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CORNELL 
 
 UNIVERSITY 
 
 LIBRARY 
 
 JOHN M. ECHOLS 
 Collection on Southeast Asia 
 
BUDDHAGHOSHA'S PARABLES. 
 
BUDDHAGHOSHA'S PARABLES : 
 
 TRANSLATED FROM BURMESE 
 
 By captain T. EOGERS, RE. 
 
 Miti) an Introduction, 
 
 CONTAINING 
 
 BUDDHA'S DHAMMAPADA, 
 
 Or "PATH OF VIRTUE," 
 
 TRANSLATED FROM PALI 
 By p. max MULLBR, M.A., 
 
 PROFESSOR OF COMPARATIVE PHILOLOOT AT OXPORD, FOREIGN MEMBER OP THE 
 FRENCH INSTITUTE, ETC. 
 
 LONDON: 
 TEUBNER AND CO., 60, PATERNOSTER ROW. 
 
 1870. 
 
 L» , : ! 
 
 [All Rights Reserved.'] 
 
 : I 
 
V-X^ rui j.^n 
 
 3 L \H W 
 3 1-11 -AX 
 
 YV«^ ^^ t/?'C 
 
 TATXOR AND CO., PRINIEES, 
 LITTLE QUEEN STREET, LINCOLN'S INN FIELDS. 
 
INTRODUCTION. 
 
 BY PROFESSOR MAX MULLER. 
 
 A PEW words seem required to explain tlie origin and 
 history of this book. About the end of last year, 
 Captain Eogers, after having spent some years in Bur- 
 mah, returned to England, and as he had paid par- 
 ticular attention to the study of Burmese, he was 
 anxious, while enjoying the leisure of his furlough, to 
 translate some Burmese work that might be useful to 
 Oriental students. He first translated 'The History 
 of Prince Theemeewizaya,' being one of the former 
 lives (yataka) of Buddha. Although this work eon- 
 tains many things that are of interest to the student 
 of Buddhism, it was impossible to find a publisher 
 for it. I then advised Captain Eogers to undertake a 
 translation of the parables which are contained in 
 Buddhaghosha's ' Commentary on the Dhammapada.' 
 Many of these fables had been published in Pali by 
 Dr. Fausboll, at the end of his edition of the ' Dham- 
 mapada;' but as the MSS. used by him were very 
 defective, the Pali text of these parables had only 
 excited, but had not satisfied the curiosity of Oriental 
 scholars. It is well known that the Burmese look upon 
 Buddhaghosha, not indeed as having introdxiced Bud- 
 
Vl THE* BURMESE PARABLES. 
 
 dhism into Bunnah, but as having brought the most 
 important works of Buddhist literature to the shores 
 of the Gulf of Martaban, and I therefore hoped that 
 the Burmese translation of Buddhaghosha's parables 
 would be as trustworthy as the Pali original. In this 
 expectation, however, I was disappoiated. When I re- 
 ceived the first instalment of the translation by Captaia 
 Rogers, I saw at once that it gave a small number 
 only of the stories contained in Buddhaghosha's Pali 
 original, and that the Burmese translation, though 
 literal in some parts, was generally only a free render- 
 ing of the Pali text. 'Not does it seem as if the trans- 
 lator had always understood the text of Buddhaghosha 
 correctly. Thus in the very first story, we read in the 
 Pali text that, when the wife of MahasvawKa had her 
 first son, she called him Pala ; but when she had a 
 second, she called the elder Maha-jJala, ^'. e. Great Pala, 
 and the second, ZuUa-pala, i e. Little Pala, In the 
 translation all this is lost, and we simply read : " After 
 ten months a son was born, to whom he gave the 
 name of Mahapala, because he had obtained him 
 through his prayers to the Nat. After this, another 
 son was born, who received the name of ZuUapala.'' 
 
 Though, for a time, I thought that the Burmese 
 version of these parables might be a shorter, and pos- 
 sibly a more original collection, yet passages like the 
 one just quoted would hardly allow of such a view. 
 On the contrary, the more I saw of the translation of 
 the Burmese parables, the more I felt convinced that 
 the Burmese text was an abstract of Buddhaghosha's 
 work, giving only a certain number of Buddhaghosha's 
 stories, and most of them considerably abridged, and 
 sometimes altered. As Dr. Fausboll has given of 
 
THE BURMESE PARABLES. Vll 
 
 many of these stories the titles only, it was impos- 
 sible in every case to compare the Burmese version 
 with the Pali original. But, on the whole, I do not 
 expect that the opinion which I have formed of the 
 Burmese translation wiU he materially modified, when 
 we have the whole of the Pali text to compare with 
 it ; and we must wait tUl we receive from Burmese 
 scholars an explanation of the extraoi-dinary changes 
 which Buddhaghosha's original has undergone iu the 
 hands of the Burmese translator. My own opinion is, 
 that there must be a more complete and more accurate 
 Burmese translation of Buddhaghosha's work, and that 
 what we have now before us is only the translation of 
 a popular edition of the larger work. Towards the 
 end of the Burmese translation there are several addi- 
 tions, evidently from a different source ; in one case, 
 as stated (p. 174), fi'om the ' Eammapabhedadipa.' 
 
 By a strange coincidence, I received, at the very 
 time when Captaia Eogers had finished his trans- 
 lation, another translation of the same work by Cap- 
 tain Sheffield Grace. It was not intended for publica- 
 tion, but sent to me for my private use. I obtained 
 Captain Sheffield Grace's permission to send his manu- 
 script to Captain Eogers, who, as will be seen from 
 his preface, derived much advantage fi-om it while re- 
 vising his own MS. for the press. 
 
 Although I felt disappointed at the character of the 
 Burmese translation, yet I was most anxious that the 
 labours of Captain Eogers and Captain Sheffield Grace 
 should not have been in vain. Even such as they are, 
 these parables are full of interest, not only for a study 
 of Buddhism, but likewise for the history of fables 
 and apologues in thefr migrations fr-om East to West, 
 
Vlll THE BURMESE PARABLES. 
 
 or from West to East. This important chapter in the 
 literary history of the ancient world, which since the 
 days of Sylvestre de Sacy has attracted so much at- 
 tention, and has of late been so ably treated by Pro- 
 fessor Benfey and others, cannot be considered as 
 finally closed without a far more exhaustive study of 
 these Buddhist fables, many of them identically the 
 same as the fables of the PaMatantra, and as the 
 fables of ^sop. Nay I thought that, if it were only 
 to give to the world that one apologue of Kisagotamt 
 (p. 100), this small collection of Buddhist parables de- 
 served to be published ; and I hoped, moreover, that 
 by the publication of this first instalment, an impulse 
 would be given that might lead to a complete transla- 
 tion, either from Pali or from Burmese, of all the fables 
 contained in the ' Commentary on the Dhammapada.' 
 However, in spite of my pleading, no publisher, not 
 even Mr. Triibner, who certainly has shown no lack of 
 faith in Oriental literature, would undertake the risk 
 of publishing this collection of parables, except on 
 condition that I should write an introduction. Though 
 my hands were full of work at the time, and my at- 
 tention almost exclusively occupied with Yedic re- 
 searches, yet I felt so reluctant to let this collection 
 of Buddhistic fables remain unpublished, that I agreed 
 to take mj' part in the work as soon as the first 
 volume of my translation of the ' Eig Veda ' should be 
 carried through the press. 
 
 As the parables which Captain Rogers translated 
 from Bui-mese, were originally written in Pali, and 
 formed part of Buddhaghosha's ' Commentary on the 
 Dhammapada,' i. e. ' The Path of Yii-tue,' I thought 
 that the most useful contribution that I could offer. 
 
THE PALI TEXT OF THE DHAMMAPADA. IX 
 
 by way of introduction, -would be a translation of the ori- 
 ginal of tbe Dhammapada. The Dhammapada forms 
 part of the Buddhistic canon, and consists of 423 verses,^ 
 which are believed to contain the utterances of Buddha 
 himself. It is in explaining these verses that Buddha- 
 ghosha gives for each verse a parable, which is to illus- 
 trate the meaning of the verse, and is believed to have 
 been uttered by Buddha, in his intercourse with his dis- 
 ciples, or in preaching to the multitudes that came to 
 hear him. In translating these verses, I have followed 
 the edition of the Pali text, published in 1855 by Dr. 
 FausboU, and I have derived great advantage from his 
 Latin translation, his notes, and his copious extracts 
 from Buddhaghosha's commentary. I have also con- 
 
 ' That there should be some differences in the exact number of 
 these gathas, or verses, is but natural. In a short index at the 
 end of the work, the number of chapters is given as twenty-six. 
 This agrees with our text. The sum total, too, of the verses as 
 there given, viz. 423, agrees with the number of verses which 
 Buddhaghosha had before him. when writing his commentary, at 
 the beginning of the fifth century of our era. It is only when the 
 number of verses in each chapter is given that some slight differ- 
 ences occur. Cap. v. is said to contain 17 instead of 16 verses ; 
 cap. xii. 12 instead of 10 ; cap. xiv. 16 instead of 18 ; cap. ix. 
 16 instead of 17 ; cap. xxiv. 22 instead of 26 ; cap. xxvi. 40 in- 
 stead of 41, which would give altogether five verses less than we 
 actually possess. The cause of this difference may be either in 
 the wording of the index itself (and we actually find in it a various 
 reading, malavagge k& visati, instead of malavagg' ekavisati, see 
 FausboU, p. 435) ; or in the occasional counting of two verses as 
 one, or of one as two. Thus in cap. v. we get 16 instead of 17 
 verses, if we take each verse to consist of two lines only, and not, 
 as in w. 74 and 75, of three. Under all circumstances the differ- 
 ence is trifling, and we may be satisfied that we possess in our 
 MSS. the same text which Buddhaghosha knew in the fifth 
 century of our era. 
 
X THE AGE OP THE PAEAJ3LES 
 
 suited translations, either of the whole of the Dham- 
 mapada, or of portions of it, by Weber, Gogerly,' Up- 
 ham, Burnouf, and others. Though it will be seen 
 that in many places my translation dififers from those 
 of my predecessors, I can only claim for myself the 
 name of a very humble gleaner in the field of Pali 
 literature. The greatest credit is due to Dr. FausboU, 
 whose edilio princeps of the Dhammapada will mark 
 for ever an important epoch in the history of Pali 
 scholarship ; and though later critics have been able to 
 point out some mistakes, both in his text and in his 
 translation, the value of their labours is not to be 
 compared with that of the work accomplished single- 
 handed by that eminent Danish scholar. 
 
 On the Age op the Parables and op the Dham- 
 mapada. 
 
 The age of Buddhaghosha can be fixed with greater 
 accuracy than most dates in the literary history of 
 India, for not only his name, but the circumstances 
 of his life and his literary activity are described in the 
 Mahavawsa, the history of Ceylon, by what may be 
 called almost a contemporary witness. The Maha- 
 var/sa, lit. the genealogy of the great, ^ or the gi'eat 
 genealogy, is, up to the reign of Dhatusena, the work 
 of Mahanama. It was founded on the Dipavawsa, 
 also called Mahavawsa, a more ancient history of the 
 
 1 " Several of the chapters have been translated by Mr. Gogerly, 
 and have appeared in ' The Friend,' vol. iv. 1840." (Spence 
 Hardy, ' Eastern Monachism,' p. 169.) 
 
 2 See Mahanama's own explanations given in the Tik4; 'Ma- 
 havansa,' Introduction, p. xxxi. 
 
AND OF THE DHAMMAPADA. XI 
 
 island of Ceylon, wHch. ended with, the reign of Ma- 
 hasena, who died 302 a.d. MSS. of the Dipavaw^a are 
 said to exist, and there is a hope of its being published. 
 Mahanama, who lived during the reign of King Dha- 
 tusena, 459-477, wrote the whole history of the island 
 over again, and carried it on to his own time. He 
 also wrote a commentary on this work, but that com- 
 mentary extends only as far as the forty-eighth verse 
 of the thirty-seventh chapter, i. e. as far as the reign 
 of Mahasena, who died in 502 a.d.^ As it breaks off 
 exactly where the older history, the Dipava;?sa, is 
 said to have ended, it seems most likely that Maha- 
 nama embodied in it the results of his own researches 
 into the ancient history of Ceylon, while for his con- 
 tinuation of the work, from the death of Mahasena to 
 his own time, no such commentary was wanted. It is 
 difficult to determine whether the thirty-eighth as well 
 as the thirty-seventh chapter came from the pen of 
 Mahanama, for the Mahavansa was afterwards con- 
 tinued by different writers to the middle of -the last 
 century; but, taking into account all the circum- 
 stances of the case, it is most probable that Mahanama 
 carried on the history to his own time, to the death of 
 Dhatusena or Dasen Kelliya, who died in 477.^ This 
 Dhatusena was the nephew of the historian Mahanama, 
 and owed the throne to the protection of his uncle. 
 Dhatusena was in fact the restorer of a national dynasty, 
 and after having defeated the foreign usurpers (the 
 
 1 After the forty-eighth verse, the text, as published by Tumour, 
 puts ' Mahavanso nxttliito,' the Mahdvajisa is finished ; and after 
 a new invocation of Buddlia, the history is continued with the 
 forty-ninth verse. The title Mahdvansa, as here employed, seems 
 to refer to the Dipava«sa. 
 
 ^ ' Mahavansa,' Introduction, p. xxxi. 
 
Xll THE AGE OF THE PARABLES 
 
 Damilo dynasty) " he restored the religion which had 
 been set aside by the foreigners."^ Among his many 
 pious acts, it is particularly mentioned that he gave a 
 thousand, and ordered the Dipavawsa to be promul- 
 gated.^ 
 
 As Mahanama was the uncle of Dhatusena, who 
 reigned from 459-477, he may be considered a trust- 
 worthy witness with regard to facts that occurred 
 between 410 and 432. Now the literary activity of 
 Buddhaghosha in Ceylon falls in that period, and this 
 is what Mahanama relates of him ('Mahava^sa,' p. 250) : 
 
 " A Brahman youth, bom in the neighbourhood of 
 the ten-ace of the great Bo-tree (in Magadha), accom- 
 plished in the ' vijja ' (knowledge) and ' sippa ' (art), 
 who had achieved the knowledge of the three Vedas, 
 and possessed great aptitude in attaining acquirements ; 
 indefatigable as a schismatic disputant, and himself a 
 schismatic wanderer over C^ambudipa, established him- 
 self, in the character of a disputant, in a certain 
 vihara, and was in the habit of rehearsing, by night 
 and by day with clasped hands, a discourse which he 
 had learned, perfect in all its component parts, and 
 sustained throughout in the same lofty strain. A 
 certain mahathera, Revata, becoming acquainted with 
 him there, and (saying to himself), "This individual 
 
 1 ' Maliavawsa,' p. 25(5. 
 
 ^ Mahav. p. 257, " And that he might also promulgate the con- 
 tents of the ' Pipavansa,' distributing a thousand pieces, he caused 
 it to he read aloud thoroughly." The text has, ' datva sahassa??j 
 dipetujre Dipavajisam samadisi,' having given a thousand, he ordered 
 the Dipavansa to be rendered illustrious, or to be copied. (See 
 "Westergaard, ' Ueber den altesten Zeitraum der Indischen Ge- 
 schichte,' Breslau, 1862, p. 33 ; and ' Mahavawsa,' Introduction, 
 p. xxxii. 1. 2.) 
 
AND OF THE DHAMMAPADA. Xlll 
 
 is a person of profound knowledge, it will be worthy 
 (of me) to convert Mm;" inquired, "Who is this 
 who is braying like an ass?" The Brahman replied 
 to him, "Thou canst define, then, the meaning con- 
 veyed in the bray of asses." On the Thera rejoining, 
 "I can define it;" he (the Brahman) exhibited the 
 extent of the knowledge he possessed. The Thera 
 criticized each of his propositions, and pointed out in 
 what respect they were fallacious. He who had been 
 thus refuted, said, " "Well, then, descend to thy own 
 creed;" and he propoxinded to him a passage from 
 the 'Abhidhamma' (of the Pitakattaya). He (the 
 Brahman) could not divine the signification of that 
 passage, and inquired, "Whose manta is this?" — "It 
 is Buddha's manta." On his exclaiming, " Impart it 
 to me;" the Thera replied, "Enter the sacerdotal 
 order." He who was desirous of acquiring the know- 
 ledge of the 'Pitakattaya,' subsequently coming to 
 this conviction, " This is the sole road " (to salvation), 
 became a convert to that faith. As he was as pro- 
 found in his eloquence (ghosa) as Buddha himself, 
 they conferred on him the appellation of Buddha- 
 ghosa (the voice of Buddha); and throughout the 
 world he became as renowned as Buddha. Having 
 there (in (zambudipa) composed an original work 
 called 'Nanodaya' (Else of Knowledge), he, at the 
 same time, wrote the chapter called " Atthasalini, on 
 the Dhammasangani '' (one of the Commentaries on 
 the ' Abhidhamma '). 
 
 "Bevata Thera then observing that he was desirous 
 of undertaking the compilation of a general commen- 
 tary on the 'Pitakattaya,' thus addressed him: "The 
 text alone of the ' Pitakattaya ' has been preserved in 
 
XIV THE AGE OF THE PAEABLES 
 
 this land, the ' Atthakatha ' are not extant here, nor 
 is there any version to be found of the schisms (vada) 
 complete. The Singhalese ' Atthakatha ' are genuine. 
 They were composed in the Singhalese language by 
 the inspired and profoundly wise Mahinda, who had 
 previously consulted the discourses of Buddha, authen- 
 ticated at the thera-convocations, and the disserta- 
 tions and arguments of Sariputta and others, and they 
 are extant among the Singhalese. Preparing for this, 
 and studying the same, translate them according to 
 the rules of the grammar of the Magadhas. It will 
 be an act conducive to the welfare of the whole world." 
 " Having been thus advised, this eminently wise 
 personage rejoicing therein, departed from thence, and 
 visited this island in the reign of this monarch {i. e. Ma- 
 hanama). On reaching the Mahavihara (at Anuradha- 
 pura), he entered the Mahapadhana haU, the most 
 splendid of the apartments in the vOiara, and listened 
 to the Singhalese Atthakatha, and the Theravada, 
 from the beginning to the end, propounded by the 
 thera Sanghapala ; and became thoroughly convinced 
 that they conveyed the true meaning of the doctrines 
 of the Lord of Dhamma. Thereupon paying reverential 
 respect to the priesthood, he thus petitioned: "I am 
 desirous of translating the ' Atthakatha ; ' give me ac- 
 cess to all your books." The priesthood, for the pur- 
 pose of testing his qualifications, gave only two gathas, 
 saying, "Hence prove thy qualification; having satisfied 
 ourselves on this point, we will then let thee have all our 
 books." From these (taking these gatha for his text), 
 and consulting the ' Pitakattaya,' together with the 
 'Atthakatha,' and condensing them into an abridged 
 form, he composed the work called 'The Yisuddlii- 
 
AND OF THE DHAMMAPADA. XV 
 
 magga.' Thereupon, having assembled the priesthood, 
 who had acquired a thorough knowledge of the doc- 
 trines of Buddha, at the bo-tree, he commenced to 
 read out the work he had composed. The devatas, in 
 order that they might make his (Buddhaghosa's) gifts 
 of wisdom celebrated among men, rendered that book 
 invisible. He, however, for a second and third time 
 recomposed it. "When he was in the act of producing 
 his book for the third time, for the purpose of pro- 
 poundiag it, the devatas restored the other two copies 
 also. The assembled priests then read out the three 
 books simultaneously. In those three versions, neither 
 in a signification nor iu a single misplacement by 
 transposition, nay even in the thera-controversies, and 
 in the text (of the ' Pitakattaya ') was there, in the 
 measure of a verse or in the letter of a word, the 
 slightest variation. Thereupon, the priesthood re- 
 joicing, again and again fervently shoutad forth, say- 
 ing, "Most assuredly this is Metteya (Buddha) him- 
 self," and made over to him the books iu which the 
 ' Pitakattaya ' were recorded, together with the ' Attha- 
 katha.' Taking up his residence in the secluded 
 Ganthakara vihara, at Anuradhapura, he translated, 
 according to the grammatical rules of the Magadhas, 
 which is the root of all languages, the whole of the 
 Singhalese Atthakatha (into Pali). This proved an 
 achievement of the utmost consequence to all lan- 
 guages spoken by the human race. 
 
 "All the theras and achariyas held this compilation in 
 the same estimation as the text (of the ' Pitakattaya '). 
 Thereafter, the objects of his mission having been ful- 
 filled, he returned to (?ambudipa, to worship at the 
 bo-tree (at Uruvelaya, or Uruvilva, in Magadha)." 
 
X^i THE AGE OF THE PARABLES 
 
 Here we have a simple account of Buddhaglioslia^ and 
 Ms literary labours written by a man, himself a priest, 
 and who may well have known Buddhaghosha during 
 his stay m Ceylon. It is true that the statement of 
 his writing the same book three times over without a 
 single various reading, partakes a little of the miracu- 
 lous ; but we find similar legends mixed up with ac- 
 counts of translations of other sacred books, and we 
 cannot contend that writers who believed in such 
 legends are therefore unworthy to be believed as his-/«' 
 torical witnesses. 
 
