.794b.677b. Udv(C2) 12 p. so that there can be no possibility of growth again. (6) Cf Udv(Cl) 12 p. Udv(C2) 15 p. Udv(Cl) p. TbUdv(E) dhammaciiri in the PaiL 13 p. This may have occured either because (a) one or the other text has corrupted readings in the corresponding places. The content in these parallel verses are. Udv(Cl) 12 p.79Ib. and one's concentration will not be disturbed. 12 p.107. however. considerably different from that of ours.753b. MPPS 16 p. 14 p. J i 90.38.39.782b. the meanings produced are quite different.Notes (1) Cf Udv(Sk) IV 17. one can direct one's mind to whatever thought there is in the mind". TbUdv(E) II.738. Udv(C2) 5 p. he cuts off from the very root. (3) We follow all the other edns to read ff~ (4) i!!:i!!: lit 'world [after] world' or life [after] life" Cf Dh(P) 169. PDh 225. although some of the terms used in the Pali and the Indian original of the Chinese Dharmapada appear similar.one who is afraid of the evil in future existences would not give rise to conditions leading to future births. TbUdv(E) 15a-b p. The same is true here: If one can cut off thoughts [of craving] from their very root. (5) Cf Dh(P) 170. (9) Here is an example where. PDh258. 178 . one will gain peace ( ksema) day and night.677b (identical verse). TbUdv(E) 5 p.642a. Dh(Gr) 110.782b. as is in the DhA v(C) (p. (11) No parallel verse found so far. (17) No parallel verse found.697a. SA 1075 p. 179 . The Sung edn of the DhA v(C) reads quite differently: "i$~~PfT~ also possible that JIiIi " ('the devas are destroyed') It is in our text could have been a mistake for ~ ('to destroy').46b. Sdsp 8 p. PDh232. Ti27 p. But to be an adjective. (13) (14) m No parallel verse found so far. Dh(P) 176. However. Udv(Sk) XXVII 2.l8. (10) No parallel verse found so far.594b). one might compare this with the following: Dh(P) 178. in which case we may translate: 'The insane is [thUS] destroyed' . 'further'). One could also take it as a verb.560a. PDh 297.78Ic.280b. (15) We have taken §6 to be an adverb ('more'. cf Udv(Sk) V 12. 1'24 11 p.I56) however compares this with Dh(P) 174. p. MsarV(C) 14 p. (12) We have read the two characters $~ one could also take $ as two separate terms. (18) Ourtext has JIiIi ('disgust'). meaning 'experience'.645c.785c. Udv(C2) 1 p. the term will then be 'false doubt'. in which case the translation will be: 'There is no evil that he will not experience'. (19) No parallel verse found so far. Udv(Sk) IX I. Dh(C) 8 p. TbUdv(E) 2 p. MA 3 p.378a. 25 p. T3212 p.Cf Dh(P) 175. However.458a. Udv(Cl) 2 p. (16) C.436b.64.f.668a.706c.76Ia. Udv(Ci) 1 p. We follow all the other edns to read 3& . Ti27 p.966c.405a. SA(var) 14 p. Mizuno (p. Udv(C2) 2 p. 180 . Accumulating one lO practice I have become a Buddha By myseJt11 I have mastered the Noble Pathl2. (4) He has seen the Truth. Alone. (2) Disentangled from [craving's] net and unimpeded. Lust exhausted. (7) A boatman can cross over water. Saintly wise. the clearly mindfuJ6. amassing nothing. undefiled. Vigour serves as the bridge. In order to remove sufferings7. Root cut off. and of boundless sphere.arises. illuminating the world. He leads those not on the Path to embark on it!. Difficult is the arising of Buddhas in the world. (l) Havingl made the conquest he is not subject to evil2. He is completely victorious over the world. in quiescence day and night. (3) Steadfastly established in one-mindedness. Having crossed the sea of the five pathways . The Buddha's mind is profound. Difficult too the obtaining of lorgivity for mortals.[Such are] the awakened ones'. Difficult it is to hear the Buddha-dharma'!· (6) I had no one for a master9.. with no lustful thoughts . without a limit.22 ON THE BUDDHA The chapter 'On the Buddha' explains the [Buddha's] holy virtues which are always beneficial for salvation. Left home. and is pure.The Buddha . [The Buddha] initiates the ignorant into the Pathl. nor had I any companion. (5) Difficult it is to be born as a human. they are made clear so that they may serve as guiding principles for the world. The whole lot [of gods and men)21 accords with [my] mimJ22.Men are bound by their castes. [One with merit] promptly moves to quiescence And arrives by himself at Nirviina23. Restrain fully in accordance with the precepts. Apply your mind to the gaining of wisdom? . (11) Not to do evil. (13) Happy indeed is the result of merit. Does no harm to others l6 . [I] am the hero amongst the Sakyans. Those who remove famine are the Dharma-trainees. To cultivate all good. And to images in shrines. Offering sacrifices and praying for blessingS24. Whereby all wishes are fulfilled.]20 the Buddha am the Exalted One. [I] have eradicated the cankers and have no lust. Those on the land are the brahmins. (8) Those having destroyed evil and crossed over are the Buddhas.This is practicing the Buddhas' teaching'8. (9) Of mental devotion. To purify one's own mind.This is the Teaching of the Buddhasl9 . Maintain your practice in a secluded abode. 'Nirviina is supreme' say the Buddhas. (15) Refuges like these Are neither safe nor supreme. Those who cut off the caste lineage are the disciple9 4. He who has left homel5 to be a sramal}a. He who can cross over is a herol3. Be moderate in food and give up bodily greed. rivers and trees. (14) Many go for refuge To spirits in hills. . (12) [1. (10) Do not harass by speech or harm. endurance is foremost. 181 . (21) Happy is the arising of Buddhas. Is most safe. That from [seeing] the Truths one crosses ovefl. Happy is the preaching of the Doctrine. That the Eight-fold Path which transcends existence. without miserliness. Unity brings constant peace'l2. Where such a man is born. (18) Refuge in these Three Treasured Ones. Propitious indeed such a man is. Only if one has these [refuges] Can one transcend all unsatisfactorinesS29. And he is not to be found everywhere. And sets his mind on the Way.7. 182 . (19) If a man [accords with] the middle and the proper. is supreme. Happy is the unity of the Sangha. One will definitely see [with] Right Knowledg&6: (17) [Namely]. That saIJIsiira is extremely unsatisfactory.They cannot come To deliver us from all unsatisfactorinesS25. Eradicates all unsatisfactoriness28. The kinsmen are blessed31. Who goes for refuge in the Buddha1o. The virtuous Four Truths. Dharma and Sangha. (16) If one goes for refuge To the Buddha. (20) A man of wisdom is hard to encounter. Notes (1) Both our text and the parallel verse in Udv(CI) p.717c has C. ('one· self). But we have taken this to be a manuscript mistake for B ('al· ready' - indicating a 'perfect tense'). Cf jitaIJl in Dh(P) 179. (2) Udv(Cl) commentary 9 p.717c): "When an enemy is conquered the worldly people call it a conquest. But such a conquest is not [true] conquest. It is only when the asravas are destroyed and klesas are exhaustec and all fetters are completely annihilated that we can call it a conquest. One [then] is a king to the whole world, without a match". (3) Cf Dh(P) 179; PDh 276; Udv(Sk) XXIX Yuga 52; Mvu iii 91; Udv(Cl, 5 p.717c; Udv(C2) 6 p.787c; T3 51 p.888b, p.890a; T287 p.468c; (CI also Udv(Cl)42p.752c; Udv(C2) 47 p.794a); TbUdv(E) 7 p.79(?) (4) Cf Dh(P) 180; PDh 277; Udv(Sk) XXIX 53; Mvu iii 92; T3 51 p.888b p.890a; MVS 188 p.942a; T287 p.468c (cf also Udv(Cl) 41 p.752b Udv(C2) 46 p.794a) (5) ('to train') to be a manuscript mistake for it ('awake We believe~ - bud). The second line too speaks of a continuous quiescence (ofNirviina) which can only be of the Buddha. Moreover, the Pali line sambuddhiinaq satImataIJI in the parallel verse of Dh(P) 181 supports this reading. A~ the word stands (~ ), however, the line will have to be rendered: His training is proper and his mindfulness is clear. - 'training' referring presumably to that of the bodhisattva before Buddhahood. Udv(Cl) (p.718b) has a parallel verse with the first two lines identical, but the last two lines entirely different from ours. It refers the first two lines to any practitioner deserving praise from the Buddha (rather than to the Buddha Himself). TbUdv(E) 8 p.79" however agrees with the Pali here. (6) Cf Dh(P) 181; PDh 244; Udv(Sk) XXI 9; Udv(Cl) 9 p.718; Udv(C2) 10 p.787c (also cf TbUdv(E) 8 p.79). (7) No parallel verse found so far. (8) Cf Dh(P) 182; PDh 334; Dh(Gr) 263; DhA v(C) p.594c; T12 p.733a (9) We follow the other three editions to read gfli ('master'). The last line of the first two verses of Udv(C2) (p.787b), however, suggest that gfljf* is to be separated as 'master and certifier (or guarantor)'. (10) The Udv(C2) (p.787c) version says 'many practices' ( fffjfj' • 183 (11) - lit: 'naturally'. (12) Cf Udv(Sk) XXI 4; Udv(Cl) p.717b; Udv(C2) p.787c; TbUdv(E) 4 p.78. (13) Cf Udv(C2) p.787c (identical). (14) No parallel version found so far. However, cf Udv(Sk) XI 15 (15) We have taken 1m to be a manuscript mistake for ~ ('home'). Cf Pabbajito in Dh(P) 184. All the parallel verses (see following notes) agree with the Pali here. (16) Cf Dh(P) 184; PDh 239; Udv(Sk) XXVI 2; Priit (of Mahiis, Miilasarv, Sarv); Mahiivadiina II 159; Dh(C) p.573a; Udv(Cl) 2 p.73Ia; Udv(C2) 2 p.740b; EX 44 p.786c; Tl p.158a; T22 p.199c; T22 p.213c; T22 p.555c; 1'22 p.564c; 1'22 p.1022b, p.1030a; 1'22 p.l 040b; 1'23 p.478c; 1'23 p.488a; MSarv(C) 50 p.904b; MSarbnv(C) p.517a; T24 14 p.615b; 1'24 p.659b; SmP(C) 5 p.707c. (17) could be the transliteration for yoga (The standard However, If!i1i one, however, is flfrJifJD ), suggested by adhicitte ca ayoga in Dh(P) 185. (18) Cf Dh(P) 185; Udv(Sk) XXXI 50; Priit (of Mahiis, Miilasarv, Sarv); Udv(Cl) 39cd, 40 p.763c; Udv(C2) 38cd, 39 p.796a; EX 44 p.787a; T22 p.200a, p.206a; T22 p.213c; T22 p.555c; T22 p.564c; T22 p.1022b, p.1030a; T22 p.l040b; T23 p.478c; T23 p.488a; MSarv(C) 50 p.904b; MSarbnv(C) 20 p.1019c; T24 p. 507c; T24 p.517a; T24 14 p.615c; T24 p.659b; SmP(C) 5 p.707c; TbUdv(C) 54 p.141 (19) Cf Dh(P) 183; PDh 357; Udv(Sk) XXVIII I; Mvu iii 420; Priit(ofMahiis, Miilasarv, Sarv); Udv(Cl) 1 p.741b; Udv(C2) 1 p.792a; EX 1 p.551a, 44 p.787b; T1215p.451c; T1214p.693c; T22p.200a,p.206b; T22p.213c; T22p.555c; T22p.565a; T22p.1022c,p.1030a; T22p.I040c; T23p.478c; T23 p.488b; MSarV(C) 50 p.904c; MSarbn V(C) 20 p.1 020a; T24 p.507c; T24 p.517a; T24 14 p.616b; T24 p.659c; SmP(C) 5 p.707c; MPPS 18 p.192b; T2610 p.77b, 13 p.92a; IPS 1 p.920b; T261 p.774b; MVS 14 p.71a; Old MVS 9 p.58a; YBS 17 p.385a; TbUdv(E) I p.ll!. (20) Udv(Cl) p.717: 'I am the World-honoured One' Udv(C2) p.787b: "I am the Buddha, the World-honoured ')fie" (21) Both Udv(Cl) (p.717a) and Udv(C2) (p.787b) have "gods and men" as the third line. (22) Cf Udv(Cl) p.717a (identical verse); Udv(C2) p.787b (also cf TbUdv(E) 5 p.78). 184 (23) Cf Udv(Cl) p.754b; T4 p.160c; TbUdv(E) 13 p.127. Udv(Cl) (p.754c) gives the occasion for the utterance of this (parallel) verse as follows: " ..... Formerly, Mara led an army of eighteen billions, who had a hundred heads in a single body, horrifying in appearance; and also tigers, wolves, lions, poisonous snakes, scorpions - in order to terrify the Tathilgata. The Tathilgata, by the force of His merit, crushed the demons. Mara then receded, whereupon the Bhagavat spoke this verse... " (24) Cf Dh(P) 188; PDh 216; Udv(Sk) XXVII 31; Divy 164; AKB p.217; ADVp.127; DhAv(C) 3 p.601c; Udv(Cl) 25 p.740b; Udv(C2) 25 p.791c; T24 26 p.333a; MVS 34 p.l77a; MVS(old) 18 p.l34a; Ak(C) 14 p.76c; Akb(C) 11 p.233c; TbUdv(E) 26 p.109. (25) Cf Dh(P) 189; PDh 217; Udv(Sk) XXVII 32; Divg 164; AkB p.217; ADVp.127; DhAv(C) p.60Ic; Udv(Cl) 26 p.740b; Udv(C2) 26 p.79Ic; T24 26 p.333a; MVS 34 p.l77a; MVS(old) 18 p.134a; T286 p.574cf; AK(C) 14 p.76c; AKB(C) II p.233c; TbUdv(E) 27 p.109. (26) Cf Dh(P) 190; PDh 218; Udv(Sk) XXVII 33; Divy 164; AKB p.217; ADV p.127; DhA v(C) p.601c; Udv(Cl) 27 p.740b; Udv(C2) 27 p.79Ic; T24 26 p.333a; MVS 34 p.1777a; MVS(old) 18 p.134a; T28 6 p.574a; AK(C) 14 p.76c; AKB(C) 11 p.233c; TbUdv(E) 28a-fp.109. (27) Unlike in the parallel Pali verse, dUQkha-samuccaya is not explic itIy mentioned here. One could perhaps see this included in '[see ing] the Truths' which would include the seeing ofthe origin of duQkha. (28) Cf Dh(P) 191; Udv(Sk) XXVII 34; Divy 164; AKB p.217; ADVp.127; DhAv(C) p.60Ic; Udv(Cl) 28 p.740b; Udv(C2) 28 p.791cf; T2426 p.333a; MVS 34 p.177a; T286 p.574a; AK(C) 14 p.76c; AKB(C) ii p.233c; TbUdv(E) 28 ghi p.109. (29) Cf Dh(P) 192; PDh 219; Udv(Sk) XXVII 35; Divy 164; AKB p.217; ADV p.127; DhA v(C) p.60Ic: Udv(Cl) 29 p.740b; Udv(C2) 29 p.792a; T24 26 p.333a; MVS 34 p.I777a; MVS(old) 18 p.134a; T28 6 p.574a; AK(C) 14 p.76c; AKB(C) II p.233c; TbUdv(E) 28j-m p.1 09 (30) There seems to be no parallel verse for this. (31) Cf Dh(P) 193; PDh 79; Udv(Sk) XXX 27; Mvu iii 109; Dh(Gr) 173; Udv(Cl) 28 p.756b; Udv(C2) 28 p.794c; Ti7 p.733a (also cf TbUdv(E) 27 p.l29). (32) Cf Dh(P) 194; PDh 68; Udv(Sk) XXX 22; AKB p.7; Udv(Cl) 23 p.755c; Udv(C2) 23 p.794c; Ti p.860c; Ti7p.732a; T24p.659a; T241 p.525b; T32p.726a; AK(C) 1 p.2c; AKB(C) 1 p.163b; T3p.479c. 185 23 HAPPINESSl The chapter on 'Happiness' differentiates between what leads to happiness and what leads to danger. [It explains that] when one gives up evil and accords with good. one gains happiness and will not fall. (1) We 2 already live in happiness, Hating not amidst the hatefuL While others harbour hatred, We course without hating3 • (2) We already live in happiness, Not falling sick amidst the sick. While others fall sick, We course without sicknesS'!. (3) We already live in happiness, Worrying not amidst the worried. While others have worries, We course without worrying;. (4) We already live in happiness, Pure, desiring naught6. We feed on joy, Even as the Radiant Devas7 • (5) We already live in happiness Living a simple life, contented. The fire of Mithila kingdom'l - How can it burn us9? (6) Victory begets hatred; The defeated feels inferior. Renouncing thoughts of victory and defeat, One is happy, without combattinglO • (7) There is no heat like lust, There is no poison like anger; There is no misery like the body; There is no happiness like the quiescence [of Nirvana] 1. 186 (8) Without being happy with small happiness, Small eloquence, small intelligence; He who sets his mind on the big ones, Will achieve big happinessl2 . (9) I am the World Honoured One, Forever released, sorrowless. I have perfectly transcended the triple existence; And alone, defeated the evil ones13. (10) Happiness is seeing the holy ones. Happiness is the association [with them). Being able to part with fools Is good and uniquely happyl4. (11) Happiness is the keeping to the Right Path. Happiness is the skillful 15 preaching of Dharma. By not disputing with the world, And endowed with precepts, one is always happyI6. (12) Happiness is living with the virtuous, Like [that of] meeting with kinsfolk. He who draws near to the virtuous and wise Will hear much and get far awayl7. (13) Few are those who live long, And many are those who leave the world. In one's training one should seize the means Which gives happiness till old agelS . (14) For those wishing for the ambrosia, The Cessation Truth - the removal of craving - is bliss. Those wishing to transcend the suffering of sarpsara; Should take the taste of ambrosial 9. 187 Notes (1) The Chinese character 1i conveys not only happiness, but also peace, serenity, comfort, safety, security etc. The title, 1i$ in fact may be said to convey more the sense of 'peace' and 'serenity' than just 'happiness'. In this connection, we should also note that in this chapter, where in the Pali and Sanskrit parallel verses we find sukha, the corresponding Chinese are found to be variously 1i • ~, 1* . This is quite likely due to the inconsistency of translation on the part of the translators who included both Indians and Chinese. (2) fJt in the Chinese can be in singular, '1'. The same remark also applies to the first line of the next four verses. (3) Cf Dh(P) 197; PDh 255; Udv(Sk) XXX 47. 43, 45, 46, 48; Dh(Gr) 166. 165, 167, 168; TbUdv(E) 44 p.132. This seems to be the only Chinese version (also included in DhA v(C) p.594). But also cf Udv(Cl) 43 p.758b; Udv(C2) 43 p.795a. (4) Cf Dh(P) 198; PDh 235; Udv(Sk) XXX 45. 43, 46 - 48; TbUdv(E) 42 p.132. This seems to be the only Chinese version (also included in DhA v(C) p.594(C). But also cf Udv(Cl) 43 p.758b; Udv(C2) 43 p.795a. (5) Cf Dh(P) 199; PDh 256; Udv(Sk) XXX 43, 45 - 48; Dh(Gr) 165, 164, 167,168. This seems to be the only Chinese version (also included in DhA v(C) p.594c). But also cf Udv(Cl) 42 p.758b; Udv(C2) 42 p.795a. (6) (7) lit. 'not doing', 'non-action', is usually the translation for aS8IJ1skrta. Cf Dh(P) 200; PDh 257; Udv(Sk) XXX 49, 44, 50; Mbh xii 276; Dh(Gr) 168, 164-167; TbUdv(E) 47 p.13I; Udv(Cl) 44 p.758b; DhAv(C) 3 p.594c; Udv(C2) 44 p.795a; SA 1095 p.288a. (8) This stanza finds a parallel only in TbUdv(E) ( 47 p.132). The Tibetan commentary (op. cit.,n.91) says that "a king gave up his attachment to the kingdom of Mithila. When it caught on fire the Buddha spoke these words to him." (9) This appears to be the only Chinese version (also included in DhA v(C) p 594c - 595a). Cf TbUdv(E) 46 p.132. 188 (10) Cf Dh(P) 201; PDh 81; Udv(Sk) XXXI; Avs i 57, Dh(Gr) 180; DhAv(C) 3 p 594c; TbUdv(E) I p.126; Udv(Cl) I p.753a: Udv(C2) I p.794; SA 1153 p.307b, 1263 p.338c; SA(var) 63 p.395c T4 I p.207c; T42 p.456b. (11) This is the only Chinese version (also included in DhAv(C) p.595a). Cf Dh(P) 202; PDh 81. (12) This appears to be the only version. But also cf TbUdv(E) 30 p.130; Udv(Cl) p.757a; Udv(C2) p.794c. (13) This appears to be the only version. (14) Cf Dh(P) 206; PDh 69; Udv(Sk) XXX 25, Dh(Gr) 175, DhA v(C) 3 p.60Ic; Udv(Cl) 26 p.756b; Udv(C2) 26 p.794c; Bc(C) 48 p.877c; TbUdv(E) 25 p.129. The last two lines may also be rendered as follows: "[Happiness] is being able to part with fools. The doing of good is uniquely happy." (15) We have followed the variant reading Pj (16) This appears to be the only version. (17) Cf. DhA v(C) 3 p.60Ic; Dh(P) 207; PDh 70; Udv(Sk) XXX 26, XXV 24; Dh(Gr) 176; Udv(Cl) 27 p.756b, 19 p.730b; Udv(C2) 27 p.794c, 21 p.790b; TbUdv(E) 27p.129, 23, 24 p.98. (18) This appears to be the only version. (19) This appears to be the only version. 189 ('skillfully'). Leaving the real good one grasps at the pleasant . we shall be without sorrows.Such is according with craving2. Meeting with the unbeloved is also painfuP. (1) What contravenes the spiritual life! one accords with it. Him do people hold dear9. There is neither affection nor hatre~. Whence sorrow whence fearP (7) He who desires the Dharma.24 AFFECTION The chapter on affection aims at teaching us to restrain from over indulgence in affection. If we can be free from craving. endowed with virtue. Who is truthful and shameful. For those who are free from bonds. For him free from attachment Whence sorrow. The meeting with the beloved is painful. What accords with the spiritual life one contravenes it. whence fear'?5 (5) Attachment begets sorrow. (3) Therefore create not any endearment Affection and hatred originate from evil. Who goads himself to be near the Wa"'. without craving. whence fear~ (6) Craving begets sorrow Craving begets fear For him liberated. (2) Do not seek to be with the beloved Nor should one have unbeloved. (4) Endearment begets sorrow Endearment begets fear For him free from endearment Whence sorrow. 190 . Attachment begets fear. When you meet one close to the Way. His kinsfolk are well and happy. Will go14 to different places: Those near Way will ascend to heaven. (10) Likewise. devote to him. Restrain from what is unskillful. (11) Rise up and follow the holy teachings. Whose mind is free from lust. (12) Those near the Way and those not. 19J . And returns safe from afar. Who speaks having first rectified his thoughts. Having gone from here to there Will receive the blessing of his merit Just as kinsmen's rejoicing in his return l2 . (9) As one who has gone on a long journey. Those not near will fall into heW 5 . Will stop the stream and cross overlO. Do not get close to those away from the Way13. Rejoicing to see him returnll . he who delights in merit-making.(8) He who externalizes not his desire state. cf also §~'ff in YBS (C) and .779.437c. Udv(Sk) V 5. (5) Cf Dh(P) 212. PDh 294. in saccaviidin8J!1 in Dh(P) ). Udv(Sk) V I.26).2. (6) Cf Dh(P) 214.780b. II 2.679b. Udv(C2) 18 192 . Dh(Gr) 322. Udv(Sk) II 9. Udv(C2). Udv(Cl) 1 p. (9) Cf Dh(P) 217. 653c.780a. PDh 72.650c.780. however. Udv(C2) 5. (3) CfDh(P)2IO.391 bf. p. ij~~ EI ~~ and ij~f*~ EI ~ in Udv(CI) . Udv(Sk) V 20. Udv(C2) 21 p.Notes (1) m lit. DhA v(C) 3 p. (7) Cf Dh(P) 216. DhA v(C) 3 p. DhAv(C) 3 p.654a.24. cit. TbUdv(E) 24 p. YBS(C) 18 p. T17 p.723c. VI.380b. 3.778a. translates: "who perfectly believes" (Op.629b. T3 p. Udv(C2) 3 p. Udv(Sk) II 2. (4) Cf Dh(P) 211.595c. Udv(Sk) V 8. PDh 74. TI2 p.595c.649c. respectively.654a. Udv(Sk) V 24. PDh 173.DhAv(C)p. Avs i 191.595c. Udv(C2) 1 p. DhA v(C) 3 p. Udv(Sk) V 21. Udv(Cl) 18 p.595c. Udv(CI) 21 p. TbUdv(E) 22 p.PDh73. Udv(Cl) 4 p. YBS (C). (11) Cf Dh(P) 219. JVGffi in the second line of Udv(C2) is a mistake for ~ ffi (as in Udv(CI). cfDh(P) 209. V I. Udv(CI) 10 p. Udv(Cl) 17 p. Udv(Sk) V 9.6 p. (12) Cf Dh(P) 220. TI211 p.651b. V 2. Udv(Cl)6p. (10) Cf Dh(P) 218.3. Willemen. 'way' (2) This is the only Chinese version.24. Udv(C2) 17 p.595c (8) ff ~llim cf ij~1'fW5c~~ . Dh(Gr) 266. Udv(Sk) 113. CfTbUdv(E) 24. (13) Identical verse in Udv(Cl) p. (15) Identical verse in Udv(Cl) p. (14) Our text reads{t ('live').654a. tt ("go"). TbUdv(E) p. 193 .24..654a. Cf also TbUdv(E) 27 p.p.24..780b..24. We follow the variant reading in th( other versions as well as in Udv(Cl).26 p. He who can remove anger. [It explains that] he who is forgiving. Ascends to heaven at deathS. (7) Those whose mind is always awake. His merit stands foremost3 . Who diligently practice day and nightlO. Like halting a running chariot. do not get angry. Go to the celestial abodes And having reached there become sorrowles~..25 ANGER The purpose of the chapter on 'Anger' is to [make us] see the damages resulting from anger and hatred. The same for he whose mind is deluded. The winnet<i is one who gives. He who is angry knows not the Wayl. kind and gentle. Truthfulness excels deceit? (5) Do not cheat. (3) He who can refrain from anger. With their mind determinedll to end corruptionsl2 . (4) Forbearance excels anger. 194 . (1) He who is angry sees not the Dharma. Good excels evil. Who leaves darkness to enter brightnes~. He who [can do] these three. Merit and joy always follow him2. is beloved of gods and men. He who removes lust and delusion. (2) He who is lustful sees not the Dharma. (6) Those who are ever restrained in body. Who are kind and do not kill. They will attain NirvanaI3 . Do not seek much in your mind. Is indeed a fine charioteer.. Do not vilify him. He is praised by gods19 . And him who speaks in moderation. 195 . (13) Always guard and be cautions of your speech. Such a man endowed with wisdom and precepts Is beyond any blame whatsoeverl 8 .