 The next question which has to be answered is 
 this, Did Buddhaghosha' s Parables, and the whole of 
 the commentary in which they are contained, form 
 part of the 'Arthakatha' which he translated from 
 Siaghalese into PaH. The answer to this question 
 depends on whether the Dhammapada formed part of 
 the ' Pitakattaya ' or not. If the verses of the Dham- 
 
 1 The Burmese entertain the highest respect for Buddhaghosha. 
 Bishop Bigandet, in his ' Life or Legend of Gaudama ' (Eangoon, 
 1866), writes : " It is perhaps as well to mention here an epoch 
 which has been, at all times, famous in the history of Budhism in 
 Burma. I allude to the voyage which a B«ligious of Tliaton, 
 named Budhagosa, made to Ceylon, in the year of religion 
 943=400 A.c. The object of this voyage was to procure a copy 
 of the scriptures. He succeeded in his undertaking. He made 
 use of the Burmese, or rather Talaing characters, in transcribing 
 the manuscripts, which were written with the characters of Ma- 
 gatha. The Burmans lay much stress upon that voyage, and 
 always carefully note down the year it took place. In fact, it is 
 to Budhagosa that the people living on the shores of the Gulf of 
 Martaban owe the possession of the Budhist scriptures. From 
 Thaton, the collection made by Budhagosa was transferred to 
 Pagan, six hundred and fifty years after it had been imported 
 from Ceylon." 
 
AND OF THE DHAMMAPADA. XVll 
 
 mapada were contained in the canon, then they were 
 also explained in the Singhalese 'Arthakatha,' and con- 
 sequently translated from it into Pali by Buddhaghosha. 
 Now it is true that the exact place of the Dhammapada 
 in the Buddhistic canon has not yet been poiated out ; 
 but if we refer to Appendix iii., priated ia Tumour's 
 edition of the ' Mahavaw^,' we there find in the third 
 part of the canon, the Sutra-pitaka, under No. 5, the 
 Kshudraka-nikaya, containing fifteen subdivisions, the 
 second of which is the Dhammapada. 
 
 "We should, therefore, be perfectly justified in treat- 
 ing the parables contained in Buddhaghosha's Pali 
 translation of the ' Arthakatha,' i. e. the commentary 
 on the Dhammapada, as part of a much more an- 
 cient work, viz. the work of Mahinda, and it is only 
 in deference to an over-cautious criticism that I have 
 claimed no earlier date than that of Buddhaghosha for 
 these curious relics of the fable-literature of India. I 
 have myself on a former occasion^ pointed out all the 
 objections that can be raised against the authority of 
 Buddhaghosha and Mahinda ; but I do not think that 
 scholars calling these parables the parables of Ma- 
 hinda, if not of Buddha himself, and referring their 
 date to the third century B.C., would expose themselves 
 at present to any formidable criticism. 
 
 If we read the pages of the ' Mahava?isa ' without 
 prejudice, and make allowance for the exaggerations 
 and superstitions of Oriental writers, we see clearly 
 that the literary work of Buddhaghosha presupposes 
 the existence, in some shape or other, not only of the 
 canonical books, but also of their Singhalese commen- 
 tary. The Buddhistic canon had been settled in seve- 
 1 ' Chips from a German Workshop,' 2nd ed., vol. i. p. 197. 
 
 b 
 
xviii THE AGE OF THE PARABLES 
 
 ral councils, whether two or three, we need not here 
 inquire.^ It had received its final form at the council 
 held under Asoka in the year;2.46 B.C. We are fur- 
 ther told in the ' Mahavawsa' tliat Mahinda, the son of 
 Asoka, who had become a priest, learnt the whole of 
 the Buddhist canon in three years (p. 37) ; and that 
 at the end of the third council he was dispatched to 
 Ceylon, in order to establish there the religion of 
 Buddha (p. 71). The king of Ceylon, Devanampriya 
 Tishya, was converted, and Buddhism soon became 
 the dominant religion of the island. Next follows a 
 statement which will naturally stagger those who are 
 not acquainted with the power of memory if under 
 strict discipline for literary purposes, but which ex- 
 ceeds by no means the limits of what is possible in 
 times when the whole sacred literature of a people is 
 preserved and lives by oral tradition only. The Pita- 
 katraya, as well as the Arthakatha, having been col- 
 lected and settled at the thii-d council in 246 B.C., were 
 brought to Ceylon by Mahinda, who promulgated them 
 orally;^ the ' Pitakatraya' in Pali, and the 'Arthakatha' 
 in Singhalese,^ together with additional Arthakatha of 
 
 1 The question of these councils and of their bearing on Indian 
 chronology has been discussed by me in my ' History of Ancient 
 Sanskrit Literature,' p. 262 seq., 2nd ed. 
 
 2 Cf. Bigandet, 1. c. p. 387. 
 
 ^ Singhalese, being the language of the island, would naturally 
 be adopted by Mahinda and his fellow-missionaries for communi- 
 cation with the natives. If he abstained from translating the 
 canou also into Singhalese, this may have been on account of its 
 more sacred character. At a later time, however, the canon, too, 
 was translated into Singhalese, and, as late as the time of Bud- 
 dhadasa, who died 368 a.d., we read of a priest, profoundly versed 
 in the doctrines,w bo translated the Sutras, one of the three divi- 
 
AND or TIIE DHAMMAPADA. XIX 
 
 his own. ■ It does not follow that Mahinda knew the 
 whole of that enormous literature by heart, for, as he 
 was supported by a number of priests, they may well 
 have divided the different sections among them. The 
 same applies to their disciples. But that to the Hindu 
 mind there was nothing exceptional or incredible in 
 such a statement, we see clearly from what is said by 
 Mahanama at a later period of his history. When he 
 comes to the reign of Va^^agamani,* 88-76 B.C., he 
 states: "The profoundly wise priests had heretofore 
 orally perpetuated the Pali Pitakatraya and its Artha- 
 katha (commentaries). At this period these priests, 
 foreseeiag the perdition of the people (from the per- 
 versions of the true doctriiies) assembled; and in 
 order that the religion might endure for ages, recorded 
 the same in books."^ 
 
 Later than this date, even those who doubt the 
 
 sions of the Pitakatraya, into the Sihala language. (Mahav. p. 
 247.) A note is added, stating that several portions of the other 
 two divisions also of the Pitakatraya have been translated into 
 the Singhalese language, and that these alone are consulted b}'' 
 the priests who are unacquainted with Pali. On the other hand, 
 it is stated that the Singhalese text of the Arthakatha exists no 
 longer (see Spence Hardy, 'Legends,' p. xxv., and p. 69). He 
 states that the text and commentary of the Buddhist canon are 
 believed to contain 29,368,000 letters. (Jbid. p. 66.) 
 
 1 See Bigandet, 1. c. p. 388. 
 
 ^ See also Spence Hardy, ' Legends,' p. 192. " After the Nir- 
 vana of Buddha, for the space of 450 years, the test and commen- 
 taries, and all the works of the Tathagata, were preserved and 
 transmitted by wise priests, orally, mukha-pa//iena. But having 
 seen the evils attendant upon this mode of transmission, five hun- 
 dred and fifty arhats, of great authority, in the cave called Aloka 
 (Alu) in the province of Malaya, in Lanka, under the guardian- 
 ship of the chief of that province, caused the (sacred) books to be 
 written." (Extract from the ' Sara-aangraha.') 
 
 h2 
 
XX THE AGE OF THE PARABLES 
 
 powers of oral tradition have no right to place the 
 final constitution of the Buddhistic canon and its com- 
 mentaries in Ceylon, nor is there any reason to doubt 
 that such as these texts existed in Ceylon in the first 
 century B.C., they existed in the fifth century after 
 Christ, when the commentaries were translated into 
 Pali by Buddhaghosha, and that afterwards they 
 remained unchanged in the MSS. preserved by the 
 learned j)riests of that island. It is easy to shrug 
 one's shoulders, and shake one's head, and to disbe- 
 lieve everything that can be disbelieved. Of course 
 we cannot bring witnesses back from the grave, still 
 less from the Nirvawa, into which, we trust, many of 
 these ancient worthies have entered. But if we are 
 asked to believe that all this was invented in order 
 to give to the Buddhistic canon a fictitious air of 
 antiquity, the achievement would, indeed, be one of 
 consummate skill. "When A-5oka first met Nigrodha, 
 who was to convert him to the new faith, we read 
 (p. 25), that ha-^nng refreshed the saint with food 
 and beverage which had been prepared for himself, he 
 interrogated the samanera on the doctrines propounded 
 by Buddha. It is then said that the samanera ex- 
 plained to him the Apramada-varga. Now this Apra- 
 mada-varga is the title of the second chapter of the 
 Dhammapada. Its mention here need not prove that 
 the Dhammapada existed previous to the Council of 
 Asoka, 246 B.C., but only that Mahanama believed that 
 it existed before that time. But if we are to suppose 
 that all this was put ia on purpose, would it not be too 
 deep-laid a scheme for the compiler of the Mahavaresa ?^ 
 And for what object could all this cunning have 
 1 In the account given by Bishop Bigaudet (p. 377) of tlie first 
 
AND OF THE DHAMMAPADA. XXI 
 
 been employed ? The Buddhists would have believed 
 the most miraculous accounts that might be given of 
 the origin and perpetuation of their sacred writings ; 
 why then tell the story so plainly, so baldly, so simply 
 as a matter of fact ? I have the greatest respect for 
 really critical scepticism, but a scepticism mthout any 
 arguments to support it is too cheap a virtue to de- 
 serve much consideration. TiU we hear some reasons 
 to the contrary, I believe we may safely say that we 
 possess Buddhaghosha's translation of the Aj-thakatha 
 as it existed in the fifth century of our era ; that the 
 original was first reduced to writing in Ceylon in the 
 first century before our era, having previously existed 
 in the language of Magadha ; and that our verses of 
 the Dhammapada are the same which were recited to 
 Asoka, and embodied in the canon of the third coimcil, 
 246 B.C. This is enough for our purposes : the chro- 
 nology previous to Asoka, or at least pre"\dous to his 
 grandfather, .^ndragupta, the ally of Seleueus, be- 
 longs to a different class of researches. 
 
 As, however, the antiquity and authenticity of the 
 Buddhist literature have of late been called in ques- 
 tion in a most summary manner, it may not seem 
 superfluous to show, by one small fact at least, that 
 the fables and parables of Buddhaghosha must have 
 existed in the very wording in which toe possess them, 
 in the beginning at least of the sixth century of our 
 era. It was at that time that Kliosru Anushirvan 
 (531-579) ordered a collection of fables^ to be trans- 
 lated jfrom Sanskrit into the language of Persia, which 
 
 interview between Asoka and Nigrodha, the lines repeated by the 
 priest to the king are likewise taken from the Apramsidavarga. 
 ^ See Benfey, ' Pantscbatantra,' vol. i. p. fi. 
 
XXU THE AGB OF TILE PARABLES 
 
 translation became in turn the source of the Arabic 
 and the other numerous translations of that ancient 
 collection of apologues. These Sanskrit fables, as col- 
 lected in the Pani^atantra, hare been proved by Prof. 
 Benfey to have been borrowed from Buddhistic sources ; 
 and I believe we may go even a step further and main- 
 tain, that not only the general outlines of these fables, 
 but in some cases the very words, were taken over 
 from Pali into Sanskrit. 
 
 We read in the Panfetantra, ii. 10, the following 
 verse : 
 
 Galum adaya gaJcManti sahasa' pakshireo 'py ami, 
 Tava^ ka, vivadishyaute patishyanfci na samsa,ja.h. 
 
 " Even these birds fly away quickly taking the net ; 
 and when they shall quarrel, they vsall fall, no doubt." 
 
 This verse recapitulates the stoiy of the birds which 
 are caught in a net, but escape the fowler by agreeing 
 to fly up together at the same moment. The same 
 story is told in the Hitopadesa, i. 36 (32) : 
 
 Samhatas tu haranty efce mama yalawi vihamgamaA, 
 Tada tu nipatisbyanti vasam eshyanti me tada. 
 
 " Combined indeed do these birds take away my 
 net ; but when they fall down, they will then fall into 
 my power." 
 
 The flrst thing that should be pointed out is, that 
 of these two versions of the same idea, neither is bor- 
 rowed from the other, neither that of the Hitopadesa 
 from the Panfcatantra, nor vice versa? They presup- 
 
 ^ If we read ' samhataA' instead of ' sahasa,' we have to trans- 
 late, " Holding together even these birds fly away, taking the 
 
 net." 
 
 - A third version is found in the Mahabharata, TJdyoga-parva,' 
 
AND OF THE DHAMMAPABA. XXlll 
 
 pose a common source from which they are derived, 
 
 thus sharing together certain terms in common, and 
 
 following an independent course in other respects. 
 
 This common source is a Pali verse which occurs in 
 
 the Vattaka-^ataka, and is quoted by Buddhaghosha 
 
 in his commentary on the Sutra-nipata.^ 
 
 Sajwmodamana ga^Manti yalam adaya pakkhino, 
 Yada te vivadissanti tada ehinti me vasajre. 
 
 " The birds fly away, taking the net while they are 
 happy together; when they shall quarrel, then they 
 will come into my power." 
 
 If we mark these three verses by the letters P., H., 
 and v., we see that P. takes from V. the words '^alam 
 adaya gaM/eanti pakshireaA ' and ' vivadishyante,' while 
 H. takes from V. the words ' vasam eshyanti me tada.' 
 For the rest, H. and P. follow each their own way in 
 transforming the Pali verse, as best they can, into a 
 Sanskrit verse, and H. with more success than P. The 
 words 'apy ami' in P. are mere expletives, ' patishyanti' 
 is a poor rendering, and 'na sa??2saya/«' again is added 
 only in order to fill the verse. "Without calling H. 
 
 V. 2461, where a similar story is told of two birds being caught 
 and escaping from the fowler by agreeing to fiy up together. 
 Here we read : — 
 
 Piisam ekam ubhav etam sahitau harato mama, 
 Tatra vai vivadishyete tatra me va«am eshyata^. 
 " These two united carry off this one net of mine ; when they 
 shall quarrel, then they will fall into my power." 
 
 1 This extract from the commentary was published by Dr. Paus- 
 boU in the ' Indische Studien,' v. p. 412, and the similarity was 
 pointed out between the verse of Buddhaghosha and the corre- 
 sponding verses in the ' Hitopadesa ' and ' PanA:atantra.' Further 
 comparisons may be seen in Benfey, ' PanA;atantra,' i. p. 305 ; ii. pp. 
 450 540. See also ' Les Avadanas traduits par Stanislas Julien,' 
 vol. i. p. 155. 
 
Xxiv THE IMPORTANCE OF THE DHAMMAPADA. 
 
 and P. together a faithful copy of V., I think we may 
 safely say that it would be impossible to explain both 
 the points on which H. and P. differ and those 
 on which they agree, without admitting that both 
 had before them the PaH verse in the very wording 
 in which we find it in Buddhaghosha's commentary, 
 and which, according to Buddhaghosha, was taken 
 from one of the Catakas, a portion of the Buddhistic 
 canon. And this would prove, though one could 
 hardly have thought that, after the labours of Burnouf 
 and Lassen and Julien,^ such proof was still needed, 
 that the Buddhist canon and its commentary existed 
 in the very wording in which we now possess them, 
 previous at least to 500 after Christ. 
 
 On THE Importance of the Dhammapada. 
 
 If we may consider the date of the Dhammapada 
 firmly established, and treat its verses, if not as the 
 utterances of Buddha, at least as what were believed 
 by the members of the Council under Asoka, in 246 
 B.C., to have been the utterances of the founder of 
 their religion, its importance for a critical study of 
 the history of Buddhism must be very considerable, 
 for we can hardly ever expect to get nearer to Buddha 
 himself and to his personal teaching. I shall try to 
 illustrate this by one or two examples. 
 
 I pointed out on a former occasion^ that if we de- 
 rive our ideas of Nirvaraa from the Abhidharma, i. e. 
 
 1 On Buddhist books carried to China and translated there pre- 
 vious to the beginning of our era, see M. M.'s ' Chips from a 
 German Workshop,' 2nd ed., vol. i. p. 258, seq. 
 
 2 On the meaning of Nirvana, in ' Chips from a German "Work- 
 shop,' 2nd ed., vol. i. p. 280. 
 
THE IMPORTANCE OF THE DHAMIIAPADA. XXV 
 
 the metaphysical portion of the Buddhistic canon, we 
 cannot escape the conclusion that it meant perfect an- 
 nihilation. Nothing has been brought forward to in- 
 validate Bumouf's statements on this subject, much 
 has since been added, particularly by M. Barthelemy 
 St. Hilaire, to strengthen and support them, and the 
 latest writer on Buddhism, Bishop Bigandet, the 
 Vicar Apostolic of Ava and Pegu, in his ' Life and 
 Legend of Gaudama, the Buddha of the Burmese,' 
 arrives at exactly the same conclusion. No one could 
 suspect the bishop of any prejudice against Buddliism, 
 for he is most candid in his praises of whatever is 
 praiseworthy in that ancient system of religion. Thus 
 he says (p. 494), " The Christian system and the Bud- 
 dhistic one, though differing from each other in their 
 respective objects and ends as much as truth from 
 error, have, it must be confessed, many striking fea- 
 tures of an astonishing resemblance. There are many 
 moral precepts equally commanded and enforced in 
 common by both creeds. It will not be considered 
 rash to assert that most of the moral truths prescribed 
 by the gospel are to be met with in the Buddhistic 
 scriptures." And again (p. 495), " In reading the 
 particulars of the life of the last Budha Gautama, it 
 is impossible not to feel reminded of many circum- 
 stances relating to our Saviour's life, such as it has been 
 sketched by the Evangelists." Yet, in spite of all 
 these excellences, Bishop Bigandet, too, sums up 
 dead against Buddhism, as a religion culmiaating in 
 atheism and nihilism. " It may be said in favour of 
 Buddhism," he writes (p. viii.), "that no philosophico- 
 reHgious system has ever upheld, to an equal degree, 
 the notions of a saviour and deliverer, and the neces- 
 
XXVI THE IMPOETANCE OF THE DHAMMAPADA. 
 
 sity of his mission for procuring the salvation, in a 
 Buddhist sense, of man. The role of Buddha, from 
 beginning to end, is that of a deliverer, who preaches 
 a law designed to procure to man the deliverance from 
 all the miseries he is labouring under. By an inex- 
 plicable and deplorable eccentricity, the pretended sa- 
 viour, after having taught man the way to deliver him- 
 self from the tyranny of his passions, leads him, after 
 all, into the bottomless gulf of ' total annihilation.' " 
 
 That Buddha was an atheist, at least in one sense of 
 the word, cannot be denied, but whether he believed 
 in a total annihilation of the soul as the highest goal 
 of religion, is a different question. The gods whom 
 he found worshipped by the multitude, were the gods 
 of the Vedas and the Brahma??as, such as Indra, Agni, 
 and Tama, and in the divinity of such deities, Buddha 
 certainly did not believe. He never argues against 
 their existence ; on the contrary, he treats the old 
 gods as superhuman beings, and promises his followers 
 who have not yet reached the highest knowledge, but 
 have acquired merit by a virtuous life, that after death 
 th.Bj shall be bom again in the world of the gods, and 
 enjoy divine bliss in company with these deities. Simi- 
 larly he threatens the wicked that after death they 
 shall meet with their punishment in the subterranean 
 abodes and hells, where Asuras, Sarpas, Pretas, and 
 other spirits dwell. The belief in these beings was so 
 firmly rooted in the popular belief and language that 
 even the founder of a new rehgion could not have 
 dared to reason them away, and there was so little in the 
 doctrine of Buddha that appealed to the senses or lent 
 itself to artistic representation, whether in painting or 
 sculpture, that nothing remained to Buddhist artists 
 
THE IMPORTAjS'CE OF THE DHAMMAPADA. XXVll 
 
 but to fall back for their own purposes on tbe old 
 mythology, or at least on the popular superstition, the 
 fairy and snake-tales of the people.^ 
 
 The gods, in general, are frequently mentioned in 
 the Dhammapada : — 
 
 Y. 177. The uncharitable do not go to the world 
 of the gods. 
 
 V. 224. Speak the truth, do not yield to anger; 
 give, if thou art asked, from the little thou hast ; by 
 those steps thou wilt go near the gods. 
 
 V. 417. He who, after leaving all bondage to men, 
 has risen above all bondage to the gods, him I call 
 indeed a Brahmawa. 
 
 In w. 44 and 45 three worlds are mentioned, the 
 earth, the world of Yama (the lord of the departed), 
 and the world of the gods ; and ia v. 126 we find 
 hell (nixaya), earth, heaven (svarga), and Nirvarea. 
 
 In V. 56 it is said that the odour of excellent 
 
 ^ This may be seen from the curious ornamentations of Bud- 
 dhist temples, some of which were lately puljished by Mr. Fer- 
 gusson. Those of the Sanchi tope are taken from drawings execu- 
 ted for the late East-India Company by Lieutenant (now Lieut.- 
 Colonel) Maisey, and from photographs by Lieutenant Water- 
 house ; those of the Amravati tope are photographed from the 
 sculptured slabs sent home by Colonel Mackenzie, formerly exhi- 
 bited in the Museum of the East-India Company, and from an- 
 other valuable collection sent home by Sir Walter Elliot. Archi- 
 tectural evidence is supposed to fix the date of the Sanchi topes 
 from about 260-100 b.c. ; that of the gateways in the first century 
 A.D. ; while the date of the Amravati buildings is referred to the 
 fourth century a.d. No one would venture to doubt Mr. Per- 
 gusson's authority within the sphere of architectural chronology, 
 but we want something more than mere affirmation when he says 
 (p. 56), "that the earliest of the (Buddhist) scriptures we have 
 were not reduced to writing in their present form before the fifth 
 century after Christ." 
 
XXviii THE IMPORTANCE OF THE DHAM1L4PADA. 
 
 people rises up to the gods ; in vv. 94 and 181, that 
 the gods envy him whose senses have heen suhdued ; in 
 V. 366, that they praise a Bhikshu who is contented, 
 pure, and not slothful (cf. v. 230) ; in v. 224, that 
 good people go near the gods ; in v. 236, that a man 
 who is free from guilt will enter into the heavenly 
 world of the elect (the ariya) ; while in v. 187 we read 
 of heavenly pleasures that fail to satisfy the disciples 
 of Buddha. 
 
 Individual deities, too, are mentioned. Of Indra, 
 who is called Maghavan, it is said in v. 30, that by 
 perseverance he rose to the lordship of the gods.^ In 
 vv. 107 and 392 the worship of Agni, or fire, is spoken 
 of as established among the Brahmans. Tama, as the 
 lord of the departed, occurs in w. 44, 237, and he 
 seems to be the same as Makhivkga., the king of death, 
 mentioned in vv. 45, 170. The men or messengers of 
 Yama are spoken of in v. 235 ; death itself is repre- 
 sented as Antaka, w. 48, 288, or as MaMu ; in v. 46 
 the king of de^ih. (maZ-/^ui-aya) is mentioned together 
 with Mara ; in v. 48 he seems to be identified with 
 Mara, the tempter (v. 48, note). 
 
 This Mara, the tempter, the great antagonist of 
 Buddha, as well as of his followers, is a very impor- 
 tant personage in the Buddhist scriptures. He is in 
 many places the representative of evil, the evil spii-it, 
 or, in Christian terminology, the devil, conquered by 
 Buddha, but not destroyed by him. In the Dhamma- 
 pada his character is less mythological than in other 
 Buddhist writings. His retinue is, however, mentioned 
 (v. 175), and his flower -pointed arrow (v. 46) reminds 
 
 ' There is a curious story of Buddha dividing his honours with 
 Sakka (Sakra) or Indra on p. 162 of the Parables. 
 
THE IMPORTANCE OF THE DHA.MMAPADA. XXIX 
 
 one of tlie Hindu god of love. We read that Mara will 
 overcome the careless, but not the faithful (vv. 7, 8, 57); 
 that men try to escape &om his domiaion (v. 34), and 
 his snares (w. 37, 276, 350) ; that he should be at- 
 tacked with the weapon of knowledge (v. 40) ; that 
 the wise, who have conquered him, are led out of this 
 world (v. 175). In vv. 104 and 105 we find a curious 
 climax, if it is intended as such, from a god to a Gan- 
 dharva, thence to Mara, and finally to Brahman, all of 
 whom are represented as powerless against a man 
 who has conquered himself. In v. 230, too. Brahman 
 is mentioned, and, as it would seem, as a being su- 
 perior to the gods. 
 
 But although these gods and demons were recog- 
 nized in the religion of Buddha, and had palaces, gar- 
 dens, and courts assigned to them, hardly ioferior to 
 those which they possessed under the old regime^ they 
 were deprived of all their sovereign rights. Although, 
 according to the Buddhists, the worlds of the gods 
 last for millions of years, they must perish at the end 
 of every kalpa with the gods and with the spirits who, 
 in the circle of births, have raised themselves to the 
 world of the gods. Indeed, the reorganization of the 
 spirit-world in the hands of Buddha goes further still. 
 Already before Buddha, the Brahmans had left the 
 low stand-point of mythological polytheism, and had 
 risen to the conception of the Brahman, as the abso- 
 lute divine, or super-divine being. To this Brahman 
 also, who, in the Dhammapada, already appears as 
 superior to the gods, a place is assigned in the Bud- 
 dhist demonology. Over and above the world of the 
 gods with its six paradises, the sixteen Brahma-worlds 
 are erected, — ^worlds, not to be attained through virtue. 
 
XXX THE IMPORTANCE OF THE DHAMMAPADA. 
 
 and piety only, but tlirough inner contemplation, 
 tkrougt knowledge and enlightenment. 
 
 The dwellers in these Brahma-worlds are more 
 than gods ; they are spiritual beings, without body, 
 without weight, without desires. Nay, even this is 
 not sufficient, and as the Brahmans had imagined a 
 higher Brahman, without form and without suffering 
 (tato yad uttaratara^?^ tad arupam anamayam, jS'vet. 
 TJp. 3, 10), the Buddhists too, in their ideal dreams, 
 imagined four other worlds towering high above the 
 worlds of Brahman, which they call Arupa, the worlds 
 of the Formless. All these worlds are open to man, 
 after he has divested himseK of all that is human, and 
 numberless beings are constantly ascending and de- 
 scendtag in the circle of time, according to the works 
 they have performed, and according to the truths they 
 have discovered. But in all these worlds the law of 
 change prevails ; in none is there exemption from 
 birth, age, and death. The world of the gods will 
 perish like that of men ; the world of Brahman will 
 vanish like that of the gods ; nay, even the world of 
 the Formless will not last for ever ; but the Buddha, 
 the enlightened and truly free, stands higher, and will 
 not be affected or disturbed by the collapse of the uni- 
 verse, Si fr actus illahatur orMs, impavidum ferient ruince. 
 
 Here, however, we meet with a vein of ii'ony, which 
 one would hardly have expected in Buddha. Gods 
 and devils he has located, to all mythological and 
 philosophical acquisitions of the past he had done jus- 
 tice as far as possible. Even fabulous beings, such 
 as Nagas, Gandharvas, and Garuc^as, had escaped the 
 process of dissolution and sublimization which was to 
 reach them later at the hands of comparative mytho- 
 
THE IMPOETAJfCSE OF THE DHAMMAPABA. XXXI 
 
 legists. There is only one idea, tlie idea of a personal 
 Creator, in regard to wMcli Buddha seems merciless. 
 It is not only denied, but even its origin, like that 
 of an ancient myth, is carefully explained by him 
 with the minutest detail. The Eev. D. J. Gogerly, 
 in his numerous articles published in the local jour- 
 nals of Ceylon, has collected and translated the most 
 important passages from the Buddhist canon bearing 
 on this subject. The 'Rey. Spence Hardy, ^ too, another 
 distinguished missionary in Ceylon, has several times 
 touched on this point — a point, no doubt, of great 
 practical importance to Christian missionaries. They 
 dwell on such passages as when Buddha said to TJpa- 
 saka, an ascetic, who inquired who was his teacher 
 and whose doctrine he embraced, " I have no teacher ; 
 there is no one who resembles me. In the world of 
 the gods I have no equal. I am the most noble in 
 the world, being the irrefutable teacher, the sole, all- 
 perfect Buddha." In the Par%ika section of the 
 Vinaya Pitaka, a conversation is recorded between 
 Buddha and a Brahman, who accused him of not 
 honouring aged Brahmans, of not rising in their pre- 
 sence, and of not inviting them to be seated. Buddha 
 replied, "Brahman, I do not see any one in the 
 heavenly worlds nor in that of Mara, nor among the 
 inhabitants of the Brahma-worlds, nor among gods or 
 men, whom it would be proper for me to honour, or in 
 whose presence I ought to rise up, or whom I ought 
 to request to be seated. Should the Tathagata 
 (Buddha) thus act towards any one, that person's head 
 would fall off." 
 
 Such doctrines, as Gogerly points out, are irrecon- 
 1 ' Legends and Theories of the Buddhists,' 1866, p. 171. 
 
XXxii THE IMPOETANCE OF THE DHAMMAPADA. 
 
 cilable with the doctrine of a universal Creator, who 
 must necessarily be superior to aU the beings formed 
 and supported by him. But the most decisive passage 
 on the subject is one taken from the Brahma-yala- 
 sutra/ the first in the Dirgha nikaya, which is itself the 
 first work of the Sutra Pitaka. It was translated by 
 Gogerly, whose translation I follow, as the text has not 
 yet been published. In the Brahma-^ala-sutra, Buddha 
 discourses respecting the sixty-two different sects; 
 among whom four held the doctrine both of the pre- 
 existence of the soul, and of its eternal duration 
 through countless transmigrations. Others believed 
 that some souls have always existed, whilst others 
 have had a commencement of existence. Among these 
 one sect is described as believing in the existence of a 
 Creator, and it is here that Buddha brings together 
 his argments against the correctness of this opinion. 
 " There is a time," he says, " Bhikshus, when, after 
 a very long period, this world is destroyed. On the 
 destruction of the world very many beings obtained 
 existence in the Abhasvara^ Brahmaloka, which is 
 
 1 See J. D'Alwis's ' Pali Grrammar,' p. 88, note ; Tumour, ' Ma- 
 havawsa,' Appendix iii. p. Ixxv. 
 
 ^ The Abhasvara gods, abhassara in Pali, are mentioned already 
 in the Dhammapada, v. 200, but none of the minute details, de- 
 scribing the six worlds of the gods, and the sixteen worlds of 
 Brahman, and the four of Arupa, are to be found there. The uni- 
 Terse is represented (v. 126) as consisting of hell (niraj'a), earth, 
 heaven (svarga), and Nirvana. In v. 44 we find the world of 
 Yama, the earth, and the world of the gods ; in v. 104 we read of 
 gods, G-andharvas, Mara, and Brahman. The ordinary expression, 
 too, which occurs in almost all languages, viz. in this world and 
 in the next, is not avoided by the author of the Dhammapada. 
 Thus we read in v. 168, 'amim loke paramhi ^a,' in this world and 
 
THE IMPORTANCE OF THE DHAMMAPADA- XXxiii 
 
 the sixth in the series, and in which the term of life 
 never exceeds eight kalpas. They are there spiritual 
 beings (having purified bodies, uncontaminated with 
 evil passions, or with any corporeal defilement) ; they 
 
 in the next (of. vv. 242, 410) ; we find in v. 20 ' idha va haram va,' 
 here or there ; in \. 15-18 we find ' idha ' and ' TpeJcka,' here and 
 yonder ; pei^a, i. e. pretya, meaning literally, ' after having died,' 
 cf. vv. 131, 306. "We also find 'idh'eva,' here, v. 402, and 'idha 
 lokasmin,' here in the world (v. 247), or simply ' loke,' in this 
 world (v. 89) ; and ' parattha ' for ' paratra,' yonder, or in the other 
 world. 
 
 A very characteristic expression, too, is that of v. 176, where 
 as one of the greatest crimes is mentioned, the scoffing at another 
 world. 
 
 The following is a sketch of the universe and its numerous 
 worlds, according to the later systems of the Buddhists. There 
 are differences, however, in different schools. 
 
 1. The infernal regions : 
 
 (1) Ifyaya, hell. 
 
 (2) The abode of animals. 
 
 (3) The abode of Pretas, ghosts. 
 
 (4) The abode of Asuras, demons. 
 
 2. The earth : 
 
 (1) Abode of men. 
 
 3. The worlds of the gods : 
 
 (1) .Katur-maharaya (duration, 9,000,000 years). 
 
 (2) Trayastriwsa (duration, 36,000,000 years). 
 
 (3) Tama (duration, 144,000,000 years). 
 
 (4) Tushita (duration, 576,000,000 years). 
 
 (5) Nirmana rati (duration, 2,304,000,000 years). 
 
 (6) Paranirmita-va«avartin (duration, 9,216,000,000 years). 
 
 4. The worlds of Brahman : 
 
 (a) First Dhyana : 
 
 (1) Brahma-parishadya (duration, i kalpa). 
 
 (2) Brahma-purohita (duration, ^ kalpa). 
 
 (3) Mahabrahmau (duration, one kalpa). 
 (J) Second Dhyana: 
 
 (4) Parittabha (duration, two kalpas). 
 
 (5) Aprama/iabha (duration, four kalpas). 
 
XXXIY THE IMPORTAJSTCE OP THE DHAMMAPADA. 
 
 have intellectual pleasures, are self-resplendent, tra- 
 verse the atmosphere without impediment, and remain 
 for a long time established in happiness. After a very 
 long period this mundane system is reproduced, and 
 the world named Brahma-vimana (the third of the 
 Brahmalokas) comes into existence, but uninhabited." 
 " At that time a being, in consequence either of the 
 
 A 
 
 period of residence in Abhasvara beiug expired, or in 
 consequence of some deficiency of merit preventing 
 him from living there the full period, ceased to exist 
 
 A 
 
 iu Abhasvara, and was reproduced ia the uninhabited 
 
 * 
 
 (6) Abhasvara (duration, eight kalpas). 
 
 (o) Third Dhjana : 
 
 (7) Paritta^uhha (duration, sixteen kalpas). 
 
 (8) Apraroana«ubha (duration, thirty-two kalpas). 
 
 (9) jS'abhakritsna (duration, sistj--four kalpas). 
 {d) Fourth Dhyana : 
 
 (Anabhraka, of ISTorthern Buddhism.) 
 (Punya-prasava, of jSTorthern Buddhism.) 
 
 (10) Vnhat-phala (500 kalpas). 
 
 (11) Arangisattvas or Asangisattvas, of Nepal; Asanyasatya, 
 
 of Ceylon (500 kalpas). 
 (e) Fifth Dhyana : 
 
 (12) Avriha (1000 kalpas). 
 
 (13) Atapa (2000 kalpas). 
 
 (14) Sudn«a (4000 kalpas). 
 
 (15) Sudar«ana (8000 kalpas). 
 
 (Sumukha, of Nepal.) 
 
 (16) AkanishMa (16,000 kalpas). 
 5. The world of Arupa : 
 
 A 
 
 (1) Aka^nantyayatanam (20,000 kalpas). 
 
 (2) Viyiiananantyayatanam (40,000 kalpas). 
 
 (3) AkiManyayatanam (60,000 kalpas). 
 
 (4) Naivasanynanasanynayatanam (30,000 kalpas). 
 
 Of. Burnouf, 'Introduction,' p. 599 seq. ; Lotus, p. 811 se^-; 
 Hardy, ' IManual,' p. 25 seq. ; Bigandet, p. 449. 
 
THE IMPOETAJNCE OF THE DHAMMArADA. XXXV 
 
 BraJima-vimana. He was there a spiritual being ; his 
 pleasures were intellectual ; he was self-resplendent, 
 traversed the atmosphere, and, for a long time, enjoyed 
 imiiiterrupted felicity. After living there a very long 
 period in solitude, a desire of having an associate is 
 felt by him, and he says, ' Would that another being 
 were dweUing in this place.' At that precise junc- 
 ture another being ceasing to exist in Abhasvara, 
 comes into existence in the Brahma-vimana, in the 
 vicinity of the first one. They are both of them 
 spiritual beings, have intellectual pleasures, are self- 
 resplendent, traverse the atmosphere, and are, for a 
 long time, in the enjoyment of happiness. Then the 
 following thoughts arose in him who was the first 
 existent in that Brahma-loka : ' I am Brahma, the 
 Great Brahma, the Supreme, the Invincible, the Om- 
 niscient, the Governor of all things, the Lord of all. 
 I am the Maker, the Creator of all things ; I ,am the 
 Chief, the disposer and controller of all,' the Universal 
 Father. This being was made by me. How does 
 this appear ? Formerly I thought, "Would that an- 
 other being were in this place, and upon my volition 
 this being came here. Those beings also, who after- 
 wards obtained an existence there, thought, this 
 illustrious Brahma is the Great Brahma, the Supreme, 
 the Invincible, the Omniscient, the Euler, the Lord, 
 the Creator of all. He is the Chief, the Disposer of 
 aU things, the Controller of all, the Universal Father. 
 We were created by him, for we see that he was first 
 here, and that we have since then obtained existence. 
 Furthermore, he who first obtained existence there 
 lives during a very long period, exceeds in beauty, 
 and is of immense power, but those who followed 
 
 c2 
 
XXXvi THE IMPORTANCE OF THE DHAMMAPADA. 
 
 him are short-lived, of iaferior beauty and of little 
 power.' " 
 
 " It then happens, that one of those beings ceasing 
 to exist there, is bom in this world, and afterwards 
 retires from society and becomes a recluse. He sub- 
 jects his passions, is persevering in the practice of 
 virtue, and by profound meditation he recollects his 
 immediately previous state of existence, but none 
 prior to that ; he therefore says, that illustrious 
 Brahma is the Great ijBrahma, the Supreme, the In- 
 vincible, the Omniscient, the Euler, the Lord, the 
 Maker, the Creator of all. He is the Chief, the Dis- 
 poser of all things, the Controller of all, the Universal 
 Father. That Brahma by whom we were created is 
 ever enduring, immutable, eternal, unchangeable, con- 
 tinuing for ever the same. But we, who have been 
 created by this illustrious Brahma, are mutable, short- 
 lived, and mortal." 
 
 There is, it -seems to me, an unmistakable note of 
 irony in this argumentation against the belief in a 
 personal Creator ; and to any one acquainted with the 
 language of the Upanishads, the pointed allusions to ex- 
 pressions occurring in those philosophical and religious 
 treatises of the Brahmans are not to be mistaken. If 
 then it is true, as Gogerly remarks, that many who 
 call themselves Buddhists acknowledge the existence 
 of a Creator, the question naturally arises, whether 
 the point-blank atheism of the Brahma-^ala was the 
 doctrine of the founder of Buddhism or not ? 
 
 This is, in fact, but part of the problem so often 
 started, whether it is possible to distinguish between 
 Buddhism and the personal teaching of Buddha. "We 
 possess the Buddhist canon, and whatever is found in 
 
THE IMPOETANCE OF THE DHAMMAPAKA. XXXVll 
 
 that canon, we have a right to consider as the ortho- 
 dox Buddhist doctriae. But as there has been no 
 lack of efforts in Christian theology to distinguish be- 
 tween the doctrine of the founder of our religion and 
 that of the writers of the Gospels, to go beyond the 
 canon of the New Testament, and to make the Xoyia 
 of the Master the only solid rule of our faith, so the 
 same want was felt at a very early period among the 
 followers of Buddha. Kiug Asoka, the Indian Con- 
 stantine, had to remind the assembled priests at the 
 great councU which had to settle the Buddhist canon, 
 that ' what had ieen said hy Buddha^ that alone was well 
 said.^^ Works attributed to Buddha, but declared to 
 be apocryphal, or even heterodox, existed already at 
 that time (246 B.C.). Thus we are by no means with- 
 out authority for distinguishing between Buddhism 
 and the teaching of Buddha; the only question is, 
 whether ui our time such a separation is still practic- 
 able ? 
 
 My belief is that, in general, all honest inquirers 
 must oppose a No to this question, and confess that 
 it is useless to try to cast a glance beyond the boun- 
 daries of the Buddhist canon. What we find in the 
 canonical books in the so-called 'Three Baskets,' is 
 orthodox Buddhism and the docti-ine of Buddha, simi- 
 larly as we must accept in general whatever we find 
 in the four gospels as orthodox Christianity and the 
 doctrine of Christ. 
 
 Still, with regard to certain docfaines and facts, the 
 question, I think, ought to be asked again and again 
 whether it may not be possible to advance a step fur- 
 
 •■ M. M.'s ' CHps from a Germau "Workshop,' 2nd ed., vol. i. 
 p. xxiv. 
 
XXXviii THE IMPORTANCE OP THE DHAMMAPADA. 
 
 ther, even with the conviction that we cannot arrive 
 at results of apodictic certainty ? If it happens that 
 on certain points we find in different parts of the 
 canon, not only doctrines differing from each other, 
 but plainly contradictory to each other, it follows, 
 surely, that one only of these can have belonged to 
 Buddha personally. In such a case, therefore, I be- 
 lieve we have a right to choose, and I believe we shall 
 be justified in accepting that view as the original 
 one, the one peculiar to Buddha himself, which har- 
 monizes least with the later system of orthodox Bud- 
 dhism. 
 
 As regards the denial of a Creator, or atheism in 
 the ordinary acceptation of the word, I do not think 
 that any one passage from the books of the canon 
 known to us, can be quoted which contravenes it, or 
 which in any way presupposes the belief in a personal 
 God or Creator. All that might be urged are the 
 words said to have been spoken by Buddha at the 
 time when he became the Enlightened, the Buddha. 
 They are as follows : — " Without ceasing shaU. I run 
 thi'ough a course of many births, looking for the 
 maker of this tabernacle, — and painful is birth again 
 and again. But now, maker of the tabernacle, thou 
 hast been seen ; thou shalt not make up this taber- 
 nacle again. All thy rafters are broken, thy ridge- 
 pole is sundered ; the mind, being sundered, has at- 
 tained to the extiaction of all desires." 
 
 Here in the maker of the tabernacle, i.e. the body, 
 one might be tempted to see a creator. But he who 
 is acquainted with the general run of thought in 
 Buddhism, soon finds that this architect of the house 
 is only a poetical expression, and that whatever mean- 
 
THE IMPORTANCE OF THE DHAMMAPADA. xyyiy 
 
 ing may underlie it, it evidently signifies a force sub- 
 ordinate to the Buddha, the Enlightened. 
 