(8) People blame one another. In the world none is not blamed15. (14) Always guard and be cautious of your mind. Giving up anger and practising the Way. Is to be regarded as virtuous. He either blames altogether or praises altogether. So as to be restrained from anger21 . (11) He who is pure as an arahat. Advance in the practice of virtueSl2. As by Brahma and Sakya2o. Forsaking evil bodily acts. All in order to promote16 his own name 1? (10) He who is praised by the wise. From time of old till now. So as to be restrained from anger. They blame him who speaks much. Is the strongest in forbearanc&5. They blame him who is reluctant to speak14. meditate and be mindful of the Way24. (15) He who is restrained in body and speech And who controls his mind. (12) Always guard and be cautious of your body. So as to be restrained from anger. Not being able to keep to the Middle. Rehearse the words of Dharma23. Forsaking speech of evil. Forsaking evil thoughts in the mind. (9) One with a craving mind is unlike a noble one. there is n0'29 sorrow. (21) The strong goes near [and clash with] the warriors. With which fire he torments himself-lJ. (18) He who cuts off anger sleeps well. renounce conceit And avoid all lustful cravings26. And being unattached. Have great fear regarding three'5 If we perceive the [mis-] deeds of others We should destroy [the faultp6 within ourselves37. He who restrains from lust as it occurs. (17) He who removes anger the moment it arises. One should always endure the weakB. He who is heroic in renouncing ignorance. Who observes no precepts and is angry. (23) We as much as others. 196 . (19) He who. Hatred ceasing. is left with anger. (22) A person slighted by all Is endured by one with strength. One should always endure the weak3 4 . Collaborates in evil doing. [Anger] removed. All these people will find happiness2 8 . Is dragged on by anger And never gets tired of the toil of existence'2. Anger is the root of all poisons. one will end sufferin~7. Company being parted. there is no worr)'3o. (20) He who knows no moral fear or shame. together with other like-minded.(16) Give up anger. Not clinging to the psycho-physical existence. For endurance is indeed best. Those without strength go near the weak. [But] endurance is indeed best. A brahmin with a soft mind And good words will gain fame. Those who reciprocate not anger with anger. Who utter abuse and evil words. (26) The doers of evil Get retribution of anger for their anger. Should remain silent to [abusive] word!.41. He who wishes to win always. If we perceive the [mis-] deeds of others We should destroy [the faults] within ourselveSl9 .(24) Do things from the view-points of both: Ourselves as much as others's. Win over those defeated in c1ashes4 2 • 197 . (25) The very wise excels the foolsW. (4) CfDh(P) 222. (6) Udv(Cl) comm (p.291b.76). p. We follow Sung. 74. TbUdv(E) 8 p.787b. PDh269.561b.2 above. Udv(Cl) is almost verbatim identical with Dh(P). Udv(C2) 14 p. Yuan. 8 p. Udv(Sk) VII 7 (see also VII 8-10). SA(var) 74 pAOOb. Udv(Cl) 18 p. 1151.715cf. the Chinese verse does not suggest such a mood (Nor does the Tibetan judging from TbUdv(E). In comparison to the Chinese versions. 75 pAOOc. which supports our interpretation. the Tibetan one is closer to Dh(P) (9) (0) Cf Dh(P) 225. (p. Udv(Sk) XV 8.661b. PDh 240.76.780c.Notes (1) (2) This and the following verse are not found in any other Dharmapada versions. SA 1107. 1109.306cf. (3) See n.715b. Moreover." (7) Cf Dh(P) 223. Udv(CI) IOp. (12) ~ -asava (3) Dh(P) 226. instead of ~ ('ad (1) ~JW can also be rendered 'mind freed'.787b. Udv(CI) 20 p.716a) on this same verse clearly shows that the sense is not imperative. p. to read . SA(var) 75 pAOOc. TbUdv(E) 23 p. Dh(C) 9 p. 73.781a.fJ mire'). the Udv(Cl) comm. Udv(C2) 8 p. Udv(Cl) 7 p.700c.784c. SA 1151 p.787b. Dh(Gr)281. 198 .56. (5) Though the parallel Pali verse. (8) Cf Dh(P) 224. Udv(Sk)XX22. TbUdv(E) 17 p. They are the only two verses in this chapter which are pentasyllabic. Dh(P) 223. 1108. Ming.76. p. Mbhv 39.292a. TbUdv(E) 20 p.716a) : " 'winner' here means he who has defeated avarice. Udv(C2) 7 p. Udv(Sk) XX 19. p. SmP(C) 15 p. Udv(C2) 17 p. Udv(Cl) 15 p. Dh(Gr) 280. has jine in the imperative.291c.77. Udv(C2) p.780 paraphrases by IY3JW ('clearly understanding').307a.780b. Udv(Sk) XX 16. Udv(C2) 19 p. But it seems to correspond to adhimutta in Dh(P) 225. p.Dh(Gr)275.716b. PDh 284. Vm 48. Udv(Cl) 5 p. Udv(CI) 10 p. EX 12 p. Udv(Sk) VII 1. EX 12 p.793c. Arv(C) p.195.75Ic.752a.(14) Our text reads Ie . (22) (deva) in the (23) Cf Dh(P) 232. 'reluctant to speak'. Dh(Gr) 51. The idea seems to be that caution in body. DhA v(C) p. 48ab. PDh 279. PDh 287. which seems quite fitting in this chapter on anger. Udv(Sk) VII 3. (15) Dh(P) 227. Arv(C) p. following the line in the parallel verse in Udv(Cl) p. other three versions. Udv(C2) 40 p. TbUdv(E) 45 p.28.781a. 'profit'). Udv(Cl) 36 p.662b. and as a result the English translations generally do not show it (eg.752a. But we follow the variant 7<:. as it is supported by Dh(P) 230. (21) This second line is identical with those in the next two verses (on speech and mind).660c. Udv(C2) 4 1 p. 177b. (18) Cf Dh(P) 229. This latter idea.604b.752.793c.232. Cf Dh(P) 231. as suggested by DhAv(C) (p. A ii 8.660a. Udv(Sk) VII 2. The same sense is indicated by Dh(C) 25. DhA v(C) p. Udv(Cl) 37 p.596b. (26) Our text has~Wl ('meeting with the beloved'). TbUdv(E) 3 p.28.28. (19) Our text has A ('men'). Udv(C2) p. Udv(Sk) VII 10.596b. But it can also be understood as a noun ('gain'. Udv(C2) 2 p.695c. 'attachment'). PDh 281. Udv(Cl) 3 p. (25) Dh(P) 234. Udv(SK) XXIX 45. cf Nfirada p.15 below. EX 12 p. TbUdv(E) 1 p. The same is suggested by Udv(C2) 41 p. We have pre· ferred the variant in the other three versions.596b. speech and mind. m 199 .63). DhA v(C)p. (20) Cf Dh(P) 230.177b. Dh(Gr) 237. (24) 'Way' is cf Dh(P) 233. Udv(Cl) I p.604b. 'endure'. is not explicit in the parallel Pali verse (Dh(P) 231.233). Udv(CI) 2 p. DhA v(C) p. PDh 280. We have followed the otherthree variant versions which read W1 .793c.793. PDh 283.604b.781a. (16) fU as a verb 'to benefit'.123.28. Udv(C2) 1 p.596b) comm on the parallel verse. 35 p. Dh(Gr) 240.596b. TbUdv(E) 2 p. Udv(Sk) XXIX 47ab. Buddhadatta p. Dh(Gr) 241. We have taken @fU~~ (17) Cf Dh(P) 228 (sense quite different from that of Dh(Cj. ~~ ('lustful craving'. PDh 286. Udv(C2) 42 p. each helps to restrain one from anger.660b.604b. EX 12 p. Udv(Sk) 46. TbUdv(E) 4 p.781a. Udv(Sk) XX I. 'One with strength' refers to [one with] endurance . on top of that. and without a refuge. His wisdom-fire will blaze up.74.714b) : " 'A person slighted by all' . how can one.. (29) Our text reads V!I: ('lust').714b. then. Udv(C2) p. The 'fire' here understood. TbUdv(E) 1 p. We take it to be a misprint for ~ ('remove') or 1!!€ ('no'.7l4a.75).787a. TbUdv(E) 3..713c...OfBl~~' 1r~acp~ -'If we perceive the anger of others. Udv(Sk) XX 4. TbUdv(E) 2 p.787a) has: One who gives rise to anger In committing unskillful deeds.:::... Udv(C2) 1 p.75.713b. 4 p. 'without').74. TbUdv(E) 22 p. (33) Cf Udv(Cl) p. (also cf Udv(Sk) XX 9) = (35) Body. Udv(Cl) 1 p. (31) The parallel verse in Udv(C2) (p.787a (alsocf Udv(Sk) XX 5. a wise one amidst the multitude is able to bear with [this slighted person].. in next note). Udv(Cl) (p.787a.714b: ~.74. TbUdv(E) 7 p.. speech and mind? Or can . " Cf Udv(Cl) p..If there be a person slighted by everybody.713b. (36) Cf Udv(Cl) p. Si 23.25. Why? This person is alone and weak. (30) Cf Udv(Cl) 3 p.(27) Cf Dh(P) 221.787a. Netti p. (28) Cf Udv(Cl) 2 p.l45. TbUdv(E) 6 p.714a. PDh238. 200 . ('three') be a misprint for ('two')? Cf comm in Udv(Cl) (p. Udv(C2) 2 p. Udv(Sk) XX 2. Dh(Gr) 174.. Udv(C2) p. is not that 'fury' which torments. we should destroy the faults within oursel ves' . This is supported by the sense in the parallel verse in Udv(Cl) and Udv(C2) (ref..the third and fourth lines -common to both this and the previous verse. TbUdv(E) 5 p.7l4a) on the parallel verse for Dh(C) 25..24 quoted in n 37.787a. If he subsequently can remove anger. Dh(Gr) XVII 16. Cf Udv(C2) 3 p. (32) Cf Udv(Cl) p. Udv(Sk) XX 3.787a.. which does not fit in with the sense of the first line. give rise to anger towards him? .74...75 (also cf Udv(Sk) XX 7) (34) We may note the zig-zag piece . Udv(C2) 4 p. he remains silent without retaliating. TbUdv(E) 16 p.714b. and compete with one another to be the winner [of evil speech] .76 (also cf Udv(Sk) XX 13).787b. Udv(C2)p.. 201 .715c. (40) We have followed the other three variant versions which read ~~M1~ The Udv(CI)(p.76 (also cf Udv(Sk) XX 18).714c) gives-. Others of their kind praise them. Udv(C2) p. Day and night they hurl extremely evil words. Udv(C2) p." "He who wishes to win always..76 (which also gives the same sense) comments: ''The ever evil gang up with their companions to harm the good ones. TbUdv(E) 20 p... When he is honoured he is not thereby pleased.. (42) Cf Udv(Cl)p. should remain silent to [abusive ]wordsThe Noble Silence is praised by the wise.714c." (41) Cf Udv(Cl) p. without there being a single [good] word. One constantly reflects in order to avoid two things (see n34 above): (i) fear that one may experience hardship in this very life. TbUdv(E) 13 p.(37) Cf Udv(CI)p.787a. TbUdv(E) 16 p. and their evil heaps up like a mountain. (ii) fear that one may get the retribution in the next life. below).75. [In this way] one evil [word] after another.t1f~M1~ here (the same as Udv(C2) p. When he is struck. When abused. he returns no abuse.714c. (cfalso Udv(Sk) XX 10. Udv(C2)p.. When [the wise] is slandered he feels no sadness. Udv(CI) (p. otherwise identical. 11) (38) We take ~ to be a misprint for?& as supported by the parallel versions in Udv(CI) and Udv(C2) (ref.." (39) Cf Udv(Cl) p. For the sake of ourselves and also for the sake of others..787b).. protecting ourselves and also protecting others. and practises endurance.787a.714c): " .787b. In one's training. gradually. Like a crow with a long beak. without practising any corruption. Swiftly he will go with no [rest] in between And on arriving. he will find no provisions!. (3) The wise man. arisen in a man's mind Corrodes his own body. At death will fall into the evil destinies. don't be defiled. Remove taints. (8) An easy life is one without shame. 202 . (2) You should seek wisdom To light up the mind lamp2. Evil dharmas always constitute taints? (7) The taint of all taints Is ignorance. Both in this life and in the next. the worst. one should remain pure. (4) Evil. o bhik$us! and be taintless!!. Train to give up evil. Slowly and progressively. (5) Non-recitation is the taint of words Non-exertion is the taint of the home Non-adornment is the taint of beauty Heedlessness is the taint of work6. (1) He who while living has done no good. Cleanses his mind of stains. And you will be rid of the unsatisfactory bod)'!. Like a smith refining gold4. (6) Avarice is the taint of giving Unskillfulness is the taint of action.26 TAINTS The chapter on 'Taints' distinguishes between purity and corruption. Even as rust from an iron Eats away itself'S. Corruptions having ended. nor coursing [in sensual attachment] One becomes pure and leaves behind the foolsI9. From defilement. Takes righteously. 203 . Cutting off the [craving] mind by the root. [remaining] cleanly [of life]. In speaking untruth. One is sure to attain mental concentrationl6 . (16) Seeing others corroding themselves.Such is a life of puritylO. A fool who draws near to wickedness Will for long get himself burnt13 • (13) People give either out of faith Or in order to get fame. One will not attain pure concentrationl5 • (14) If one completely removes covetousness. in every life Digs up his own rootl2 . . (12) Understand thus. . (11) In conscious moral transgressions In getting addicted to intoxicating drinks Such a man. In taking what is not given. (9) A shameful person. 0 man Do not contemplate on evil. though life be hard. (15) Sensual attachmentl7 constitutes a taint.Which brazenly bears dishonour.Such is a life of defilement.9. (10) A fool is one indulging in killing. In trespassing on other's wivesll . there is no tain~O. there is the corruptionl 8 of taints Not getting defiled. And remains one-minded day and night. If one covets l4 others' worthless ornaments. He shuns dishonour and recklessness. One should always reflect within: Corruption in practice is self-humiliation. without defilemen~B. (19) There is no track in the sky. There are no outside thoughts for a SramalJa. For the Buddha.(17) There is no fire hotter than lust. (18) There is no track in the sky There is no outside thought for a sramalJa Men all delight in evil22 Only the Buddha is pure. there is naught of the self24. There is no speed greater than anger. 204 . In the world nothing has permanence. The craving stream is more rapid than a river21. There is no net denser than delusion. however. TbUdv(E) 3 p. Udv(Sk) XI 19.(dhvarps-) 'to destroy'.161a. Udv(C2) 3 p.791b. TbUdv(E) 19 p.596c. Udv(Sk) XVI 3. Udv(Cl) 19 p. 205 . understands diparp in Dh(P) 238 as "island". T17. PDh 163. Udv(Sk) II. cit.60. (13) Cf Dh(P) 248.36. TbUdv(E) 4 p.105. 1m XVI 3. DhA v(C) 3 p. Cf ~HJ3 in Udv(Cl) 3b p.736c. TbUdv(E) 10 p.) argues quite cogently that here the context of Dh(P) 235-8 makes it certain that the sense of 'light' was that primarily intended by the author.105. Levi (op. PDh 164. Dh(Gr) 222. Sdsp 63 p. Dh(Gr) 221.264b. (8) Cf Dh(P) 243. PDh 157.702c Brough (op. OW MVS 36 p.356a.736b. (10) Cf Dh(P) 245.TbUdv XXVII 3. MVS 69 p. p.Notes (1) Cf Dh(P) 237. PDh 158. cit. Udv(C2) 4 p. PDh 159. (3) Cf Dh(P) 238.791b. TbUdv XXVII 2. (7) Cf Dh(P) 242. PDh 165. Udv(C2) 3 p. Udv(Cl) 3 p. Udv(Cl) 4 p. DhA v(C) 3 p. understood in DhA as from dharps. p.629b.291) remarks that 'with a long beak' in a appears to suppose an original darpsinii where Dh(P) has dharpsinii.596c. Levi (op. (9) Cf Dh(P) 244.291).785a. PDh 160. Both ~* diparpkara. Udv(Cl) 3 p. 10. (4) Cf Dh(P) 239. TbUdv(E) 2 p.596c. DhA v(C) 3 p. however seems to have deciphered a and b quite differently. T4. cit. Udv(Sk) XXVII 4. Udv(Sk) XXVII 3. p.73Ib. (11) Cf Dh(P) 246. become an island unto yourself').671c. Udv(C2) 18 p.782a.702c.lO. (5) Cf Dh(P) 240. (Here it is interesting that the English translation gives: 'And by concentration and fortitude.379a. The Pali tradition. (2) ~ here is to be understood as being the same as the tE corresponding andtE* are ancient translations of to diparp. p. Cf Dh(P) 247. This and the next three verses are found only in our work and in the PaiL (12) This verse is continued from the previous one. Udv(C 1) p. (6) Cf Dh(P) 241. Udv(C2) 15 p. (24) Cf Dh(P) 255.18).122. mean 'self-deception'.677b. Udv(C) 14 p. (19) This seems to be the only version. (20) This seems to be the only version.39.677: . MVS 75 p. (16) Cf Dh(P) 250.. We take it to correspond to iisrava.793c. We follow the variant ~ftt ElW: 206 ('desire') in the third line could also . Udv(Sk) XXIX 38. TbUdv(E) 12 p.388c. (21) Cf Dh(P) 251.. (22) We may suspect a textual corruption somewhere between the word papaiica (Dh(P) 254). And covets others' food and clothing.122. But we have preferred the variant ~ ('to covet') in the other three versions. being supported by Udv(Cl) 11 p. TbUdv(E) 38 p. Or one could perhaps take this as another indication that the original for Dh(C) was not Dh(P). PDh 327.. X 13.782b. Old MVS 39 p.383c. TbUdv(E) 13 p.677b. X 12.782b. Udv(C2) 34 p. TbUdv(E) 37 p.291b.202.793c. and prapaiica (inUdv(Sk) XXIX 38) and papaiica (which obviously must have been in the original for Dh(C) 26. Dh(P) 263.38.384a.. Udv(Cl) 12 p. YBS(C) 19 p. Udv(CI) 11 p." (15) Cf Dh(P) 249. Udv(C2) 35 p. Udv(Sk) X 12. (23) Cf Dh(P) 254. Udv(Sk) XXIX 37.(14) Our text has 11 ('meet'). (17) Our text has~:!tB (18) iIti lit 'leakage'. YBS(C) 19 p. PDh 328 Udv(Sk) X 13. moral virtues are valued. jealous and deceitful. And acting contrary to his wordsl3. Is indeed one cultivating the path!.27 THE SPIRITUALLY COMMITTEDl The Chapter on the 'The spiritually committed' explains what moral principles are. (2) He who is ever kind and ready to learn. though not having heard much Puts the Dharma into practice himself And who forgets not the Teaching. With ripened body and grey hairs. and there is no place for greed. Regarding the profitable and the unprofitable. is indeed wiseS. He who. May be called a Dharma upholder? (5) One becomes an elder Not simply by being old. 207 . wise.rly. (6) He in whom are truth. Restraint and kindness. In Dharma. Dharma. Who is wise9 and pure. (3) One becomes a wise one Not necessarily by arguing much. (1) He who is committed to the spiritual patJi1 Does not compete for profits. (4) One is an upholder of the Dharma Not simply by speaking much. He who is secure and fearless And guards his goodness. Such a person [can] be just a foo18. He is desireless and undeluded3. Who courses with a righteous mind Embracing the precious [Dharma] at heart. Is indeed an ElderlO • (7) One becomes graceful l ) Not by having flower-like complexion12 While being mise. Who is wise and hatred-free Is said to be graceful14. [Or that] "My actions are mostly truthful''24. (14) He whose mind attaches to naught. (9) One becomes a sramal}a Not merely by shaving one's head while still telling lies and coveting. Is indeed a bhik$U19. leads the spiritual life Who is wise and destroys evil. Harmless. (12) He who abandoning bad and goodIS Being pure. (15) One is said to be spiritually advanced22 Not [simply] by saving one life He who strives for universal salvation. 208 . Having impure intentions within And pretending externally2o.(8) He who can renounce evil Having cut it off by its root. (13) One becomes a sage Not by [mere] silence. (16) Do not boast of your observances. Full of desires like the ordinary people'5. Who courses contentedly within Having attained quiescence here and beyond Is indeed a sage2 I . is indeed spiritually advanced2 3 . (10) He who can stop doing evil Who generously propagates the Teaching Who stills his mind and thoughts Is indeed a sramal}a 16• (11) One becomes a bhik$u Not merely by begging at times While having evil acts and sexual indulgence This is bhik$u by name only17. 209 . So long as your corruptions are not extinct You will not be liberated26.[Or that] "I have attained mental concentration By resorting to solitude."25 (17) Be determined to seek happiness. Don't learn from the ordinary worldings. DhAv(C) 3 p. Dh(Gr) 186. Udv(Sk) XI 13.748c.597b.xi 12. "Tm/f'~ (loc. In this chapter this and verses # 2. vaqJapu$kaJaqJa vaIJIJa-pokkhara. DhAv(C) 3 597a. Udv(Sk) X 7. Udv(Cl) 12 p.659c 22.793a. Kalp 138. Udv(Cl) 13 p.118.i 'One who upholds the Dharma' (in stanza #4 below) .597a. Kalp(C) 261b. Udv(C2) 13 p.) yo dhammarp nappamajjati (Dh(P) 259). PDh 289. Udv(C2) 10 p.3. Dh(Gr) 182.782c. cit. (4) Cf Dh(P) 257.17. DhA v(C) 3 p. Udv(Cl) 9 p. (15) Cf Dh(P) 264. 15 pAl.15 are found only in Dh(C) (also included in DhA v(C). lit 'keeping to the Way ('" dhamma in Dh(P) 259)'. etc. PDh 235. PDh288.597a.680.Notes (1) Cf $f#$1\. TbUdv(E) 13. which certainly agrees well with pamiida .13.680b. 17 p. Dhv(C) 3 p. (9) Our text has (10) Cf Dh(P) 261. Udv(Sk) IV 21.224b 20.597a. (13) Cf Dh 262. Dh(Gr) 187.680a.g as appamiida is often understood in Buddhism as 'mindfulness'.782c. Dh(Gr) 114.negligence. DhA v(C) 3 p. f!J3J! We follow the variant reading 210 f!J3jj (cf siidhuriIpa) instead . See also n. (2) ~m (3) Cf Dh(P) 256.597a.793a. TbUdv(E) 9 p. TbUdv(E) 11 pAl. DhAv(C) 3 p. (11) We have followed the variant reading )iffi!IE of)iffi!i& (12) One suspects a textual corruption somewhere between * vaqJa pU$pa ( ts~1E ).597a.324.643. Udv(C2) 20 p. TbUdv(E) 18 p. Udv(Cl) 11 p. (8) Cf Dh(P) 260. -lit' The Path of the siItras'.597a. DhA v(C) 3 p.782. DhA v(C) 3 p.xii 323. Udv(Sk) XI II. But ~ may also be a corruption of -g . Also cf. the spiritual Path.659c 22.18. vaqJapu$kala. Udv(Sk) XXIX 10. Udv(Cl) 21 p.hence one committed to the Dharma. 14.1 above.779b. TbUdv(E) 8 p. 14. Udv(C2) 11 p. (14) Cf Dh(P) 263. Udv(C2) 12 p. Dh(Gr) 185. (5) Cf Dh(P) 258. PDh 289. We have followed the variant reading ~ instead of . Udv(Cl) 10 p. Udv(C2) 9 p. MPPS p. Mbhiii 1063. (6) "Tm (7) Cf Dh(P) 259. EX p. EX p. TbUdv(E) 12 pAl.118. Dh(Gr) 188.748bf. Manu 156. pp283ff ). PDh236.Also cf.767a.224b.27a. Mvu iii 422. (22) Dh(P) 270.767a Udv(C2) 22-23 p. See infra. (17) Cf Dh(P) 266. CNd 84.261 b. Sif(var) p.803b. Dh(Gr) 189. patience. TbUdv(E) 36 p. Udv(Sk) XXXII 32. Entering into the hells and the animal realm . XI 12.146.803b. Udv(C2) 16 p.680a.597b.148. T28 p.783a. Udv(Sk) XXXII 31. TbUdv(E) 15 p. Udv(Sk) XI 14. Mvu iii 422. SA 97 p. in order to comprehend the internal and external dharmas. Udv(Sk) XXXII 18. Dh(Gr) 66.263.336. He has exhausted its source and does not cultivate for future existences. DhA v(C) 3 p. PDh 271. TbUdv(E) 36 p. one-mindedness and understanding.148. Mvu iii 422. he is said to be "one who has abandoned bad and good. DhA v(C) 3 p 597b. (25) Cf Dh(P) 272. CNd 84." Cf Dh(P) 267. But e differs significantly from Dh(P) 267c.cit. Kalp(C) p. Sif(var) 263p. Thus. Udv(CI) (loe. In a. Udv(Cl) 23 p. and not in the Skt form biihusrutya (cf Udv(Sk) XXXII 31) which could not have been missed? (24) Cf DhP 271. (20) Cf PDh 269. He is already cut off[from saipstlra] and will not be born any more. 128 10 p. (23) ~~ Would this suggest that the original could have been something akin to the form biihusaeeena. comments as follows: "Birth among devas and men .597b.) comments on a very similar verse as follows: "A practitioner resorts not only to vigour. TbUdv(E) 21 p. we haved followed the order "bad and good" as it stands. DhA v(C) 3 p. cit. DhA v(C) 3 p. Dh(Gr) 67. The Dh(C) order mayor may not be significant. XXXIII 8. Kalp gtlthtl 3 (vide Tomomatsu E loc. Mvu iii 422.797a. for the sake of liberation. though Dh(P) has' puiiiiaii ea piipaiiea '.this is pUIJya .97b. PDh 272.466b. 336. Udv(Cl) 12 p. TbUdv(E) . Sif97 p. MNd 58. Dh(Gr) 65. Udv(C2) 22 p. Udv(Cl) 14 p. Udv(Cl) 23-24 p. Dh(Gr) 68.680c. Udv(Sk) XXXII 19.597b. MNd 58.2 (19) Cf PDh 268.this is ptlpa. . DhA v(C) 3 p.42. MPPS 22 p. like in Dh(P) 271 . Nor does he [only] rely on intellectual knowledge derived from having heard much. He must [first] attain the worldly mental concentration and there- 211 .27a. (18) The Udv(Cl) verse whose a and b are identical with those of Dh(C) .797a. and thereby attain the unconditioned. INTRODUCTION 4. (21) ~m.(16) Cf Dh(P) 265. Therefore those who have put an end to suffering are all the arahats who have destroyed the iisrava. Or.after proceed to the subtle ultimate. sakrdiigami and aniigami still have their suffering. he should meet with spiritual friends in remote secluded countryside. to discuss the proper path. The srotapanna. 0 bhik~us! This practice is one pertaining to the aniisrava dharrnas." 212 . and not the wrong path. Mindfulness of that not to be mindful of is wrong. there is no more fear. (4) Phenomenal existence? is impennanent and unsatisfactory. Be wise and don't give rise to wrong [thoughts] Thoughts being rectified. And doing no bodily act which is unskillful 213 .12 And feel too tired to advance on the Path13 (7) Mindfulness of that to be mindful of is right. To fully display the unique splendour. which is the most wonderful. (1) The best of paths is the eight-fold right [path] The Four-Truths are the track of Dhannal The best of practices is the giving up of lust. Tread the Path. One wishing to be freed from unsatisfactoriness.28 THE PATH The purpose of this chapter on 'The Path' is to explain in essential the way to emancipation. and it will all be removed! (5) Phenomenal existence? is impennanent and empty. Walk on with effort to end suffering" (3) I have already opened up the Right Path. Treading it leads to release from the evil bonds. one will transcend existence. This [Path] can crush Mara's anny. The giving of lamps2 ensures the obtaining of eyes' (2) This is the Path. Who assemble with the lazyll and indifferent. If one wishes to be freed from unsatisfactoriness.f When views are purified. He who sees this is a wise one. Has only to tread the Path with deligenc& (6) One should get up when it's timel O to do so Don't be like the fools drowned in deep water. the Goal will be reached4 (8) Cautious in speech" and watchful of the mind. Having heard it you must train yourself. He who sees this is a wise one. There will be no more old-age and death24 (14) To one entangled with wife and sons. Like the rapid flow of flood water25 (15) Neither father nor son can save. Hatred results in sickness. Remove the root. has achieved the Goal15 (9) If the tree is cut without being uprooted. Should put into practice the sutra and vinaya27 . it will grow again. Released in the middle-one crosses to the other [shore] All thoughts having been extinguished. Not contemplating on the ill [nature ot] dharmas. Is like a blind relying on a lamp26.23 (13) Released at the beginning. What hope then from other kinsmen? To lean for support from kinsmen at life's end. Practising diligently to transcend the world. Death will come abruptly. There being mutual attachment between relations. The root still remaining. one will reach the Goal.He who thus removes the threefold [unskillful] deeds The Buddha declares. released at the end. (16) The wise who understands this meaning.. then there will be no tree. And the bhik$u will gain Nirviinal6 (l0) So long as one cannot cut down the trees. Delusion results in death. And unsatisfactoriness will be completely removed78 214 .17 One binds oneself with the greedy mind Like a calf after [the mother's] milkl8 (11) He who can cut off the root of cravingl9 [The root ot] the endless cycle of rebirths10 Is said to be near the Way21 And will soon attain Nirviina22 (12) Lust results in ageing. The three removed. *It is for the liberation of not [just] one single being. And knows3o the true teachings.This is seeing with wisdom Becomes disgusted with worldly unsatisfactoriness. Therefore is [the Path] taught to the wise.>3 (21) He who knows the conditioning to be non-self .birth and death. It is said to be the vision of wisdom29 (18) Wisdom is the world's foremost. the Path-eye.(17) Get far away from the deep-water Like the wind banishing the clouds All conceptions having ceased.This is seeing with wisdom Becomes disgusted with worldly unsatisfactoriness And from this Path [unsatisfactoriness] is removedl4 (22) I expound to you the Dharma. And from this Path [unsatisfactoriness] is removedl 2 (20) He who knows the conditioning to be unsatisfactory . And from this Path [unsatisfactoriness] is removed. *And the water in turn flows on to quickly fill up's. . 215 . [With it] one contentedly delights in the unconditioned. Bringing an end to birth and death31 (19) He who knows the conditioning to be empty. Having [myself once] been shot with the arrows of craving5 You should endeavour yourself And accept the Tathagata's words'6 (23) I am one who have completely destroyed [the defilement] And ended the coming and going .3? (24) Just as rivers flow into the sea. By which they can be led to taking the amrta.39 (25) The hitherto unheard of dharma-wheel [The Buddha] turned. What has been expounded. out of compassion for beings.This is seeing with wisdom Becomes disgusted with worldly unsatisfactoriness. be mindfult6 (28) He who knows to restrain from evil with the precepts. being skillful Three also are to be removed. three dens are removeM5 To be freed from the fetters.Those who devote themselves to Him Salute Him. there arises actions. His thoughts having ceased. Has understood the arising and perishing of the world. Attaining these three.42 being unskillful. Give up attachment and practise the immeasurable. From thoughts. and transcend the triple existence:40 (26) Three thoughts41 are to be cultivated. it is true abandonmen~3 (27) Three meditations can transform thoughtsM. These ceased. delighting in mindfulness. Contemplative and wise. he is liberated from all~7 216 . S81JlSkrta and asaTJIskrta. p. which is the supremely true dharma . Ofthe bipeds.681c) says. The verse in Udv(C2) (4 p. Udv(Cl) p. the comm.43 (4) 1!IHI:m: Comparing this with the parallel verses in Dh(P). As to the third line. PDh 358. the darkness oflust is destroyed"'. TbUdv(E) 4 p.68Ib. p.Notes (1) (2) is clearly the translation for dharmapada. also agrees in content with the Pali verse. However the idea of 'biped' occurs in another verse(#4) of Udv(Cl). (3) Cf Dh(P) 273. the translator of Dh(C: seems to have read or have had a reading before him. Of dharmas. Udv(C2) 4 p. 217 . The first two lines of the verse in Udv(Cl) (1 p. (ibid. the darkness of lust is destroyed". the Four-line [Truth] is best. Udv(Cl) and TbUdv(E). 4 p. "There are also three kinds of lust (or attachment.783a) diffen only in the 4th line which reads "This lamp of wisdom illuminates [and dispels] the darkness of ignorance". By means ofthe lamp.hence the best amongst all the dharmas.682b) explains passionlessness as a synonym of NirviilJa. at least in content. which suggests that here too dip. [the one with] clear sight.682a). PDh 358 has dupadiiniiTJI. . and there is much affliction. it seems possible that the last character here could be a manuscript mistake for ft!! or ~ or some such character corresponding to aiina.682a. ( ibid. something of the form dipa-diinaTJI (note that Dh(C) also has the variants dvipadiin81Jl an. its comm (p. It is in fact virtually identical with the Pali verse: Of paths. produces scattered thoughts. this line will agree completely with those of the parallel verses.Hence it says. 'By means of the lamp. We thus encounter here too the understanding of dipa (and not dipada/dipada) as lam! explained as the Eight-fold Path. The TbUdv(E) 4 p. passionlessness is best. This lust binds the person firmly. If so.783a. riiga) for exist· ence: for kiima-bhava. On the 4th line.43. which eradicates it forever. dipadiin81Jl). By what can it be eradicated? Answer: The Noble Eight-fold Path. riipa-bhava and ariipa-bhava. which is even much closer to our verse. so that it will arise no more. Of truths.681b) are identical with those of ours. Corresponding to the dipadiinan in the Pali verse. has been understood as 'lamp'. except for the last line. The 3rd and 4th lines read: "This Path is called the Unconditioned. the Eight-fold Right [Path] is wonderful. Udv(CI) 9 p.lO p. TbUdv(E) 3 p.781af. (15) Cf Dh(P) 281.682b.214a.662c. TbUdv(E) 11 p. T22 p.628a. lOp. Dh(Gr) 93. Udv(C2) 3 p. T22 p. T23 p. (The cycle of) births and deaths.7 p. Udv(C2) 8 p.517b. T22 p. the wordings are quite different apart from the common simile of cutting trees. PDh 375. Udv(CI) 5. Msarv(C) I p. EX 12 p.44 (6) CfDh(P). Udv(CI) 11 p. Udv(Cl) 3 p. Udv(Sk) XVIII 3.786a. (12) We W 0 (lazy).276.200a.904c.565a. Eplnd IV p. PDh 278.795c. (14) Cf Dh(P) 282. T22 p. T22 p.783a.683c. T24 p. Dh(C) 32 p.478c. PDh 374. PDh 360.683a.604c. p. Udv(C2) 6 p. Udv(Sk) XXIX 4Ocd.684. Udv(C2) 12 p.44 (lO) possibly corresponds to u!{hiinakaIa in Dh(P) 280.(5) Cf Dh(P) 274.783b. p. Udv(C2) 21 p. 'not caring for any- ~!Wi thing'.is the same. Udv(Sk) VII 12. PDh 374 (?).67.507c.761.682c.30.783. iil~'if~* !t::f~::ffJ " (16) Cf Dh(P) 283. 50 p.l!i (to fall) to be a manuscript mistake for 1W being homonyms. T24 14 p. T22 p.1020a. Udv(Sk) XII 5.I040c.659c. TbUdv(E) 6. TbUdv(E) 33 p. 218 . T24 p.616b.783b. Udv(C2) lO p.1030b.1022c. (13) Cf the sense of Dh(P) 280.the second line wordfor-word identical. PDh359.571. Udv(Sk) XII 7.43 (9) Cf Dh(P) 279 (?). Udv(Sk) XII llab. TbUdv(E) 5 p. TbUdv(E) II p. Udv(CI) 22 p.708c. Udv(Sk) XII 9cd. Udv(CI) 12 p.44. TbUdv(E) 9. even the Pali word-order is preserved quite against the usual Chinese syntax: vacanurakkhi manasa susarpvuto kayena ca akusalarp na kayirii.488b. (11) We take. PDh 361. T23 p. T24 p. Udv(C2) 14 p. Udv(CI) 7 p. The first two lines correspond very closely to Pali . Prat (Sarv. This is an example where though the underlying idea -gaining Nirvana by completely uprooting craving . lit. the two follow the Sheng edn to read ~ instead of will then mean 'not looking afar'.555c. PDh 30.138. MOIasarv). MsarbnV(C) 20 p.135. (7) (8) Cf Dh(P) 277. 786a..8. 219 .576c.67.617c. Mbh XII 169. Udv(C2) 38 p.625a. 3 p. However. (20) We have taken51 ('boundary' ). Udv(Cl) 20 p.330) opines that this difference apparently results from the translator's failure to understand the Pali verse properly. 41 p. The Chinese version too all have the same idea of 'relative' or bondage « bandha 1).576c (closerto the Pali). TbUdv(E) 40 p. In the Udv(Cl)and Udv(C2). PDh 362. PDh 366.786a.708cf. TbUdv(E) 5 p. Udv(Sk) I 40. The mention of cutting down trees together with their roots is not necessarily due to any 'misunderstanding' on the part of the translator the idea occurs also in the Udv(Sk) verse: chit vii van8J71 samaIarp tu. one could say that this verse and the next do not quite belong to this chapter on ' Magga'..57lb Udv(Cl) 5 p. ff taken here as the same as ~ (or vyiisattamanasarp) in the Pali verse. we be· lieve that~ (mind) could be a mistake for (greed).. Dh(Gr)299.. DhAv(C) 1 p. TbUdv(E) 41 p. Udv(Sk) 139. Dh(Gr) 334.709a: Udv(C20 6 p. the translation here is tentative. (21) a ('strong') to be a manuscript mistake for II m (22) CfDh(P)285.67. Yet it is quite possible that the Indian original for this verse was different from Dh(P) 283. Udv(Cl) 6 p.& But considering the sense of Dh(P) 285 (cf sineh8J71).624a.777c. narassa iiiitisu Also cf narasya bandhusu of Udv(Sk). (23) Goal:m There does not seem to be any parallel verse. they are found in the chapter on 'Impermanence'... (25) could correspond to vyiisatta In b . (18) Cf Dh(P) 284. Dh(Gr) 261. Udv(C2) 5 p. PDh363. cf Udv(Sk) XXIX 57.8. Dh(C) 33 p. Cf Dh(P) 287. Dh(C) 1 p.17. (19) ~:f. The sense in the other parallel versions too supports this conjecture of ours. There does not seem to be any parallel verse.Mizuno (p. (17) Cf second line of PDh 362: . Note that although thematically speaking. TbUdv(E) 4 p. Udv(Sk) XVIII 5. PDh 365.. they are so fouttd in both the Dh(C) & Dh(P) (and PDh). Udv(Cl) 38 p... It does seem that the original word in Dh(C) is different from that in Dh(P). (26) Cf Dh(P) 288. Udv(Sk) XVIII 4. Dh(Gr) 94.598a. (24) The second line is obscure. ): " 'Wisdom is the world's foremost' . Will put an end to births and deaths" Udv(Cl) (p. When one can control this mind.682a) reads W ('know') as in our verse. the subtle.. causes cool wind and shower which crush the dust and mist. cit. prevents one from far-sight. Nor can we imagine the line as a replacement of what the translator could not understand in the text (as Mizuno does quite frequently).even assuming. Worldlings of the past....598a. (identical. except for one word ~ in the first and last lines.. the niiga king. abyss) may refer to either 'deep water' or 'wind dust'.657b (29) Cf Udv(Cl).. malice. But it must not be forgotten that Jy Chien had agreed not to tamper with the literal translations. the various conceptions will not arise... At one time. the twelve iiyatanas. "dust taints the human body . Udv(Sk) XII 3. Mizuno (p. which obstruct the wisdom-eye . Udv(Cl) 16 p. . Thus it says. causes dim vision.l(.. DhA v(C) p. (28) Cf Dh(P) 289. it is said to be vision of wisdom'''.It is the supreme.. which however does not change the meaning). the highest. the eighteen dhiitus.331) opines that it was probably added by the translator.. 'all conceptions having ceased..The simile at the end of the Chinese stanza is not to be found in any other versions. Udv(Sk) VI 15. except one word in d. for argument's sake.. with Mizuno that the original were Dh(P). (30) Or: "He who knows to accept the true teaching.. Thus it says 'Get far away from deep-water. Also cf It 41. when words like tft(Jiiya etc had apparently been well understood in the first line . By means of this wisdom light. Udv(Sk) XII 2 Udv(Cl) commentary explains that?1lM ('deep pond'. p.. which however does not alter the meaning).783a.43. and the five skandhas are illumined. And great brightness results..craving.. wishing them to be freed from the various troubles. to 'sutra' and 'siJa' (or vinaya) One could probably also read the term as "the precepts in the discourses". (31) ('knowledge' or 'The Wise') instead of jqJ Cf Udv(Cl) p.. [Such] conceptions are of three kinds .68lc (identical. Like the wind banishing the clouds'.. present and future are universally illumined by 220 .. Dh(Gr) 175d).682a..2(see below). Udv(C2) .. The practitioner one-pointedly strives to extinguish the inner dust-conceptions.686b. p. TbUdv(E) 3 p... Cf similar explanations in ibid.. the wonderful . TbUdv(E) 2 p... and delusion .. PDh 369 (considerably different from the Pali).43. p.. [so that] one does not discriminate between true and false. out of compassion for the delusion of the wordlings. usually corr. (27) ~jj.. (also Udv(Sk) X 8b. Udv(Cl) commentary (loc. and then continues. (The DhA explanation on Dh(P) 275d similarily stresses that the Buddha teaches the Path from His own experience). 221 .682c. Ms (Vide Willemen n. Udv(CI)8p. ending birth.319. They are however closer to the corr. Udv(C2) 7 p. It (loe. one leaves birth and death far behind. For a. ADV p. Having examined the root of the sickness without the slightest error. and certainly in Dh(C). MVS 9p. Just as a doctor would first study medicine [himself]. Udv(Sk) XII 6. (33) Cf Dh(P) 278.cit) gives: panna hi se!thii lokasmirp. likewise. one also analyses the Four Truths without any doubt. this body is tainted with many forms of suffering. (32) References as for 4 above (also cf Udv(Sk) XII 7) This and the following two verses (and perhaps also #22 comparable to #3) are. PDh 373. Udv(Cl) 6 p.683b: "This means 'I have first been awakened to it. old age and death' -The reason why we suffer is because there is birth. TbUdv(E) 8 P'44' (35) In rendering this rather obscure second line. Udv(C2)9p. as a result of which they gain much benefit and accomplish much.This means: Riding on this wisdom. (34) Cf Dh(P) 279. Dh(Gr) 107. Udv(Sk) X II 8. [With it] one contentedly delights in the unconditioned' . Will forever end birth. then subsequently explains to others their sickness of fetters.783b. old-age and death. also cf. . he would then prescribe the medicine.783a (note however that in the older translations. Having analysed each individual case. whence comes suffering? Just as a target is shot at with many arrows. 'And knows the true teachings. yayarp samma pajanati. He would then prescribe the spiritual mediso that they can forever be freed from obstruction to cine m~ vision".H. repetitions of verses 4 and 5 above. then subsequently declare to others'. [the Buddha] having first achieved the fruit of the Path and realized the complete exhaustion of [His] own fetters. and is able to analyse skillfully without any doubt.682 bf. Dh(Gr) 108.33b. PDh 374. yayarp nibbedha-gami1)i. in content. 279) than #4 and 5.783a. it can also give the meaning of detachment): Wisdom is the foremost for world-transcendence [With it] one happily realizes the asamskrta. Pali verses (277. MVS(Old)5p. " We have taken 1!!t~ to refer to the asarpskna.p. we have followed the first part of the commentary on it in Udv(Cl) p.278. In the same way. as suggested by the following parallel verse in Udv(C2) 9 p. He who knows the true teaching. If there is no birth. Udv(Sk) P. jati-bhava-parikkhayarp .5.44c.53): prajna [hi] sresthii lo[ke].this wisdom. However. The stanza in Udv(CJ) gives the following variants: In b -1m instead of :tI .) contains a jiitaka story. TbUdv(E) 9. like a snake shedding its skin.p. all accomplishing the work of the sea. Just as all the rivers and streams are said to be the sea. flowing on day and night incessantly.783b.45. p.360. From the sea.683c." .783b) similarily contains two parallel verses corresponding to the two in Udv(Cl) (Joe cit) (36) Cf Dh(P) 275.. cit.. Neither does the sea get filled up nor does the flow cease. Udv(CJ) p.. TbUdv(E) 15 p.45. T2 4 p. Ming gives (39) Cf Udv(CJ) 685a. R~ipatana M. in c instead of ~ . which reads." .685b (identical verse) Udv(C2) p. 'With supremely sharp arrows. All the Ganga water returns to the sea pure and unsullied. the next sentance says. The Ganga River is attended on by the Brahmins as the teacher. The commentary in Udv(Cl) (Joe. all his evil will be removed. (40) Cf Udv(Sk) XII 16. Udv(Sk) XII 15.783b." On b . similar to the Pali Nigrodhamiga-jiitaka (jataka No 12).44 (37) No parallel verse found so far.. one round after another. Udv(C2) p. p. Udv(Sk) XII 9 . PDh 359. It flows on until it reaches the sea.783b (c verses).539c. Udv(CJ) in fact contains another parallel verse (p. JO p. [by it] the realm of Nirvana is gradually reached". Udv(CJ). (38) This line is obscure. day and night unceasingly. The herectics say among themselves that if a practitioner stays a 100 yojanas away from the Ganga and utters thrice the name of Ganga 'Ganga! Ganga! Ganga!' -in spite of his being a 100 yojana s away from. '[For the] removal ofthe hard thorns of craving'" Udv(C2) 9 P.But immediately after this. cf Udv(Sk) XII 14. To- 222 . p. Udv(C2) 16." It leads to the realm of Nirviil)a wherin to seek the amrta.~instead of ~ . [He] shoots at their fetters' ( Joe cit) . 1m in place of :tI .rgadaya. Likewise is this iirya dharma-vinaya .683a.This is an instance of the problem of textual confusion in Udv(Cl). It comments as follows: m On a . explaining the origin of the name of Vanarasi. TbUdv(E) 14. again it flows back . eventually returning to its source.." On d ..683c) which differs only in the second line. By the force of endurance.craving..173.. This would therefore suggest that the three meditations are those on craving. Dhannagupta vinaya fas 50. while still a bodhisattva "gave rise to three akusala thoughts ( -=1'~~ ) . .Vide 1.... love and compassion'. and thus quickly attained the fruit of the Path"." The latter part explains that 'ceased' in the verse refers to the ceasing of the dust-taint of the mind. n 67).686b . Tp 10..even when one is eating or resting.Vinaya fas 27 etc.[craving and malice. malice and harmfulness . Udv(C2) p. he subdued the enmity of Mara. malice and delusion .kuSaJa. malice and harmfulness" (see below.. n 29. p...686a.2.686b) has 'three contemplations' (-=~ ) in the first line.783b). TbUdv(E) 16 p. malice and unkindness' (Vide TbUdv(E) p.783b.and sought to destroy the aku$a1a thoughts. Then the bodhisattva got disgusted with the two . (43) Cf Udv(Cl) p.....) (41) The Udv(CI) commentary here (p. as quoted above supra. the combination of which produces harmfulness] .282. we believe JIE is a manuscript mistake forM and have translated accordingly. 'Formerly.. (45) We may get a hint on the meaning of this rather obscure line in the Udv(Cl) commentary's explanations here of the four dhyanas in relation to thoughts (p.. It simply says.686b) does not at all help us to understand this and the following lines. n 44).. Udv(Sk) XII 17. p. n.wards the end of this commentary (p.. and the opposites of the three .686a) and Udv(C2) (p. I gave rise to three akusala thoughts : craving. One should always think of the skillful( ku.. and the three unskillful ones as 'longing-desire.. one enters into samiidhi of purity.. The commentary on the following verse (p.686b) also tells us that the Buddha.akusa1a.c) says: " 'Three contemplations effect the transformation of thoughts' --At that time the Bhagavat told the bllik$us. malice and harmfulness. The commentary (ibid.686c-687a): "[This means:] Abiding in the fourth dhylina. before my attainment of Buddhahood.686a) there is also the story as in the Tittira-jataka (jataka No 37) (cf also MahiSasaka Vinaya fas 17. (42) Comparing this line with the corresponding one in Udv(Cl) (p. Mahaslirpghika ..45 (44) Udv(Cl) (p. "Thoughts are produced at any time . This gives us a clue as to what the 'three thoughts' refer to: craving. and gives the same simile of the naga showering to crush the wind-dust. abandoning scattered thoughts and not producing evil thoughts. This agrees with the Tibetan tradition which apparently explains the three skiIIful ones as 'renunciation.. Tr.sala) and be endowed with the roots of all virtues . and does not give rise to fetters of 223 . (46) Cf Udv(Cl) p. there are internally unfixed thoughts . 'the three dens' could refer to the first three dhyiinas where there are 'unfixed thoughts'. Externally. Externally [when correspondingly] there are unfixed thoughts.. 18.783b.45. one has [then] attained the protection of mindfulness.. one is crushed by water. one is stirred by wind. TbUdv(E) 17 p. and got rid of the unfixed thoughts" . there being inhaling and exhaling. In the third dhyiina. 224 .::::~ -~ • . achieved the Three Penetrative Wisdom.. Udv(Sk) XII 19.::::i!t The buddhas in the past. internally there are unfixed thoughts like wind. as numerous as the sands of River Ganga.~lfnB 270 c) ji~tl~mtp1iJll~gt'::::Jifi! ~~~. In the second dhyiina.686b. internally there are no unfixed thoughts and it is not included by the external dharmas.. internally there are unfixed thoughts of prIti vedanii (we have followed the Yuan and Ming edn here) like water. burning the dharma Externally. Also cf Kalp(C)(*m:. [when correspondingly] there are unfixed body ( thoughts.thought-attachment... Jete ).. .So.45.. In the first dhyiina. removed the Three Hindrances.there are vitarka and viciim ablaze like fire. In the fourth dhyiina. [when correspondingly] there are unfixed thoughts. Udv(C2) p. Udv(Sk) XII. one (?) is burnt by fire. where all scattered thoughts and evil thoughts are completely ceased (see preceding note).. and 'the earlier three' could mean the 'three meditations' (or 'contemplations') referred to in the first line. and contemplated the Three Period of Time" (47) Cf TbUdv(E) 18 a-d p.. (6) For one who being unintelligent. His knowledge will contract and get less.29 SPREADING EXTENSIVELY! The chapter on 'Spreading extensively' explains that all good and evil. (4) He who vigorously practises meditation. will accumulate to become greater and greater. Who cultivates himself and is mindful. His corruptions increase day by da~. And is sporty and heedless.. Is indeed one endowed with the right practice. The wise one. [His knowledge] will gradually expand. a great blessing2• (2) He who by causing hardship to others Seeks to gain blessing Misfortune will befall him. Who pursues the proper and gives up the improper. Is moreover keen to learn. Those with no spirituality remain obscure Like arrows shot at nightlO• 225 . (3) For one has done various things. It consists of stanzas conducive to spiritual realization. (5) For one who being intelligent. Having himself befriended enemies widel)'3. from a small giving. however small. Like curd when thrown into water7 • (7) The names of the spiritual cultivators shine forth Like snow on high mountains. Is moreover not keen to learn. Sees in retribution. (1) Though the happiness in giving may be small Its retribution is very great. Like ghee when thrown into wate~. Including the improper ones. and are mindful of the Sangh~ I. Hard [also] is living and sharing with others. (9) The disciples of the Buddha Are ever l2 awake and self-aware. And delight in contemplation and one-rnindednessl 3• (10) One should maintain mindfulness And know the amountl4 to eat One's sensual cravinglS is then reduced And digestion being regulated. Are ever awake and self-aware. Wherever he goes. one lives longt6.