 But whilst we have no ground for exonerating the 
 Buddha personally from the accusation of atheism, 
 the matter stands very differently as regards the 
 charge of nihilism. The Buddhist nihilism has 
 always been much more incomprehensible than mere 
 atheism. A kind of religion is stUl conceivable, 
 when there is something firm somewhere, when a 
 something, eternal and self-dependent, is recognized, 
 if not without and above man, at least within him. But 
 if, as Buddhism teaches, the soul after having passed 
 through all the phases of existence, all the worlds of 
 the gods and of the higher spirits, attains finally 
 Nirvana as its highest aim and last reward, i.e. be- 
 comes utterly extinct, then religion is not any more 
 what it is meant to be — abridge from the finite to the 
 infinite, but a trap-bridge hurhng man into the abyss 
 at the very moment when he thought he had arrived 
 at the stronghold of the Eternal. According to the 
 metaphysical doctrine of Buddhism, the soul cannot 
 dissolve itself in a higher being, or be absorbed in the 
 absolute substance, as was taught by the Brahmans, 
 and other mystics of ancient and modern times ; for 
 Buddhism knew not the Divine, the Eternal, the 
 Absolute ; and the soul even as the I, or as the mere 
 Self, the Atman, as called by the Brahmans, was 
 represented in the orthodox metaphysics of Buddhism 
 as transient, as futile, as a mere phantom. 
 
 No person who reads with attention the metaphy- 
 sical speculations on the Nirvawa contained in the 
 third part of the Buddhist canon, can arrive at any 
 other conviction than that expressed byBumouf, viz. 
 
xl THE IMPORTAJSrCE OF THE DHAMMAPADA. 
 
 that 'Nh-yana, tlie highest aim, the summmi bonum of 
 Buddhism, is the absolute nothing. 
 
 Burnouf adds, however, that this doctrine appears 
 in its crude form in the third part only of the canon, 
 the so-called Ahhidharma, but not in the first and 
 second parts, in the Sutras, the sermons, and the Yi- 
 naya, the ethics, which together bear the name of 
 Dhai-ma, or Law. He next points out that, according 
 to some ancient authorities, this entire part of the 
 canon was designated as not "pronounced by 
 Buddha."^ These are, at once, two important Hniita- 
 tions. I add a third, and maintain that sayings of 
 Buddha occur in the Dhammapada, which are in open 
 contradiction to this metaphysical nihilism. 
 
 Now, first, as regards the soul, or the self, the exis- 
 tence of which, according to the orthodox metaphysics, 
 is purely phenomenal,^ a sentence attributed to the 
 Buddha (Dhammapada, v. 160) says, " Self is the 
 Lord of Self, who else could be the Lord ?" And 
 again (v. 323), " A man who controls himself enters 
 the untrodden land through his own self-controlled 
 self." But this untrodden land is the Nirvana. 
 
 Nii'vawa certainly means extinction, whatever its 
 later arbitrary intei^pretations^ Diay have been, and 
 
 1 Max Miiller's ' Chips,' 2nd ed., vol. i. p. 285, note. 
 
 2 See "Wassiljew, 'Der Buddhismus,' p. 296, (269) ; and Bigan- 
 det's ' Life of Graudaina,' p. 479. " The things that I see and 
 know, are not myself, nor from myself, nor to myself. What seems 
 to be myself is in reality neither myself nor belongs to myself." 
 
 8 See Bastian, 'Die Volker des ostlicheu Asien,' vol. iii. p. 
 354. The learned abbot who explained the meaning of Nirvana 
 to Dr. Bastian was well versed in the old grammatical termino- 
 logy. He distinguishes the causal meaning, called hetumat, of 
 the verb ' va,' to cause to blow out, from the intransitive meaning, 
 
THE IMPOETAJSCE OF THE DHAMJIAPADA. xli 
 
 seems therefore to imply, even etymologically, a real 
 blowing out or passing away. But Nirvawa occurs 
 also in the Brahmanic writings as synonymous with 
 Moksha,^ Nirvritti,^ and other words, aU designating 
 the highest stage of spiritual liberty and bliss, but 
 not annihilation. !N"irvaKa may mean the extinction 
 of many things — of selfishness, desire, and sin, with- 
 out going so far as the extinction of subjective con- 
 sciousness. Further, if we consider that Buddha 
 himself, after he had already seen Nirva;za, still remaius 
 on earth until his body falls a prey to death ; that 
 in the legends Buddha appears to his disciples even 
 after his death, it seems to me that all these circum- 
 stances are hardly reconcilable with the orthodox meta- 
 physical doctrine of Nirvana. 
 
 But I go even further and maintain that, if we look 
 in the Dhammapada at every passage where Nirvana 
 is mentioned, there is not one which would require 
 that its meaning should be annihilation, while most, 
 if not aU, would become perfectly unintelligible if we 
 assigned to the word NirvaJia the meaning which it 
 has in the Abhidharma or the metaphysical portions 
 of the canon. 
 
 What does it mean, when Buddha, v. 21, calls re- 
 flection the path to immortality,, thoughtlessness the 
 path of death? Buddhaghosha does not hesitate to 
 explain immortality by I^irva?ia, and that the same 
 
 to go out. He also distinguisbes between tbe verb as expressing 
 tbe state of vanishing, ' bhavaaadhana,' (cf. Pare. ii. 3, 37 ; iii. 4, 
 69), or the place of vanishing, ' adhifcara«asadhana ' (Paw. i. 4, 45). 
 How place and act become one in tbe conception of Buddhists, 
 is better seen by the fourdhyanas, originally meditations, than tlie 
 places reached by these meditations. 
 1 See Dhammapada, v. 92, 89. 
 
xlii THE IMPORTANCE OF THE DHAMMAPADA. 
 
 idea was connected with, it in the mind of Buddha is 
 clearly proved by a passage immediately following, 
 V. 23 : " The wise people, meditative, steady, always 
 possessed of strong powers, attain to 'Nirvana, the 
 highest happiness." In the last verse, too, of the 
 same chapter we read, " A Bhikshu who delights in 
 reflection, who looks with fear on thoughtlessnes, will 
 not go to destruction, — he is near to Nirvawa." If 
 the goal at which the followers of Buddha have to 
 aim had been in the mind of Buddha perfect annihi- 
 lation, ' amata,' i. e. immortality, would have been the 
 very last word he could have chosen as its name. 
 
 In several passages of the Dhammapada, Nirvana 
 occurs in the purely ethical sense of rest, quietness, 
 absence of passion; e.ff., v. 134, "If, like a trumpet 
 trampled underfoot, thou utter not, then thou hast 
 reached 'NiiYana; anger is not known in thee." In 
 V. 184 long-suffering (titiksha) is called the highest 
 ]S'irva?2a. "While in v. 202 we read that there is no 
 happiness like rest (santi) or quietness, we read in 
 the next verse that the highest happiness is Nirvawa. 
 In V. 285, too, ' santi ' seems to be synonymous with 
 Nirvana, for the way that leads to ' santi,' or peace, leads 
 also to Nirvana, as shown by Buddha. In v. 369 it 
 is said, "When thou hast cut off passion and hatred, 
 thou wilt go to Nirvana;" and in v. 225 the same 
 thought is expressed, only that instead of Nirvana we 
 have the expression of unchangeable place : — " The 
 sages who injure nobody, and who always control 
 their body, they will go to the unchangeable place, 
 where, if they have gone, they will suffer no more." 
 
 In other passages Nirvana is described as the result 
 of right knowledge. Thus we read, v. 203, " Hunger 
 
THE IMPORTANCE OF THE DHAMMAPADA. xliii 
 
 is tlie -worst of diseases, the body the greatest of pains ; 
 if one knows this truly, that is Nirvawa, the highest 
 happiness." 
 
 A similar thought seems contained in v. 374 : " As 
 soon as a man has perceived the origin and destruction 
 of the elements of the body (khandha), he finds happi- 
 ness and joy, which belong to those who know the 
 immortal (Nirvana) ; or which is the immortality of 
 those who know it, viz. the transitory character of the 
 body." In v. 372 it is said that he who has know- 
 ledge and meditation is near unto Ifirvawa. 
 
 Nirvawa is certainly more than heaven or heavenly 
 joy. " Some people are bom again" (on earth), says 
 Buddha, v. 126, "evildoers goto hell; righteous peo- 
 ple go to heaven ; those who are free from all worldly 
 desires enter Nirvawa." The idea that those who had 
 reached the haven of the gods were stiU liable to 
 birth and death, and that there is a higher state in 
 which the power of birth and death is broken, existed 
 clearly at the time when the verses of the Dhamma- 
 pada were composed. Thus we read, v. 238, "When 
 thy impurities are blown away, and thou art free from 
 guilt, thou wilt not enter again into bii'th and decay." 
 And in the last verse the highest state that a Brah- 
 mawa can reach is called " the end of births," <^ati- 
 kshaya. 
 
 There are many passages in the Dhammapada where 
 we expect Nirvawa, but where, instead of it, other 
 words are used. Here, no doubt, it might be said 
 that something different fi-om Nirvarea is intended, and 
 that we have no right to use such words as throwing 
 light on the original meaning of Nirvawa. But, on 
 the other hand, these words, and the passages where 
 
xliv THE IMPORTANCE OF THE DHAMMAPADA. 
 
 they occur, must mean something definite ; they cannot 
 mean heaven or the world of the gods, for reasons 
 stated above ; and if they do not mean 'Nirvana, they 
 woidd have no meaning at all. There may be some 
 doubt whether ' para,' the shore, and particularly the 
 other shore, stands always for Nirvawa, and whether 
 those who are said to have reached the other shore, are 
 to be supposed to have entered Nii'va??a. It may pos- 
 sibly not have that meaning m verses 384 and 385, 
 but it can hardly have another in places such as 
 vv. 85, 86, 347, 348, 355, 414. There is less doubt, 
 however, that other words are used distinctly as sy- 
 nonyms of Nirva^za. Such words are, the quiet place 
 (santa?K padam, v. 368, 381) ; the changeless place 
 (aijutam sthanam, v. 225, compared with v. 226) ; 
 the immortal place (amatam padam, v. 114); also 
 simply that which is immortal, v. 374. In v. 411 the 
 expression occm-s that the wise dives into the im- 
 mortal. 
 
 Though, according to Buddlia, everything that has 
 been made, everything that was put together, resolves 
 itself again into its component parts and passes away, 
 (v. 277, sarve saraskara anitja/i), he speaks nevertheless 
 of that which is not made, i.e. the uncreated and 
 eternal, and uses it, as it would seem, synonymously 
 with Nirvana (v. 97). Nay, he says (v. 383), " When 
 you have understood the destruction of all that was 
 made, you will understand that which was not made." 
 This surely shows that even for Buddha a something 
 existed which is not made, and which, therefore, is 
 imperishable and eternal. 
 
 On considering such sayings, to which many more 
 might be added, one recognizes in them a conception 
 
THE IMPORTANCE OF THE DHAMMAPADA. xlv 
 
 of Nirvana, altogetlier irreconcilable with tlie nihilism 
 of the third part of the Buddhist canon. It is not a 
 question of more or less, but of aut — aut. Nirvana can- 
 not, in the mind of one and the same person, mean 
 black and white, nothing and something. If these say- 
 ings, as recorded in the Dhammapada, have maintained 
 themselves, in spite of their being in open contradiction 
 to orthodox metaphysics, the only explanation, in my 
 opinion is, that they were too firmly fixed in the tra- 
 dition which went back to Buddha and his disciples. 
 What Bishop Bigandet and others represent as the 
 popular view of Nirva?2a, in contradistinction to that 
 of the Buddhist divines, was, in my opinion, the con- 
 ception of Buddha and his disciples. It represented 
 the entrance of the soul into rest, a subduing of all 
 wishes and desires, indifference to joy and pain, to 
 good and evil, an absorption of the soul in itself, and 
 a fi-eedom from the circle of existences from birth to 
 death, and from death to a new bii'th. This is still 
 the meaning which educated people attach to it, whilst 
 to the minds of the larger masses^ Nirvana suggests 
 rather the idea of a Mohammedan paradise or of blissful 
 Elysian fields. 
 
 Only in the hands of the philosophers, to whom 
 Buddhism owes its metaphysics, the Nfrv&?za, through 
 constant negations carried to an indefinite degree, 
 through the excluding and abstracting of aU that is 
 not Nirva«a, at last became an empty Nothing, a phi- 
 losophical myth. There is no lack of such philosophical 
 myths either in the east or in the west. What has 
 been fabled by philosophers of a Nothing, and of the 
 
 1 Bigandet, ' The Life of Gaudatna,' p. 320, note ; Bastian, ' Die 
 Volker des ostlichen Asien,' vol. iii. p. 353. 
 
xlvi THE IMPOETAJSrCE OF THE DHAMMAPADA. 
 
 terrors of a l^otMng, is as mucli a mytli as the mytli 
 of Eos and Tithonus. There is no more a Nothing 
 than there is an Eos or a Chaos. AH these are sickly, 
 dying, or dead words, which, like shadows and ghosts, 
 continue to haunt language, and succeed in deceiving 
 for a while even the healthiest intellect. 
 
 Even modern philosophy is not afraid to say that 
 there is a Nothing. We find passages ia the German 
 mystics, such as Eckhart and Tauler, where the abyss 
 of the Nothing is spoken of quite in a Buddhist style. 
 If Buddha had said, like St. Paul, " that what no eye 
 hath seen, nor ear heard, neither has it entered into the 
 heart of man," was prepared in the Nirva^za for those 
 who had advanced to the highest degree of spiritual 
 perfection, such expressions would have been quite 
 sufficient to serve as a proof to the philosophers by 
 profession that this Nirva^za, which could not become 
 an object of perception by the senses, nor of concep- 
 tion by the categories of the understanding, — the 
 anakkhata, the ineffable, as Buddha calls it (v. 218) — 
 could be nothing more nor less than the Nothing. 
 Could we dare with Hegel to distinguish between a 
 Nothing (Nic/iis) and a Not {Nicht), we might say that 
 the Nirva;za had, through a false dialectical process, 
 been driven from a relative Nothing to an absolute Not, 
 This was the work of the theologians and of the ortho- 
 dox philosophers. But a religion has never been 
 founded by such teaching, and a man like Buddha, 
 who knew mankind, must have known that he could 
 not, with such weapons, overturn the tyranny of the 
 Brahmans. Either we must bring ourselves to believe 
 that Buddha taught his disciples two diametrically 
 opposed doctrines on Nirvawa, say an exoteric and 
 
THE TITLE OF THE DHAMMAPADA. xlvii 
 
 esoteric one, or we must allow that \iew of Nirvana 
 to have been the original view of the founder of this 
 marvellous rehgion, which we find recorded in the 
 verses of the Dhammapada, and which corresponds 
 best with the simple, clear, and practical character of 
 Buddha. 
 
 On the Title of the Dhammapada. 
 
 I have still to say a few words on the title of the 
 Dhammapada. This title was first rendered by Gogerly, 
 ' The Footsteps of Eeligion ; ' by Spence Hardy, ' The 
 Paths of Religion,' and this, I believe, is in the main 
 a correct rendering. 'Dharma,' or, in Pali, 'dhamma,' 
 has many meanings. Under one aspect, it means reli- 
 gion, in so far, namely, as religion is the law that is 
 to be accepted and observed. Under another aspect 
 ' dharma ' is virtue, in so far, namely, as virtue is the 
 realization of that law. Thus 'dharma' can be ren- 
 dered by law, by religion, more particularly Buddha's 
 religion, or by vii-tue. 
 
 ' Pada,' agaiu, may be rendered by footsteps, but its 
 more natural rendering is path. Thus we read in 
 verse 21, ' appamado amatapadam,' reflection is the 
 path of immortality, i. e. the path that leads to im- 
 mortality. Again, ' pamado mai/5:uno padam,' thought- 
 less is the path of death, i.e. the path that leads to death. 
 The commentator explains ' padam ' here by * ama- 
 tasya adhigamupaya,' the means of obtaining immor- 
 tality, i. e. Nirvana, or 'simply by ' upayo ' and ' magga,' 
 the way.^ In the same manner ' dhammapadam ' would 
 
 ' If we compare verses 92 and 93, and again 254 and 255, we 
 see that ' padam ' is used synonymously with ' gati,' going. 
 
xlviii THE TITLE OF THE DHAMMAPADA. 
 
 mean ' the path of virtue,' i. e. the path that leads to 
 virtue, a very appropriate title for a collection of 
 moral precepts. In this sense ' dhammapadam ' is used 
 in verses 44 and 46, as I have explained ia my notes 
 to these verses. • 
 
 Gogerly, though not to be trusted in aU his transla- 
 tions, may generally be taken as a faithful representa- 
 tive of the tradition of the Buddhists in Ceylon, and 
 we may therefore take it for granted that the priests 
 of that island take Dhammapada to mean, as Gogerly 
 translates it, the vestiges of religion, or, from a dif- 
 ferent point of view, the path of virtue. 
 
 It is well known, however, that the learned editor 
 of the Dhammapada, Dr. FausboU, proposed a different 
 rendering. On the strength of verses 44 and 102, he 
 translated ' dhammapada ' by ' collection of verses on 
 religion.' But though 'pada' may mean a verse, I doubt 
 whether ' pada' in the singular could ever mean a collec- 
 tion of verses. In verse 44 ' padam' cannot mean a col- 
 lection of verses, for reasons I have explained in my 
 notes; and in verse 102 we have, it seems to me, the 
 best proof that, in Buddhist phi-aseology, ' dhammapada' 
 is not to be taken in a collective sense, but means a 
 law- verse, a wise saw. For there we read, " Though 
 a man recite a hundred Gathas made up of senseless 
 words, one ' dhammapada,' i. e. one single word or line 
 of the law, is better, which if a man hears, he becomes 
 quiet." If the Buddhist wish to speak of many law- 
 verses, they use the plural, dhammapadani.'^ Thus 
 Buddhaghosha says,^ "Be it known that the Gatha 
 
 1 ' Pada' by itself forms the plural ' pada,' as in v. 243, ifcaturo 
 pada. 
 
 2 D'Alwis, ' P£Lli Grammar,' p. 61. 
 
THE TITLE OF THE DHAMMAPADA. xlix 
 
 consists of the Dhammapadani, Theragatha, Theri- 
 gatha, and those unmixed (detached) Githa not 
 comprehended in any of the above-named Sut- 
 tanta." 
 
 Unless, therefore, it can he proved that in Pali, 
 * padam ' in the singular can be used in a collective 
 sense, so as to mean a collection of words or sayings, 
 and this has never been done, it seems to me that we 
 must retain the translation of Gogerly, 'Footsteps of 
 Religion,' though we may with advantage make it 
 more intelligible in English by rendering it " The 
 Path of Virtue." The idea of representing life, and 
 particularly the life of the faithful, as a path of duty 
 or virtue leading to deliverance (in Sanskrit, dharma- 
 patha) is very familiar to the Buddhists. The four 
 great truths^ of their religion consist in the recogni- 
 tion, 1, that there is suffering ; 2, that there is a 
 cause of that suffering ; 3, that such cause can be re- 
 moved ; 4, that there is a way of deliverance, viz. the 
 doctrine of Buddha. This way, this marga, is then 
 fully described as consisting of eight stations,^ and 
 leading in the end to Nirva«a.^ The faithful advances 
 on that road, 'padat padam,' step by step, and it is 
 therefore called pa^ipada, lit. the step by step.* 
 
 1 Spence Hardy, ' Manual,' p. 496. - Ibid. 
 
 8 Burnouf, ' Lotus,' p. 520. " Ajoutons, pour terminer ce que 
 nous trouvons a dire sur le mot magga, quelque commentaire qu'on 
 en donne d'ailleurs, que suivant una definition rapportee par 
 Tumour, le magga renferme une sous-division que Ton nomme 
 paiipadd, en Sanscrit ^;-«/i/)a!(?. Le magga, dit Tumour, eat la voie 
 qui conduit au Nibbana, le paripada, litteralement ' la marche pas 
 a paa, ou le degre,' est la Tie de rectitude qu'on doit suivre, quand 
 on marche dans la voie de magga." 
 
 * Sec Spence Hardy, ' Manual,' p. 496. Should not ' ^aturvidha- 
 
 d 
 
1 THE TITLE OF THE DHAMMAPADA. 
 
 The only way in wbicli Dhammapadam could possibly 
 be defended in the sense of ' Collection of verses of the 
 Law,' would be if we took it for an aggregate com- 
 pound. But such, aggregate compounds, in Sanskrit 
 at least, are possibly only Avith numerals, as, for in- 
 stance, Tri-bhuvanam, the three worlds, -iaturyugam, 
 the four ages.^ It might, therefore, be possible to 
 form in Pali also such compounds as dasapadam, a col- 
 lection of ten padas, a work consisting of ten padas, a 
 ' decamerone' ; but it would in no way follow that we 
 could attempt such a compound as Dhammapadam, in 
 the sense of collection of law-Terses. 
 
 I find that Dr. Eoppen has been too cautious to adopt 
 Dr. FausboU's rendering, while Professor Weber, of 
 Berlin, not only adopts that rendering without any 
 misgiTings, but in his usual way blames me for my 
 backwardness." 
 
 In conclusion, I have to say a few words on the 
 spelling of technical terms which occur in the trans- 
 lation of the Dhammapada and in my introduction. It 
 is very difficult to come to a decision on this subject ; 
 and I have to confess that I have not been consistent 
 
 dharma-pada,' mentioned on p. 497, be translated by ' the fourfold 
 path of the Law' ? It can hardly be the fourfold word of the 
 Law. 
 
 1 See M. M.'s ' Sanskrit Grammar,' § 519. 
 
 ^ " Dies ist eben auch der Sinn, der dem Titel unseres Werkes 
 zu geben ist (nicht, ' Footsteps of the Law,' wie neuerdings noch 
 M. Miiller will, s. dessen ' Chips from a German Workshop,' i. 200.) 
 The fact is that on page 200 of ray ' Chips' there is no mention of 
 the Dhammapada at all, while on page 220 I had simply quoted 
 from Spencc Hardy, and given the translation of Dhammapada, 
 i Footsteps of the Law' between inverted commas. 
 
THE TITLE OF THE DHAJIJIAPADA. li 
 
 throughout in following the rule which, I think, ought 
 to be followed. Most of the technical terms employed 
 by Buddhist writers come from Sanskrit ; and in the 
 eyes of the philologist the various forms which they 
 have assumed in Pali, in Burmese, in Tibetan, in 
 Chinese, in Mongolian, are only so many corruptions 
 of the same original form. Everything, therefore, 
 would seem to be in favour of retaining the Sanskrit 
 forms throughout, and of writing, for instance, Nir- 
 vana instead of the Pali Mbbana, the Burmese Niban 
 or I^epbhan, the Siamese Niruphan, the Chinese 
 Nipan. The only hope, in fact, that writers on Bud- 
 dhism will ever arrive at a uniform and generally in- 
 telligible phraseology seems to lie in their agreeing 
 to use throughout the Sanskrit terms in their original 
 form, instead of the various local disguises and dis- 
 figurements which they present in Ceylon, Burmah, 
 Siam, Tibet, China, and Mongolia. But against this 
 view another consideration is sure to be urged, viz. that 
 many Buddhist words have assumed such a strongly 
 marked local or national character in the different 
 countries and in the different languages in which the 
 religion of Buddha has found a new home, that to 
 translate them back into Sanskrit would seem as af- 
 fected, nay prove in certain cases as misleading, as if, 
 in speaking of priests and kings^ we were to speak of 
 presbyters and cynings. Between the two alternatives 
 of using the original Sanskrit forms or adopting their 
 various local varieties, it is sometimes difficult to choose, 
 and the rule by which I have been mainly guided has 
 been to use the Sanskrit forms as much as possible ; 
 in fact, everywhere except where it seemed affected to 
 do so. I have therefore wiitten Buddhaghosha instead 
 
 d 2 
 
Hi THE TITLE OF THE DHAIIIIAPADA. 
 
 of the Pali Buddhagliosa, because the name of that 
 famous theologian, "the Voice of Buddha," seemed to 
 lose its significance if turned into Buddhaghosa. 
 But I am well aware what may be said on the other 
 side. The name of Buddhaghosha, "Voice of Buddha," 
 was given him after he had been converted from 
 Brahmanism to Buddhism, and it was given to him 
 by peoijle to whom the Pali word ghosa conveyed the 
 same meaning as ghosha does to us. On the other 
 hand, I have retained the Pali Dhammapada instead of 
 Dharmapada, simply because, as the title of a Pali 
 book, it has become so familiar that to speak of it as 
 Dharmapada seemed like speaking of another work. 
 We are accustomed to speak of Samanas instead of 
 <Srama;zas, for even in the days of Alexander's con- 
 quest, the Sanskrit word ^ramawa had assumed the 
 prakritized or vulgar form which we find in Pali, and 
 which alone could have been rendered by the later 
 Greek writers (first by Alexander Polyhistor, 80-60, 
 B.C.) by crafiavatoL.^ As a Buddhist term, the Pali form 
 Samana has so entirely supplanted that of /JramaKa that, 
 even in the Dhammapada (v. 388) we find an etymology 
 of Samana as derived from ' sam,' to be quiet, and not 
 from ' sram,' to toil. But though one might bring 
 oneself to speak of Samanas, who would like to intro- 
 duce Bahmawa instead of Brahmar^a ? And yet this 
 word, too, had so entirely been replaced by bahma»a, 
 that in the Dhammapada, it is derived fr-om a root 
 
 ^ See Lassen, 'Indische Alterthumskunde,' vol. ii. p. 700, note. 
 That Lassen is right in taking the ^ap/j^vai, mentioned by Meo-a- 
 sthenes, for Brahmanic, not for Buddhist ascetics, might be proved 
 also by their dress. Dresses made of the bark of trees are not 
 Buddhistic. On page kxix, note, read Alexander Polyhistor in- 
 stead of Bardesanes. 
 
THE TITLE OF THE DHAMMAPADA. liii 
 
 ' vah.,' to remove, to separate, to cleanse.^ My own 
 conviction is tliat it would be best if writers on Bud- 
 dhist literature and religion were to adopt Sanskrit 
 throughout as the lingua franca. Eor an accurate un- 
 derstanding of the original meaning of most of the 
 technical terms of Buddhism a knowledge of their 
 Sanskrit form is indispensable ; and nothing is lost, 
 while much would be gained, if, even ia the treating of 
 Southern Buddhism, we were to speak of the town of 
 /^ravasti instead of Savatthi in Pali, Sevet in Singha- 
 lese ; of Tripitaka, ' the three baskets,' instead of 
 Pitakattaya in Pali, Tunpitaka in Singhalese ; of Ar- 
 thakatha, 'commentary,' instead of Atthakatha in 
 Pali, Atuwava in Singhalese ; and therefore also of 
 Dharmapada, * the path of virtue,' instead of Dhamma- 
 pada. 
 
 MAX MIJLLEE. 
 
 DusTEENBEOOE, near Kiel, iu the summer of 1869. 
 
 ' See ' Dhammapada,' v. 388 ; Bastian, ' Volker des ostlicheu 
 Asian,' vol. iii. p. 412 : " Eiu buddhistischer Monch erklarte mir, 
 dass die Brahmanen ihren Namen fiihrten, als Leute, die ihre Siin- 
 den abgespiilt batten." See also ' Lalita-vistara,' p. 551, line 1 ; 
 p. 553, line 7. 
 
Iv 
 
 CHAPTEE I. 
 
 THE TWm-VERSES. 
 1. 
 
 All that we are is tlie result of what we have 
 thought: it is founded on our thoughts, it is made 
 up of our thoughts. If a man speaks or acts with an 
 evil thought, pain follows him, as the wheel follows 
 the foot of him who draws the carriage. 
 
 (1.) ' Dharma,' though clear in its meaning, is difficult to trans- 
 late. It has different meanings in different systems of philosophy, 
 and its peculiar application in the phraseology of Buddhism has 
 been fully elucidated by Burnouf, ' Introduction a I'Histoire du 
 Buddhisme,' p. 41 seq. He writes : " Je traduis ordinairement 
 ce terms par condition, d'autres fois par lois, mais aucune de ces 
 traductions n'est parfaitement complete; il faut entendre par 
 ' dharma ' ce qui fait qu'une chose est ce qu'elle est, ce qui coustitue 
 sa nature propre, corame I'a bien montre Lassen, a I'occasion de 
 la celebre formule, ' Te dharma hetuprabhava.' Etymologicallj 
 the Latin for-ma expresses the same general idea which was ex- 
 pressed by ' dhar-ma.' See also Burnouf, ' Lotus de la bonne Loi,' 
 p. 624. fausboll translates : " Naturae a mente priucipium duc- 
 unt," which shows that he understood ' dharma ' in the Buddhist 
 sense. Gogerly and D'Alwis translate: Mind precedes action, 
 which, if not wrong, is at all events wrongly expressed; wliile 
 Professor Weber's rendering, "Die Pflichten aus dem Herz 
 folgern," is quite inadmissible. 
 
Ivi DHAMMAPADA. 
 
 2. 
 
 All that we are is the result of what we have 
 thought: it is founded on our thoughts, it is made 
 up of our thoughts. If a man speaks or acts with a 
 pure thought, happiness follows him, like a shadow 
 that never leaves him. 
 
 3. 
 "He abused me, he beat me, he defeated me, he 
 robbed me," — hatred in those who harbour such 
 thoughts mil never cease. 
 
 4. 
 "He abused me, he beat me, he defeated me, he 
 robbed me," — hatred in those who do not harbour 
 thoughts will cease. 
 
 5. 
 For hatred does not cease by hatred at any time : 
 hatred ceases by love, this is an old rule. 
 
 6. 
 
 And some do not know that we must all come to 
 an end here; — but others know it, and hence their 
 quarrels cease. 
 
 (3.) On ' aktoM^i,' see Ka^-Hyana, vi. 4, 17. D'Alwis, ' Pali 
 Grammar,' p. 38, note. " When akko^Hi means ' abused,' it is 
 derived from ' kunsa,' not from ' kudha.' " 
 
 (6.) It is necessary to render this verse freely, because literally 
 translated it would be unintelligible. ' Pare ' is explained by fools, 
 but it has that meaning by implication only. There is an opposi- 
 tion between ' pare ^a ' and ' ye Aa,' which I have rendered by ' some ' 
 and ' others.' Tamamase, a 1 pers. plur. imp. atm., but really a 
 Let in Pali. (See Fausboll, ' Five Gatakas,' p. 38.) 
 
CHAPTER I. Ivii 
 
 7. 
 
 He who lives looking for pleasures only, his senses 
 xmcontroUed, immoderate in his enjoyments, idle, and 
 weak, Mara (the tempter) will certainly overcome 
 him, as the wind throws down a weak tree. 
 
 (7.) ' Mara ' must be taken in the Buddhist sense of tempter, or 
 evil spirit. See Bumouf, ' Introduction,' p. 76 : " Mara est le 
 demon de I'amour, du peehe et de la mort ; c'est le tentateur et 
 Tennemi de Buddha." As to the definite meaning of 'virya,' see 
 Burnouf, ' Lotus,' p. 548. 
 
 ' Kusita,' idle, is evidently the Pali representative of the San- 
 skrit 'kusida.' In Sanskrit 'kusida,' slothful, is supposed to be 
 derived from ' sad,' to sit, and even in its other sense, viz. a loan, 
 it may have been.intended originally for a pawn, or something that 
 lies inert. In the Buddhistical Sanskrit, 'kusida' is the exact 
 counterpart of the Pali 'kusita;' see Burnouf, 'Lotus,' p. 548. 
 But supposing ' kusida ' to be derived from ' sad,' the d would be 
 organic, and its phonetic change to t in Pali, against all rules. 
 I do not know of any instance where an original Sanskrit d, between 
 two vowels, is changed to t in Pali. The Pali ' dandham ' (Dham- 
 map. V. 116) has been identified with ' tandram,' lazy ; but here 
 the etymology is doubtful, and ' dandra' may really be a more cor- 
 rect dialectic variety, i. e. an intensive form of a root ' dram ' (dru) 
 or ' drS,.' Anyhow the change here afiects an initial, not a medial d, 
 and it is supposed to be a change of Sanskrit t to Pali d, not vice 
 versd. Professor Weber supposed ' pithiyati ' in v. 173, to stand 
 for Sk. 'pidhiyate,' which is impossible. (See KaMayana's ' Q-ram- 
 mar,' iv. 21.) Dr. FausboU had identified it rightly with Sk. 
 ' apistiryati.' Comparisons such as Pali ' alapu ' (v. 149) with Sk. 
 'alabu,' and Pali 'pabbaya' (v. 345) with Sk. 'balbaya,' prove 
 nothing whatever as to a possible change of Sk. d to Pali t, for 
 they refer to words the organic form of which is doubtful, and to 
 labials instead of dentals. 
 
 A much better instance was pointed out to me by Mr. E. C. 
 Childers, viz. the Pali ' patu,' Sk. ' pradus,' clearly, openly. Here, 
 however, the question arises, whether ' patu ' may not be due to 
 dialectic variety, instead of phonetic decay. If ' patu ' is connected 
 
Iviii DHAMMAPADA. 
 
 8. 
 
 He who lives without looking for pleasures, his 
 senses well controlled, in his enjoyments moderate, 
 faithful and strong, Mara will certainly not overcome 
 
 with • pratar,' before, early, ' pradus ' would be a peculiar Sanskrit 
 corruption, due to a mistaken recollection of ' dus,' while the Pali 
 ' patu ' would have preserved the original t. 
 
 Anyhow, we require far stronger evidence before we can admit 
 a medial t in Pali as a phonetic corruption of a medial d in 
 Sanskrit. "VVe might as well treat the O. H. G. t as a phonetic 
 corruption of Gothic d. The only way to account for the Pali 
 form ' kusita' instead of ' kusida,' is by admitting the influence of 
 popular etymology. Pali has in many cases lost its etymological 
 consciousness. It derives 'saraawa' from a root 'sam,' ' b(r)ahma«a' 
 from 'bah;' see v. 388. Now as 'sita' in Pali means cold, apathetic, 
 but in a good sense, ' kusita ' may have been formed in Pali to ex- 
 press apathetic in a bad sense. 
 
 Further, we must bear in mind that the Sanskrit etymology of 
 ' kusida ' from ' sad,' though plausible, is by no means certain. If, 
 on the one hand, ' kusida ' might have been misinterpreted in Pali, 
 and changed to ' kusita,' it is equally possible that ' kusita,' sup- 
 posing this to have been the original form, was misinterpreted in 
 Sanskrit, and changed there to 'kusida.' ' Sai' is mentioned as a 
 Sk. root in the sense of tabescere ; from it ' kusita ' might possibly 
 be derived in the sense of idle. ' Sita ' iu Sanskrit is what is sown, 
 ' sita,' the furrow ; from it ' kusita ' might mean a bad labourer. 
 These are merely conjectures, but it is certainly remarkable that 
 there is an old Vedic proper name Kushita-ka, the founder of the 
 Kaushitakas, whose Brahmawa, the Kaushitaki-brahmana, belongs 
 to the Hig-Veda. An extract from it was translated in my ' History 
 of Ancient Sanskrit Literature,' p. 407. 
 
 Lastly, it should be mentioned, that while ' kusita ' is the Pali 
 counterpart of ' kusida,' the abstract name in Pali is ' kosayya,' 
 Sanskrit ' kausidya,' and not ' kosaMa,' as it would have been if 
 derived from ' kusita.' 
 
CHAPTER I. lix 
 
 him, any more than the wind throws down a rocky- 
 mountain. 
 
 9. 
 
 He who wishes to put on the sacred orange-coloui-ed 
 dress without having cleansed himself from sin, who 
 disregards also temperance, and truth, is unworthy of 
 the orange-coloured dress. 
 
 10. 
 
 But he who has cleansed himself from sin, is well 
 grounded in all virtues, and regards also temperance 
 and truth, is indeed worthy of the orange-coloured 
 dress. 
 
 (9.) The saffron dress, of a reddish-yellow or orange colour, 
 the K.asava or Kashaya, is the distinctive garment of the Buddhist 
 priests. The play on the words ' anikkasavo kasavam,' or in San- 
 skrit, ' anishkashayaZi kashayam,' cannot be rendered in English. 
 ' Kashaya' means, impurity, ' nish-kashaya,' free from impurity, ' a- 
 nish-kashaya,' not free from impurity, while ' kashaya ' is the name 
 of the orange-coloured or yellowish Buddhist garment. The pun 
 is evidently a favourite one, for, as FausboU shows, it occurs also 
 in the Mahabharata, sii. 568 : 
 
 " Anishkashaye kasb&yam ihartham iti viddhi tarn, 
 Dharmadhvayanam mu^K^anam v/ittyartham iti me matiA." 
 Know that this orange-coloured garment on a man who is not 
 free from impurity, serves only for the purpose of cupidity ; my 
 opinion is, that it is meant to supply the means of living to those 
 men with shaven heads, who carry their virtue like a flag. 
 
 (I read ' vrittyartbam,' according to the Bombay edition, in- 
 stead of ' kritartham,' the reading of the Calcutta edition.) 
 
 "With regard to ' sila,' virtue, see Burnouf, ' Lotus,' p. 547. 
 
 On the exact colour of the dress, see Bistop Bigandet, ' The 
 Life or Legend of Graudama, the Budha of the Burmese,' Ran- 
 goon, 1866 ; p. 504.. 
 
Ix DHAMMAPADA. 
 
 11. 
 
 They who imagine truth in untruth, and see un- 
 truth in truth, never arrive at truth, but follow vain 
 desires. 
 
 12. 
 They who know truth in truth, and untruth in un- 
 truth, arrive at truth, and follow true desires. 
 
 13. 
 As rain breaks through an ill-thatched house, pas- 
 sion will break through an unreflecting mind. 
 
 14. 
 As rain does not break through a well-thatched 
 house, passion will not break through a well-reflect- 
 ing miad. 
 
 15. 
 The evil-doer mourns in this world, and he mourns 
 in the next; he mourns in both. He moiu-ns, he 
 suffers when he sees the evil of his own work. 
 
 (11-12.) ' Ssira,' which I have translated by truth, has many mean- 
 ings in Sanskrit. It means the sap of a thing, then essence or rea- 
 lity ; in a metaphysical sense, the highest reality ; in a moral sense, 
 truth. It is impossible in a translation to do more than indicate 
 the meaning of such words, and in order to understand them fully, 
 we must know not only their definition, but their history. 
 
 (15.) ' KiliMAa ' is ' klishia,' a participle of ' klis.' It means lite- 
 rally, what is spoilt. The abstract noun ' klesa,' evil or sin, is con- 
 stantly employed in Buddhist works ; see Burnouf, ' Lotus,' p. 
 443. Possibly the words were intended to be separated, ' kamma 
 ii\]ittJia.ra,' and not to be joined like ' kamma-visuddhim ' in the next 
 verse. 
 
CHAPTEE I. Ixi 
 
 16. 
 
 The virtuous man delights in tMs -world, and he 
 delights ia the next ; he delights in both. He delights, 
 he rejoices, when he sees the purity of his own work. 
 
 17. 
 The evildoer suffers in this world, and he suffers in 
 the next; he suffers in both. He suffers when he 
 thinks of the evil he has done ; he suffers more when 
 going on the evil path. 
 
 18. 
 
 The virtuous man is happy in this world, and he is 
 happy in the next ; he is happy ia both. He is happy 
 when he thinks of the good he has done ; he is still 
 more happy when going on the good path. 
 
 19. 
 
 The thoughtless man, even if he can recite a large 
 portion (of the law), but is not a doer of it, has no 
 share in the priesthood, but is like a cowherd count- 
 ing the cows of others. 
 
 (16.) Like ' klishto ' in the preceding verse, ' visuddhi ' in the 
 present has a technical meaning. One of Buddhaghosha's most 
 famous works is called ' Visuddhi magga.' (See Burnouf, ' Lotus,' 
 p. 844.) 
 
 (17-18.) ' The evil path and the good path ' are technical expres- 
 sions for the descending and ascending scale of worlds through 
 which all beings have to travel upward or downward, according to 
 their deeds. (See Bigandet, ' Life of G-audama,' p. 5, note 4, and 
 p. 449 ; Burnouf, Introduction, p. 599 ; ' Lotus,' p. 865, 1. 7 ; 1. 11.) 
 
 (19.) In taking ' sahitam' in the sense of 'samhitam ' or 'sawhita,' 
 I follow the commentator who says, " Tepi^akassa Buddha vaA;anass' 
 
Ixii DHAMMAPADA. 
 
 20. 
 
 The follower of the law, even if he can recite only 
 a small portion (of the law), but, having forsaken 
 passion and hatred and foolishness, possesses true 
 knowledge and serenity of mind, he, caring for nothing 
 in this world, or that to come, has indeed a share in 
 the priesthood. 
 
 etsim nainaTO," but I cannot find another passage where the Tri- 
 pifaka, or a,nj portion of it, is called Sahita. ' Sawhita ' in vv. 
 100-102, has a different meaning. The fact that some followers 
 of Buddha were allowed to learn short portions only of the sacred 
 writings by heart, and to repeat them, while others had to learn a 
 larger collection, is shown by the story of ' JTakkhupala,' p. 3, of 
 ' MahsLkaia,' p. 26, etc. 
 
 ' Skmanna,' which I have rendered by 'priesthood,' expresses all 
 that belongs to, or constitutes a real samaraa or sramana, this being 
 the Buddhist name corresponding to the brahmana, or priest, of 
 the orthodox Hindus. Buddha himself is frequently called the 
 Good Sama«a. Fausboll takes the abstract word 'sama^jja' as 
 corresponding to the Sanskrit ' samanya,' community, but "Weber 
 has well shown that it ought to be taken as representing ' sra- 
 maraya.' He might have quoted the ' Sa-maiina phala sutta' of 
 which Burnouf has given such interesting details in his ' Lotus,' 
 p. 449 seq. Fausboll also, in his notes on v. 332, rightly explains 
 ' samarenata ' by ' sramarayata.' 
 
 ' Anupadijano,' which I have translated by ' caring for nothing,' 
 has a technical meaning. It is the negative of the fourth Nidana, 
 the so-called Upadana, which Koppen has well explained by 
 ' Anhiinglichkeit,' taking to the world, loving the world. (Koppen, 
 ' Die Eeligion des Buddha,' p. 610.) 
 
Ixiii 
 
 CHAPTEE II. 
 
 ON REFLECTION. 
 
 21. 
 
 Reflection is tlie path of immortality, thougiitless- 
 ness the path of death. Those who reflect do not die, 
 those who are thoughtless are as if dead already. 
 
 22. 
 Haviag understood this clearly, those who are 
 
 (21.) ' Aprainada,' which Fausboll translates hj vigilantia, Gro- 
 gerly by religion, expresses literally the absence of that giddiness 
 or thoughtlessness which characterizes the state of mind of worldly 
 people. It is the first entering into oneself, and hence all virtues 
 are said to have their root in ' apramada.' (Ye \ek\ kusala dhamma 
 sabbe te appamadamulaka.) I have translated it by ' reflection,' 
 sometimes by 'earnestness.' Immortality, 'amrita,' is explained 
 by Buddhagosha as ISTirvaraa. ' Amrita' is used, no doubt, as a 
 synonym of Nirvana, but this very fact shows how many concep- 
 tions entered from the very first into the Nirvarea of the Buddhists. 
 