(8) The disciples of the Buddha. From the same will he obtain a happy partner. Reflect on the Dharma. unindolent. existence is the greatest17. you'll obtain ease And thereafter I 8 you'll not covet others' [things]19. rests in one plac612. From virtue. he receives offeringSlI. Of all hardships. Walks alone. Hard too it is to live the household life. he will attain wealth. (11) Hard it is to undergo training and give up evil. 226 . Day and night they recollect the Buddha. Day and night they think of meditating. (13) He who has faith20 will be endowed with virtue. (12) Hard it is for a bhik~uto beg [for alms] How then can you not spur yourself on? With vigour. And keeping to solitude rectifies the self. (14) He who sits alone. Will delight in forest dwelIing23 . Udv(Cl) 31 p.794c.17. would lend support to the explanation. Udv(Sk) XXIX 19. The third line of our stanza.561b). Udv(Sk) XXX2.794a. Beal (p. 13. (4) Cf Dh(P) 292. MsarV(C) 22 p.279ft) lengthy discussion in which he rejects the explanation by the PTSD as ud + "la1. see Brough's (op. Cf Pali santa.lit those 'Near the Way'. one may discern the translator's (or editors') understanding of the Indian term: This chapter is supposed to explain how "all good and evil. -lit those 'Far away from the Way'. TbUdv(E) 18 p. 227 .747a. Dh(Gr) 340. Udv(Sk) VI 30. Udv(C2) p. (3) Cf Dh(P) 291.642.793b. (6) No parallel stanza has yet been traced. Dh(Gr) 164. PDh 266.750. Cf Dh(P) 290.581a. Udv(Cl) 19 p. Udv(C2) 14 p. Udv(Sk) IV 19. For the Pali word unnilla. Udv(C2) 31 p.126. appears also to be a literal one. TbUdv(E) 17 p. PDh 117. however small. In the preamble.784c.642c. (7) No parallel stanza has yet been traced. would find a very much closer parallel in Dh(C) 23. (11) Dh(P) 296 (also cf Dh(P) 297-301) Udv(Sk) XV 12 (also cf XV 13-26). Dh(C) 6.17. Udv(Sk) IV 20. Dh(Gr) 100. Udv(Cl) 20 p.204) gives Dh(P) 290 as a parallel stanza for this. one could perhaps also consider the meaning of the Pali stanza in the light of our Chinese stanza.757. (10) Cf Dh(P) 304. cf Pali asanta. TbUdv(E) 16p. However.is apparently a translation of prakiI7)aka/pakkiI)I)aka 'miscellaneous'. will accumulate to be greater and greater". of the term pra + "kr: 'Spreading extensively'.78) gives the title as 'Wide and Diffusive' (?). possibly derived from the import of the first stanza.1I9. Dh(Gr) 339. (8) Uim: ttm: (9) .130.701b. Udv(C1) 14 p. Udv(Cl) 2 p.753a. But the Pali stanza. Udv(Cl) 19 p. hence our rendering.57. PDh 77. however. cit. TbUdv(E) 12. !1IHfj . TbUdv(E) 2 p. DhAv(C) p.12 (p. TbUdv(E) 30 p.Notes (1) This title. (5) Cf Dh(P) 293. Udv(C2) 18 p. Dh(Gr) 179. p. if understood correctly by the Pali commentarial tradition. This understanding. (2) Mizuno (p. 14 p.8. Udv(Sk) X 18. His thoughts being attached. "Hard is living abroad. (14) We take (15) DhA v(C) p. without attaining to eternal quiescence. Dh(C) agrees with Udv(Sk) and Dh(Gr) in having 4 piidas.1l9. 228 . Thus does he accumulate evil for himself. cit.do not quarrel (lit: do not give rise to [notions of] rights and wrongs). Whatever you get .As is said in the sutra. he blunders much. his lack of mental concentration is just like this. TbUdv(E) 13 p. you should always remind yourselves not to be perturbed by the [householders]. Udv(Cl) 8 p. and transgresses the vinaya.679b.784c. though having gone forth. [or like] a deer fleeing with fear. touch and mental objects. hard is begging from the poor. (17) Cf Dh(P) 302. All the other versions read verse) which we have followed. (13) Cf Dh(P) 301 (cf Dh(P) 296-300). His mind is like a monkey. Dh(Gr) 262. sound. Dh(Gr) 105 (cfalsoDh(Gr) 100-104). Brough (op.26p. Udv(C2) 19.Beal (p.2. He thinks only of form. Udv(Sk) XV 25. regressing to think of the family ties. El to be a misprint for 1it (as in the previous 31. smell.785a. "Hard is living and sharing with others" .p. PDh 242. Hence [ a and b]. he becomes aware of the regret in his mind: 'why did I go forth to practise the sram8I)a dharma?' He is worried as a man who is confronted with death. In the midst [of his monastic career]. 12-24. Udv(C2) 8 p.306c. hard is living and sharing with others. Bhik~us! When you go to beg from a house. (DaI)apiika). and without the mention of addhagii. Udv(Cl) 19p." He also regards bhava/:1 in Udv(Sk) as resulting from a replacement of siyii by bhave (optative) or bhava (imperative). (16) Cf S 3. (12) Our text has 1iIi ('should').599. he loses his spiritual aspiration. DhA v(C) 3 p.4ooa. SA(var) p.80) translates this last line as 'but difficult beyond comparison is the possession of worldly goods'.26.3. On the other hand. SA p. as the word also means that) is reduced. Udv(Cl) (= Udv(C2) except for the last word ~ in d. the Buddha told thebhik~us.58. TbUdv(E) 22 p. our stanza here too agrees with Udv(Sk). recalls his family matters and does not cultivate goodness. and has missed the meaning of f'j (bhava) as samsaric existence.702. which however could be a copyist mistake for f'j ) comments on this identical stanza as follows: "A bhik~u who.good or bad .257) seems rather unusually kind to the Pali tradition here to remark that "it seems very probable that in this respect the Pali shows the older form. taste. Hence [c].782c. p. is always attached at heart to worldliness.598b has ~~~ ffl ~ "From this the use of feeling (~ is a common old translation of vedanii .or is it pain. Following this. Dh(Gr) 259. PDh 313. The prthagjanas. may lose them again . 0 bhik~us! Ever since your accumulated existence (cf. Cf Dh(P) 305. Dh(Gr) 323.599c has ~ (19) No parallel stanza has yet been traced.599c.674a comments: "Who is endowed with faith and virtues? They are the iiryas .599b). Udv(Cl) p..599c.. Udv(C2) 2 p. Ugv(Sk) XXIII 2.84.722c. TbUdv(E) 2 p.. This agrees with TbUdv(E) 2 p. Dh(C) 4. solely in order to end existence.38..8 (p."Of all hardships.560c). (20) On this. The Buddha told the bhik~us: 'The purpose for your going forth is to get rid of the triple existence. PDh 331.782b. Udv(C2) 8 p.84. Udv(Sk) X 8... 229 . You have abandoned your family and completely given up your wives and daughters-in-law. and not give rise to them. DhAv(C) p. " (21) Cf Dh(P) 303. animals and hungry ghosts. and because you do not wish for its arising.This refers to the coursing in the existences of hells. (Also included in DhAv(C) p. TbUdv(E) 8 p. existence is the greatest" . Upacitii bhaviilJ of Udv(Sk)).788b. Udv(Cl) 6 p. Hence [d). you have traversed innumerable lives and gone through immeasurable suffering.srotapanna and sakrdiigami.674a. (22) (23) ('never') instead of as in our text. DhA v(C) p.' 13t (I 8) DhAv(C) p. Udv(Cl) 2 p. having been endowed with them. accepts offerings. In ethical training. (6) Just as in the uprooting of wild grasses?. And at death they go to helJ6. being immoral.30 THE HELLS The chapter on 'The Hells' explains what happens in the hells: He who commits evil will experience evil retribution. It cannot lead to the removal of hardship. (4) Four things beset the heedless man Who is fond of committing adultery: [First] bad sleep. Third ill-repute. Such base evil doers. The fearful [man] and fearfu15 [woman] enjoy but little. (7) In the ordinary man's faring>. [second] demerit. (2) Those who donning the robes. His evil will drag him along. and are unrestrained. Having dragged themselves there with such actions!. If not grabbed properly. if there be no proper restrain. commit evil. (5) There being demerit. It will never yield great blessing1o• 230 . Both these offenders here after wiIl suffer alike. and fourth sensual indulgence!. they cut the hand. One is picked for hell through one's own makin~. (1) The liar approaches hell. without letting go. At death wiII fall into hells2. if there be faults. (3) If one. he will have bad rebirth. The king imposes heavy punishment on them. [also] he who having done something says he hasn't. And be burnt by flaring charcoals>. In the spiritual faring. Would he not be harming himself? At death he will swallow red-hot iron balls. if there be slackness. And afraid of what is not fearful.Such beings. (15) Those who don't shun what should be shunned. he finds no escapel3. (13) Those unashamed of what is shameful. And wherever one is. . Malign the good ones out of hatred. Lapses in action beget grief. Cannot be freed from the ensuing suffering: Evil retribution nearing. bound by their evil. And will lead you to hel\l6. So guard your own mind. . (14) Those unafraid of the fearful. one has no remorsel 2 • (10) He who with regard to an evil deed. If one does good one will always be well. And don't approach what should be approached. He who treats the learned unjustly. Don't be influenced and taintedll . (9) If one does what ought not be done. Go to hell at deathl7.(8) Always do what you ought to do. holding false views. Firm within and without. Separate yourself from the heretics. Persevere and make your practice strong. [Let] no evil thoughtl 5 arises. disposed towards false views.Such beings. And ashamed of what is not shameful. (11) He who gives false evidence to get bribes. Throw themselves into pits l4 • (12) Like a guarded border city. He who himself having behaved improperly. 231 . One will later be poisoned with depression. Intends to do or has already done. Go to hell at death l 8.Such people. . Go to good destinies at death20 232 .Such beings. Go to hell at death19. addicted to false views. (16) Those who approach what should be approached..Such beings. And leave what should be left behind . always keeping to right views. PDh 113. Udv(Sk) XI 3.40. Udv(CJ) 31 p.668a.436c. Udv(Sk) IV 15. Udv(Sk) XI4.882c. TbUdv(E) 13e-h p.782c.879a. MsarbnV(C) II p.40. Udv(C2) 13 p.663cf.755c. Udv(Cl) 9 p. Dh(C) 27 p.966. SmP(C) 12 p.572a. PDh 295. Udv(C2) has hell as the first: "Four things beset a heedless man Who is fond of committing adultery: First hell. PDh 211. (6) Cf Dh(P) 310. Udv(Cl) 4 p. Themeda forskali. T17p. T247 p.767a. All the other versions mention hell.17 (7) ff (8) Cf Dh(P) 311 . (4) Of all the versions extant.697a.878c. Udv(C2)4 p. (9) Aft (10) Cf Dh(P) 312.604b.755c. DhA v(C) p. Udv(Cl) 2 p.878c.797a. Udv(Cl) 1 p. Dh(C) 19 p.41 (3) Cf Dh(P) 308. T247 p. our Dh(C) is the only one which lists sensual indulgence as the fourth. Dh(Gr) 269. Dh(Gr) 270. Udv(Cl) II p. second demerit.782a. Udv(Cl) 15 p.779a. TbUdv(E) I p. Udv(Sk) IV 14. in the comm of the former.17 (5) We follow the other edns to read fffi here instead of l@ .779a. Udv(Sk) IX 2. SA 1075 p. Udv(Sk) XI 9. TbUdv(E) 3 p.MA 3 p. PDh21O.678c. (2) Cf Dh(P) 307. 25 p. Udv(C2) 2 p. T247 p.792c. Udv(C2) 9 p. TbUdv(E) 13a-d p.571c (much closer to Dh(P) 308)." It is interesting to note that while the verse in Udv(Cl) is verbatim identical with that in Dh(C). DgV 43 p. MsarV(C) 14 p. We have here followed the Pali verse which specifies the gender clearly (bhitassa and bhittiya). TbUdv(E) 9 p. Cf Dh(P) 309. Dh(Gr) 331. Udv(C2) 14 p.678b 26 p.280b. Udv(Sk) VIII 1.Notes (1) Cf Dh(P) 306. 781 b. Third ill-repute.64la.782c.640b. Udv(C2) 1 p. Udv(C2) 2 p. SmP(C) 12 p.78Ic. TbUdv(E) 4 p. PDh 114. still 'hell' is mentioned as the fourth.79b.76Ia. is contrasted with 1tfT (brahmacarya) in the third line. Dh(Gr) 215. fourth [bad] sleep.572b. T15p. 233 . It is impossible to discern the sense of 'the man' and 'the woman' in the Chinese. 25 p.31. PDh 169. TbUdv(E) 28. But the comm. PDh 170.780a. to read ~ Udv(Cl) p. Also cf Udv(Sk) IX 4.60. TbUdv(E) 4 p. Udv(C2) 4 p. 30. Udv(CI) 31. Cf We have followed Sung. Udv(Sk) XI 2. 17. Udv(Sk) XVI 4.115 have a rather similar sense. (15) ~~ (16) Cf Dh(P) 315. Also c. (20) This verse finds a parallel only in Dh(P) 319. 42. and tE in d.f. therein is unhelpful.785a. 14 p.60. Udv(C2) 24 p. PDh 234. (19) Cf Dh(P) 318. Dh(Gr) 273. Udv(Cl) 4 p.123. (13) No parallel verse has been traced yet.652bf. Udv(C2) 4 p. TbUdv(E) 42 p.678b.almost irrelevant).Dh(Gr) 337. Yuan. (18) Cf Dh(P) 317. Udv(Cl) 2 p. Udv(C2) p. Udv(Sk) XXI 41. 14 p.797c.702. Ming. (12) Cf Dh(P) 314 PDh 100. Udv(Sk) V 16. Dh(Gr) 131.793c. (17) Cf Dh(P) 316.702.669c (which has an identical verse. Udv(Sk) XVI 4. (14) in a. 33 p.785a. Udv(CI) 13.751bf. However. PDh 169.(11) Cf Dh(P) 313. Dh(Gr) 273. Udv(C2) 32. TbUdv(E) 4 p. (adharma?) 234 . Udv(C2) 13. 32 p. Udv(Sk) IX 7. 101.781c.32 p. Udv(Cl) 4 p. the mind has been drifting aimlessly.31 THE ELEPHANT SIMILE The chapter on 'The Elephant Simile' teaches men to rectify themselves. And always going where it finds pleasure. like an elephant in battle Unafraid of being struck by arrows. And the best elephants. Like a mahout subduing an elephant with hooks> 235 . Cannot excel a man who has tamed himselfl (4) Those [untrained men]4 cannot go To places where men have not been Only those who have subdued themselves Can go to the place of the subduedS (5) Like an elephant named Dhanapalaka. (3) Even those as properly tamed. 1]8 shall give it all up and subdue passions. [Now. Who is ferocious and hard to restrain. Ever with sincere faith Transform those without virtues) (2) Just as a properly trained elephant Is fit for the king to ride on. As the through-bred horses of Sinh. Though chained and not given food It still remains wild as a rutted elephant> (6) Those immersed in evil actions. the retribution of their merits comes promptly (1) I. Those who do good will receive good. And thus repeatedly enter into the womb? (7) Formerly. Ever have themselves chained by greed. Like the elephant which is unsatiable. One who is trained is exalted among men And fit to be believed inZ. The greatest is not doing evi12o. virtue. Happiness too is having a father.(8) He who delights in the Path and is heedfullO. (13) Happiness is having a mother in the family. And not befriend the fools. and is firm in doing good. (11) It's better to move alone. Like an elephant getting out of a trap! I (9) If you get a capable companion Who would move with you. Who has patience and mental stability. Wisdom delights oneself most. Happiness is having merit at life's end. (14) Happiness is practising virtue till old age. (16) Who is established in knowledge and condudH . (15) Just as a horse that is properly trained. Then dissociate from all. One endowed with faith. Happiness is not committing any evi}l8. (10) If you don't get a capable companion Who would move with you and is firm in doing good. doing good. Good is when one's faith is pure where it should be pure. [like] a king his lands. Happiness is the existence of the Way in the worldl9. It's better to be alone without doing evil16. You will defeat all the famous l2 And remain mindful having attained your Goa114. (12) Happiness is to be born with wealth. Be alone and do no evil. 236 . Goes according to the tamer's wish. Like a frightened elephant protecting itselfl7. Happiness is to have gentle and agreeable friends. Concentration and examination of dharmas. vigour. Who can constantly protect his mind Is one who lifts himself out of suffering. Happiness is the existence of srama]Jas in the world. And experiences the bliss of gods24 (18) He who is not heedless Will thereby become more wakeful. In accordance with his wish2 2 • (17) From this. One isfreed from anger and the corruptions. Like a nag compared to a fine horse: He who gives up evil is the better25 • 237 . one will go into concentratiorP. Like a horse having been tamed.Will get rid of all suffering. Udv(Cl) 21 p.. ing the target". Beal (p. DhAv(C) p. Here he misses the meaning of $ which means not 'middle' here. As far as the Chinese version is concerned. recalling the elephant [forest]' (or. Udv(Sk) XXIX 21. MPPS35 p. 'recalling the [other] elephants').. (3) Cf Dh(P) 322. having most probably read the Pali (titikkhati) into the Chinese.600c. means 'to receive'.749a. occurs in the 4th line of Udv(Cl) 5 p. can ~ be a misprint for tl . Dh(P) and Udv(Sk) however speaks of 'yiina'. Udv(C2) 20 p. Udv(Sk) XXIX 13. (6) Or. 'to cross over' (cf.600b Arv(C) p. 238 .366a.793b. 'to experience'. Udv(Sk) XIX 7. Udv(C2) 13 p. 1'$ the word Iff. "to transform (by means of the Dharma)". By sincerity and truth I escape the unprincipled man (lawless man)".lOa. hence "to save". a homonym meaning 'to recall' (as the corresponding Pali sumarati)? If so. 8 p. one could possibly link this verse to the preceding one which speaks of an elephant in chain." (7) Cf. but never getting tamed enough to forsake its greed for the (pleasure of the) elephant-forest. translates 5lt as 'endure'. tarayati). The phrase~~~ however. DhAv(C) p. Dh(Gr) 342.. TbUdv(E) 6 p..786c. not allowing it to be indulgent.712. on ~OO~~~ says: "Like taming a wild elephant. Dh(P) 325. 118.Notes (I) Cf Dh(P) 320. means lit. (2) Cf Dh(P) 321. (5) Cf Dh(P) 323. (sometimes ~ ) a rather Buddhistic term. corresponding to hatthippabhinnam viya of Dh(P) 326) and its comm. TbUdv(E) 12 p. This (also included in DhAv(C) p. Udv(Sk) XIX 8.793a.l77b.84) translates the second and third lines: "Without any fear of the middle arrow (the arrow wounding the middle part). Udv(Cl) 5 p. Udv(Cl) 7 p. PDh 92. PDh 91. DA 1 p.84) in the 4th line. (4) Cf PDh 92: Na hi tehijiinajatel} . 5lt standing alone. TbUdv(E) 20 p. Dh(Gr) 341. PDh 90. PDh215.600b.. we may render the last line as: 'It is still violent. DhA v(C) p. Udv(Cl) 13 p.759a.n. Udv(Sk) XIX 6. Or it may simply indicate a passive sense of the verb which it precedes. Beal (p. Also. 'to accept'.712b.10. Dh(Gr) 329.600c) has a parallel only in Dh(P) 324. TbUdv(E) 7 .786c.20. but "(the arrow) strikthe opposite means "to miss the target".750b. Udv(C2) 6 p. 64 nIl) thinks that here Udv(Cl) gives a 'new translation'. DhA v(C) p. PDh 10. or nt.795b.332).577cf. (17) Cf Dh(P) 330.85) misses this and renders the phrase as n •••••• not to let it escape". (12) ~mlia . Udv(Sk) XIV 13. A wise one. (15) Our text has l@ copyist. to do good together.535c. DgV 43 p.698a. Give up the mind originally attached to (cf iiptamana) And joyfully follow him always". PDh 9.882c.559c. (10) ::f1&~ is a fairly standardized Chinese translation for apramiida. DhA v(C) p. TbUdv(E) 10 p. form. and PDh 9: adhibhaya sabbiini parisra(yiiQi).(8) Following Udv(CI) 5 p. Udv(C2) 14 p. . Cf Udv(Sk) XIV 13: abhibhliya sarviiQi parisraviiQi. Udv(Sk) IV 27. seems used in the sense of parisraya = Pali parissaya.600c.535c.784b.882c.54...'. Beal (p. Udv(C2) 5 p. Udv(C1) 27 p.134.18. (Asokan id. Dh(Gr) 132. p. The second line may be taken to correspond to either Dh(P) (siidhu-vihiiri dhiram) or PDh (siidhu-vihiira-dhiraJTl) Willemen (op. confusion with Skt. Dh(C) 14 p. MAI7 p. probably of the 239 . DhA v(C) p. Udv(Cl) IOp.). and Dh(P) 326. Udv(Cl) 9 p. (11) Cf Dh(P) 327. and possibly in pro p.535c.784b. TbUdv(E) 5 p. Udv(C2) 12 p. parisrava . The parallel verse in MA is as follows: "If you get one who would definitely be your companion. Gil III 325.697a. (13) This suggests that the original here had (or was understood to have) a verb.759a.54. perh. Udv(Sk) XXXI 5. MA 17 p. Udv(Sk) XIV 16. difficulty. (14) Cf Dh(P) 328. DhAv(C) p. TbUdv(E) 24 p. cit. GilIlI ii 185. Edgerton includes parisrava in his BHSD (p.759a. Udv(C2) 11 p. But the original for Udv(Cl) here is more likely to be different from Dh(P). DgV 43 p. PDh II.645c.779b. Udv(C 1) 13 p.784b. (9) Cf Dh(P) 326.literally can also mean: 'all that are heard' or 'all the hearing'. probably from "iip. by folk-etym. Udv(Cl) 5 p.600c. (16) Cf Dh(P) 329. ('evil') which is obviously a mistake. Udv(Sk) XIV 14. The original would appear to have been something of the form pari-sm. with the following comment: "parisrava.578a. Gil III ii 325.697a. trouble. MA 17 p. m. Udv(C2) 26 p. TbUdv(E) II p. Udv(SK) XXX 20. Udv(Sk) XIX 4. Dh(Gr) 118.71Ib) too. In Udv(Cl) (p.71 I b-c) which has an identical verse.71. TbUdv(E) 34 p. Udv(C2) 22 p. Old MVS 47 p.54.755b.564b. PDh 18. (23) Cf Dh(P) samathangatani. It is noteworthy that after this verse corresponding to the last of Dh(P) Nagavagga. PDh 66. The comm on this (ioc.786c.3.. T4p.71. TbUdv(E)20p. Udv(C2) 1 p.130.and for the most part verbatim identical.129.732b. TbUdv(E) 1. there follow four more verses all with one character less in each line. has no extraneous thoughts. MPPS 3 p. TbUdv(E) 21 p.2 p. Udv(Sk) XXX 21.562c Udv(CI) 3 p.565b.150a.755f. Udv(C2) 3 p. Dh(C) 5 p. TbUdv(E) 4 p.under the chapter on "Horse Simile" in Udv(Cl) p. PDh 329. TI7 p. (22) Cf Dh(P) 114.4.71Ib-c. lines #1.DgV 43 p. (24) Cf Dh(P) 94. Udv(C2) 4 p.794c. Udv(C2) 35 p.7 appear as a single verse.882c.794c. Udv(Cl) 2 p. Udv(Cl) 21 p.795a. (18) Cf Dh(P) 331. (19) Cf Dh(P) 332. All these additional verses are found (except one line) .757b. Dh(C) 12 p.786c.355b. 240 .711b. Udv(C2) 21 p.81b. (21) In spite of the fact that the number of verses in this chapter is mentioned as 18 in the text.71. Udv(Cl) I p. PDh 65.The practitioner of meditation having restrained his senses and made his thoughts unscattered. There is also the variant f± ('to abide').129. Udv(Sk) XXX 34. we have grouped this and the next three lines together under verse 15.) says: . TbUdv(E) 13 p. being supported by Udv(Cl) (p. Dh(C) 9 p. 'From this one abides in concentration' . Nor do the thoughts in his mind run around [like a galloping horse]". (25) Cf Dh(P) 29.2.71Ib. cit.6. Udv(Sk) XIX I. PDh67. TbUdv(E) 3 p.71Ic. PDh 89. Udv(Sk) XIX 3.786c. (20) Cf Dh(P) 333. Udv(Cl) 35 p.482c. MVS 93 p. Udv(Cl) 22 p. as they appear to be inseparable in sense from the preceding four lines. One's craving increases. 241 . Without craving. always falling into distresSl.32 CRAVING The chapter on 'Craving' deals with the lowly sexual indulgence and passionate love. like [a creeper's] branches Spreading and growing ever more luxuriantly. craving. And suffering in the world. whence is the worldS? (6) Some grieve because at the time of death. nor seeking with defilement. (3) Men are deluded because of passionate love. (4) That there are sorrow. Traversing a long journey of sorrow. Growing and spreading like a vin&. is abandoned. there is no sorro\\A. So that it can no more take root. Thus do sorrow and passionate love increase. First cut off the root of craving. They want many kinsfolks to gather. (5) One's own mind being at peace. They are unable to give up passions. Nor craving. Like flowing water filling up a pond3. And the mind keeps leaping. Who owing to craving is attached to the world. Lest craving would arise agairtJ. (2) One who for the sake of lust endures sorrow. where is the world? Not grieving. (7) One devoted to the spiritual life Must not befriend craving. Craving ceasing. Don't be like cutting reeds. grief. His sorrow increases day and night. They crave and suffer. like a monkey greedy for fruit9. Is due to none but craving. as a result of which the worldly people incur much harm for themselves. of not [just] one kind. (1) If one's mind is set on sexual activities. and difficult to escape. Returns to the trees having been freedll . The wise alone can discern with discrimination. Though cut down grows yet again. When one's thoughts are inclined to lust. The fools seeing their wives. there are hooks and chains. (13) The tributaries 16 produced are incessant. One conceals oneself. And cut off the source of[craving] thoughtsJ 4 . one is happy21. One's thoughts grow and spread. Not bothered2o with desire.(8) Like a tree with deep and firm root. The craving-fetter is like a rattan creeper. (10) Greedy thoughts constitute an incessant flow. he is tempted. Get out of hells only to return to hells12 . The wise do not regard them as strong. and sees nothing13 • (11) All thoughts flow and spread. Craving thoughts not completely removed. 