 If it is said that those who reflect do not die, this may be under- 
 stood of spiritual death. The commentator, however, takes it in 
 a technical sense, that they are free from the two last stages of 
 the so-called Nidanas, viz. the Graramararaa (decay and death) 
 and the Gkt\ (new birth). (See Koppen, 'Die Religion des 
 Buddha,' p. 609.) 
 
Ixiv DHAM5IAPADA. 
 
 advanced in reflection, delight in reflection, and rejoice 
 in tlie knowledge of tlie Ariyas (the Elect). 
 
 23. 
 
 These mse people, meditative, steady, always pos- 
 sessed of strong powers, attain to Nirvaraa, the highest 
 happiness. 
 
 24. 
 
 If a reflecting person has roused himself, if he is 
 not forgetful, if his deeds are pure, if he acts with 
 consideration, if he restrains himself, and lives ac- 
 cording to law, — then his glory will increase. 
 
 2-5. 
 
 By rousing himself, by reflection, by restraint and 
 control, the wise man may make for himself an island 
 which no flood can overwhelm. 
 
 26. 
 
 Fools follow after vanity, men of evil wisdom. The 
 wise man possesses reflection as his best jewel. 
 
 27. 
 Follow not after vanity, nor after the enjoyment of 
 love and lust ! He who reflects and meditates, ob- 
 tains ample joy. 
 
 28. 
 When the learned man drives away vanity by re- 
 
 (22). The Ariyas, the noble or elect, are those who have entered 
 on the path that leads to Nirvana. (See Koppen, p. 396.) Their 
 knowledge and general status is minutely described. (See Kop- 
 pen, p. 436.) 
 
CHAPTER II. IXV 
 
 flection, he, the wise, having reached the repose of 
 wisdom, looks down upon the fools, far from toil upon 
 the toiling crowd, as a man who stands on a hiU 
 looks down on those who stand on the ground. 
 
 29. 
 
 Eeflecting among the thoughtless, awake among 
 the sleepers, the wise man advances like a racer 
 leaving behind the hack. 
 
 30. 
 
 By earnestness did Maghavan (Indra) rise to the lord- 
 ship of the gods. People praise earnestness ; thought- 
 lessness is always blamed. 
 
 31. 
 
 A Bhikshu (mendicant) who delights in reflection, 
 who looks with fear on thoughtlessness, moves about 
 like fire, burning aU his fetters, small or large. 
 
 32. 
 
 A Bhikshu (mendicant) who delights in reflection, 
 who looks with fear on thoughtlessness, will not go 
 to destruction — he is near to Nirvawa. 
 
 (31.) Instead of ' sabaw,' ■which Dr. Eausboll translates by 
 vincens, Dr. Weber by ' conquering,' I think we ought to read 
 ' dahan,' burning, which was evidently the reading adopted by 
 Bnddhaghosha. Mr. K. C. Childers, whom I requested to see 
 whether the MS. at the India Office gives ' sahaia' or ' (/aha«;,' 
 writes that the reading ' rfaham' is as clear as possible in that MS. 
 The fetters are meant for the senses. (See Sutra 370.) 
 
Ixvi 
 
 CHAPTEE III. 
 
 THOUGHT. 
 
 As a fletcher makes straight liis arrow, a wise man 
 makes sti-aight his trembling and unsteady thought, 
 which is difficult to keep, difficult to turn. 
 
 34. 
 
 As a fish taken from his watery home and thrown 
 on the diy ground, our thought trembles all over in 
 order to escape the dominion of Mara (the tempter). 
 
 35. 
 
 It is good to tame the mind, which is difficult to 
 hold in and flighty, rushing wherever it listeth ; a 
 tamed mind brings happiness. 
 
 36. 
 
 Let the wise man guard his thoughts, for they are 
 difficult to perceive, very artful, and they rush where- 
 ever they list: thoughts well guarded bring hapj)i- 
 ness. 
 
 (34.) On Mara, see verses 7 and 8. 
 
CHAPTER III. Ixvii 
 
 37. 
 Those who bridle their mind which travels far, 
 moves about alone, is without a body, and hides in 
 the chamber (of the heart), will be free from the bonds 
 of Mara (the tempter). 
 
 38. 
 
 If a man's thoughts are unsteady, if he does not 
 know the true law, if his peace of mind is troubled, 
 his knowledge will never be perfect. 
 
 39. 
 If a man's thoughts are not dissipated, if his mind 
 
 (39.) Pausboll traces 'anavassufca,' dissipated, back to the Sanskrit 
 root ' syai,' to become rigid; but the participle of that root would be 
 ' «ita,' not ' «yuta.' Professor Weber suggests that ' anavassuta ' 
 stands for the Sanskrit ' anavasruta,' which lie translates ' unbe- 
 fleckt,' unspotted. If ' avasruta ' were the right word, it might be 
 taken in the sense of ' not fallen ofl', not fallen away,' but it could 
 not mean 'unspotted;' cf. 'dhairya?n no 'susruvat,' our firmness 
 ran away. I have little doubt, however, that 'avassuta ' represents 
 the Sk. ' avasruta,' and is derived from the root ' sru' here used in 
 its technical sense, peculiar to the Buddhist literature, and so well 
 explained by Burnouf in his Appendix XIV. ('Lotus,' p. 820.) 
 He shows that, according to HemaJfcandra and the Gina alan- 
 kara, asravakshaya, Pali asavasawikhaya, is counted as the sixth 
 abhiyna, wherever six of these intellectual powers are mentioned, 
 instead of five. The Chinese translate the term in their own 
 Chinese fashion by stillationis finis, but Burnouf claims for it 
 the definite sense of destruction of faults or vices. He quotes 
 from the Lalita-vistara (Adhyaya xxii., ed. Eajendra Lai Mittra, 
 p. 448) the words uttered by Buddha when he arrived at his com- 
 plete Buddha-hood : — 
 
 " «ushka asrava na puna/j sravauti " 
 The vices are dried up, they will not flow again, 
 
 and he shows that the Pali dictionary, the ' Abhidhanappadipika,' 
 
 e 2 
 
Ixviii DHAMMAPADA. 
 
 is not perplexed, if lie lias ceased to think of good or 
 evil, tlien there is no fear for him while he is watch- 
 ful. 
 
 explains ' asava' simply by ' kama,' love, pleasure of the senses. In 
 the Mahaparinibbana sutta, three classes of asava are distin- 
 guished, the kamasava, the bhavasava, and the aviy^asava. See 
 also Burnou^ ' Lotus,' p. 665. 
 
 Burnouf takes ' a«rava ' at ouce in a moral sense, but though it 
 has that sense in the language of the Buddhists, it may have had 
 a more material sense in the beginning. That ' sru' means, to run, 
 and is in fact a merely dialectic variety of ' sru,' is admitted by Bur- 
 nouf. The noun ' a«rava,' therefore, would have meant originally, a 
 running, and the question is, did it mean a running, i.e. a lapsus, or 
 did it mean a running, i.e. au impetuous desire, or, lastly did it 
 signify origiuallj' a bodily ailment, a running sore, and assume 
 afterwards the meaning of a moral ailment ? The last view might 
 be supported by the fact that 'asrava' in the sense of flux or sore 
 occurs in the Atharva-veda, i. 2,4, "tad asravasya bheshayaira tadu 
 rogam anmasat," this is the medicine for the sore, this destroyed 
 the illness. But if this was the original meaning of the Buddhist 
 ' asava,' it would be difficult to explain such a word as ' anasava,' 
 faultless, nor could the participle 'avasuta' or'avassuta' liave 
 taken the sense of sinful or faulty, or, at all events, engaged in 
 worldly thoughts, attached to mundane interests. In order to get 
 that meaning, we must assign to ' asrava ' the original meaning of 
 running towards or attending to external objects (like sanga, alaya,' 
 etc.) while 'avasruta' would mean, carried off towards external ob- 
 jects, deprived of inward rest. This conception of the original pur- 
 port of 'a-|-sru' or 'ava-sru ' is confirmed by a statement of Cole- 
 brooke's, who, when treating of the Gainas, writes (Miscellaneous 
 Essays, i. 382) : "Asrava is that which directs the embodied spirit 
 (asravayati purusham) towards external objects. It is the occupa- 
 tion and employment (vritti or prav?-itti) of the senses or organs 
 on sensible objects. Through the means of the senses it affects the 
 embodied spirit with the sentiment of taction, colour, smell, and 
 taste. Or it is the association or connection of body with right and 
 wrong deeds. It comprises all the karmas, for they (asravayanti) 
 pervade, influence, and attend the doer, following him or attaching 
 
CHAPTER III. Ixix 
 
 40. 
 
 Khowing that this body is (fragile) like a jar, and 
 making this thought firm like a fortress, one should 
 attack. Mara (the tempter) with the weapon of know- 
 ledge, one should watch him when conquered, and 
 should never cease (from the fight). 
 
 41. 
 
 Before long, alas ! this body will lie on the 
 earth, despised, without understanding, like a use- 
 less log. 
 
 42. 
 Whatever a hater may do to a hater, or an enemy 
 
 to him. It is a misdirection (mithya-pravritti) of the organs, for 
 it is vain, a cause of disappointment, rendering the organs of 
 sense and sensible objects subservient to fruition. Samvara is 
 that which stops (samvrinoti) the course of tlie foregoing, or 
 closes up the door or passage to it, and consists in self-command 
 or restraint of organs internal and external, embracing all means of 
 self-control and subjection of the senses, calming and subduing 
 them." 
 
 For a full account of the a.sravas, see also Lalita-vistara, ed. 
 Calc. pp. 4.45 and 552, where ELshiwasrava is given aa a name of 
 Buddha. 
 
 (40.) ' Anivesana ' has no doubt a technical meaning, and may- 
 signify, one who has left his house, his family and friends, to be- 
 come a monk. A monk shall not return to his home, but travel 
 about; he shall be anivesana, homeless, anagara, houseless. But 
 I doubt whether this can be the meaning of ' anivesana' here, as tlie 
 sentence, let him be an anchorite, would come in too abruptly. 
 I translate it therefore in a more general sense, let him not return 
 or turn away from the battle, let him watch Mara, even after he 
 is vanquished, let him keep up a constant fight against the ad- 
 versary. 
 
IxX DHAMMAPADA. 
 
 to an enemy, a wrongly-directed mind will do us 
 greater mischief. 
 
 43. 
 
 Not a motlier, not a father will do so much, nor any 
 other relative ; a well-directed mind will do us greater 
 service. 
 
Ixxi 
 
 CHAPTER lY. 
 
 FLO"\VERS. 
 44. 
 
 WIlo shall OTercome this earth, and the world of 
 Yama (the lord of the departed), and the world of the 
 gods ? Who shall find out the plainly shown path of 
 virtiie, as a clever man finds out the (right) flower ? 
 
 45. 
 
 The disciple will overcome the earth, and the world 
 of Tama, and the world of the gods. The disciple 
 will find out the plainly shown path of virtue, as a 
 clever man finds out the (right) flower. 
 
 (44, 45.) If I differ from the translation of PausboU and Weber, 
 it is because tbe commentary takes the two verbs, ' viyessati ' and 
 'pa^essati,' to mean in the end the same thing, i.e. 'saMAt-karissati' 
 he will perceive. I have not ventured to take '^dyessate' for 'vi^anis- 
 sati,' but it should be remembered that the overcoming of the earth 
 and of the worlds below and above, as here alluded to, is meant 
 to be achieved bv means of knowledge. ' Pa^essati,' he will gather 
 (cf. vi-^i, 'Indische Spriiche,' 4560), means also, like to gather in 
 English, he will perceive or understand, and the ' dhamniapada,' or 
 pathof virtue, is distinctly explained bj Buddhagoshaas consistiug 
 of the thirty-seven states or stations which lead to Bodhi. (See 
 Burnouf, 'Lotus,' p. 430; Hardy, Manual, p. 497.) 'Dhamma- 
 
ixxii DHAMMAPADA. 
 
 46. 
 
 He wlio knows that this body is like froth, and has 
 learnt that it is as unsubstantial as a mirage, will 
 break the flower-pointed arrow of Mara, and never see 
 the King of Death. 
 
 47. 
 
 Death carries off' a man who is gathering flowers 
 and whose mind is distracted, as a flood carries off' a 
 sleeping village. 
 
 pada' might, no doubt, mean also ' a law-verse,' but ' sudesita ' can 
 hardly mean ' well delivered,' while, as applied to a path, it means 
 ' well pointed out ' (v. 285). Buddha himself is called ' Marga- 
 dar«ata' and 'Marga-desika' (cf. Lai. Vist. p. 551). Nor could one 
 well say that a man collects one single law- verse. Hence FausboU 
 naturally translates versus legis hene enarratos, and Weber gives 
 ' Lehrspriiche ' in the plural, but the original has ' dhammapadam,' 
 in the sing. (47-48). There is a curious similarity between these 
 verses and verses 6540-41, and 9939 of the /Santi-parva; 
 " Pushpa!!iva vi^invantam anyatragatamanasam, 
 Anavapteshu kameshu mrztyur abhyeti manavam." 
 Death approaches man like one who is gathering flowers, and whose 
 mind is turned elsewhere, before his desires have been fulfilled. 
 " Supta??! vyaghram mahaugho va mrityur adaya gaM^ati, 
 Sam^-invanakam evainam kamauam avitriptikam." 
 As a stream (carries ofi^ a sleeping tiger, death carries off this man 
 who is gathering flowers, and who is not satiated in his pleasures. 
 This last verse, particularly, seems to me clearly a translation 
 from Pali, and the 'kam' of ' samHnvanakam' looks as if put in 
 metri causd. 
 
 ■ (46.) The flower-arrows of Mara, the tempter, are borrowed 
 from Kama, the Hindu god of love. For a similar expression 
 see Lalita-vistara, ed. Calc, p. 40, 1. 20, " mayamarii-isadnsa 
 vidyutphenopamas *apala7i." It is on account of this parallel 
 passage that I prefer to translate ' mariH' by mirage, and not by 
 sunbeam, as rausboll, or by solar atom, as Weber proposes. 
 
CHAPTEE IV. Ixxiii 
 
 48. 
 
 Death subdues a man who is gathering flowers, and 
 whose mind is distracted, before he is satiated in his 
 pleasures. 
 
 49. 
 
 As the bee collects nectar and departs without in- 
 juring the flower, or its colour and scent, so let the 
 sage dwell on earth. 
 
 50. 
 
 Not the failures of others, not their sins of com- 
 mission or omission, but his own misdeeds and negli- 
 gences should the sage take notice of. 
 
 61. 
 
 Like a beautiful flower, full of colour, but with- 
 out scent, are the fine but fruitless words of him who 
 does not act accordiagly. 
 
 52. 
 
 But, like a beautiful flower, fuU of colour and full 
 of scent, are the fine and fruitful words of him who 
 acts accordingly. 
 
 53. 
 
 As many kinds of wreaths can be made from a heap 
 of flowers, so many good things may be achieved by 
 a mortal if once he is born. 
 
 64. 
 The scent of flowers does not travel against the 
 
 (48.) ' Antaka,' death, is given as an explanation of 'Mara' in 
 the Araarakosha and Abhidhanappadipika (cf. FausboU, p. 210). 
 
Ixxiv DHAMMAPADA. 
 
 wind, nor (that of) sandal-wood, or of a bottle of Tagara 
 oil ; but the odour of good people travels even against 
 the wind ; a good man pervades every place. 
 
 55. 
 Sandal-wood or Tagara, a lotus flower, or a Vas- 
 siki, the scent of their excellence is peerless when 
 their fragrance is out. 
 
 56. 
 
 But mean is the scent that comes from Tagara 
 and sandal-wood ; — the odour of excellent people rises 
 up to the gods as the highest. 
 
 57. 
 Of the people who possess these excellencies, who 
 live without thoughtlessness, and who are emanci- 
 pated through true knowledge, Mara, the tempter, 
 never finds the way. 
 
 58-59. 
 
 As on a heap of rubbish cast upon the highway 
 the lily will grow full of sweet perfume and de- 
 lightful, thus the disciple of the truly enlightened 
 Buddha shines forth by his knowledge among those 
 who are like rubbish, among the people that walk in 
 darkness. 
 
 (54.) ' Tagara ' a plaut from which a scented powder is made. 
 ' Mallaka ' or ' mallika,' according to Benfey, is an oil vessel. 
 Hence ' tagaramallika' is probably meant for a bottle holding 
 aromatic powder, or oil made of the Tagara. 
 
Ixxv 
 
 CHAPTEE V. 
 
 THE FOOL. 
 
 60. 
 Long is the niglit to him who is awake ; long is a 
 mile to him who is tired ; long is life to the fooljsh 
 who do not know the true law. 
 
 61. 
 
 If a traveller does not meet with one who is his 
 better, or his equal, let him firmly keep to hi^ soHtary 
 journey; there is no companionship with a fool. 
 
 62. 
 
 "These sons belong to me, and this wealth belongs 
 to me," with such thoughts a fool is tormented. He 
 himseKdoes not belong to himself; how much less 
 sons and wealth ? 
 
 63. 
 
 The fool who knows"his foolishness, is wise at least 
 
 (60.) Life, sajnsara, is the constant revolution of birth and 
 death which goes on for ever until the knowledge of the true law 
 or the true doctrine of Buddha enables a man to free himself 
 from saOTsira, and to enter into Nirvajta. (See Parable xix., 
 p. 134..) 
 
Ixxvi DHAMMAPADA. 
 
 SO far. But a fool who thinks himself wise, he is 
 called a fool indeed. 
 
 64. 
 
 If a fool be associated with a wise man all his life, 
 he will perceive the truth as little as a spoon perceives 
 the taste of soup. 
 
 65. 
 
 If an intelligent man be associated for one minute 
 only with a wise man, he wiU soon perceive the truth, 
 as the tongue perceives the taste of soup. 
 
 66. 
 
 Pools of little understanding have themselves for 
 their gi-eatest enemies, for they do evU deeds which 
 must bear bitter fruits. 
 
 67. 
 
 That "deed is not well done of which a man must 
 repent, and the reward of which he receives crying 
 and with a tearful face. 
 
 68. 
 
 No, that deed is well done of which a man does 
 not repent, and the reward of which he receives 
 gladly and cheerfully. 
 
 69. 
 
 As long as the evil deed done does not bear fruit, 
 the fool thinks it is like honey ; but when it ripens, 
 then the fool suffers grief 
 
 70. 
 Let a fool month after month eat his food (like an 
 
CHAPTER T. Ixxvii 
 
 ascetic) -witli tlie tip of a blade of Kusa grass, yet is lie 
 not worth, the sixteenth particle of those who have 
 well weighed the law. 
 
 71. 
 
 An evil deed does not turn suddenly, like milk ; 
 smouldering it follows the fool, like fire covered by 
 ashes. 
 
 72. 
 
 And when the evil deed, after it has become known, 
 brings sorrow to the fool, then it destroys his bright 
 lot, nay it cleaves his head. 
 
 73. 
 Let the fool wish for a false reputation, for prece- 
 
 (70.) The commentator clearly takes ' samkhata ' in the sense of 
 ' samkhyata,' not of ' samskrita,' for he explains it by ' natadhamma 
 tulitadhamma.' The eating with the tip of Kusa-grass has refer- 
 ence to the fastings performed by the Brahmans, but disapproved 
 of, except as a moderate discipline, by the followers of Buddha. 
 This verse seems to interrupt the continuit)' of the other verses 
 ■which treat of the reward of evil deeds, or of the slow but sure 
 ripening of every sinful act. 
 
 (71.) I am not at all certain of the simile, unless ' mul-^-ati,' as 
 applied to milk, can be used in the sense of changing or turning 
 sour. In Manu iv. 172, where a similar sentence occurs, the 
 commentators are equally doubtful : Nadharmas ^arito loke sadya^ 
 phalati gaur iva, — for an evil act committed in the world does not 
 bear fruit at once, like a cow ; or like the eartli (in due season). 
 
 (72.) I take ' fiattam ' for '^napitam,' the causative of 'ynatam,' 
 for which in Sanskrit, too, we have the form without i, 'ynaptam.' 
 This 'ynaptam,' made known, revealed, stands in opposition to the 
 ' Manna,' covered, hid, of the preceding verse. ' Sukkamsa,' which 
 Fausboll explains by ' suklansa,' has probably a more technical and 
 special meaning. 
 
Ixxviii DHAMMAPADA. 
 
 dence amoug the Bhikslius, for lordsHp in the con- 
 yents, for worship among other people ! 
 
 74. 
 
 " May both the layman and he who has left the world 
 think that this is done by me ; may they be subject 
 to me in eveiything which is to be done or is not to 
 be done," thus is the mind of the fool, and his de- 
 sire and pride increase. 
 
 75. 
 
 " One is the road that leads to wealth, another the 
 road that leads to Nirvfl,;za;" if the Bhikshu, the 
 disciple of Buddha, has learnt this, he will not yearn 
 for honour, he will strive after sepai'ation from the 
 world. 
 
 (75.) ' Viveka,' wbich in Sanskrit means chiefly understanding, 
 has with the Buddhists the more technical meaning of separation, 
 whether separation from the world and retirement to the solitude 
 of the forest (kaya viveka), or separation from idle thoughts 
 (Aitta viveka), or the highest separation and freedom (Nirva«a). 
 
Ixxix 
 
 CHAPTEE VI. 
 
 THE WISE lilAN. 
 
 76. 
 
 If you see an intelligent man who tells you where 
 true treasui-es are to be found, who shows what is to 
 be avoided, and who administers reproofs, follow that 
 wise man ; it will be better, not worse, for those who 
 follow him. 
 