242 . The fools are ever restlessly striving17. Deep. (14) Though in prison. Therefore should it be cut and abandoned. sons and daughters-in-law 8 Become attached-this craving is indeed strongl 9 • (15) The wise say that craving is a prison. Even so do people in the world. Adding strength to old-age and death15. strong. Craving is deep and fathomless. One should expect further sufferinglO • (9) Like a monkey. Which habitually joins force with conceit. To nourish enemies and multiply graves. (12) Nourished by craving. having left behind the trees. Feeding on craving alone. (16) At the sight of a female. How does he know its unreality22? (17) [The fool] envelopes himself with sexual pleasure. He who has not cut off the three times. Views sexual indulgence as being pure. [The wise] leaves the net disentangled27 . And not being bothered by it. The fool thinks [of her] as beautiful . (22) He who has completed the Way. Craving abandoned and lust's tracks obliterated. His thoughts of passionate love being intensified.Not meditating on impermanence. And end the problem of old age and deatl¥5. Has transcended the practice of extremity. 243 . Like the silkworms making their cocoons. Thus does he leave the prison of evil. And gets himself covered up by lust's lust. (21) Old-age and death await their chance Like calves wanting their mother's milk. The wise can give it up. Is ever mindful of craving as impure. he is imprisoned. (20) [The fool] entangles himself with craving's net. One will then not be attached to the dharmas. (19) He whose thoughts cease in sexual craving. Don't be stained30 by lust either. Being self-indulgent. Like a fish entering a trap26. He thus creates a prison24. (24) If one is awakened to [the true nature of] all dharmas. (18) One whose mind is bent on heedlessness. Such a man is a great wise one29. (23) Don't be close to those remote from the Dharma. Understanding all from one [end] to the otheJ28. Will fall again into practice of extremity3!. end all sufferings!3. freed from prison. Why then only the five-fold craving? The agreement defied and the five-fold craving cut. (32) In cutting trees [of craving]. One is said to be far out from the seal2 • (31) 0 craving! I know your fount: You are born of thoughts in the mind. The moment I cease thinking of you. One is said to have mastered the sages' thoughts'2. hatred and delusion are the seeds. there will be evil. (25) Of all gifts. 244 . Of all bliss. the flavour of Truth14 excels. Thus giving to those having transcended the world. One becomes a hero indee~J. Where there is contentment there is no sorrow. Craving is a robber that kills. Therefore the wise do not craveW. Of all flavours. A merchant trembles with fear. He kills37 others as well as himself38. (30) Where there is no craving. So long as the trees grow. the bliss of Dharma excels. there is no fear. You will exist no morel3. there craving is. (27) The craving mind is the field. When craving is removed and fetters undone. . the gift of Buddha's discourses'3 excels.IJEfW. (29) Where the mind agrees. Owing to greed for wealth and lust'l6. And seeks not to cross over to the other shore. The bhiktju will attain Nirv8. . The exhaustion of lust excels all sufferings'5. When each and every tree is cut. One gains immeasurable amount ofmerifl9 • (28) With a few companions but plenty of goods.Having been freed from all thoughts of lust. Lust. don't stop. (26) The fool binds himself with greed. (33) If the trees [of craving] are not cut .Even if there be a tiny bit of passion remaining. 245 . The mind will get hung up there Like the calves wanting [milk from] the mothetl5. entering into the bones and marrows. Tal)hii too spreads quickly to pervade one's whole being. At the same time it causes one sorrow. cit. 5 p. (2) Cf Dh(P) 335.jf W ) on which the creeper grows and strangles:" .Notes (1) Cf Dh(P) 334. as it grows it gets dried up and dies.634a (identical).." The miilu tree may of course simply refer to any tree on which the mfilu-Iatfi creeper grows. The craving mind is also like this. similarly even if one tries to cleanse such a passionate heart. Udv(Sk) III 9. Udv(CI) 4 p. Is like a mfilu tree. Udv(Sk) III 10. Dh(Gr) 91. PDh 138. and finally can kill one's wisdom-life.633b. it is enwrapped by the creeper. the latter does not stick to the heart so deeply ingrained with passionate love". But it seems to explain the simile diferently." This explanation is in keeping with the version of a b of the verse concerned in Udv(Cl) "One whose mind is heedless. (5) We take JE (sorrow) to be a mistake for ~ (craving). "Thus do sorrow and passionate love increase' . Mfiluta. Udv(C2) 12 p. (4) No parallel verse traced so far.Because passionate love increases afflictions. It is also just like a lotus to which the pond water does not stick.778b. It scorches the roots of sentient beings.). Udv(C2)4 p.l2. with the water of liberation. As in the case of a malu tree. like water flowing into a pond. 634a. These two ideograms 246 . TbUdv(E) 10 p. (Pali miiluvfi) is a creeper which strangles trees. Udv(CI) 9 p. At the beginning of its growth. preventing one from gaining salvation. on the other hand it strangles and finally kills the tree. Udv(CI)(1oc. cf SII 94f. Udv(Cl) 10 p. On the one hand.cit. specifically mentions the mfilutfi.like Udv(Sk).) says. (3) Cf Dh(P) 336. For the simile of an ordinary worldling's mind being like a monkey swinging from tree to tree in a forest. The simile of this creeper serves a two-fold purpose. PDh 139.The root of craving grows. it grows and spreads fast all over the body of a tree. apparently referring to the mfilu tree (~..13 The commentary in Udv(CI) (loc. Udv(Sk) III 4.778c. PDh 137. TbUdv(E) 4. "Where there is craving. we have read the second character as i'f . and the man himself becomes clouded and unable to see the Truth". though all the other versions. PDh 151. DhAv(C) p. The meaning of this character as 'branch of a tree'.look very much alike and can be easily mistaken one for the other in the cursive rapid script. Udv(C2) 13 p. T288 p. (12) Cf Dh(p) 344. giving rise to branches. There too the usage of tit1fri:( tit1fri:::f1lffi . (13) S. refering to the incessant flow of births and deaths in saJ!lsiira. (8) This verse occurs also in Udv(CI) (p. 'conceit'. cit. Udv(Sk) III II.634b).which may be translated as. Dh(Gr) 95. our verse.109. Udv(Cl) 5 p. though of similar import.13).30Oc. Dh(Gr) 126.634af (Cf also TbUdv(E) 12. giving way to free enjoyment of indolence and luxury. n. TbUdv(E) 24 p. Udv(CI) XXVII 29. 'relying'. Bea1 takes ~ to refer to a 'savage dog'. DhAv(C) p. as it stands.635c) of craving as a poisonous tree which must be uprooted for fear of its continuous growth. cit. can also be taken here without really changing the sense of the translation.739b. But the simile of a 'savage dog' is hardly befitting here.'tributary'. Udv(C2) 5 p. TbUdv(E) 18 p.l3) However. We prefer to take ~ as meaning 'leaning on'. (11) CfCommentary in DhAv(C) p. Cf also PDh 338.633b.) occurs. (6) We take the variant reading (7) No paralled verse found so far. 1!!: (world) as found in the Yuan and Mingeditions. as well as Udv(CI) (loc. MVS78 p. (16) We take tit (=:5t: ) to mean tit* or tit1fri: .601af. PDh 156.778b (also cf TbUdv(E) 6 p.474b.14. (See also Supra Ch. PDh 148. Udv(Sk) 11 p. Udv(Sk) III 5. Only the first line differs.403a. however.778c. Udv(C2) 22 p.791c. (14) Cf Dh(P) 340. there is death". In a of our verse. (15) Cf Dh(P) 341.601b. loc. Moreover ~ ~ and Ul'tt: is a standard Chinese term meaning 'pride'. Udv(Sk) III 16.19).60Ib. is quite different in wording.The line as it stands can also be rendered. See the simile in Udv(Cl) (p. (10) Cf Dh(P) 338. Udv(Cl) 23 p. DhAv(C) p. OldMVS 40 p.635b. (9) Cf Dh(P) 337. the mind like a savage dog who seeks for continual indulgence.13 p. Hence the following appalling translation: "Longing thoughts are like the ever-flowing waters of a river. and breaks up ~tf to arrive at 'luxury' and 'indolence'. 247 . "There is sorrow because there is a time for death". which reads 1"f~tJ1f7E . Dh(Gr) 92.601c. PDh 140. Udv(CI) 17 p.lO.) have~ . and rejects this theory adding "that the revised and more Sanskritic version of the Uv was alone responsible for the intrusion of susthirarp . Dh(Gr) 169.602a. "one could also take to mean 'son' and ~ 'items of adornment' (i. etc. his present son was formerly the rak~a who had killed him.338b. SA 1235 p.) in which case the line would read: "The fools seeing their wives.778a. cit. and. probably corresponding to anapakkhino. Udv(Sk) II 5.) in the corresponding places ( 1l~ ) in the verse) : The chicken they were eating was his former stingy father. SA 1235 p. DhAv(C) p. Corresponding to this word.602a) differs slightly: ~Jj!. cit. r (19) Cf Dh(P) 345. according to him.~r~ which may be translated as: "The fools seeing their wives well adorned.lala of Dh(P) 345c.. "you have killed your father. sons. jewelleries. (18) The third line of the verse in the DhA v(C) (p. and decorative items". TbUdv(E) 6 p.602a.lit 'not looking at'. Brough (op. SA(Var) 62 p.e. he thought of having some nice food and ordered his wife to cook a chicken with various spices. TbUdv(E) 5 p. could be explained by the possibility that the Tibetan translator might have had access to an older Indian version other than the Sanskrit. Sithi/arp in Dh(P) 346b appears probblematic. the Buddha retorted that it was he himself who should be shameful. he closed the doors and enjoyed the food with his wife and son. Udv(Sk) has susthirarp which Liiders regards as a true reflection of the original word in the verse. taken your mother [in the previous life] to be your wife and offered food to your enemies. Whereupon.. One day.628b.778a. for.395b.. PDh 144. This having been prepared.338b. out of ignorance. The corresponding line in DhA v(C) (p. his present wife was his former mother.(17) Cf identical verse in DhA v(C) (p. Dh(Gr) 170. Udv(Sk) II 6.628c. Udv(CI) 7 p. DhA v(C) p. PDh 143." For a further consideration of this problem.602a) has:f~ 'not getting close to' (21) Cf Dh(P) 346. srama{las and brafJma{las asking for alms. Udv(Cl) 6 p.88) missed the part of "offering food to your enemies "{tHl~* . You know no shame"( Real (p. Cf mavikuv<. (20) :f~ . accordingly also replaces this idea with "ever cherishing evil thoughts" ( lac. The elder was annoyed and abused the Buddha saying that he was shameless.. appeared as a sramava to ask him for some food. we may here add the following information from PDh and the Chinese sources: 248 .lO. The Buddha.230f).602a-b) which gives the following commentarial story: A rich but stingy elder always had the doors closed so as to keep out beggers.9. This. Udv(C2) 6 p. knowing the elder's past good karma which was now being ripened. on the other hand. He was however perplexed by the TbUdv version which supports sithilarp. Udv(C2) 5 p. considers this fact to be "the conclusive argument:. p. compounded with the following word: 'a fetter hard to untie for those who are morally slack' ( Brough. susthirarp. while the other delighted in staying on. strong. dupramuiicarp (PDh) and drupamok~u (Dh(Gr). same in Udv(CI). Its commentary (p. a king bestowed an amnesty on all the prisoners. the first tenn being adverbial only. as the Pali ohiirinam has the meaning of 'taking down' (and certainly so explained in the commentary). strong' with the first two tenns of the different versions. In this case our verse appears not to have any correspondent for sithilarp in b. thus. However. Alternatively. In this case. supporting the Pali sithilam.778b(identical). sithilarp. The corresponding line of our verse reads ~ ~ @ 'deep. so Chinese translators might choose to render it as 'deed' . Cf DhAv(C) p. it would also imply that the following word. p. (iii) (22) Udv(CJ) here has til ('lax'). and difficult to escape.'deep down'.(i) (ii) PDh here reads sukhumam (= §iiksma). they were unwilling to leave. itis possible that." The word 'lax' refers to the fact that though [the latter type of prisoners] were given the amnesty. mtf:l : Firstly. Udv(C2) and TbUdv). like TbUdv. we may note that Udv(Sk) here has samantatalJ. On the other hand. quite in spite of Brough's objection. dU!?pramok~am (Udv(Sk). and the Chinese ~ ('strong') supports susthiram. against Dh(P). 249 .602b(identical): Udv(CI) p. We might even understand the two Chinese words ~~ as together expressing one single idea of being 'deep and strong' -'deep' being added by the translator because of the idea of 'difficult to escape' The two words together also corr. and thus here too they quite probably corr.231). if indeed the original for Dh(C) here was something of the fonn of ohiirinarp. so that it may well correspond to sukhumarp of PDh.' 'Difficult to escape' should appropriately correspond to duppamuiicam. It remains then to compare 'deep. to da!harp in a. ~ ('deep') is one of the translations for §iik~ma in Buddhist texts." This commentarial allegory might also therefore lend support to one of Brough's alternative suggestions that the original verse possibly had sithila . to da!ha in Dh(P) 338a. could possibly be (as Liiders said) a corruption of an original fonn corresponding to that rendered as 'strong' in Dh(C).602b(identical): Udv(C2) p. among the latter there were two types: One fervently wished to get out.628c) explains this with the following allegory: In the past. YBS IS p. Mvu iii lIS. Udv(Sk) III 1. DhA v(C) p. the Buddha is also the same . the pronoun and verbs are in the first person: it is clearly not so in our Chinese verse.(23) Cf Dh(P) 347. PDh 147. for those who need five lines [in a giithii]. Among the audience. (27) Udv(Cl) (p. Udv(Sk) III 2. Udv(C2) p.77Sb. Dh(Gr) 171. He would discourse one and a halflines. here and here-after" or "Liberated from all 'this' and 'that' [-the extremities)".632a. (31) No parallel verse has been traced so far. He uttered the giithii (i. The verse in Udv(CI) is the same.. W: means to be stained or dyed. He uttered the [two additional lines)". He would discourse one glUM..Jraj. He would discourse five lines. After having commented on the latter it appears to go on to justify the inclusion of the two lines as follows: "[Just as a medical doctor would prescribe the type of medicine a'nd dosage in accordance with the need of the patient]. however.77Sb.12. Udv(C2) 2 p.. TbUdv(E) 2 p. He observes the mind of sentient beings: For those who need one glUM.602b.602b.l2. [however] some were indulgent and heedless.632c. TbUdv(E) 1 p. Udv(Sk) XX I I. The Udv(C2) (p77Sb) also similarily includes two lines of the same import. At the time as the Bhagavat had observed the thoughts of the fishermen. DhA v(C) p.632b. (2S) We have rendered this line in the light of Dh(P) 352.e. (32) Cf Dh(P) 353.379b. Independently. it being quite unlikely that the translators of Dh(C) would have missed a simple. (30) The Chinese . Udv(C2) 1 p. hence for their sake.77Sb. from Dh(P). (26) Cf Udv(CI) p. This probably constitutes an instance of evidence that Dh(C) was not a tr. except for the last line: 'Like a fish entering prison' . and often correspond to the Skt 250 . (29) Cf Dh(P) 352. clear indication of the first person. (25) Cf Dh(P) 350. one might understand this line as: "-completely liberated.633a) includes the first two lines with the previous verse. with the four lines which are practically' identical to our verse #20. DhAv(C) p. Udv(Cl) 2 p. Udv(Cl) I p. (24) Cf Dh(P) 349.. for those who need one and a half lines (one and a half giitM ?). our verse #20).602b.. Note that whereas in the Pali and Skt versions. We have therefore opted for this reading which is also supported by Dh(P) 355.735.630b). (40) Cf Dh(P) 123.785b.487a.(33) ~ (34) m is the Chinese translation for siitra. DhA v(C) p.I13." No parallel verse has yet been traced. Udv(C2) 18 p. Udv(Cl) p. (42) Cf Dh(P) 351. MVS 33 p. oldMVS 15 p. (43) Cf Udv(Sk) II 1. to bind these five desires. Yuan edition has M instead of l& .l04. TbUdv(E) 14.9). Udv(Sk) XXVI 28.603a." 251 . (36) For the third line.785b. Udv(Sk) XXVIII 14. And then desire will not arise. TbUdv(E) has: "Desires arise from (wrong) conceptions.627a.603a. Udv(Cl) 13 p.llOc. Udv(Cl) 17 p. Udv(C2) 13 p. from oneself arise the five longings of sense. Udv(C2) 13 p. TbUdv(Sk) (E) (1 p. 94 p. PDh 116. 'The Way'.705. Udv(Sk) II 16. 18 p. DhAv(C) p.603.791af. Udv(Cl) 14 p.778b. Udv(Sk) XXVI 31. and prove thyself a hero indeed. then.173a.778a. The verse also occurs in Udv(Cl) (p. (41) It is difficult to see how Beal (p. So know them as desire's root. DhAv(C) p603a.792b. (39) Cf Dh(P) 356 (also see 357-359).142a.603b ~ contravene' in the third line is replaced by ~ 'quickly').62f. "Of the mind alone is lustful desire. Udv(C2) p.630b.15 p. Udv(Sk) XVI 16. TbUdv(E) 16 p. TbUdv(E) 15-20 p.91) can arrive at the following translation of this verse (in DhAv(c) p. Haste.744a. TbUdv(E) 28 p. Udv(Cl) 27 p. PDh 152. Udv(C2) 36 p. (35) Cf Dh(P) 354. Avoid conceptualizations. MVS 28 p. DhA v(C)p.and all the other editions instead of ~ . -lit. (37) ~ can mean both 'hann' and 'kill' (38) Cf Dh(P) 355.ll. giving the have ~ same variant reading ~~M~t& as in the other versions. Udv(Cl) 3 p.67. unless of course we "avoid conceptualizations" altogether.One could also translate m. Udv(C2) 3 p. PDh 361. Udv(Sk) XVIII 4. 252 . Udv(Sk) XVIII 3.708cf. PDh 362. Dh(Gr) 93.ceasing to conceptualize craving can not necessarily deny its existence experientially. "The moment I cease conceptualizing about you". Udv(C2) 5 p.786a. or unless we are talking about only the concept of craving. Udv(Cl) 5 p.569b. TbUdv(E) 3 p. TbUdv(E) 4 p.708c.67. (45) Cf PDh 284.786a. Dh(C) 10 p.~ in our verse as 'concept' or 'conceptualization'. Dh(Gr) 94.But then the third line will read. which does not sound very right . (44) Cf PDh 283. (2) Transgress not with hand or foo{2 Restrain speech and be cautious in action Always delight in meditation within. nose and mouth. Who is deep into concentration and insightl 5 . A bhiklju who covets others' Cannot attain to concentrationl2 • (6) A bhiklju who seeks little.IO. . A bhiklju who practises thus Can be free from all sufferingl . (5) In training one should not seek gainI l . (8) All mental and physical objects are unreal. Make sure to be gentle in speectfJ.34 THE SRAMAI'!JA The chapter on 'The Sramlll}a' consists of exhortations of proper Dharma. when the disciple practises accordingly. will lead to the goal of liberation and purification (1) Upright with regard to eye. Ponders over and confides in Dharma.Such a bhiklju. And accumulates not with what he getsl3 Is praised by gods and men. which. and wastes no effort. 253 . Bound7 to [expounding] the meaning and Dharm<fl. Moderate in speedS. ear. don't be deluded. Is upright [in the Dharma]. (3) Learn to be controlled in tongue. and not excited6. (7) A bhiklju who practises kindness. And ever restrained in body and mind. Nor should one course coveting others'. delight in the Dharma. Having a pure life. (4) One who is fond of the Dharma. untaintedl4 . Who loves and respects the Buddha's Teaching. Practise solitude3 and be silen~. Attains happiness when the conditioningsl6 cease l7 . following the Dharma. 254 . (11) Meditate without being heedless. Let the wise fulfil others' [need]. cut off five2 1.This is a wise bhik$U. Enlightenment26 is born of meditation and wisdom. And overcome the mind to be like watepO. (13) One should28 learn to enter into the empty. Delight in solitude. hatred and ignorance are removed. And observes all the disciplinary rules12. (9) Bhik$u! bail water out from the boat! When empty within. Peaceful and calm. it becomes light. He is controlled in the sense. And one-mindedly contemplate on the Dharma29 • (14) One should subdue the five skandhas. Do not swallow a [red-hot] copper. do not let desires disperse [your mind]. . (12) There is no meditation25 for one without wisdom. [Thereby] transcending suffering to find bliss13. Is truly a bhik$UI9.This is the taste of ambrosia31 • (15) He who accepts not what he [already] has. Go into retreat to calm the mind. This is Nirvana2o . He who can analyze the five [fetters] Thereby crosses over the rivef23. (10) Abandon five. And meditate on the five facultieS22. [With them] one can reach Nirvana27 . No wisdom for one without meditation. (16) Let his life be pure in conduct. and content. And then be vexed at the body being burnf24.He who grieves not when they are not near. When greed. Let him seek spiritual friends. . A bhik~u lives happily38. 255 . with much joy. without longings.(17) Just like Jasmine flowers. Guarding his body and mindful of the Truth. Illumines the world. Attain to quiescence. (24) Craving removed. (22) He who while young42 practises In accordance with the Buddha's Teaching. like a lotus. Like the sun free from cloudsB. (25) Stop the stream [of desire] and reflecttli yourself Turn back47 your mind from desire. Mind ever remaining quiescent. (21) [A bhik~u] joyful in the Buddha's teaching. He learns to give up this and that. Unless you48 cut off desire. A bhiksu who loathes the worldly Is said to have experienced tranquiIit)B6. struggle with one's mind. And within. and speech. Not liable to being tainted. and ignorance are removed. desires being conquered understanding arises. When tamed it will be like a fine [horse}lO. hatred. When greed. The non-existent being reckoned [as real]. A bhik~u will thereby cross the river. Will. Knowing this to be the superior way45. (23) Completely without conceit and deceitl4. Which fall off themselves on withering. Therefore subdue3 9 the self. (18) Calm in body. Transmigration is automatically transcendedl 5.3 4. The cessation of conditionings and eternal blisgll. (19) One should command one's body37. the self exists. Untainted like lotus in water. *For. (20) One is one's own Self. Being dragged on only by [lustful] thoughts5 4 .[persevere]. One is [helpless] as a rotten tree against the wind. (27) He who is slack in his practice. (30) [Mind] being untamed. Restrain not his evil acts. having left home you get slack. though with the robe over the shoulders. He who can end all sufferings. Step by step you'll get stuck. Not ending the tiring thoughts5 2.Your one-mindedness will stil}49 slip away50.So why not strive hard58! (31) A 'ceased-mind'59 is not one with a shaven head. And will fall into evil destinies5 6. What one does is for one's own sake'i7 . If. whither are you coursing? If your mind is not controlled. Is a superior sramalJa62 256 . Control yourself with strength. do it . discipline becomes difficult. He is the worst of evil doers55. While being arrogant and unruly. (28) SramalJa. (29) He who. Is not living a life of purity .How then can be reach the Great GeirP3. Your mind will get defiled again'il. (26) Do it. Giving up greed and mindful of the Wayx>. One becomes worthy of being a 'ceased-mind'61 (32) A 'ceased mind' is not one [simply] with a shaven head While being heedless and faithless. However Udv(Cl) (p.616b.249 and Palihawadana nA p. T22 p.206b.662) is virtually verbatim the same as Dh(P). Udv(C2) p. Buddhadatta (p. (6) Literally: 'composed'. Ming and Sung.507c. EX 12. Eplnd IV 135 (cf also Prilt (Mahils).97) asserts that uttamo in saiiiiatu ttamo of Dh(P) 362 refers to the mind. (5) We follow Yuan.ltJi "Tff ) is called a bhiksu". 51.8 p. Prilt(Sarv). The corresponding verse in Udv(Cl) (p. However in Dh(P) 362. ma (2) We have followed Yuan and Ming and Udv(Cl) (765b) Dh(C) has with'). T24 14 p.Notes (1) Dh(P) has 2 stanzas corresponding to this.604bf. which is "one's highestthing. PDh 52." Butthis is not supported by any other parallel verse.561c and in Udv(Cl) p. Cf anuddhato in Dh(P) 363 and 1'~ in Dh(C) 8.904c.corresponds to the dvandva compound artha-dharma. T23 pA88b. Mvu iii 423.97 however translates the Pali word as 'not puffed up. corresponding to eko in Dh(P) 362. it is the description of how a bhikkhu should be.200a.). Dh(Gr). T23 pA78c. Udv(CI) is identical for the first three lines. Abhav p.781a.765b) here which may be rendered "one who keeps his practices ( has "Tff"iiW. see Brough p. (4) This stanza seems quite clearly to be an exhortation. Prilt(Mrila). 'calmed'. of which the second (361) is closer to the Chinese. (8) Dh(P) 363 and Udv(Cl) (p. Dh(Gr) 53. p.666c.666c) clearly suggest that $~ .' (7) JE lit. T24 p. 51. cit.213c. 11. T24 p.208. being supported by Dh(P) 363 and Udv(Cl) commentary (666c). Cf Dh(P) 362. Buddhadatta p.787b. T22 p.662bf. we may render this line as: "serving as an illuminator for meaning and Dharma". T22 p.501f. though the Chinese term could be understood as "meaning of the Dharma". Udv(Sk) XXXII 7. Cf Dh(P) 360. (3) "T-ff . It may suggest a reading corresponding to mattabhilQi in stead of mantabhilQi. MsarV(C) 50 p.1020a. T22 p. MSarbnV(C) 20 p. 361.555c. 257 . thus giving no suggestion of the sense of eka. 'fixed' or should JE be taken as ilE which often corresponds to dipa? If this be so. For a discussion of the latter from. 44 p. Udv(Sk) VII. 52.565a.765b.77b. Udv(Cl) p. Udv(Cl) p. The ('accord sense of "keeping practices" is suggested by the words 1'~$ff ('does not correspond to Dharma practices') in the commentary of Udv(Cl) (loc. p.517b. T26 p. PDh 50. 22. (10) Udv(C 1) (p. PDh 56. Udv(Cl) 10 p.740c. Its commentary ( loe.147. cf Dh(P) 363.r1:1! fT: . Udv(Sk) XIII 12. Udv(C2) 14 p. Cf Dh(P) 366. which is identical in Udv(CI) (p. should not be too presumptuous of it. (15) (16) (17) . Dh(Gr) 64. it must be given away immediately and not be kept for long.781b. Udv(C2) 1 p. taking it as my asset. since the word in the very first line suggests the imperative sense ('should'). or if fellow bhiksus have been seriously ill and not capable of moving about. (11) The Dh(P) 365 line here.691c.(9) We have rendered this line in the imperative.666c) however. Cf Dh(P) 365. Ud~I) 8 p. Dh(Tb) (p. 10.764c) is explained by the commentary of the latter as follows: "A bhik$u who goes begging constantly reflects thus. 12 p. The above six verses are not in exactly the same order as the Dh(P). PDh 54. Dh(Gr) 70.I44. Udv(C2) 12 p. Udv(Cl) 12 p." Cf Dh(P) 364. Mvuiii 421.8 (p. except for the first line. Dh(Gr) 54.147) too has a verse virtually identical in meaning. cit. (14) Udv(Cl) (p. TbUdv(E) 23 p. saliibharp niitimaniieyya is well supported by Dh(C) 33. Udv(Sk) VIII. with no effort wasted. Udv(Sk) XIII 8. (13) The line. Udv(CI) 1 p.691c) :EH!'f1'ffl ("should not rely on one's own gain" ie. the Buddha's Vinaya says that if the parents are advanced in age and bed-ridden. 258 . Thus. Identical verse in Udv(Cl) p." (12) Dh(C) has another similar stanza in 33. generally standing for samatha-vipasyana.2 p. Udv(Cl) 9 p." Our translation follows this commentary.796b.764c) has a verse identical with this. which may even be closer in meaning to Dh(P) 365.) says "A bhik$u by following the Dharma. TbUdv(E) 10.764c.32.8. Udv(Cl) (Joe cit) explains: "one does not rely on the fact that one is virtuous to belittle others that they have no virtues.692a. PDh 55.796bf. sarpskiira. attains Nirviil)a. being Devadatta's followers.765b.765c) has an identical verse. This stanza is also found verbatim in Udv(Cl) (p. Udv(Sk) XXXII 21.571c) and Udv(Cl) (p. PDh 59.666c. Dh(Gr) 62. Udv(Cl) (p. a bhiksu is allowed to beg for any amount in order to offer to the aged and the sick. and advances in the arya-miirgas. Mvu iii 422.11 p. Alsocf Dh(P) 368. Udv(Sk) XXXII 8.691c). 'what I now seek is only for what I actually need [and no morel I do not keep any remainder. 20.' If anything remains. TbUdv(E) 1. agrees with Dh(P) 363.733b.764c. Udv(C2) 7 p. Dh(Gr) 61. Palihawadana (op.761b.790c. sakkiiyaditthi... Udv(Cl) 12 p.pl.. and SA(var) 140 (p.. and the second five refers to the paIica-uddhambhiigiyasaIpyojaniini (riipariiga.. and prajIiii. silabbatapariimiisa. Dh(Gr)76. Dh(Gr) 75.transliteration for dhyiina and jhiina . Udv(Cl) 9 p. Dh(Gr) 78.360c). m to correspond to bodhi.192) and Palihawadana ("BHAMASSU Re-examined" in Vidyodaya Journal of Social Sciences Vol. (23) This stanza is not found in any other Chinese version of Dharmapada. Cf Dh(P) 371. different in wording..195).796c. PDh 57.766c. samiidhi..1 pp. Our understanding of b of our stanza would render support to the conjecture by Senart (Vide Brough p. against Brough's (op.. comes under the chapter on 'Mind' (p. Udv(Cl) 12 p. PDh 57 Udv(Sk)XXVI 12. p. Udv(C2) (p. cit.. it occurs in Sa111yuktiigama 1002 (p.. Udv(Sk) XXXII 17. 21 p. of bhram. avijjii). Udv(C2) 11 p. the second. vicikicchii). p.796c) has m~:1fi!W~ (27) which is the sense of our translation.766a) comments on this identical line thus: . Mvuiii 421. SA(var) 140. (22) idraddbii. (21) According to the Pali tradition..138. Udv(Sk) XXXI 31. Sn 950.733b. Udv(C2) 14 p. Andersen (op.766b).262c.427c). uddhacca. the first five refers to the paIica-orambhiigiya sa111yojaniini (kiimariiga. Udv(C2) 18 p. I No. Cf Dh(P) 370.) in fact surmises that bhamassu was derived from an older form bhamessu... Cf Dh(P) 369.194ff) suggestion of a supposed earlier reading bhavassu in the Pali tradition.. caus. " (19) Udv(Cl) (p. Dh(Gr) 79. Identical stanza in UdV(Cl) (p. (25) :1fi! (26) We take . and that the subject should have been kiimagupa.(18) Udv(Cl) (p.in fact virtually verbatim identical. TbUdv(E) 32 p. cit pp.pl.766c) and is identical with the Dh(C) one. except that lli ('reach'). SA 1002 p. cit. 259 ('near') replaces ¥ . Following Udv(Cl). virya. By danger is meant worldly conventions . 1313 (p.761b).262c). ~ (20) Tbatanza in Udv(Cl) under the chapter on Nirviipa (p.733b) is much closerto the pali .795c. Cf Dh(P) 367. 3.. miina. vyiipada.766a) has an identical verse except for one character in the third line ( instead of JE ).. c would give: 'Not drawing near. D.766a. 20 p.427c (24) A similar stanza occurs twice in Udv(Cl). not coveting'. ariipariiga. Does not draw near to dangerous dharmas . making this line closer to that in Dh(P) 372. smra.. However.861. 'aorist-optative' 3. from bhameti.796c. The first comes under the chapter on sramana (p.83-89): That in Dh(P) 371 the verb in question should have been one corresponding to the aor. Udv(Cl) (p.145. Dh(Gr) 55. The original of Dh(C) could be some thing of the form udaka-viya in place of udayavyaya.. (30) Cf Dh(Gr) 56 :. This stanza is an instance suggesting that the original of Dh(C) was not necessarily Dh(P). Dh(Gr) 56.60) and PDh (63. A similar verse occurs in Udv(Cl) (765b). (34) fljgjli¥ (p.796c) 260 .. udaka-vaya. Dh(Gr) 59. (31) Similar stanza in Udv(Cl) (p. Dh(Gr) 59. (32) This stanza corresponds to the first four Jines of Dh(P) 375.786a. PDh 62. PDh 61. Dh(Gr) 298.766c).709c). Udv(C2) p. Udv(Sk) XVIII 11. cf Udv(Sk) XVIII Pu~pa II va~asu hi yathii pu~pam. 64) and not lIIJith Dh(P) (375. vassikii). A possible alternative rendering of a would be: 'He who does not enjoy ( iJt what he has'.Dh(C). Udv(Cl) 18 p.. 9.376).145.765c. PDh 133 has viiS§iki. Udv(Cl) 11 p. Cf Dh(P) 373. Alsocf Udv(Sk) XXXII 6. 60. Udv(C2) 8 p.709) has mffi¥¥ 'flowers of rainy season'. Dh(C) 16ab and Dh(P) 375efappear to be in reverse order. 27. TbUdv(E) 7 p. Cf Dh(P) 374. Udv(C2) 9 p.148. Priit(Mahiis). Udv(C2) 17 p.796c. 6. TbUdv(E)30 p.. Udv(C2) (p. PDh 133.. PDh 60.786a. PDh64. Udv(Cl) 10 p. Dh(Gr) 60. TbUdv(E) 6 p. Cf Dh(P) 377. Udv(C2) 14 p. TbUdv(E) 10 p.765b.. (36) Of the three parallel stanzas in Chinese .709c. We may note that the division of this and the preceding verses agrees with Dh(Gr) (59. Udv(Sk) XXXII 9.. both. Udv(Sk) XXXII 10. (35) Similar stanza in Udv(Cl) (p. Udv(Sk) XXXII 25.145. (33) This stanza corresponds to Dh(P) 375ef and Dh(P) 376. PDh 63. Cf Dh(P) 375.766.796c. Udv(Sk) XXXII 26.. Udv(Cl) 6 p. both contain the water simile.765c).765c. DhpA 75. (29) Similar verse in Udv(Cl) (p. Udv(Cl) 9 p. Moreover. however include the stanza in chapter on "Flowers".Cf Dh(P) 372.796c).765c) and Udv(C2) (p. Udv(Cl) (p.796c. (28) The sense of the verse is definitely imperative. Abhav 121. 157). (43) Cf Dh(P) 382. Dh(Gr) 133. each line consists of one more character • (ie. Dh(Gr) 60. MVS 26 p. But cf TbUdv(E) 'the monks'.147). The last line of # 24 is obscure.It .both meaning 'conceit.19 is closer in sense to Dh(P) 382. PDh 322. Udv(C2) 8 p. particularly the . (45) This and the next stanza seem to have no parallel elsewhere.148f. However.73. Similarly in the third line. (cf TbUdv(E) 17 p.Dh(C) is much closer to Dh(P) 378.125b.712c. the parallel Pali version ( Dh(P) 380) is much closer to all the other versions: Udv(Cl) 12 p.785b.787a. which will also give a meaningful line = 'If one has even a little of one's practice'. PDh 59. Udv(Cl) 8 p.721b. 'guarding the body' seems to contrast '[mentally] mindful of the Truth. Cf Dh(P) 381. DhAv(C) p. Udv(Sk) IV 4. Dh(Gr) 72a.(p.712a) and Udv(C2) (p. But it could also be a misprint for ~ be cautious' cf Udv(Cl) (p. Sheng has for reading in Ming. EA 31 p.562. Udv(Sk) XIX 14. Udv(Cl) and Udv(C2) are identical here. in which case the line can be translated: 'Therefore give up the self = m (40) With regard to this stanza.787a) (identical in wording). the tr.' But 11 could also be a misprint for ~ 'deceit'. which we have preferred.512a. Our text has 1. our choice of reading is supported by the sense of other parallel verses in Pali. (37) :!It is 'body'.'Therefore be cautious of your ownself. XV lef). here is tentative. 5cd. (46) We have opted here for the variant reading in all the other versions. Udv(C2) 16 p. (39) ~ lit 'decrease'.61 (also cf 8 p.61). Udv(Sk) XXXII 21 (also see XXXII 20). We have opted . 36. Also cf Udv(Sk) XXXII 24. 261 lli ('to be near'). 37 p.796c) . PDh IV. SA 1077 p.f ('rely on'). 53 and TbUdv(E) 29 (p. (47) Our text has WI ('to flow away'). Cf Dh(P) 379. (44) 11 in the first line repeats the idea of . 1'2 p. Alternatively line ~Mc!fj 13 ~ ~ could also be a misprint for which can then bel understood as m~ give up'. except DhA v(C) which has fij ('support'.28Ib. and TbUdv(E) 12 p.147). Dh(C) 17 p.' (38) Our Dh(C) is the only Chinese version here.584b. Chinese.704c. We should note that for the next 2 verses. 17 p. Udv(Sk) XVI 7 (also XVI 8ab. etc. (Also cf TbUdv(E) 28 p.5). One could perhaps also read 9J"(fJ) as 'little'. and seems to contrast JL' 'mind' in the next line. (42) Dh(C) 10. 'damage'. (41) This stanza has no parallel in the other Chinese versions.157. TbUdv(E) 7 p. 'hold'). but is soon blown down". DhA v(C) (p. One can notice his rather unnatural extrapolation within the brackets. cit..604b. trample down the lustful desire.767a. ~ 0 l' ~ m ~. putting (28) and (29) before (25).. A man who does not destroy desire is led by one thought alone (to do this and that... One who does not know the way ( 1'~m Beal seems here to be misled by the meaning of this three words in colloquial Chinese: 'does not know'. and yet gives away to idleness and sloth . as it obviously should be. But here can only mean 'way') is sure to be shot dead by arrows. Correct trans. till he destroys and ruins himself'). in numerous other cases) to be linked with the next verses (See Bealp.~ ~ m' TN pfT ~ Beal: . (53) This verse also occurs in DhAv(C) p.94). No other parallel verses have yet been traced..." Cf DhAv(Cl) p. and so translates the line as Beal opted for the Sheng variant EI3 . The man who has left home (to become a Shaman).is like the rotten tree against which the wind blows. Beal's (p.604b) has is a common polite address for 'you'.767a - m (52) DhAv(C) (p.. Such a practice messes up the meaning of the major part of whole group of verses from (25) to (30). till he destroys and ruins himself). and dare to do! Bind thyself fast.. Be up then.604c) has ~ ('temptation') instead of ~ text and all the other versions. " .. Beal (loe..) seems to have misunderstood at certain ~ ~ 7J ~ A places: A ~ tt ~.. or likely to trespass on the field without knowing the danger. his rendering is unjustified from the point of view of Chinese syntax.604c and Udv(CI) p. Instead. is led on by one thought alone (to do this and that. (49) ('by'. Cf our translation to his very contrived translation below: "Stem the stream (of inclination). contriving in such a way as to justify moving up verses (28) and (29) to the front. lest they be shot "(italics ours). 262 ('exhaustion') as in our . warn travellers away from the place if they had missed their way.. pause and reflect. (51) Beal does not take this to be the last (4th) line of this verse. he drags it on (as he quite often does.. m: ~.604b-c) appears to have regrouped the verses from (25) to (30).. (50) Cf DhA v(C) p. Moreover... she would yell out to show the proper way so that this person may enter the garden [safely].604b. Ming as well as A 'man' . even if the option of EI3 is taken.94) free rendering here gives not the slightest hint of the sense of this line at all.To whomsoever who intends to go [into the garden]. which can hardly resist its force.whose mind stilI hankers after impure indulgence . Udv(CI) p. 'from').(48) e for e~ DhA v(C) (p. In the commentarial story.. It seems to have invented a nice story to serve as commentary to this whole group of verses. 796c.782c. Mingof Dh(C) reads fJ~~9E (. Udv(C2) p. T247 p. (55) Or 'Doing evil [after] evil'. or 'he is the doer of the worst of evils'. Udv(Cl) 9 p.157. Cf Dh(P) 307.570a. Dh(C) 2 p.(54) Cf DhAv(C) p.766a. (58) Cf DhA v(C).').878c.755c.604b (also cf Udv(Sk) XI7). Udv(C2) 9 p. cf DhA v(C) p.604b. 263 . This is a common translation of ' sramaJ)a' in ancient Buddhist texts.He who does evil dies. Udv(Sk) XI 9.766a.604c (59) }@{J'.679b. (62) Cf Udv(Cl) p. (57) We follow the reading in Ming and DhA v(C) here. Cf DhAv(C) 604b which has fJ~fJ~ 'an (. PDh 113. The other version of DhA v(C) reads fJ~~~ doer of all evils (or evil after evil'). p. Udv(C2) p.He is the evil practitioner'. (56) ie. (60) .lit 'thinking of Tao. TbUdv(E) 13 p. DhAv(C) 4 p. TbUdv(E) 9p.Wm: .157.' (61) Cf Udv(Cl) p. SmP(C) 12 p.796c. durgati.41. TbUdv(E) 13 p.604b. 264 .35 THE BRAHMA~A The chapter on 'TheBnihmaQa. Whose deeds are corruption-free. In meditation glows the spiritual cultivator. The warrior shines in the army.l explains that one who is pure in speech and action. [not] other. 'Nor is one a brahmalJa because one uttersmantrasl2. (3) He who is at ease6 with other and no-other?. Having known the exhaustion of conditionings. and faultless in theories. In whom there does not arise higher seekin~. All his fetters of desire are removed . He is purified and crosses the sea. stainless. (4) He who is meditative.3. (1) Stop the stream [of cravingF and cross over. One is indeed a briihmalJa3. Is indeed a briihmalJa8 . can be regarded as a spiritual cultivator.Such a one is a brahmalJa5. He who gives up sensual craving. It is one who gives up all evil Whom may be called a spiritual cultivatOli. Is indeed a brahmalJa lO . A briihmalJa is one who enters rectitude. (7) A briihmalJa is one who exits from evil. The Buddha appears in the world. The moon shines by night. Illuminating to dispel darkness everywhere1 1. (6) One is not a brahmalJa on account of the shaven head. are void. For whom [both] other. Having renounced one's own defiled deedsI4. (2) By means of the non-dual dharmat. One is regarded as having left home15. Be desireless like a brahma. (5) The sun glows by day. witless one! What for your straw clothes? When within you remain attached. One according with truth. May be called a briihmaIJa24 . (15) He who giving up all objects of craving.Having [thus] renounced and rectified [attachment] One extinguishes all sufferingsl7 .Is indeed a briihmaIJa23. 265 . (9) He whose body. Who has forbearance and transcends [the world)28. Is one called a briihmaIJa He whose deeds are truthful and righteous. (10) If your mind understands The Teachings of the Buddha. Who meditates on retreat. (11) Neither on account of clan nor matted hairs. and this makes him a virtuous om}!l. Look into your mind and take refuge in yourself. and undeceitful. What's the use of external renunciation22? (13) He who wears poor clothes. [As a briihmaIJa] purifies himself with water20. . He is pure. Who is self-awakened and out of the moatS!9. Is indeed a briihmaIJa26. Who renounces all that pertains to craving. Is indeed a briihmaIJal9. speech and mind Are pure without any fault. (12) What for is your contrived hair. Does not vex his mind with lus{25. Who personally practises the dharma. Who is restrained l8 in this threefold action. (14) The Buddha does not teach one To elevate oneself and make self-claims. (16) He who has cut off the river of transmigration27.(8) If one is calmed l6with regard to the pleasant And at hearty attaches to naught . (17) He who in the face of being abused and hit. in the face of being attacked. Who has few needs and little desire. And thereby ceases to have [sensual] thoughts'5. Who causes afflictions to no-one. Like a snake shedding its skin. Who harbours no thoughts of killing. self-controlled. (22) He who can give up the household life. And who has reached the high[est] goaJ37. Who can lay down the burden. Is called a briihmaIJa38 . Who has the power of patience. Does naught but remains mindful of his precepts. Who distinguishes the right and wrong paths. Is indeed a briihmaIJa40. Is indeed a briihmaIJa33• (19) He who abandons evil dharmas in his mind. Is indeed a briihmaIJa42 266 . Is indeed abriihmaIJa31 • (18) He who. (23) He who let free living things. Endures quietly without anger. Who is friendly to the hostile. Is indeed a briihmaIJa 34• (20) He who realizes life to be unsatisfactory. And is not tainted by desire. Is indeed a briihmaIJa36• (21) He who understands and has profound wisdom. Who resents not when offended. And has no fear39 of the household.Is indeed a briihmaIJa30. Is indeed a briihmaIJa4 I • (24) He who avoids disputes. Who maintains proper32 postures. Has got rid of both these deeds5 3 . without a supporting basiSil. Free from sorrow and dust. thin . Like a snake shedding its skin43. Fall into the moats to suffer. Conceit and other evil. He attains the Deathless Cessation. anger. There can be no defilement in the life after. Is indeed a brahmal)a44. thick. Disregarding the words of others. He desires to cross over the other shore alone. Such a one is a brahmal)a48. Such a one is a brahmal)a52. Who is free from defamation.He takes not [any of them] which is not givent7. (26) He who is cut off from worldly associations. Not reciting [the doctrines] of other discipline. May be called a brahmal)a56 • 267 . with regard to good and evil. Is indeed a brahmal)a54• (31) He whose mind is joyful. Is indeed a brahmal)a55 • (32) Seeing that the fools. stainless Like the moon in its fullness. Is indeed a brahmal)a45• (27) Those considered by the world as good or ba~. Who utters no harsh words. (30) He who. short. Who carefully investigates the Eight-fold Path. Those which are long. delusion. . [Thus] without practising any [evil dharmas}l9. (28) One's deeds being pure in this life. Only he in whom [birth] ceases and arises no more.(25) He who removes greed. in coming and going.One is called a brahmal)a50• (29) Renouncing the body. Heroic. Who is awakened. Who is enlightened. Whose destination [at death] cannot be known. May be called a brahmaQa58• (35) He who has given up pleasure and displeasure. . He is indeed a briihmaQa65• (39) The most heroic. (37) He who has transcended the five destinies. Is indeed a brahmaQa68• 268 . (40) He who knows his past lives. And63 in the middle. the most fearless. without heat remnant. Is indeed a briihmaQa 59• (36) He for whom birth is no more. And at death is without destination. before and after. and whose mind is unshaken. Whose insight penetrates the highest profundity.Not going to any community whatsoever. Who has completely destroyed all habitg'il.(33) He who has cut off lust. there is naught. Who is extinguished. Is indeed a briihmaQa66. Is indeed a briihmaQa60. happy and detached. And his previous transmigrations: Who has the means for ending birth. Whose lust for existence is destroyed May be called a briihmaQa57• (34) He who is away from the human community And does not fall into the celestial community. without discarding>4. . Who is homeless. desireless. Without holding on. Who is wise like a silent-one67 . defeating the whole world.He who is self-released. Is indeed a briihmaQa62• (38) He for whom. 605a.506 n.798a. PDh 34. 'know')? One could perhaps also understand ~ as 'to go'. though SnA too explains param (in the context of orapiiram) as the external ayatana. 'The non-dual dharma' in the Chinese could simply refer to the Middle Way devoid of (two) extremes. (6) ~ (7) '1Bl ('other') corresponding to para. 'not-other' refers to the six internal ayatana. (8) Cf Dh(P) 385 Udv(Cl) 24 p. ~f Dh(C) 35. The Pali commentary on the term niddara of Dh(P) 205 appears to have known the connection here with raga: ragadarathiinarp. Udv(C2) p. " (Cf Willemen. (2) Cf Udv(Cl) p. Udv(CI) (p.605a.678a. ~'1Bl apiira.170) One should. however. PDh 41.798a.770a.770a. L (4) The Pali tradition explains the two dharmas as samatha and vipassana.30 which also occurs in both Udv(Cl) (p.' (3) Cf Dh(P) p. c would seem to agree with Udv(Sk): vIta-raga.798b).4) remarks that the corre- 269 . TbUdv(E) 28 p. cit. abhiivena niddaro.77lb) and Udv(C2) (p.95) translation here is bizarre: "In (or by means) the two laws of nothingness" and explains in the footnote (Joc. PDh 40. Udv(Cl) p. Udv(Sk) XXXIII 24. SA 1320 p.rather than profoundly philosophical . there will be no other [shore] . Palihawadana (p." (5) Cf Dh(P) 384.. This would then result in a translation with a ' siJnyata philosophy' : "When one has gone to the other [shore]. I p.774c 'Like a practitioner who does not cut off the stream of craving.77Ia. Beal's (p. This speaks of a brahmaIJa as one who should permanently be freed from the "two coursing PliifJ with regard to papa and pUIJya (~MlWm )". Da(Gr) 14. or ~ (a homophone.798b. Dh(Gr) 35. In a 'cross over' appears to correspond to parakkama (imperativF). could it be a misprint for ~ ('pass over').796b.) that "The sense appears to be regarding both this world and the other as nothing. DhA v(C) p.import of the earlier Dhammapadal Dharmapada. rather than parakkamma (absolutive) as in other editions. which is what Udv(C2) seems to do. 49. Udv(Sk) XXXIII 60. I p. Udv(Sk) XXXIII 72. DhAv(C) p. Udv(CI) p.23 p. be safer to bear in mind the generally religion-ethical . 139.. Dh(Gr) 10.195 n398. as in PTS IV. Udv(C2) 23 p.Notes (1) Note that PDh has this as the third chapter and places it before that on bhikkhus.383 S.159.362c.) The Pali commentary seems to have them the other way round.77la) which has practically a word-for-word identical verse comments: " 'other' refers to the six eternal ayatana. Udv(C2) 9 p.." This appears to agree with the Tibetan tradition (cf TbUdv(E) p. sponding reading of vita-jjara could stem from an original with -jvara.770a (identical) Udv(C2) p. Udv(C2) here appears to have chosen. TbUdv(E) 13. His brahrnacarya is established. his mind does not covet anything (any more). cit. word or its Prakrit equivalent actually represents the original here is however uncertain. has~ instead of ~ ). pp. (loc. without hunger-sensation') definitely supports the Sk. Dh(P) 403cd. Udv(Cl) 68 p.755b.1@ ('to be calmed'. Dh(Gr) 50. dvc!ja. Udv(C2) 65 p. PDh 39. Dh(Gr) 16. Udv(Cl) comm. 4 p. and no conceit.157. what needs to be done is done. (14) ~%:fiiiifJ .798a. Udv(Sk) XI 15.798a (identical except that fJ replaces. This would lend support to Brough's (op. (16) r. nirjvara. In SA 26. 