 77. 
 
 Let him admonish, let him command, let him hold 
 back from what is improper ! — ^he will be beloved ot 
 the good, by the bad he will be hated. 
 
 78. 
 
 Do not have evil-doers for friends, do not have low 
 people : have virtuous people for friends, have for 
 friends the best of men. 
 
 79. 
 
 He who drinks in the Law Lives happily with a 
 
 (78.) It is hardly possible to take ' niitte kaljaree ' in the techni- 
 cal sense of ' kalyana-mitra,' ' ein geistlicher Eath,' a spiritual 
 guide. Bumouf (Introd. p. 284) shows that in the technical sense 
 'kalyana-mitra' was widely spread in the Buddhist world. 
 
 (79.) The commentator clearly derives 'piti' from 'pa,' to drink ; 
 
IXXX DHAMMAPADA. 
 
 serene mind : the sage rejoices always ia the Law, as 
 preached by the elect. 
 
 80. 
 
 Well-makers lead the water (wherever they Uke) ; 
 fletchers bend the arrow; carpenters bend a log of 
 wood ; wise people fashion themselves. 
 
 81. 
 
 As a solid rock is not shaken by the wiad, wise 
 people falter not amidst blame and praise. 
 
 82. 
 
 "Wise people, after they have listened to the laws, 
 become serene, like a deep, smooth, and still lake. 
 
 83. 
 
 Good people walk on whatever befall, the good do 
 not murmur, longing for pleasure ; whether touched by 
 happiness or sorrow wise people never appear elated 
 or depressed. 
 
 if it were derived from ' pri,' as Professor Weber seems to suppose, 
 ■we should expect a double p. ' Ariya,' elect, venerable, is explained 
 by the commentator as referring to Buddha and other teachers. 
 
 (80.) See verse 33, and 145, the latter being a mere repetition 
 of our verse. The ' nettikas,' to judge from the commentary and 
 from the general purport of the verse, are not simply vrater- 
 carriers, but builders of canals and aqueducts, who force the 
 water to go where it would not go by itself. 
 
 (83.) The first line is very doubtful. I have adopted, in my 
 translation, a suggestion of Mr. Childers, who writes, " I think it 
 wiU be necessary to take ' sabbattha ' in the sense of ' everywhere,' 
 or 'under every condition;' 'paiiiakhandadibhedesu, sabba- 
 dharamesi),' says Buddh.ighosha. I do not tliiuk we need assume 
 
CHAPTER vr. Ixxxi 
 
 84. 
 
 If, whether for his own sake, or for the sake of others, 
 a man wishes neither for a son, nor for wealth, nor for 
 lordship, and if he does not wish for his own success 
 by unfair means, then he is good, wise, and virtuous. 
 
 8-5. 
 
 Few are there among men who arrive at the other 
 shore; the other people here run up and down the 
 shore. 
 
 86. 
 
 But those who, when the Law has been weU preached 
 to them, follow the Law, will pass across the domi- 
 nion of death, however difficult to overcome. 
 
 that B. means the word 'viyabanti' to be a synouym of ' vayanti.' I 
 would rather take the whole sentence together as a gloss upon the 
 word ' vacant! ' : — ' vjyantiti arahattananena apaka<^c?^anta Man- 
 daragaOT viyahanti;' ' vacant! ' means that, ridding themselves of 
 lust by the wisdom which Arhat-ship confers, they cast it away." 
 I am inclined to think the line means ' the righteous walk on (un- 
 moved) in all the conditions of life.' ' Ninda, pasawjsa, sukham, 
 dukkhawi,' are four of the eight lokadhammas, or earthly con- 
 ditions ; the remaining lokadhammas are ' labha, alabha, yasa, 
 ayasa." 
 
 In V. 245, ' passata,' by a man who sees, means, by a man who 
 sees clearly or truly. In the same manner ' vra^ ' and ' pravray ' 
 may mean, not simply to walk, but to walk properly. 
 
 (86.) ' The other shore ' is meant for Nirvawa, * this shore ' for 
 common Ufe. On reaching Nirvawa, the dominion of death is 
 overcome. The commentator supplies 'taritva,' having crossed, 
 in order to explain the accusative ' maMudheyyam.' Possibly 
 ' parara essanti ' should here be taken as one w ord, in the sense of 
 overcoming. 
 
 / 
 
Ixxxii DHAMMAPADA. 
 
 87, 88. 
 A wise man should lea^e the dark state (of ordinary 
 life), and follow the bright state (of the Bhikshu). After 
 going from his home to a homeless state, he should 
 in his retirement look for enjoyment where there 
 seemed to be no enjoyment. Leaving all pleasures 
 behind, and calling nothing his own, the wise man 
 should free himself from all the troubles of the mind. 
 
 89. 
 
 Those whose mind is well grounded in the elements 
 of knowledge, who have given up all attachments, and 
 
 (87, 88.) Leaving one's home ia the same as joining the 
 clerg}', or becoming a mendicant, witliout a home or family, an 
 'anagara,' or anchorite. A man in that state of 'viveka,' or re- 
 tirement (see V. 75, note), sees, that where before there seemed 
 to be no pleasure there real pleasure is to be found, or vice versd. 
 A similar idea is expressed in verse 99. (See Bumouf, ' Lotus,' 
 p. 474, where he speaks of ' Le plaisir de la satisfaction, ne de la 
 distinction.') 
 
 The five troubles or evils of the mind are passion, anger, igno- 
 r4ince, arrogance, pride. (See Burnouf, ' Lotus,' p. 360, and p. 443.) 
 As to ' pariyodapeyya,' see verse 183, and ' Lotus,' pp. 523, 528 ; 
 as to ' ak\mka.uo,' see Mahabh. xii. 6568 ; 1240. 
 
 89. The elements of knowledge are the seven Sambodhyangas,' 
 on which see Burnouf, 'Lotus,' p. 796. ' Khinasava,' which I 
 have translated by, they whose frailties have been conquered, 
 may also be taken in a more metaphysical sense, as explained in 
 the note to v. 39. The same applies to the other terms occurrino- 
 in this verse, such as ' adana, anupadaya,' etc. Dr. FausboU seems 
 inclined to take 'asava' in this passage, and in the other passages 
 where it occurs, as the Pdli representative of 'asraya.' But 
 ' a^raya,' in Buddhist phraseology, means rather the five organs of 
 sense with ' manas,' the soul, and these are kept distinct fi-om 
 the ' asavas,' the inclinations, the frailties, passions, or vices. The 
 
CHAPTER VI. Ixxxiii 
 
 rejoice without clinging to anything, those whose 
 frailties have been conquered, and who are full of 
 light, are free (even) in this world. 
 
 commentary on the Abhidharma, when speaking of the Toga- 
 kaxsis, says, "En reunissant ensemble lea receptacles (asraya), 
 les choses regues (asrita) et les supports (alambana), qui sont 
 chacuu composes de six termes, on a dix-huit termes qu'on appelle 
 'Dhatus' ou contenants. La collection des six receptacles, ce 
 sont lea organes de la vue, de I'ovue, de I'odorat, du gout, du 
 toucher, et le ' manas ' (on I'organe du coeur), qui est le dernier. 
 La collection des six choses re9ues, c'est la connaissance produite 
 par la vue et par les autres sens jusqu'au 'manas' inclusivement. 
 La collection des six supports, ce sont la forme et les autres attri- 
 buts sensibles jusqu'au ' Dharma ' (la loi ou I'^tre) inclusivement." 
 (See Bumouf, Introduction, p. 449.) 
 
 ' Parinibbuta ' is again a technical term, the Sanskrit ' pari- 
 nivrita ' meaning, freed from all worldly fetters, like ' vimukta.' 
 (See Burnouf, Introduction, p. 590.) 
 
 f 
 
Ixxxiv 
 
 CHAPTEE VII. 
 
 THE VENERABLE. 
 90. 
 
 There is no suffering for him who has finished his 
 journey, and abandoned grief, who has ficeed himself on 
 all sides, and thrown off all fetters. 
 
 91. 
 They depart with their thoughts well-collected, they 
 are not happy in their abode ; like swans who have left 
 their lake, they leave their house and home. 
 
 92. 
 
 They who have no riches, who live on authorized 
 food, who have perceived the Void, the Unconditioned, 
 
 (91.) ' Satiinanto,' Sansk. ' smritimantafe,' possessed of memory, 
 but here used in the technical sense of ' sati,' the first of the Bodhya- 
 iigas. (See Burnouf, Introduction, p. 797.) Clough translates 
 it by intense thought, and this is the original meaning of ' smar,' 
 even in Sanskrit. (See ' Lectures on the Science of Language,' 
 ii. p. 332.) 
 
 Uyyuii^anti which Buddhaghosha explains by ' they exert them- 
 selves,' seems to me to signify in this place ' they depart,' i. e. 
 they leave their family, and embrace an ascetic life. (See note 
 to verse 235.) 
 
 (92.) 'Sunnato' (or-ta), 'aaimitto,' and ' vimokho' are three dif- 
 
CHAPTER VII. IXXXV 
 
 the Absolute, their way is difficult to understand, 
 like that of birds in the ether. 
 
 93. 
 
 He whose passions are stilled, who is not absorbed 
 in enjoyment, who has perceived the Yoid, the Un- 
 conditioned, the Absolute, his path is difficult to un- 
 derstand, like that of the birds in the ether. 
 
 94. 
 
 The gods even envy him whose senses have been 
 subdued, like horses well broken in by the driver, who 
 is free from pride, and free from frailty. 
 
 95. 
 
 Such a one who does his duty is tolerant like the 
 earth, like Indra's bolt; he is like a lake without 
 mud ; no new births are in store for him. 
 
 ferent aspects of Nirvama. (See Burnouf, Introd. 442, 462, on 
 «unya.) Nimitta is cause in the most general sense, what causes 
 existence to continue. The commentator explains it chiefly in a 
 moral sense : " rag&dinimittabharena ammitta?», tehi Jca vimuttan 
 ti aniraitto vimokho," i.e. ' owing to the absence of passion and other 
 causes, without causation ; because freed from these causes, there- 
 fore it is called freedom without causation.' 
 
 The simile is intended to compare the ways of those who have 
 obtained spiritual freedom to the flight of birds, it being diiScult 
 to understand how the birds move on without putting their feet on 
 anything. This, at least, is the explanation of the commentator. 
 The same metaphor occurs Mahabh. xii. 6763. ' Go^ara,' which has 
 also the meaning of food, forms a good opposition to ' bhoyana.' 
 
 (95.) "Without the hints given by the commentator, we should 
 probably take the three similes of this verse in their natural 
 sense, as iUustratiug the imperturbable state of an Arahanta, or 
 venerable person. The earth is always represented as an emblem 
 of patience ; the bolt of Indra, if takeu in its technical sense, as 
 
Ixxxvi DHAMMAPADA. 
 
 96. 
 
 His thought is quiet, quiet are his word and deed, 
 when he has obtained freedom by true knowledge, 
 when he has thus become a quiet man. 
 
 97. 
 The man who is free fi-om credulity, but knows 
 the Uncreated, who has cut all ties, removed all 
 temptations, renounced all desires, he is the greatest 
 of men. 
 
 98. 
 In a hamlet or in a forest, in the deep water or on 
 
 the bolt of a gate, might likewise suggest the idea of firmness ; 
 while the lake is a constant representative of serenity and 
 purity. The commentator, however, suggests that what is meant 
 is, that the earth, though flowers are cast on it, does not feel 
 pleasure, nor the bolt of Indra displeasure, although less sa- 
 voury things are thrown upon it, and that in like manner a wise 
 person is indiflerent to honour or dishonour. 
 
 (96.) That this very natural threefold division, thought, word, 
 and deed, the ' trividha dvara' or the three doors of the Buddhists 
 (Hardy, ' Manual,' p. 494), was not peculiar to the Buddhists or 
 unknown to the Brahmans, has been proved against Dr. Weber by 
 Professor Koppen in his ' Eeligion des Buddha,' i. p. 445. He 
 particularly called attention to Manu xii. 4-8 ; and he might have 
 added Mahabh. xii. 4059, 6512, 6549, 6554 ; xiii. 5677, etc. Dr. 
 "Weber has himself afterwards brought forward a passage from the 
 Atharva-veda, vi. 96, 3 (' ya^ iakshusha manasa yak ia. va/fca upa- 
 rima'), which, however, has a different meaning. A better one was 
 quoted by him from the Taitt, Ar. x. 1, 12 (yan me manasa, vaM, 
 karmama va dushkritaw kritam.) Similar expressions have been 
 shown to exist in the Zendavesta, and among the Manichjeans 
 (Lassen, ' Indische Alterthumskunde,' iii. p. 414; see also Boeht- 
 lingk's Dictionary, s. v. kaya). There was no ground, therefore, for 
 supposing that this formula had found its way into the Christian 
 Liturgy from Persia, for, as Professor Cowell remarks, Greek 
 
CHAPTER VII. IxXXvii 
 
 the dry land, wherever venerable persons (Arahanta) 
 dwell, that place is delightful. 
 
 99. 
 Forests are delightful; where the world finds no 
 delight, there the passionless will find delight, for 
 they look not for pleasures. 
 
 ■writers, such as Plato, employ very similar espressions, e.g. Protag. 
 
 p. SiS, 30, Trpos a.Tra.v epyov kol Xdyov Kol SiavorjfjLa. In fact, the Op- 
 position between words and deeds occurs in almost every writer, 
 from Homer downwards ; and the further distinction between 
 thoughts and words is clearly implied in such expressions as, ' they 
 say in their heart.' That the idea of sin committed by thought 
 was not a new idea, even to the Jews, may be seen from Prov. xxiv. 
 9, ' the thought of foolishness is sin.' In the Apastamba-sutras, 
 lately edited by Professor Biihler, we find the expression, ' atho 
 yatkiTO^a manasa va^a iakshusha va samkalpayan dhyayaty ahibhi- 
 vipasyati vS, tathaiva tad bhavatityupadisanti ;' They say that what- 
 ever a Brahman intending with his mind, voice, or eye, thinks, 
 says, or looks, that will be. This is clearly a very different division, 
 and it is the same which is intended in the passage from the 
 Atharva-veda, quoted above. In the mischief done by the eye, 
 we have the first indication of the evil eye. (Mahabh. xii. 3417. 
 See Dhammapada, v. 231-234.) 
 
Ixxxviii 
 
 CHAPTEE VIII. 
 
 THE THOUSANDS. 
 
 100. 
 Even though a speech be a thousand (of words), but 
 made up of senseless words, one word of sense is better, 
 which if a man hears, he becomes quiet. 
 
 101. 
 Even though a Gatha (poem) be a thousand (of 
 words), but made up of senseless words, one word of a 
 Gatha is better, which if a man hears, he becomes quiet. 
 
 102. 
 
 Though a man recite a hundred Gathas made up of 
 senseless words, one word of the law is better, which 
 if a man hears, he becomes quiet. 
 
 103. 
 If one man conquer in battle a thousand times thou- 
 sand men, and if another conquer himself, he is the 
 greatest of conquerors. 
 
 (100.) ' VaH ' is to be takenas a nom. sing, fern., instead of the 
 Sk. ' vak. 
 
CHAPTER VIII. Ixxxix 
 
 104, 105. 
 
 One's own self conquered is better than all other 
 people ; not even a god, a Gandharva, not Mara with 
 Brahman could change into defeat the victory of a 
 man who has vanquished himself, and always lives 
 under restraint. 
 
 106. 
 
 If a man for a hundred years sacrifice month after 
 month with a thousand, and if he but for one moment 
 pay homage to a man whose soul is grounded (in true 
 knowledge), better is that homage than a sacrifice for a 
 hundred years. 
 
 (1C4.) ' Gitam,'' according to the commentator, stands for gito 
 (lingavipallaso, i.e. viparyasa) ; ' have ' is an inteijection. 
 
 The Devas (gods), Grandharvas (fairies), and other fanciful 
 beings of the Brahmanic religion, such as the Nagas, Sarpas, 
 Garurfas, etc., were allowed to continue in the traditional language 
 of the people who had embraced Buddhism. See the pertinent re- 
 marks of Burnouf, Introduction, p. 134 «ej., 184. On Mara, the 
 tempter, see v. 7. Sastram Aiyar, ' On the Gaina Religion,' 
 p. IX, says : — " Moreover as it is declared in the Oaina Vedas 
 that all the gods worshipped by the various Hindu sects, viz. 
 (S'iva, Brahma, Vishwu, Graraapati, Subramaniyan, and others, 
 were devoted adherents of the above-mentioned Tirthankaras, 
 the Cainas therefore do not consider them as unworthy of their 
 worship ; but as they are servants of Arugan, they consider them 
 to be deities of their system, and accordingly perform certain 
 pu^as in honour of them, and worship them also." The case is 
 more doubtful with orthodox Buddhists. " Orthodox Buddhists," 
 as Mr. D'Alwis writes (Attanagalu-vansa, p. 55) "do not 
 consider the worship of the Devas as being sanctioned by him 
 who disclaimed for himself and all the devas any power over 
 man's soul. Yet the Buddhists are everywhere idol-worshippers. 
 Buddhism, however, acknowledges the existence of some of the 
 Hindu deities, and from the various friendly offices which those 
 Devas are said to have rendered to Gotama, Buddhists evince a 
 respect for their idols." See also ' Parables,' p. 162. 
 
XC DHAMMAPADA. 
 
 107. 
 
 If a man for a hundred years worship Agni (fire) in 
 the forest, and if he but for one moment pay homage to 
 a man whose soul is grounded (in true knowledge), bet- 
 ter is that homage than sacrifice for a hundred years. 
 
 108. 
 Whaterer a man sacrifice in this world as an offer- 
 ing or as an oblation for a whole year in order to gain 
 merit, the whole of it is not worth a quarter ; rever- 
 ence shown to the righteous is better. 
 
 109. 
 He who always greets and constantly reveres the 
 aged, four things wiU increase to him, viz. life, 
 beauty, happiness, power. 
 
 110. 
 
 But he who lives a hundred years, vicious and un- 
 restrained, a life of one day is better if a man is vir- 
 tuous and reflecting. 
 
 (109.) Dr. Fausboll, in a most important note, called attention 
 to the fact that the same verse, with slight variations, occurs in 
 Manu. "We there read, ii. 121 : — 
 
 " Abhivadanasilasya nityaw vriddhopasevinaA, 
 iatvari sampravardhante : ayur vidya ya^o balam." 
 
 Here the four thiugs are, life, knowledge, glory, power. 
 
 In the Apastamba-sutras, 1, 2, 5, 15, the reward promised for 
 the same virtue is ' svargam ayus Aa,' heaven and long life. It 
 seems, therefore, as if the original idea of this verse came from the 
 Brahmans, and -was afterwards adopted by the Buddhists. How 
 largely it spread is shown by Dr. Fausboll from the ' Asiatic Ee- 
 searches,' xx. p. 259, where the same verse of the Dhamma- 
 pada is mentioned as being in use among the Buddhists of Siam. 
 
CHAPTER Vin. XCl 
 
 111. 
 
 And he who Hves a htuiidred years, ignorant and 
 unrestrained, a life of one day is better, if a man is 
 wise and reflecting. 
 
 112. 
 
 And he who lives a hundred years, idle and weak, 
 a life of one day is better, if a man has attained firm 
 strength. 
 
 113. 
 
 And he who lives a hundred years, not seeing be- 
 ginning and end, a life of one day is better if a man 
 sees beginning and end. 
 
 114. 
 
 And he who lives a hundred years, not seeing the 
 immortal place, a life of one day is better if a man sees 
 the immortal place. 
 
 115. 
 
 And he who lives a hundred years, not seeing the 
 highest law, a life of one day is better, if a man sees 
 the highest law. 
 
 (112.) On ■' kusito ' and ' hinaviriyo,' see note to v. 7. 
 
XCll 
 
 CHAPTEE IX. 
 
 BVlh. 
 
 116. 
 
 If a man would hasten towards the good, he should 
 keep his thought away from e^dl ; if a man does what 
 is good slothfully, his mind delights in evil. 
 
 117. 
 
 If a man commits a sin, let him not do it again ; 
 let him not delight in sta: pain is the outcome of 
 evil. 
 
 118. 
 
 If a man does what is good, let him do it again ; 
 let him delight in it : happiness is the outcome of 
 
 good. 
 
 119. 
 
 Even an evildoer sees happiness as long as his evil 
 deed has not ripened; but when his evil deed has 
 ripened, then does the evildoer see evil. 
 
 120. 
 Even a good man sees evil days, as long as his good 
 
CHAPTER IX. XCUl 
 
 deed has not ripened; but when his good deed has 
 ripened, then does the good man see happy days. 
 
 121. 
 
 Let no man think lightly of evil, saying in his 
 heart. It will not come near unto me. Even by the 
 falling of water-drops a water-pot is filled; the fool 
 becomes full of evil, even if he gathers it little by 
 Httle. 
 
 122. 
 
 Let no man think lightly of good, saying iu his 
 heart, It will not benefit me. Even by the falling of 
 water-drops a water-pot is filled; the wise man be- 
 comes full of good, even if he gather it little by little. 
 
 123. 
 
 Let a man avoid evil deeds, as a merchant if he has 
 few companions and carries much wealth avoids a 
 dangerous road; as a man who loves life avoids poi- 
 son. 
 
 124. 
 
 He who has no wound on his hand, may touch poi- 
 son with his hand ; poison does not aff'ect one who has 
 no wound ; nor is there evil for one who does not 
 commit evil. 
 