185ft) suggestion of vikada-dvara as being probably derived from vigata-jvara. (15) Cf Dh(P) 388. 'to be appeased'.798a here has ~ which leads Willemen (op. Udv(Sk) XXXIII 74. (13) Cf Udv(Cl) p. having relied on craving.if as ~ (in ancient Chinese r. cit.) explains this fever as raga. Udv(Sk) XXXIII 32.if. Udv(Cl) (13 p. 270 . Udv(C2)however.cf attano rnalalp in Dh(P) 388. He cultivates the pure practices (or: he lives the pure life) in their perfection". has here: ~iUi?t%:~fJ (Le.) Liiders' conjecture that vitaddftra stood for vitajvara. It is an older translation for prasrabdhi (see SJD p. in second line).12 p.without fever.169) to give a rather strained rendering of Udv(C2) 4ab (= ab of Dh(C) : "When. Dh(Gr) 480.E. rnoha and hunger-thirst. There seems to be no other parallel Chinese version for this verse. DA 8. He has no longings. with all defilements permanently removed.770af.if may also mean ~ 'to rely on'). Udv(Sk) XXXIII 10.876. cit. (9) /f~ ('not arise') the original could have been of the form a + ut For +"pad. differing from Dh(P) anu + pra +"ap+ tao (10) Cf Dh(P) 386. wrongly. as confirmed by Udv(Sk) XXVIII 5. This and the next verse have no parallel in Dh(P). We may add that the corresponding Chinese version in Udv(Cl) 5 P.770af.166.1@ ) though whether this Skt. (12) -lit: 'utters the auspicious'. TbUdv(E) 86 p. identical verse) comm: "The practice of a briihrnaI)a is to get rid of the evil dharmas [so that] he will be pure within and without.if should be understood as r. He is awakened to the root of all dharmas. the translation is r.799b. They are the only 2 verses in this chapter which have 5 (instead of 4) characters per line. Udv(CI) 13 p.if. cit. and he is not subject to future rebirths. His mind is concentrated and does not waver. Brough quotes (loc. to interpret r.'. (identical) Udv(C2) 13 p. Udv(C2) 4 p.742c(= Udv(C2) 5 p. (II) Cf Dh(P) 387.792a) 1!!€lIiM!~!tl~ (. 'diligent' iJJ~ .samano (of Dh(P) < hi'ssarnano. as well as Udv(Cl). we may offer some observations in the light of our text: l (i) 'If' in our stanza implies that Brough may be right in suggesting that seyyo of Dh(P) was possibly transformed from siyii.1&.is reflected in the various renderings in Chinese Buddhist texts. "Most of the errors.1&. he says. in spite ofthe Pali commentary. Udv(C2) 4 p. etc 1.180ff) discusses at length the textual problems connected with this stanza.I66.1&. and there is therefore no direct evidence that the Pali text was ever any better. (v) The absence of a stanza in our text corresponding to Dh(P) 389 would support Brough's criticism that Dh(P) 389. J1J~ ('ceased-mind) 2.20Sb) and MA (Tl p. 3. The ambiguity of the etymological meaning of the term sram8lJa/ sarn8lJa . Udv(C2) and Dh(Gr) do not support the negative form apiya/apriya.calmed' . if the original fOf TbUdv was apriya. neither our text nor any other extant version seems to have its equivalent. 'ceasing' .sa' is discernible in them. (ii) b of our text together with the Udv(Sk) and Dh(Gr) versions. The verse in Udv(Cl)(loc cit) is identical except that in a W ('and') replaces ~ (a locative particle). . -perhaps all .18lff). Udv(Sk) XXXIII 7S. Udv(Cl) 4 p. OUf text.fb. nisedha could have been a verb in the optative. These are subsumable as three groups: . The connection of the cessation of dubkha. In any case. (iii) However.derived from srama + na (srama -> sarna in Prakrit) . our b would correspond more to Dh(Gr) b. is attested in such early discourses as SA (T2 p.L.769b. It is quite possible that the form of the stanza as represented in Dh(C) contains a play of word to be discerned in a (.(17) Cf Dh(P) 390. and in ~ ("end") replaces !iii." With regard to his several conjectures ( ibid p. with the definition of sramalJa.were already fossilized in this form at the time when the Pali commentary was composed.798a.. Commenting on the corruptions in the present Dh(P) version. Similarly. (iv) d of our text (also cf Udv(Cl) 69 p. A combination of 1 and 2 .47Sc). etc. would support his surmise that hirp./ srambh or 271 .77Sc) agrees with Dh(P) in having a verb meaning "to cease" -against Brough's preference to the noun sarnmuti.( a plural particle). the reading is not shared by any other extant version. Dh(Gr) IS.1&. Brough (p..~ ('ceased-evil').390 are not to be taken together. as no trace of any sense of' hirp. as suggested by this 'if'.il: ' . TbUdv(E) 87 p. our verses is closest to Dh(P) 394. 272 ... (22) Cf Dh(P) 394. (24) This verse seems to have no parallel anywhere. (23) Cf Dh(P) 395. Udv(Sk) XXXIII 15 and Dh(Gr) 17. (20) Cf Dh(P) 392.798b.. (25) Cf Dh(P) 397 b 'yo ve na paritassati'. (27) The original of our text here would probably have been something of the form corresponding to nadi.. Udv(Sk) XXXIII 16.799b.774c) which has a stanza identical with ours. 1979 reprint. = (26) Cf Dh(P) 397. PDh 35. the Pali verse is really quite different. " (PaIi Glossary.Anderson.sam) and d ('cease' -sam). TbUdv(E) 8.605a. Udv(CI) 62. (also see 52 p. Dh(Gr) 23.157f. (21) This seems to be the only Chinese version (also collected in DhAv(C) p.I64). Udv(Sk) XXXIII 16. 63 p. PDh 45..773). The sense of our verse appears quite different from that of Dh(P).605a) we have. Dh(Gr) 2. Of all the Chinese versions. Dh(Gr) 3. Udv(Sk) XXXIII 6. to be afflicted by thirst. (19) Cf Dh(P) 391.559c. Dh(Gr) 38. in connection with the term samaQa itself. Udv(C2) 7 p. opines that "we had perhaps better to translate 'he does not feel any desire'. Udv(C2) 48 p. Though Mizuno compares it with Dh(P) 396. Delhi.775a. however. and take paritassati Sa pari -Itrsh.. 36. Udv(Cl) 7 p.769c. ('restrain') in The Pali commentarial explanation (1855) pA28 is ' tanhiiya na bhiiyati' which is followed by modern translators.. Udv(C2) 16 p.. TbUdv(E) 20 p. All the three Chinese versions (reference given in following note) would seem to support this option. We follow the variant reading all the other Chinese versions. Udv(CI) (p. Buddhadatta: 'he who does not tremble'. Udv(Cl) 48 p.P.798a. (similarly Palihawadana) D. 1I (18) Our text has f& -' renounce'. comments: "It is like the practitioner who is bound by the five-fold sensual desires.770b. revolving in the river of transmigration .9 p. metaph to feel desire or longing .798a. Cf Dh(P) 393. Udv(C2) 60 p.773b. Dh(C) 21 p.156. p. Same idea in TbUdv(E) 51 p. Udv(Sk) XXXIII 29. Udv(Sk) XXXIII 7.799a. Udv(Sk) XXXIII 53. Thus.. Udv(Cl) 16 p. A.769a.162. Udv(Cl) 6 p. Dh(Gr) 1. PDh 37 (last 2 lines quite different). DhA v(C) p. Udv(C2) 6 p. the latter agreeing closely with all the other versions.". p.(28) m We follow all the other versions to read instead of ~ Cf Udv(C2) p. Udv(Cl) 18 p.798b.. cit.77lc.in his surmise that paJigha and paJikha of Pali are "confusion with Skt. Udv(Sk) XXXIII 58.770b. Nirvana. . TbUdv(E) 51 p. Udv(C2) 18 p.25. occurring also in Dh(C) 35. (37) On this verse. cit. 'Moat' here refers to the moat of conceit. Dh(Gr) 30.154. parikha. See also Brough's comment (op.. (30) Cf Dh(P) 398. however. TbUdv(E) 23 p. in which case Edgerton (BHSDp. commentary on Udv(Cl) (27 p. Udv(Cl) 30 p. The sense of TbUdv(E) 51 a may also lend support to this.725a..162) also seems to suggest this.774 bf. Udv(Sk) XXXIII 18.162. Udv(C2) 26 p. Udv(Cl) 27 p. occurs in many verses elsewhere ego Udv(C2) 797a-b (9 verses) Udv(Cl) p. All the Chinese versions are identical. TbUdv(E) 36 p. TbUdv(E) 51 d (p. Udv(Cl) p.798bf. has Elftl±l'2'i'l!I'i: . thus taking 'moat' to refer io 'moats of suffering'.767c -768b (9 verses). Dh(P) is closest to our verse.798b. (33) Cf Dh(P) 400. Dh(Gr) 42.798b.799b).extreme'.774c: . in lieu of Dh(P) sahanukkamalJl. (31) Cf Dh(P) 399. samadikrammi. Note that the simile employed in Dh(C) is quite different from those in the other versions which agree with that in Dh(P).77Ib. Of all the versions. The snake simile.160 (cf also 71 p. ditch." 273 .321) appears right -quite in spite of Brough's objection ( op.151 . Udv(C) p.77I): "In this present life JiI.~t:j:l dharrne ) [his mind] is not conjoined with sensual thoughts. as the corresponding Pali verse suggests? This. (35) Cf. Udv(C2) 29 p.159. however. All the Chinese versions are identical. Udv(Sk) XXXIII 27.153). Samantapfisfidikfi (C) p. Dh(Gr) 21. Udv(C2) 799b. (34) Cf Dh(P) 401..188) .188) on Dh(Gr) 42b. Dh(Gr) 44. could have indicated it with an extra character. Udv(Sk) XXXIII 30. The 'moat' would suggest an original corresponding to Sk.770c. PDh 38. TbUdv(E) 57 to 75 pp. however. and Pali parikha. (32) Yffilll But could Yffil be understood as I!Yffil (.772c comments:" 'Highest goa\' here refers to the cessation.158.798b) which. trench". Dh(Gr) 28.799b: ~. TbUdv(E) 31 p." (36) Cf Dh(P) 402. is not supported by Udv(C2) (18 p. Udr(C2) (p. Udv(Sk) XXXIII 19. 'ultimate'). p. if so. Udv(Cl) 17 p. Udv(C2) 17 p. (29) Udv(Cl) p.gmfJtt!t b of our stanza suggests a word of the form samatikkama. (47) could have been obscure had it not been for The Chinese line 1!!fI&1!\Ii1'® the clear versions of Dh(P). Udv(Sk) XXXIII 395. Udv(C2) 37 p. TbUdv(E) 21 p.605a.an instance of evidence that the text belongs to the Sarvastivada.27). with the first two characters interchanged). Udv(Cl) 34 p. Udv(C2) 36 p.774a. Udv(Cl) 26 p. (44) Cf DhA v(C) p. (45) (mana) again.772b. Udv(Sk) XXXIII 20. the first 2 lines oecur also in Udv(Cl) 54 p. Beal (p.798c.774a.96) misses the Buddhist term ~'tf (!) He is unjustified also in linking up consequence (!)' (Joe. cit). Udv(C2) 25 p. 631. (42) Cf Dh(P) 406. PDh 43. 274 .798c: TbUdv(E) 40 p. Hence the sages tell us to leave the Home . It is interesting that the Tibetan verse is closer to the Pali one than to the Chinese. (41) Cf Dh(P) 405. all the Chinese versions are identical. TbUdv(E) 45 p.798. TbUdv(E) 24 p. Udv(C2) 54 p. Udv(Sk) XXXIII 33. which is also supportive. Udv(Sk) XXXIII 36. The Tibetan is closer to the Pali verse. rendering it as 'sloth' with the latter: 'and its evil M:~ Cf Dh(P) 408. Udv(Cl) 37 p.161 (this is virtually identical with Ph(D) 405).798b.770c) has 1!!f1&1!\IiW comm (Joe. The Yuan and Mingedns read fff:fi{!!~~ where :fi{!! appears to be a misprint owing to it being a homophone of tit Udv(Cl) (p. Dh(P) sn 407. cit) See also n-51 below. PDh 48. (43) Note different simile used. However. Udv(Sk) XXXIII. Udv(Sk) XXXIII 40... cit) Upagupta is mentioned as the arhat after the Buddha's demise. Dh(Gr) 18... Udv(Cl) 55 p.799a. (46) The text here seems corrupt.772a. Dh(Gr) 29. PDh 44. its Udv(Cl) (p.161. (40) Cf Dh(P) 404. The comm.... On the other hand. Udv(C2) 33 p. DhAv(C) p..798C. Significant that in the Udv(Cl) commentary (Joe.. Udv(C2) ('not take if not given') and TbUdv(E).605a. Can the idea of 'fear' be derived from a textual corruption in this line? On the other hand..772a. TbUdv(E) 49 p. 17 (cf AKB p. " (Joe.. cf n (34) above.(38) Cf Dh(P) 403. Dh(Gr) 49.158. as this is supported by all the other versions (see reference in note 48). Dh(Gr) 22. Udv(C2) 39 P..771b. Udv(Cl) 38 p. Dh(Gr) 32. (39) Cf the Pali (404) anagarehi eribhayaIJ!.cit) is again confusing: " .158.770) reads titm~~ which is assumed here as the correct version (ie. there says: "The body is the home for the fetters.161. He does not see there being (anything). who would preach the Eightfold Path . old age. Udv(C2) 22 p.159.77Oc. Dh(Gr) 46. " (54) Cf Dh(P) 412. t (50) Cf Dh(P) 410. 42 43 p. Udv(C2) 30 p.. The four characters as they stand in our verse.42 p.41.771b comments: "Even ifone has pU1)ya. etc. TbUdv(E) 67 p. short. (48) Cf Dh(P) 409. Udv(C2) 53 p. TbUdv(E) 52 53 p. The comm there says that "The body is the home for all the fetters.798c. Udv(C2) 3 p.. Udv(Cl) 31 p. one thereby cannot be freed from birth. could well be the translation of aJaya.772a. Cf Dh(P) 411 a: Yassa aJaya na vijjanti. Udv(C2) 19 p. Udv(Cl) 54 p.162). Udv(Cl) 23 p. (58) This appears to be the only Chinese version (apart from DhAv(C). Hence the sages teach us to leave the home and live in seclusion seeking the Deathless Cessation. broad.772c. Udv(Cl) 28 p. is translated in Buddhist text as "8 (. DhAv(C) p.798c. (51) ~ (~) 'reliance'. (53) Udv(Cl)p. Udv(Sk) XXXIII. from which one gets the human body.. Udv(Cl) 19 p.:Il verse (52) Cf Dh(P) 411 .." The corresponding ~m*. Udv(Sk) XXXIII. (56) Cf Dh(P) 414 Udv(Sk) XXXIII 41. 'dependence'.. 55. In place of dugga and aneja of the Pali. Udv(Sk) XXXIII 31. 54. DhAv(C) p.. Dh(C) appears. TbUdv(E) 32 p. no abandoning". Udv(Cl) p.house').not practising the evil dharmas'). cf Dh(P) 417. nor does he see there being taking and giving . which -fIR. Udv(Cl) 41 p. TbUdv(E) 30 p. 29. which is the rootofthe laukika sasrava ku§aJa. ~m' ~. we would have to translate this line as: 'No taking. (55) Cf Dh(P) 413. influenced by the third line of the preceding verse.162. no giving'. Dh(Gr) 40. (also cf TbUdv(E) 52 p. Udv(Sk) XXXIII 42. sickness and death . Sn 641.722bf.771c.798b.159. 774a)has (the same as Dh(C) 22ab). "No practising. 275 . (57) Cf Dh(P) 416 (see also 415).@ .799a. mean lit. in its original. Udv(Cl) 3 p.long.798a. ~. to have possibly the Prakritic equivalents for du1)kha and anya respectively.769b. " According to this commentary. Udv(C2) 27 p. It seems here better to trust the wording in the corresponding line of Udv(C2) (3 p.798c. TbUdv(E) 38 39 p.771b. 1!!t~Gz.. Udv(C2) 40 p.798a) which reads 1'!n!~I~~?* (.798b. (49) The third line is obscure. narrow. there could have been a copyist mistake.I64.771a.774a.I60. 29. Udv(Sk) XXXIII 25..605a.605a.798b. Dh(Gr) 19. Udv(Sk) XXIII 45. in Udv(Cl) (54p. Udv(Sk) XXXIII 48.translation. Udv(C2) 47 p.799a. TbUdv(E) 34 p.799a. Dh(Gr) 34.159. Udv(Sk) XXXIII 46. Dh(Gr) 41.(59) This appears to be the only Chinese version. Udv(C 1) 45 p. Udv(C2) 38 p. (62) Cf Dh(P) 420.773a.605a. Udv(Sk) XXXIII 47.162 (but the sense is quite different from both Dh(P) and Dh(C). TbUdv(E) 54 p. Dh(Gr) 33.772b. 276 . Udv(CI)49p.798c. TbUdv(E) 62 p. (61) 'Habits' would most probably correspond to iisrava (cf Dh(P) 420: khiIJiisavarp) though it is not a standard .163 (?). (63) We follow the instead of 7'J (64) ~~~~ ~~~~fJ other 3 versions to read ('and') is obscure in this context.773a.772c.799a. Udv(Cl) 47 p.798c) has -could it be alternatively translated as: 'Not performing deeds which are without detachment'? (65) Dh(P) 421: Udv(sk) XXXIII 29A. (67) Le. Dh(Gr) 44. Udv(Cl) 39 p. (60) Cf Dh(P) 419. TbUdv(E) 56 p. munL (68) Cf Dh(P) 422. Udv(C2) 43 p.and hardly accurate . Udv(Sk) XXXIII 44. Udv(C2)49p. Udv(C2) 45 p. Udv(C2) (p. TbUdv(E) 60 p.162.163. DhA v(C) p. TbUdv(E) 58 p. Udv(CI) 44 p. cf Dh(P) 418. Dh(Gr) 5. ThagA iii 181. Udv(Sk) XXXIII 50. Sn 642.163.799a. (66) CfDh(P)422.773b. Comparison of the stanzas of Dh(C) and Dh(P) . 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pal}Qita 83 sabbattha ve sappurisa cajanti na kamakama lapayanti santo sukhena phuttha atha va dukhena n'uccavacal11 pal}Qita dassayanti 84 na attahetu na parassa hetu na puttam icche na dhanaJ!1 na ranhaJ!1 *A~JlH} ;M1l£~* W:tf~~ WtllJJ!j[:fi JOO.1'a~f$ W:tf~j! ~¥1'fJj 9 WtllJ~mM ~lWmEJij ~AI~H!1 )L'7¥I7(~ 10 *AmHm~ :tEpJT~~EJij .WGjlE~ 1'iWiffl.~W 11 *'ltfmnt$ 1'lIiTM~ m--"tr:;Jl(;~m /f'~$~. na iccheyy'adharnmena samiddhim attano sa silava paiiiiava dhamrniko siya 12 ~A~Ib:M; tJt.(IJr':bt:p~ Jlfj~;t;*5~ ~{g~~* 13 nt~&7J#I f!l¥RlI.~~ tzlJWG~A tiX~&:\~ 85 appaka te manussesu ye jana paragarnino ath'ayam itara paja tiram eva'nudhiivati 295 14 ~~E[~ 86 ye ca kho sammadakkhate dhamme dhammanuvattino te jana param essanti maccudheyyarp suduttararp 87 kal)harp dhammarp vippahaya sukkarp bhavetha pal)<;iito oka anokarp agamma viveke yattha d~ramarp 88 tatra'bhiratim iccheyya hitva kame akificano pariyodapeyya attanarp cittaklesehi pal)<;iito 89 yesam sambodhi-ailgesu sarnrna cittarp subhiivitarp adana-patinissagge anupadaya ye rata khinasava jutimanto te loke parinibbuta ..§tIE~ JltllifBlW JmJE~J: 15 1T1i~t:t W¥Ji~.t~. /fRAVflI ~~~8J3 16 :tmtUtiW( MS~M,~ fj~E!:J?R~ lieXlf~. 17 ~I&IE~ XlftlIEE[ -J[,,§tli* /fm~~ ~31l~~ ~~1lt!t 296 7 arahantavagga r.i~&b 1.tiU~m+1i :ff+~ I!~&b* ~ At£Jm~~~ JL\1'~~ *M~,~, 90 gataddhino visokassa vippamuttassa sabbadhi sabba-ganthappahlnassa pariliiho na vijj ati 91 uyyuiianti satimanto na nikete ramanti te hmpsii va pallalarp hitvii okamokarpjahanti te 92 yesarp sannicayo natthi ye pariiiiiiita-bhojanii suiiiiato anirnitto ca vimokkho yassa gocaro iikiise'va sakuntiinmp gati tesarp durannayii 93 yass' asavii parikkhil)ii iihiire ca anissito suiiiiato anirnitto ca vimokkho yassa gocaro iikiise'va sakuntiinarp padarp tassa durannayarp 94 yass'indriyiini samatharp gatiini assii yathii siirathinii sudantii pahinamiinassa aniisavassa devii pi tassa pihayanti tiidino 95 pathavisamo no virujjhati indakhiliipamo tiidi subbato Jm~-fJJ ~MlB~ 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WHX.~ ~-P)'lE:!iJt )c. tfJ\~tlHWfM tEPJT ~:f~ft 303 saddho sllena sampanno yaso-bhogasamappito yarp. lli 306 abhiitavadl nirayarn upeti yo c'api katva na karomi 'tic'aha ubho pi te pecca sarna bhavanti nihinakamma manuja parattha 307 kasavakal)thii bahavo papadhamma asafifiata papa papehi karnrnehi nirayaql te upapajjare 308 seyyo ayogu)o bhutto tattho aggisikhiiparno yafi ce bhufijeyya dussllo ratthapil)<.iaI}1 garukaI}1 pal)eti tasrna naro paradaraI}1 na seve. ~7EAJfu~ 6 WtlDW'§'~ fA~!'lU~~ ~1!X.!t:~ ~~::fEl~ ~&~1T1lf ~!'lU~!iMW.22 nirayavagga :I'l!!~J1 ~ii]~m.~t!J( 1m 309 cattari thanani naro parnatto apajjati paradariipasevl apufifialabhaql na nikarnaseyyaql nindaql tatiyaql nirayaql catutthaql 5 ::fmflj~~ :m:~:m:~.iarn asafifiato {'Pz§::ff'F =W~fJ!~ ~ffEl$tt 2 ~:. 311 kuso yathii duggahito hattharn eva nukantati sarnafifiaI}1 duppararnaHhaI}1 nirayaya iipakaQQhati.:::+ +fl /SI:I'l!!~J11lfmtJe~${'p~~~W$::fi[ ~~:':tMW. 3 1!!u!X:§tf#* .::f~*U ~~7JElM 341 . x$]~Jru1JD 310 apufifiaHlhho ca gat! ca papika bhltassa bhltaya ran ca thokika raja ca dal)<.&:tE.fI'ff::fElti! 7Enr&~~A ~~~Uj(Yt 4 lild~ fl Im$ tIf~8 fIItAJw GR~~mflj ~ . 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Efft-W$ 353 sabbabhibhii sabbavidii'ham asmi sabbesu dhammesu aniipalitto sabbanjaho taI)hakkhaye vimutto sayarp. -WJlt1Elm B~J!Ui1T ~~*~± 23 o/j*JH1$A W\o/j~~~ 1'1IfT=-&:~ WJ~~Jl1T 24 . 354 sabbadanarp.21 ~~7Epff{t:!J .~~~~ I±H~~~pff~ 22 :~~ml~~f.~H~$ -w~~m ~~~~~ 25 ~:Jjffi~:JjffiOO ~l9Kml9Koo ~~$~OO ~~OO~E 26 ~PJ~§f. 355 han anti bhoga dummedharp. dhammarago jinati sabbarp. hoti mahapphalarp. 350 . jinati sabbarp. 356 tiI)adosani khettani ragadosa ayarp. paja tasma hi vitaragesu dinnarp. jinati ij~l'. no ve paragavesino bhogatanhaya dummedho hanti anne'va attanarp. dhammarati jinati taI)hakkhayo sabbadukkharp. jafina pubbaparani ca sa ve antimasariro mahapafifio mahapuriso'ti vuccati.iii 1'*J!t1ElJ¥ ~~J&JI1.Ef~*£3:~ . sannipatarp. ratirp. dhammadanarp. rasarp.tOI: !fAW\§!f 27 ~~~~E8 trI~m~l1I! tOI::JjffiJ!t-&:~ ~1i~fl. abhififiaya kam uddiseyyarp.iii cf352 vItataI)ho aniidano niruttipada kovido akkharanarp. li~ ~"i:iJ~1iw\ ~7J~~± 30 1m~1Rt~N 1I5't~1!lUf!1.28 #:P1ffi:W:J.fg1* ~§:~~ lIIT~m1* ltJi~ll 33 x/f'{:J(.\am ~~~ilimM 31 ~ft./f'mf~& J'fUYb:1ffi/f'fl 32 ~~.Jlt ~'f*EJ: 351 .:tR.~il IL'. ~~-uEfo. 123 val)ijo va bhayaJP rnaggarp appasattho rnahaddhano visarp jivitukarno va papani parivajjaye 351 niHhangato asantasi vitatanho anangano ace hindi bhavasallani antirno'yarp sarnussayo 283 vanarp chindatha rna rukkharp vanato jayati bhayarp chetva vanafi ca vanathafi ca nibbana hotha bhikkhavo 284 yavarp hi vanatho na chijjati anurnatto pi narassa narisu patibaddharnano va lava so vaccho khirapako va rnatari ftliAtJltmtl ~~M~$ t&~/f'~1:iX 29 IL' IlJJ'fU~~ {iiJ£'1Bil.~Yb:* ~P)Ji~H'~§: ft.W :P:J. O 360 Q'<ikkhufla saI}1Varo sadhu sadhu sotena sarp. tassa bhasitarp.varo manasa samvaro sadhu sadhu sabbattha sarp.. 363 yo mukhasafifiato bhikkhu manttabhat:ll anuddhato attharp.varo 361 kayena sarp. natimafifieyya n' afifiesarp. dhammam anussararp.vuto bhikkhu sabbadukkha pamuccati. bhikkhu samadhirp.&$ JErm/fJt 5 ~~**IJ ~~f!MT ltlitlfftl! /f~:AE1\f 352 . care afifiesarp. . n'adhigacchati !1t1\fm-~JE ltli1Ttll1~ Q]"PJ~~E 2 .PJT1T m-pg~:AE1\f ~-1Ta?& 3 ~~~O ~§"$:~ $~~:AE §"~. bhikkhu saddhamma na parihayati.varo sadhu sadhu vacaya sarp. 365 salabharp. 364 dhammaramo dhammarato dhammam anuvicintayarp.=y.*-'X 4 ~$&X$ .25 bhikkhuvagga + ${:iJ ~fill=:' 1m ~+~=. dhammafi ca dipeti madhurarp.~fl$:$ ltlit.varo sadhu sadhu jivhaya sarp..lE~~~~ W§"JIll1. pihayarp. pihayarp. 7:9r~£~ w"PJ$JE5!3T5t1T1~mm tyr~£ 1 Y!ffi§1}. 362 hatthasafifiato padasafifiato vacayasafifiato safifiatuttamo ajjhattarato samahito eko santusito tam ahu bhikkhurp.varo sabbattha sarp.varo ghat:lena sarp. U ~ff)Y~ 368 mettaviharl yo bhikkhu pasanno buddhasasane adhigacche padal!l santal!l sal)kharOpasamaIJl sukhaIJl 8 -fjJ.j{j g:r1lJ'!U~ ~~~~ ~~W1Jl 10 ~.li 7J1JjtfrilVll/ 11 .ff~i'J E!t~:tt~ 12 1m.7F~ 1m~7Ff!il m1fEf!il~ tlJ~VBm 353 .giS 367 sabbaso namariipasmil!l yassa natthi mamayital!l asata ca na socati sa ve bhikkhii ti vuccati 369 sinca bhikkhu imal!l naval!l sitta te lahum essati chetva ragan ca dosan ca tato nibbanam ehisi 370 panca chinde panca jahe panca c'uttari bhavaye panca saIigatigo bhikkhu oghatil)l)o' ti vuccati 371 jhaya bhikkhu rna ca pamado rna te kamagul)e bhamassu cittal!l rna lohagulal!l gin pamatto rna kandi dukkham idan ti dayhamano 372 natthi jhanam apannassa panna natthi ajhayato yamhi jhanan ca panna ca sa ve nibbanasantike ~~~~ 7Flli:7F~ 7J~.1m1ill:~ ~~~~L 7F.litl fj~?t~U.li J!tit.liIT.6 It£i/:P!& 366 appalabho'pi ce bhikkhu salabhal!l n'atimannati tam ve deva pasamsanti suddhajlVil!l atandital!l PJtlJ1mffl 72:AfiJT¥ ~tJ1m~ 7 ltJi~~ ~~19tl~ ~AJ.1:.ttJi 9 .ttJiRf. ll:. 1:7EElM 18 .A dll'?r3&H 376 patisantharavuty' assa acarakusalo siya tato pamojjabahulo dukkhass' antaJIl karissati 17 tlDWJgffi~ ~tlDElI!I 377 vassika viya pupphani maddavani pamuncati evaJIl ragan ca dosan ca vippamuncetha bhikkhavo 378 santakayo santavaco santava susamahito vantalokamiso bhikkhu upasanto ti vuccati 379 attana coday' attanaJIl patimase attam attana so attagutto satima sukhaJIl bhikkhu vihahisi if:l1~.*.z *'~~.13 'i'~A~ 373 sunnagaraJIl paviHhassa santacittassa bhikkhuno amanusi raU hoti samma dhammaJIl vipassato 374 yato yato sammasati khandhanaJIl udayabbayaJIl labhati pHipamojjaJIl amataJIl taJIl vijanataJIl 375 tatrayam adi bhavati idha pannassa bhikkhuno indriyagutti santuHhi patimokkhe ca samvaro mitte bhajassu kalyane suddh'iijive atandite 16c 1&~nJ(.J.IH~OJE ilX1!~fif 16a 1:'i'fJ~ b *~gffi:t.§ JL\"~Z~ ltli~ifr ~~§t~ 19 'i'El:il&~ pgWJL'* ~~~li* ltli1'ltJi 354 .t.~ ~jjjm~ -JL'Il'U'! 14 'MfM1i~ fj(~tlD* m~.* 15 ::f§tPJT~ ~• .fDt~ ~ttR.ll:.ltli .ll:. r)'~H ~3W~~ fT~7k* 22 ~f:j9?fT ~{9I}~ffl. J1t~tl!:ra' tzo B~B:fl 23 ~'It~~'lll ~~*§:7J ~ij~MiJltfB{ ~~MJ1ki'& 24 wrJ~~~~ /f§ttzo~~ ltliJlfPlrfrt Mf~fY31ki'& 25 ~rfrtEl't-if #1[JL\f:l~~ " " t:/fwrJ~ -llf~JE 26 ~Z~Z ~'%iEl*U Mi~UmiM llf~~f.R 355 .20 ~EI~~ 380 atta hi attano natho atta hi attano gati tasma safifiamay' attanaIJl assaIJl bhadraIJl va val)ijo 381 pamojjabahulo bhikkhu pasanno buddhasasane adhigacche padaIJl santaIJl sailkhariipasamaIJl sukhaIJl 382 yo have daharo bhikkhu yufijati buddhasasane so imaIJllokaIJl pabhaseti abbha mutto'va candima lIT~f:j~ i&'i'm~ ~7J~Jf 21 ffft{9l}~ nr. ~mjf: 29 ~~~~ ~~1'm ~~1T~ WT~~m 307 kasavakantha bahavo papadhamma asafifiata papa papehi kammehi nirayaql te upapajjare 30 1'fimlJl~ ~DmMiSW l'n3~tt ~1'.{j\~F~1j '~illM!~ftlG ~~mm J'J JJ!U~A:J\ 32 .ffim 31 }~.27 1Ttfit.l:t9r~ 356 .{j\~F~1j t&~~lli ij~~~1S' ~.t1T ~~*. 28 iYr~{ilJ1T tlD~1'~ &&~~ m.il~ ~~5t1tt~tJ'J.~. &b $1:i]~~':::'+. 5 B~:In'jI fj~:In'W ~~~l[ f!i!~mA {.=t. 3 ~fB{~fB{ fB{fB{B~ ~M~tz¥ ~m~.=t.=t. &b~ §ffi1fsfJIHJ~~J:iJfI!}m ± ~mrfffi7N ~~~D~ 383 chinda sotarp parakkamma kame panuda brahmal)a sailkhiiranarp khayarp fiatva akatafifiii'si brahmal)a 384 yada dvayesu dhammesu paragu hoti brahmano atha'ssa sabbe samyoga attharp gacchanti janato 385 yassa param apararp va parapararp na vijjati vltaddararp visamyuttarp tam aharp briimi brahmal)arp 386 jhayim virajam asinarp katakiccarp anasavarp uttamattharp anuppattarp tam aharp briimi brahmaI)arp 387 diva tapati adicco rattim obhati candimii sannaddho khattiyo tapati jhayI tapati brahmaI)o atha sabbam ahorattirp buddho tapati tejasa 9.lHB*T ~-m~ 357 . 4 m.=t.=t.1t~:tJ§ JliTf':f/Fim J::*/F~ ~m1t.DffBiI ~m~.li~IZY+$: ~.=t.26 briihmal)avagga ~.i5m ~m~. 2 PJ~=$ m~7NmlI mf~#. =t:.1-fi[*5~ ~~J.~ 5'f-1ttfPJ ~ 394 kil1l te jatahi dummedha kim te ajinasatiya abbhantaral1l te gahaI:lal1l bahiral1l parimajjasi 13 fEtBIi~~ 395 pamsukiiladharal1l j antul1l kisal1l dhamanisanthatal1l 7 AlE~~r~ ~:m}V. 391 yassa kayena vacaya manasa natthi dukkatal1l samvutal1l tlhi thanehi tam ahal1l brumi brahmaI~al1l 392 yamha dhammal1l vijaneyya sammasambuddhadesital1l sakkaccal1l tal1l namasseyya aggihuttal1l'va brahmal)o.t:.=t:. 393 najatahi na gottena na j acca hoti brahmaI:lo yamhi saccafi ca dhammo ca so sue) so ca brahmaI:lo. ~ff$f:f NtaftlJlt WJ*$ff 358 .rm~~1tt}V. fPJ~ pg::f.~ ~ftU~mA tI:I~~J.t:. 388 bahitapapo' ti brahmano samacariya samal)o' ti vuccati pabbajay' attano malal1l tasma pabbajito' ti vuccati 390 na brahmanass' etadakifici seyyo yada nisedho manaso piyehi yato yato him samano nivattati tato tato sammati meva dukkhal1l.~ff ~ftU~1tt* 8 ~~~~ {J\1!!UjJT~ B1ttBlE ~~}V.t<.=t:.t:. 12 1W~M. 10 ~)L\~7 ~PJT~$ Ia)L\EI~ 1J~~* 11 .'i5 9 ~DW~ 1JM~9( ~~1tt::::ff ~rmJ. 1fi. gm~ Elflte!f ~li!lJrt~ 17 J!Jr:J!¥ ~§t/f'~ 1"I. JJ#.~.L!~' 13 Wl!l ~li!lJrt~ 19 {J\~~$ 5l11~Jm&: 1'~~P5 ~lMrt~ cf401 20 fl~~E ~~~~ 402 vari pokkharapatt'eva aragga r'iva sasapo yo na limpati kamesu tam ahaJIl brumi brahmal)aJIl yo dukkhassa pajanati idh'eva khayam attano 359 .1t ekaJIl vanasmiJIl jhayantaJIl tam ahaJIl brumi brahmal)aJIl ~li!lJrt~ 14 ~/f'~fB{ -.1*JJ6. ij~.aElfilJ ~MtJ/f'jC 71~rt~ 15 j9mfi'lJ~ /f'tr¥~~ ~~~~ ~li!lJrt~ 397 sabasafifiojanaJIl chetva yo ve na paritassati sailgatigaJIl visamyuttaJIl tam ahaJIl brumi brahmal)aJIl 16 1Jf~7EfiiJ 398 chetva naddhiJIl varattafi ca sandamaJIl sahanukkamaJ11 ukkhittapaJighaJIl buddhaJIl tam ahaJIl brurni brahmal)aJIl 399 akkosaJIl vadha bandhafi ca aduttho yo titikkhati khantibalarp baJal)lkaJ11 tam ahaJIl briimi brahmal)aJ11 400 akkodhanaJIl vatavantaJIl sHavantaJIl anussutaJIl dantaJIl antimasarlraJIl tam ahaJIl brumi brahmal)aJIl.g~1J ~li!lJrt~ 18 .EJ!~~ m*~1fl(. iSiit$ OM.1aIJl jl:i'iIl1t~ 21 m~~!!>~ ~J!'Ffm IHTJ:~ 403 gambhirapafifiaIJl medhaviIJl maggamaggassa kovidaIJl uttamattham anuppattaIJl tam ahaIJl briimi brahmaI:laIJl 404 asamsaHhaIJl gahaHhehi anagarehi c'iibhayaIJl anokasarim appicchaIJl tam ahaIJl briimi brahmal.fi~r*:tt pannabharaIJl visamyuttaIJl tam ahaIJl briimi brahmal.laIJl 408 akakkasaIJl vififiapal.W\ jl:~1t~ 23 ~1iX$§:.liIJl giraIJl saccam udiraye yaya n'abhisaje kifici tam ahaIJl briimi brahmal.laIJl 409 yo'dha dighaIJl va rassaIJl va al. M~i!f.laIJl 405 nidhaya dal.ldaIJl bhiitesu tasesu thavaresu ca yo na hanti na ghateti tam ahaIJl briimi brahmal.laIJl 406 aviruddhaIJl viruddhesu attadal.laIJl 407 yassa rago ca doso ca mano makkho ca patito sasapo r'iva aragga tam ahaIJl briimi brahmal.l<.luIJl thiilaIJl subhasubhaIJl jl:~1t~ 22 ~ffi~g M~z~ &=*JJ.lesu nibbutaIJl sadanesu anadanaIJl tam ahaIJl briimi brahmal.§" J\m~~ jl:~1t~ 27 ffiiit~1! ~mEJ!II 360 .cJ\ MpfTJz!M~ jl:~1t~ 24 1E¥::f¥ JB1lU::f'tlfri ~*~t~ jl:~1t~ 25 $:trl~~ '1\f!j'It1lt~ tzD !l!tIBtJ5l jl:~1t~ 26 lITt. lo paragato jhayi anejo akatharpkathi anupadaya nibbuto tam aharp briimi brahmal. 28 4-1!t1T~ loke adinnmp niidiyati tam aharp briimi brahmm:larp.G.~. cf411 yassiilaya na vijjanti afifiaya akatharpkathi amatogadharp anuppattarp tam aharp briimi brahmal.larp 34 .~ .G. 414 yo imarp pa!ipatharp duggaIp sarpsararp moham accaga til.larp tam aharp briimi brahmal.larp.7JlW 1'~ftMR 1lt~1'~ ~liflJ'1t. 413 candarp'va vimalarp suddharp vippasannam anavilaIp nandibhava parikkhinarp tam aharp briimi brahmal.G.lharp pahatvana anagaro paribbaje tal.larp 33 BIT. 31 Jc.larp.*~W\ 416 yo'dha tal. ~~Bil'ii ~liflJ'1t.A~~ 1'~*~ 417 hitva manusakarp yogarp dibbarp yoga upaccaga ~Jt~~ ~liflJ'1t. 30 ~~WW. 32 J~J~tt* ~!I5t'i5 m1f!.larp. 29 ~~~~ 1'~m~1T 1Ttta~ ~liflJ'1t. 361 .G. 410 ~1!t~~ ~~~f@f ~liflJ'1t.lhabhava parikkhil. m1T*~ asa yassa na vijjanti asmirp loke paramhi ca nirasayaIp visarpyyuttaFfl tam aharp briimi brahmaI.ll.G.G.larp.\¥~t}§ ~lJfj~mi WI~B~ ~liflJ'1t. 412 yo'dha pufifiafi ca papafi ca ubho sailgam upaccaga asokarp vir<uaIp suddharp tam aharp briimi brahmal.f!!flf~~f@f ~liflJ'1t.G. & ~~1t~ 37 BJjt1im ~~pJTm ~m~~ ~~1t~ 38 ~WJ~f~ 7Jr:p~~ ~:JlJil!~~ ~~1t~ 39 ~a~~ ij~BmJjt J'l~1'ifJ ~~1t~ 40 El~m$ *pJT]!3I~ ~~. ~~1t~ 35 ~~~~ 418 hitva ratifi ca aratifi ca sItibhiitafTI niriipadhifTI sabba!okabhibhufTI vlrafTI tam ahafTI briimi brahmagafTI 419 cutifTI yo vedi sattanaIJI upapattifi ca sabbaso asattafTI sugatafTI buddhafTI tam ahafTI briimi brahmagafTI 420 yassa gatifTI na jananti deva gandhabba manusa khIgasavam arahantafTI tam ahafTI briimi brahmagafTI 421 yassa pure ca paccha ca majjhe ca natthi kificanafTI akificanam aniidanafTI tam ahafTI briimi brahmagafTI 422 usabhafTI pavarafTI v1rafTI mahesifTI vijitavinafTI anejafTI nahatakafTI buddhafTI tam ahafTI briimi brahmagafTI 423 pubbenivasafTI yo vedi saggapayafi ca passati atho jatikkhaYaIJI patto abhififia vosito muni sabbavosita vosanafTI tam ahafTI briimi brahmagafTI ~~mmi ~~~ii! ~~1t~ 36 .PJT.'=tB~ 7E~pJT~ J'l*~f.'=tm ~fim~ E!J]~ijg!* ~~1t~ 362 .~~1'J$ sabbayoga visamyuttafTI tam ahafTI briimi brahmagafTI. P. P. 1878). undated). 322-327. Dhammapadam. 1931) 2 Andersen D. 7 Brough J. Zum Titel des sogenannten 'Udiinavarga' . 'The Prakrit Dharrnapada' Ibid P. PaIi Glossary Vol. 5 -'The text of the Dharrnapada' Mahabodhi 66.260-264. II (Delhi.W. Text from the Buddhist Canon. (ii) All references of Chinese texts are to those of the Taisho edition.872-881. 307-312. 8 Buddhadatta A. The Gandhiirl DhannapadaLondon Oriental Series 7 (London. 1979. An anthology of the sayings of the Buddha (Colombo. 4 Bennett A. commonly known as Dhammapada (London.G.1958.fPJJt~~~l!ID~. 1962).87-99.SELECT BIBLIOGRAPHY Unless otherwise stated: (i) All references of Pali texts are to those published by the PTS. . first published 1901). 9 Burlingame E.:g~WF$ (Kyoto. Buddhist Legends 3 Vols.A. / 6 Bernhard F. 1969). 1969) p. 1 Akanuma C . 3 Beal S. 363 . Zeitschrift der Deutschen Morgenlandischen Gesellschaf~ Supplementa I Deutscher Orientalistentag Juli 1968 (Wiesbaden. (London. 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Jaini. 1959) ADV T29 IlliJWJlmHJ'!1fiffnB~ AK(C) AKB AiJguttara nikaya = Abhidhannakosabha§ya. 370 . 1605. Pradhan ed. Ap Apadana ArV(C) Chinese tr. no. Pali Glossary Vol. Pradhan ed. (Patna. of AKB 129. P. Andersen Andersen D. 1979 .ABBREVIATIONS A = AiJguttara nikaya atthakatha (= ManorathapiiralJ1) AA P.1I (Delhi. 1950) Chinese tr. VBS. 1975) AKB(C) Chinese tr. of the Asm by Shyuan Tzang T31. S. Abhidharmadipa with vrtti (Patna. P. of the *Arthapada-siitra/*Arthavargiya T4 Asm Abhidharmasamuccaya. ed. Asm(C) AiJgu = *AiJgulimala-siitra 12 No 120 Avs = A vadanasataka Bc(C) = Chinese tr. first published 1901). Bib.7 Bulletin of the School of Oriental and African BSOAS University of London Buddhadatta Bib no. no.) Compilation = Bib.1 371 Studie~ . 63 D Digha-nikaya DA Dighanikaya-atthakathii =Sumangalavilasini DA Dirghagama Tl No. no. 8 Bv Buddhava1J1sa Study Bib. 18 = Bodhpaiij Brough Bib.Beal = BHSD Bib. 3 Bibliography Bodhicaryiivawrapaiijikii = Bib. no. 64 C Chinese Catu Catuhpari~at-siltra CND Cullaniddesa (Siamese ed. no. no. 210 Dh(Cl) = Chu Yau Jing.Vinaya T22 Dh = Dhammapad<iDharmapada Dh(C) = Fa Jyu Jing. al.DgV(C) = Chinese tr. T4. T4. of the Dharmagupta.125 Eplnd = Epigraphia Indica Gil Gilgit Manuscripts lAKE A. No. PTS. No. Index to the Abhidharmako§abhii~ya (Tokyo. T4. by Cowell EA Ekottariigama T2 No. No. T4. Hirakawa et. 212 Dh(C2) Fa Ji Yau Sung Jing. 1973) It Itivuttaka 372 . ed.213 Dh(Gr) Giindhiiri Dharmapada Dh(P) = PaIi Dhammapada DhA = Dhammapadiitfhakathii. No. DhAv(C) Fa Jyu Pi Yu Jing.2II Divy Divyavadana. 29 Majjhima-nikaya = Madhyamagama Tl No. no. JAs = Journal Asiatique Jm = JatakamaJa JPS = Abhidhanna Jiianaprasthana-sastra T26 JPTS Journal of the Pali Text Society JRAS Journal of the Royal Asiatic Society of Great Britain and Ireland Kalp Kalp(C) Levi Bib. PTS. of itivrtaka ) J = Jataka. no. 26 Mahas Mahasarpghika Manu Manusmrti 373 .ItA = Itivuttaka-atthakatha It (C) = T17 *:~U~ No 765 (Shyuan Tzang's Chinese tr. 35 = = M MA English version of Kalp (T201 ) Bib. of the Miilarsarvastivadavinaya bhai$ajyavastu No 374 . no. of the Miilasarvastivada-bhik$ul)l Vinaya T23 MSarV(C) MSarV(C) = T23 T23 (Chinese tr of the Miilasarvastivada vinaya)No 1442 MSarvVB(C) T24 (Chinese tr. by Trenckner Ming The Ming-Dynasty edition of the Chinese Tripitaka ( 8)3* Bib.3g Mizuno Mkv = Mahakarmavibhanga-siitra Mahaniddesa MNd MPPS = *Mahaprajiiaparamitii upadesa T25 Msar = Miilasarvasti vada MSarbnV(C) = Chinese tr. (Poona Mbh 1933) MCB = Melanges Chinois et Bouddhiques Mdhyv = Madhyamakavrtti =Prasannapilda Mil Milindapaiiha. ed.Mahabharata. ed V S Sukthankar. S KBelvalkar. no. No.48 Bib. of the Abhidharma-mahavibha~a­ sastraT28. 1562 OldMVS Older tr. of the Abhidharma-mahavibha~a-§astra T27 OJdMVSl = Oldest Chinesetr. No 1546 P. Pande Palihawadana Pali = Bib. of the Abhidharma-mahavibha~a­ sastraT28. 47 375 . 1547 OJdMVS2 = Second Chinese tr. No.1448 Mahasanghika Vinaya T22 MsgV MsgV(C) MsV T22 = MahIsasaka Vinaya T22 Miilasarv(=Msar) = Miilasarvastivada Mvu Mahavastu MVS = Abhidharma-mahavibha~a-§astra Netti = Nettippakaral}a T27 Ny *Abhidharma-nyayanusara-sastra T29. No. 17 Sarv = Sarvasti viida SatyS = *Satya-siddhi-sastra T32 Sdsp = * Saddharmasmrtyupasthiina-siitra TI7 Sheng The Sheng-Dynasty edition of the Chinese Tripitaka (~* Shukla Bib. Sarv.62 Skt = Sanskrit 376 . No.1 00 }ju~mlfriJ ~~ Saddhiitissa Vol. no. MSarV. Bib.99 SA(var) = Variant version of the Chinese SaIJlyuktiigama 12 No. no.PDh Buddhist Hybrid Sanskrit Dharmapada (or Patna Dharmapada) Prat = PTS PTSD Pratimok$a-siitra (Mahas. = Bib.53 SJD = Sanskrit-Japanese Dictionary.) Pali Text Society = S Pa/i-English Dictionary PTS SaIJlyutta-nikiiya SA = SaIJlyuktiigama 12No. 60 WZKSO Wiener Zeitschrift fur die Kunde Sud.213 Udv(Tb) Tibetan version of the Udanavarga v Vinayapitaka Vyakhya = Abhidharmakosavyakhya. 212 = Fa Ii Yau Sung ling. 54 Ud = Udana Udv = Udanavarga Udv(Cl) Udv(C2) Chu Yau ling. of the Samantapasadika 1'24 Sn Suttanipata Study = Bib. by Wogihara WilJemen = Bib. no. No. T4.. und Ostasiens 377 . No. No. no. Bib. of Udv(Tb). ed.66 The Sung-Dynasty edn of the Chinese Tripitaka Sung (** ) T (=Taisho) Taisho edition of the Chinese Tripitaka TbUdv(E)=(Sparham) English tr.SmP(C) Chinese tr. T4. $: 378 .YBS(C) Chinese tr. of the Yogiiciirabhilmi-siistra T30 Yuan The Yuan-Dynasty edition of the Chinese Tripi/aka (j[.:. 239. 52.270. 355 brahma 19.71. 130. 264.45. 199. 199. 129.114. 161.271.32.65.189. 65.204.73.66.218.256. 31.275. 110.304 Beal. 122. 74. 272 Buddhaghosa 8. 103.71. 228 Affection 65 alaya 275 Andersen. 100. 19. 237. 72.257.198.97.258. A. 37. 74 addhagu 85. 359. 200.79. 137. 227. 148 arahat 65. 128.201. 106.219.138. 100. 16. 66. 197. 200.161.261. 262. D.63.226. 143. 362 brahmal)a 269 Brough.251. 62.213. 93. 259. 198 atta 27.234. 272. 75.77. 359. 238.262. 117. 195.220. 102. 221.215. 98. 94. Samuel I. 167.174.170. 5. 129.41. 265.46. 100. 144. 352.158. 248.362 Buddhadatta.115. 196.118. 264. 223. 180.184. 273 See also Edgerton Buddhist Logic 24 C Chu Yau ling (= Udv(CJ) ) 3. 103.257.170.263. 17.252. 13.179.221.81. 169. 119.42.229. 181. 108. 360.227.38.81. 186. 333. 228. 195.116.29.108. 154. 182. 92.273. 353 bhameti 259 bhikkhu 27.248. 108.39.36. 274 asaI]1skJ1a 221 asava 144. 148.17. 248. 15.76. 362 anger 65. 66.201. 128 Bhamassu 92. 123. 251. 361.19.91. 100.210.274. 89 appamada 50.132. 308. 246. 124. 68 ayatana 269 B bala 27.34. 100.88. 30.160.276 379 .240.27. 103. 148 arahant 65. 266. 154. 275.228. 69. 188. 228.159. 229.56.269.108.271 See also Gandhiin Dharmapada Buddha 6. 267 apheresis 35. 15. 250. G. 183. 91. 194. 239. 357.211. 99. 358. A. 283.247.40. 19.164.136.205.Index A Abhayagiri 70.78. 41. 247. 216. 148. 6. 174. 80 Buddhist Hybrid Sanskrit Dictionary (=BHSD) 92. 195. 259.206. John 93. 168.67. 8.249.228. 265. 137. 223. 23. A. 250.33. 56. 169. 12.91. 88. 149. 142. 150. 260. 274 Bennett.248. F. P. 128. 239.130. 332.175.120.184.165.137.185.20.78. 123. 128. 233. 93.109.269. 14. 123 Bernhard. 169. 153. 353. 159.188. 292. 358. 68. 183.96. 115.249.93. 161.270.289 araha 88.131. 359 brahmal)a 17. 354. 149. 147.110. 259 aneja 89. 204.214.222.132.257. 199.257.270.217.224. 136. 238. 65.85. 10 1.178.259. 137. 114. 102 craving 36. 8. 114. 26. 34. 96 dipa 70. 142.sinii 205 daQ<. 91. 120. 178. 211. 39. 178.89. 58. 87. 323 dharp. 71. 131. 23. 255.21 8. 37. 50. 20. 205. 179. 261. 341 Diir~tiintikas 20. 26. 128.159. 205. F. 54. 135. 4. 259. 199. 113. 269 dharmapadiini 12.73. 246. 36. Cone. 81.65. J.89 90. 101. 198. 62. 123. 30. 18.247. 52. 101. 118. 47. 70. 76. 168. 243. 38. M. 75. 97. 130. 274. 79. 157. 109. 275. 22.175.ia 27. 92.65. 21. 221 dhammagha 59.257. 210. 105. 136.233. 40. 195. 112. 275.227. 238. 258. 143. 159. 160. 91. 30. 23.217. 117. 85.221. 273 274. 10. 41. 57. 161.32. 229.21. 10. 218. 178. 116. 43. 228. 91. 110. 269.200 205. 131. 3. 148. W. 82.97. 139. 66. 42. 142. 6. 109. 158. 172. 87. 184. 251.281. 129. 143.240. 21.115. 128. 63. 187. 25. 183. 71.165. 175. 265.189.119. 76. 54. 69. 73.229. 66. 257 dugga 89.246. 210.248.341. 26. 247. 160. 164.220. 153. 252. 21. 260. 114 1 E Edgerton. 276 Dhammapada!!hakhatha (=DhA) 5. 245.205.183.93. 129. 125. 53. 249. 147. 30.228. 22. 115. 169. 18. 233. 84. 122. 5.241. 45. 124. 156. 273. 162. 132. 380 . 124. 70. 113. 38. 18. 144. 105. 2.219. 153. 102. 275. 71. 174. 186.238. 75. 118. 102. 122.89 Dhammapada (=Dh(P) ) 1. 263. 158. 92. 158. 128. 43 46. 20. 349 darp. 65. 9. 188. 24 De Jong. 249. 244. 108. 116.93. 260.123. 82. 154. 101 Dh(Gr) (= Gandhari Dharmapada ) 9. 29.259. 10. 98. 16. 108. 65.349. 15. 89. 33.200. 132. 257.227. 176. 61. 128. 72. 27. 181. 130.298. 247. 199.264.276 Dhadphale 35. 222.306. 74. 189. 149. 199. 43. 222. 67. 84. 217. 114. 259. 33. 82. Ill. 143. 140. 23. 110. 223. 272. 174. 123. 19.178 198. 142. 94.239. 40. 250. 132. 29. 210. 31. 27. 206. 92. 250. 246. 35. 185. 292. 138. 75. 104. 90. 179. 28. 76.106. 21.92. 27. 19.98. 22. 261. 18. 249. 135. 90.153. 137.153 168. 271. 45. 33. 117. 120.130. 85. 165. 12. 83.211. 129.173. 45. 108. 39.26. 142.59. 159. 25. 55. 144.44. 22. 19. 122. 77. 124. 108. 235 evil 6. 198. 258. 19. 115.270. 88. 272. 68. 29. 185.citta 27. 93. 36. 220. 143. 81. 178. 217. 146. 138. 239. 269.218. 34. 118. 76. 261 Eight-fold Path 182. 64.60. 28. 234. 74. 79. 242. 203. 41. 218. 221. 65. 138. 220. 51. 273 See also Buddhist Hybrid Sanskrit Dictionary Ekottaragama (=EA) 75. 169. 234. 275. 114. 65. 154. 35. 257. 145. 14. 134. 217. 270. 177.16. 155. 123.56.282. 269. 110. 76. 117. 361 dvipa 70. 81. 239. 168.103. 77. 248. 270 D da!ha 34. Ill. 267 Elephant Simile 65.204. 188. 184. 129.92.219.sinii 205 Dhanapii1aka 235 Dharmapada 1. 115. 27. 17. 83. 11. 26. 80. 25. 49. 109. 172.2. 51. 252. 9. 271. 240. 94 Dharmatriita 17. 131. 168. 201. 248. 138. 298 mano 45. 169. 93. 211.289.185. 13 Mahiivastu (=Mvu) 26.225.130.224 227. 166. 98 Ju Fo Nien 29 Ju Lii Yen 49 Ju Tsy Yen 49 Jy Chien 24. 161.27. 80. 176. 117. 108. 264 Mehendale M.185. 228. 136. 302. 317. 273. 125 fool 81. 254. 213. 129. 128. John Geiger 4. 248. 167. 76. 189. 117. 205. 187. 173. 71 73. 183. 208. 203.260. 80. 41. 148. 244. 160. 226.187. 211. 85. 311.195.42.206. 59. 189. 99. 309. 25. 39. 47. 36. 259 mala 27. 115 H happiness 65. 149.251 252. 67. 183. 205 loka 55. 173. 271 J jara 55. 67. 119. 46 Fa Lih 29 f10werfragrance 65. 225. 188. 223. 97 Liiders 35. 114. 230. 153. 240 MahasaIighika 12. 68. 223. 96. 109. 25. 136. 257. 158. 78.65. 259. 65. 99 G Giindhiiri Dharmapada . 236. 112.A.201. 159. 221. 334 manojava 76. 263.229. 249. 49. 118. 131. 236. 165.230. 220 F K Fa Ii Yau Sung ling (=Udv(C2) 2. Ill. 49 khandha 89 kodha 57. 143. E 95 lamp 1I5. 133. 31. 198. 355 Lokottaravada 26 Lii Cheng 22. 58. 261. K. 256. 222. 49. 347 mana 92. 161. 199. 81. 234. 76. 123.246. 30. 169. 283. 100. 90. 111. 77. 76. 186. 351 Mahiiprajiiiipiiramitii-siistra (=MPPS) 19. 203. 83 manomaya 45.N.125. 247. 238. 135. 358 malum 246 maluva 246. 65. 184.324 L Lamotte. 70.104. 134. 228.217 218. 229. 237. 243. 148. 216. 74. 117. 210. 194. 196. 129. 142.209. 210. 144. 269. 275 Jayatilleke.197. 274. 231. 124 128. 220. 242 hiIpsamano 91. 258. 122. 257. 138. 161. 66. 277 mantabhal}i 257 meditation 20. 217 Levi 4. 188. 174. 266. 172. 24. 157. 154. 222. 23. 200. 178.328. 157. 179. 115. 137 138. 78. 101. 39. 116. 179. 233 239. 211. 175. 115. 263. 329. 46. 84. 75. 264. 336. 154. 270. 96. 38. 29. 77. 96. 77. 271. 79. 65. 168. 276 Fa lyu ling (=Dh(C) I. 274. 258. 80. 249 M Madhyamiigama (=MA) 108. 248. 164. 243. 108. 224 Kasyaplya 24. 250. 253. 147. 177. 224. 29.253 heedfulness 111 hells 65.275. 165. 184. 26 Ke Shy 46. 91. 227. 153. 116. 18. 250. 244 Kalpanamanditika (=KaJp) 23. 110. 271 magga 16. 270. 225. 233. 160.See a1soDh(Gr) and Brough. 267. 210. 239 240. 346 381 . 164. 129.184. 75.65. 40. 240. 202. 272.235. 21I. 219. 91. 132. 248. 92. 142. 303 Miilasarvastiviida 40. 359 path 2. 69.61. 21. 42. 87.198. 175.51. 148 Rockhill. 26. 222. 356 Nirvana 96. 130. 297. 75. 82 Patna Dharmapada (=PDh) 22. 257. 67.73. 269. 28. 76.115. 102. 102 S sahassa 53. 221. 136. 274 pathi 45. 257. 272 muccati 93. 218. 143. 149. 98 Prakirl)a 66 Prakrit 4. 332. 34. 115. 118. 285. 81. 148. 115. 89. 85.102. 75. 99. 206. 154. 116. 310. 200. 124. 85. 299 Sakamoto 123 samatha 21. 159. 44. 346 SaJpghabhiiti 29 Sammitiya 10 sammuti 91. 355 padam 45. 353. 239. 271 samsara 132. 98. 88 muni 130. 9.179. 222. 233. 277. 123. 26. 100. 73. 362 murchati 15 N naga 23.199. 44. 166. 249. 88. 291 papa 54. 219.251. 87. 111. 122.250. 78. 138. 158. 95 niddara 269 niraya 60. 189. 93. 183. 184. 161. 95 pal)<.180. 229. 217. 220. 240. 27. 137. 129. 163.269.178. 220. 67. 147 oka 4. 132. 30.176. 182.139. 258. 169. 274 piya 65 Poussin.174. 252. 98. 185. 43. 174. 128. 269. 26.110.65. G. 179. 273. 66. 299. 131. 217. 103. 147 old age 65. 80. 153. 42. 210. 98 pUl)ya 269 puppha 9. 82. 259.110. 65.middha 116 Mizuno 27. 269. 154. 275 P pada 5. 100. 128. 170.223 Nakamura 14. 36. 271 prapafica 206 prasrabdhi 270 Przyluski 24. 80. Gustav 21. 236. 95. 217. 148. 75. 123.221. 66 paligha 273 Palihawadana 34. 283. 215. 132. 44. 221.77. 124. 65. 15. 99. 211. 168.303. 160. 259. 45. 43. 291. 219.W. 45. 361 382 . 144. 74. 164. 236. 304. 227.247. 220. 307. 228. 100. 154. 114. 69. 260. 167. 205.C 13. 272. 70. 69. 84. 272. 92.45. 281. Ill. 10.114. 77. 301. 80.117. 82 Pakil)l)aka 60. 270. 70. 89. 165.65. 2 7. 90. 147. 259. 302. 212. 109. 129.263. 96. 9. 223.213. 272 Pande. 87. 273 nisedha 271 o ogha 4. 330. 103. 101. 267. 238. 40. 297.288 R rahada 4. 187. 164. W.Iita 52. 77. L de La Vallee 24. 76. 65. 91.65. 210. 258. 270. 44. 341. 276. 148 rahat 88. 66 Roth. 148.45. 217. 27. 280. 28. 311. 102. 69. 115.188. 77. 153. 108. 75. 93. 312 papafica 206 parikha 273 parisravani 239 parissaya 239 paritassati 90. 246. 119.65. 243. 41. 227. 72. 44. 159. 101.65.261. 234. 144. 87. 22. 219. 116. 260. 117. 34. 251. 38. A. 128. 349 skandha 89. 136. 117. 102. 27. 40. 32. 165. 102. 33. 38. 69. 45. 270. 26. 220. 274. 39. 89. 171. 35. 271 safifiatuttamo 352 Sanskrit 4. 114. 90. 154. 28.271. 198. 122. 234. 49. 39. 109. 23. 222. 35. 260. 178. 78.31. 92. 247. 137. 233. 301 Vi 14. 221. 161. 153. 33. 75. 179. 263. 108. 9. 228. 239. 66. 238. 198. 163. 249.94 udayavyaya 89. 129. 201. 115. 281 Shukla. 222. 90. 251 Siitralarikara 22 T taints 65. I 16. 164. 154. 276 Tibetan UdIlnavarga (=Udv(Tb) 19. 70. 128. 233. 206. 259. 88. 91. 19. 219.315. 189. 225 sramal)a 25. 68. 179. 114. 161. 165. 122 Tien Shi-Tzai 29 Tomomatsu. 22. 178. 103. E. 269. 269. 168. 261. 7.200 201. 223. 220 tal)ha 27. 132. 260. 272.248. 41. 169. 234. 210. 99. 40. 247. 17. 115. N. 26. 98. 149. 228.220. 26. 36. 1I8. 147. 211. 85. 144. 41. 43. 153. 143. 77. 159 Tibetan 26. 37. 295 udana 17. 199. 167. 138. 35. 263.103. 42. 67. 144 Sparham.260. 39. 24. 130.142. G. 239. 36. 273.61. 164. 148. 214. 123. 183. 37. 240.SalJlyuktIlgama (=S. 123. 342. 211 Twin Verses 104 V 383 udaka 4. 189. 26. 161. 160. 208. 175. 108. 259. 179. 110. I 10. 274. 271. 67 Sen art. 74. 224. 202. 144. 143. 35. 250. 142. 115. 42. 29. 188. 259 segharp 72. 271 sutra 10. 97 sithila 34. 95. 168. 188.205. 258. 77. 24. 109. 47. 21. 128. S. 154. E. 109. 224. 129. 273. 257.39. 38. 72. 248. 189. 218. 252. 119. 221. 129. 248. 270. 27. 198. 137. 129. 207 spreading extensively 65. 169. 71. 274 Tibetan UdIlnavarga -English Version (=TbUdv(E) 33. 188. 85. 77. 228. 21. 82. 259. 20. 19. 131. 203. 35. 24. 118. 218. 96 unna!a 227 .227. 114. 102. 261. 18. 185. 130. 175. 128. 88. 174. 181. 12. 132. 205. 30. 199.348. 136. 246.42 udanavarga 17. 200. 137. 185. 39. 183.118. 131. 17. 252. 211. 158. 38. 211 217.350 thousands 150.246. 119. 114. 174. 228. 238. 249. 98. 272. 92. 170. 229. 274 Satkara 65. 261. 240. 144. 67.43. 248. 258. 69.138. 26.65. 97. 114. 206. 123. 18. 188. 122. 246. 13. 248 Sanskrit UdIlnavarga (=Udv(Sk) 4. 276 Sarvastivada 8. 160. 25. 103. 223. 165. 149. 346 Singh. 124. 144. 159. 204.34. 184. 93.4) 9. 154. 44. 198. 275. 148. 85. 269. 33. 250. 131. 251. 42. 270. 233. 68. 128 See also Tibetan Udanavarga English Version spiritually committed 65.223. 108. 28. 160. 227. 147. 116. 20. 124. 275. 248. 18. 34. 168. 184. 210. 159. 229. 75. 143. 248. 132. 188. 103 sila 323. 158. 122. 160. 75. 187. 19. 100.97. 36. 128. 12.244.214.95 way 4.v Y vadhati 81 vahati 45.115. 173. 34. 176. 95.236. 156. 241. 201.200. 90.114. 221. 34.184. 112.202. 102. 269. 170. 195. 81.192. 92 Vighna 47 Vijenanda 47. 118. C. 369 -Study 19. 99. 170. 178. 357 vIta-jjara 87. 94.77. 112. 208. 157. 180.95. 135. 104.42. 49 vinaya 10.213. 220. 166. 101.255.195. 182. 80. 269 Weller.28. 39. 221.95 wise 19. 167.97. 223. 134. 69. 270 vitarka 224 yamamase 108. 183. 111. 255. 23.214. 24. 163. 12. 92. 247. 100. 36. 247. 177. 287 Vijitananda 47. 103 vahato 5.268. 262. 37. 191. 69. 258 vipassana 110. 45. 145. 157.115. 127. 25. 140. 113.168. 85. 243. 168. 111. 239. 148.265. 122.269 384 .95. 139. 176. 228. 269 vipasyana 21. 103. F.206.111.264. 187. 120. 270 Wintemitz. M. 277 vaJ:II:Ja-pokkhara 210 vicara 224 vicessati 128 vigata-jvara 87. 45. 207. 128. 49 vijessati 128. 236. 213.29. 278 Yin Shun 38. 140.369 YogacarabhlimiSastra (= YBS) 18. 11. 269 world 46. 258 vItaddara 87. 268. 167. 82.250 W Warder. 180. 30. 177. 13. 139. 68. 201. 11 Willemen. 221. 267. 244. 222. 22. 216. A. 172.264. 98.247. 69.267. -Compilation 14.366. 242.197.38.121. 169. K.46. 265. 77. 9. 81. 204. 33.66. 13. 33. 133.