 125. 
 
 If a man offend a harmless, pure, and innocent per- 
 
 (124.) This verse, taken in connection with what precedes, can 
 only mean that no one Buffers evil but he who has committed 
 evil, or sin; an idea the very opposite of that pronounced in Luke 
 xiii. 1-5. 
 
XCIV DHAMMAPADA. 
 
 son, the evil falls back upon that fool, like light dust 
 thrown up against the wind. 
 
 126. 
 Some people are bom again ; evildoers go to hell ; 
 righteous people go to heaven ; those who are free from 
 all worldly desires enter !N'irva?2a. 
 
 127, 
 Not in the sky, not in the midst of the sea, not if 
 we enter into the clefts of the mountains, is there 
 known a spot in the whole world where a man might 
 be freed from an evil deed. 
 
 128. 
 
 Not in the sky, not in the midst of the sea, not if 
 we enter into the clefts of the mountains, is there 
 known a spot in the whole world where death could 
 not overcome (the mortal). 
 
 (125.) Cf. ' ludische Spriiche,' 15S2 ; Kathasarits&gara, 49, 
 222. 
 
 (126.) Por a description of hell and its long, yet not endless 
 sufferings, see ' Parables,' p. 132. The pleasures of heaven, too, 
 are frequently described in these Parables and elsewhere. Bud- 
 dha, himself, enjoyed these pleasures of heaven, before he was 
 born for the last time. It is probably when good and evil deeds 
 are equally balanced, that men are born again as human beings ; 
 this, at least, is the opinion of the Gainas. (Cf. Chintaraami, ed. 
 H. Bower, Introd. p. xv.) 
 
xcv 
 
 CHAPTER X. 
 
 PUNISHMENT. 
 
 129. 
 
 All men tremble at punislimerLt, all men fear death. ; 
 remember that you are like unto them, and do not kill 
 nor cause slaughter. 
 
 (129.) One feels tempted, no doubt, to take ' upama' in the 
 sense of the nearest (der Nachste), the neighbour, and to trans- 
 late, having made oneself one's neighbour, i.e. ' loving one's 
 neighbour as oneself.' But as ' upamam,' with a short a, is the 
 correct accusative of ' upama,' we must translate ' having made 
 oneself the likeness, the image of others,' ' having placed oneself 
 in the place of others.' This is an expression which occurs fre- 
 quently in Sanskrit (cf. Hitopadesa, i. 11). 
 
 " Prawa yathatmano ^bhishia bhutanam api te tatha, 
 Atmaupamyena bhuteshu A&ykm kurvanti sadhava^." 
 ' As life is dear to oneself, it is dear also to other living beings : 
 by comparing oneself with others, good people bestow pity on all 
 beings.' 
 
 See also Hit. i. 12 ; Earn. v. 23, 5, ' atmsinam upamawi kritva 
 sveshu dareshu ramyatam,' ' Making oneself a likeness, i. e. 
 putting oneself in the position of other people, it is right to love 
 none but one's own wife.' Dr. FausboU has called attention to 
 similar passages in the Mahabharata, xiii. 5569 seq. 
 
XCVl DHAMMAPADA. 
 
 130. 
 
 All men tremble at punishmeiit, all men love life ; 
 remember that thou art Hke unto them, and do not 
 kill, nor cause slaughter. 
 
 131. 
 He who for his own sake punishes or kills beings 
 longing for happiness, will not find happiness after 
 death. 
 
 132. 
 
 He who for his own sake does not punish or kill 
 beings longing for happiness, will find happiness after 
 death. 
 
 133. 
 
 Do not speak harshly to anybody ; those who are 
 spoken to will answer thee in the same way. Angry 
 speech is painful, blows for blows will touch thee.. 
 
 134. 
 If, like a trumpet trampled underfoot, thou utter 
 
 (131.) Dr. Fausboll points out the striking similarity between 
 this verse and two verses occurring in Manu and the Maha- 
 bharata : 
 
 Manu, V. 45 .• 
 
 " To ^hiwisakani bhutani hinasty 4tmasukheA;Maya 
 Sa givams ka, mritas ^■aiva na kva^it sukham edhate." 
 Mahabh. xiii. 5568 : 
 
 " Ahimsakani bhut^ui iandena, vinihanti ya^ 
 AtmanaA sukham i^fc^an sa pretya naiva sukhi bhavet." 
 If it were not for ' ahimsakani,' in which Manu and the Maha- 
 bharata agree, I should say that the verses in both were Sanskrit 
 modifications of the Pali original. The verse in the Mahabharata 
 presupposes the verse of the Dhammapada. 
 (133.) See ' Mah&bharata,' xii. 4056. 
 
CHAPTER X. XCVll 
 
 not, then thou hast reached Nirvawa; anger is not 
 known in thee. 
 
 135. 
 
 As a cowherd with his staff gathers his cows into the 
 stable, so do Age and Death gather the life of man. 
 
 136. 
 
 A fool does not know when he commits his evil 
 deeds : but the wicked man burns by his own deeds, 
 as if burnt by fire. 
 
 137. 
 
 He who inflicts pain on innocent and harmless per- 
 sons, will soon come to one of these ten states : 
 
 138. 
 
 He will have cruel suffering, loss, injury of the 
 body, heavy affliction, or loss of mind, 
 
 139. 
 
 Or a misfortune of the king, or a fearful accusa- 
 tion, or loss of relations, or destruction of treasures, 
 
 (136.) The metaphor of ' burning' for ' suffering' is very com- 
 mon in Buddhist literature. Everything burns, i.e. ' everything 
 suffers,' was one of the first experiences of Buddha himself. See 
 7. 146. 
 
 (138.) ' Cruel suffering is explained by ' sisaroga,' headache, 
 etc. 'Loss' is taken for loss of money. 'Injury of the body' 
 is held to be the cutting off of the arm, and other limbs. ' Heavy 
 afflictions' are, again, various kinds of diseases. 
 
 (139.) 'Misfortune of the king' may mean, a misfortune 
 that happened to the king, defeat by an enemy, and therefore 
 conquest of the country. ' Upasarga' means accident, misfor- 
 tune. Dr. Fausboll translates ' raj'ato va upassaggam ' by ' ful- 
 
xeviii dhammapada. 
 
 140. 
 
 Or lightning-fire will bum liis houses; and when 
 his body is destroyed, the fool will go to hell. 
 
 141. 
 
 Not nakedness, not platted hair, not dirt, not fast- 
 ing, or lying on the earth, not rubbing with dust, not 
 sitting motionless, can purify a mortal who has not 
 overcome desires. 
 
 gentis (lunse) defectionem ;' Dr. Weber, by ' Bestrafung vom 
 Konig.' ' Abbhakkhauam,' Sansk. ' abhyakhyanain' is a beavy ac- 
 cusation for higb-treason, or similar offences. 
 
 The 'destruction of pleasures or treasures' is explained by 
 gold being changed to coals (see ' Parab'.es,' p. 98), pearls to cot- 
 ton-seed, corn to potsherds, and by men and cattle becoming 
 blind, lame, etc. 
 
 (141.) Dr. FausboU has pointed out that the same or a very 
 similar verse occurs in a legend taken from the Divyavadana, 
 and translated by Burnouf (Introduction, p. 313 seq.). Burnouf 
 translates the verse: "Ce n'est ni la coutume de marcher nu, ni 
 les cheveux nattes, ni I'usage d'argile, ni le choix des diverses 
 especes d'aliments, ni I'habitude de coucber sur la terra uue, ni la 
 poussiere, ni la malproprete, ni I'attention a fuir I'abri d'un toit, 
 qui sent capables de diasiper le trouble dans lequel nous jettent 
 les desirs non-satisfaits ; mais qu'un homme, maitre de ses sens, 
 calme, recueilli, chaste, evitant de faire du mal a aucune creature, 
 accomplisse la Loi, et il sera, quoique pare d'ornements, un 
 Brahmane, un ^ramana, un Eeligieui." 
 
 Walking naked, and the other things mentioned in our verse, 
 are outward signs of a saintly life, and these Buddha rejects be- 
 cause they do not calm the passions. Nakedness he seems to 
 have rejected on other grounds too, if we may judge fi-om the 
 ' Sumagadha-avadana :' "A number of naked friars were assem- 
 bled in the house of the daughter of Anatha-pireiika. She called 
 her daughter-in-law, Sumagadha, and said, 'Go and see those 
 highly respectable persons.' Sumagadha, expecting to see some 
 
CHAPTER X. XCIX 
 
 142. 
 
 He ■who, though, dressed in fine apparel, exercises 
 tranquillity, is quiet, subdued, restrained, chaste, and 
 has ceased to find fault with all other beings, he in- 
 deed is a Brahmarea, an ascetic (A'ramawa), a friar 
 (bhikshu). 
 
 143. 
 
 Is there in this world any man so restrained by hu- 
 mility that he does not mind reproof, as a well-trained 
 horse the whip ? 
 
 144. 
 Like a well-trained horse when touched by the 
 
 of the saints, like Sariputra, Maudgalyayana, and others, ran out 
 full of joy. But when she saw these friars with their hair like 
 pigeon wings, covered by nothing but dirt, offensive, and looking 
 like demons, she became sad. ' Why are you sad ?' said her 
 mother-in-law. Sumagadha replied, ' O, mother, if these are 
 saints, what must sinners be like ?' " 
 
 Burnouf (Introd. p. 312) supposed that the Gainas only, and not 
 the Buddhists, allowed nakedness. But the Gainas, too, do not 
 allow it universally. They are divided into two parties, the Svet&m- 
 baras and Digambaras. The (Svetambaras, clad in white, are the 
 followers of Parsvanatha, and wear clothes. The Digambaras, i. e. 
 sky-clad, disrobed, are followers of Mahavira, and resident chiefly 
 in Southern India. At present they, too, wear clothing, but not 
 when eating. (See Sastram Aiyar, p. xxi.) 
 
 The ' ffata,,' or the hair platted and gathered up in a knot, was a 
 sign of a 5'aiva ascetic. The sitting motionless is one of the 
 postures assumed by ascetics. Clough explains ' ukkurika' as 
 the act of sitting on the heels ; "Wilson gives for ' utkaiukasana,' 
 ' sitting on the hams.' (See Fausboll, note on verse 140.) 
 
 (142.) As to ' dawianidhana,' see MahabTi. xii. 6559. 
 
 (143, 144.) I am very doubtful as to the real meaning of these 
 verses I think their object is to show how reproof or punish- 
 
 ^ 2 
 
e DHAMMAPADA. 
 
 whip, be ye active and lively, and by faith, by 
 virtue, by energy, by meditation, by discernment of 
 the law you ivdU overcome this great pain (of re- 
 proof), perfect in knowledge and in behaviour, and 
 never forgetful. 
 
 145. 
 
 "Well- makers lead the water (wherever they like), 
 fietchers bend the arrow; carpenters break a log of 
 wood ; wise people fashion themselves. 
 
 ment sliould be borne. I therefore take ' bhadra assa' in the 
 sense of a Tvell-broken or well-trained, not in the sense of a 
 spirited horse. ' Hri,' no doubt, means generally ' shame,' but it 
 also means ' humilit}',' or ' modesty.' However, I give my trans- 
 lation as conjectural only, for there are several passages in the 
 commentary vrhich I do not understand. 
 (145.) The same as verse 80. 
 
CI 
 
 CHAPTEE XI. 
 
 OLD AGE. 
 
 146. 
 
 How is there laughter, how is there joy, as this 
 world is always burmng? "Why do you not seek a 
 light, ye who are surrounded by dai'kness ? 
 
 147. 
 
 Look at this dressed-up lump, covered with wounds, 
 joined together, sickly, full of many thoughts, which 
 has no strength, no hold ! 
 
 148. 
 
 This body is wasted, full of sickness, and frail; 
 this heap of corruption breaks to pieces, the life in it 
 is death. 
 
 149. 
 
 Those white bones, like gourds thi-own away in the 
 autumn, what pleasure is there in looking at them ? 
 
 (146.) Dr. Fausboll translates ' semper esardescit recordatio ;' 
 Dr. "Weber, ' da's doch bestandig Kummer giebt.' The commen- 
 tator explains, ' as this abode is always lighted by passion and the 
 other fires.' (Cf. Hardy, ' Manual,' p. 495.) 
 
Cll BHAMMAPADA. 
 
 150. 
 
 After a frame has been made of the bones, it is 
 covered with flesh and blood, and there dwell in it 
 old age and death, pride and deceit. 
 
 151. 
 The brilliant chariots of kings are destroyed, the 
 body also approaches desti-uction, but the virtues of 
 good people never approach destruction, thus do the 
 good say to the good. 
 
 152. 
 
 A man who has learnt little, grows old like an ox ; 
 his flesh groAvs, but his knowledge does not grow. 
 
 153, 154. 
 "Without ceasing shall I run through a course of many 
 births, looking for the maker of this tabernacle, — and 
 painful is birth again and again. But now, maker of 
 the tabernacle, thou hast been seen; thou shalt not make 
 up this tabernacle again. All thy rafters are broken, 
 thy ridge-pole is sundered ; the mind, being sundered, 
 has attained to the extinction of all desires. 
 
 (150.) The expression ' majHsalohitalepanam ' is curiously like 
 the expression used in Manu, vi. 76, ' maOTsasoreitalepanam,' and 
 in several passages of the Mababharata, xii. 12462, 12053, as 
 pointed out by Dr. Fausboll. 
 
 (153, 154.) These two verses are famous among Buddhists, for 
 they are the vrords which the founder of Buddhism is supposed 
 to have uttered at the moment he attained to Buddhahood. (See 
 Spence Hardy, ' Manual,' p. 180.) According to the Lalita-vis- 
 tara, the words uttered on that solemn occasion were those 
 quoted in the note to verse 39. Though the purport of both is 
 
CHAPTER XI. CUl 
 
 155. 
 
 Men who have not observed proper discipline, and 
 have not gained wealth in their youth, they perish 
 like old herons in a lake without fish. 
 
 156. 
 
 Men who have not observed proper discipline, and 
 have not gained wealth in their youth ; they He like 
 broken bows, sighing after the past. 
 
 the same, the tradition preserved by the Southern Buddhists 
 shows greater vigour than that of the North. 
 
 ' The maker of the tabernacle ' is explained as a poetical e.xpres- 
 sion for the cause of new births, at least according to the views of 
 Buddha's followers, whatever his own views may have been. Bud- 
 dha had conquered Mara, the representative of worldly temptations, 
 the father of worldly, desires, and as desires (tamhk} are, by means 
 of ' upadana ' and ' bhava,' the cause of '^ati,' or birth, the destruc- 
 tion of desires and the defeat of Mara are really the same thing, 
 though expressed differently in the philosophical and legendary 
 language of the Buddhists. Tareha, thirst or desire, is mentioned 
 as serving in the army of Mara. (' Lotus,' p. 443.) There are some 
 valuable remarks of Mr. D'Alwis on these verses in the ' Atta- 
 nugaluvansa,' p. csxviii. This learned scholar points out a cer- 
 tain similarity in the metaphors used b}' Buddha, and some verses 
 in Manu, vi. 76-77. (See also Mahabh. xii. 12463-4.) Mr. 
 D'Alwis' quotation, however, from ' Pa«ini,' iii. 2, 112, proves in 
 no way that ' sandhavissan,' or any otlier future can, if standing 
 by itself, be used in a past sense. Panini speaks of ' bhuta- 
 anadyatana,' and he restricts the use of the future in a past 
 sense to cases where the future follows verbs expressive of recol- 
 lection, etc. 
 
 (155.) On 'y/iayanti,' i.e. 'kshayanti,' seeDr.BoUensen's learned 
 remarks, ' Zeitschrift der Deutschen Morgeul. Gesellschaft,' xviii. 
 834, and Boehtlingk-Eoth, s. v. 'ksha.' 
 
CIV 
 
 CHAPTEE XII. 
 
 SELF. 
 
 157. 
 If a man hold himself dear, let him watch himself 
 carefully ; during one at least out of the three watches 
 a wise man should be watchful. 
 
 158. 
 
 Let each man first direct himself to what is proper, 
 then let him teach others ; thus a wise man wUl not 
 suffer. 
 
 159. 
 
 Let each man make himself as he teaches others 
 to be ; he who is well subdued may subdue (others) ; 
 one's own self is difficult to subdue. 
 
 160. 
 
 Self is the lord of self, who else could be the lord ? 
 "With self well-subdued, a man finds a lord such as 
 few can find. 
 
 (157.) The three watches of the night are meant for the three 
 stages of life. 
 
CHAPTER XII. CV 
 
 161. 
 
 The evil done by oneself, self-begotten, self-bred, 
 crushes the wicked, as a diamond breaks a precious 
 stone. 
 
 162. 
 
 He whose wickedness is very great brings himself 
 down to that state where his enemy wishes him to be, 
 as a creeper does with the tree which it surrounds. 
 
 163. 
 
 Bad deeds, and deeds hurtful to ourselves, are easy 
 to do ; what is beneficial and good, that is very diffi- 
 cult to do. 
 
 164. 
 
 The wicked man who scorns the rule of the vener- 
 able (Ajahat), of the elect (Ariya), of the virtuous, 
 and follows false doctrine, he bears fruit to his own 
 destruction, like the fruits of the Kaithaka reed. 
 
 165. 
 By oneself the evil is done, by oneself one suffers ; 
 by oneself evil is left undone, by oneself one is puri- 
 fied. Purity and impurity belong to oneself, no one 
 can purify another. 
 
 (164.) The reed either dies after it has borne fruit, or is cut 
 down for the sake of its fruit. 
 
 ' DittM,' literally view, is used eveu bj itself, like the Greek 
 ' hairesis' in the sense of heresy (see Burnouf, ' Lotus,' p. 444). In 
 other places a distinction is made between ' rmMJiMitild' (v. 167, 
 316) and ' sainmadi^i/ii ' (v. 319). If ' arahatajre ariyanam ' are 
 used in their technical sense, we should translate ' the reverend 
 Arhats,' — ' Arhat ' being the highest degree of the four orders of 
 Ariyas, viz. Srotaapanna, Sakridagauiin, Anagamin, and Arhat. 
 See note to v. 178. 
 
CVl DHAMJIAPADA. 
 
 166. 
 
 Let no one forget his own duty for the sake of 
 another's, however great ; let a man, after he has dis- 
 cerned his own duty, be always attentive to his duty. 
 
 (1G6.) ' Attha,' lit. ' object,' must be taken in a moral sense, as 
 'duty' rather than as 'advantage.' The story which Buddha- 
 ghosha tells of the ' Thera Attadattha ' gives a clue to the origin 
 of some of his parables, which seem to have been invented to suit 
 the text of the Dhammapada rather than vice versd. A similar 
 case occurs in the commentary to verse 227. 
 
evil 
 
 CHAPTEE XIII. 
 
 THE WORLD. 
 
 167. 
 
 Do not follow the evil law ! Do not live on in 
 thoughtlessness ! Do not follow false doctrine ! Be 
 not a friend of the world. 
 
 168. 
 
 House thyself ! do not be idle ! FoUow the law of 
 virtue ! The virtuous lives happUy in this world 
 and in the next. 
 
 169. 
 
 Follow the law of virtue; do not follow that of 
 sin. The virtuous lives happily in this world and in 
 the next. 
 
 170. 
 
 Look upon the world as a bubble, look upon it as a 
 mirage : the kiag of death does not see him who thus 
 looks down upon the world. 
 
 171. 
 Come, look at this glittering world, like unto a 
 royal chariot ; the foolish are immersed in it, but the 
 wise do not cling to it. 
 
CVlll DHAMMAPADA. 
 
 172. 
 
 He who formerly was reckless and afterwards be 
 came sober, brightens up this world, like the moon 
 when freed from clouds. 
 
 173. 
 
 He whose evil deeds are covered by good deeds, 
 brightens up this world, like the moon when freed 
 fi'om clouds. 
 
 174. 
 
 This world is dark, few only can see here ; a few 
 only go to heaven, like birds escaped from the net. 
 
 175. 
 The swans go on the path of the sun, they go 
 through the ether by means of their miraculous power ; 
 the wise are led out of this world, when they have con- 
 quered Mara and his train. 
 
 176. 
 
 If a man has transgressed one law, and speaks lies, 
 and scoffs at another world, there is no evil he will 
 not do. 
 
 177. 
 
 The uncharitable do not go to the world of the gods ; 
 fools only do not praise liberality ; a wise man rejoices 
 in liberality, and thi-ough it becomes blessed in the 
 other world. 
 
 (175.) ' HamsSL ' may be meant for the bird, whether flamingo, 
 or swan, or ibis (see Hardy, ' Manual,' p. 17), but it may also, I 
 believe, be taken in the sense of saint. As to ' iddhi,' magical 
 power, i.e. ' riddhi,' see Burnouf, ' Lotus,' p. 310 ; Spence Hardy, 
 ' Manual,' pp. 498 and 504 ; ' Legends,' pp. 55, 177. See note to 
 verse 254. 
 
CHAPTER XIII. CIX 
 
 178. 
 
 Better than sovereignty over the earth, better than 
 going to heaven, better than lordship over all worlds, 
 is the reward of the first step in holiness. 
 
 (178.) ' Sotapatti,' the technical term for the first step in the 
 path that leads to Nirvaraa. There are four such steps, or stages, 
 and on entering each, a man receives a new title: — 
 
 1. The ' Srota, apanna,' lit. he who has got into the stream. 
 A man may have seven more births before he reaches the other 
 shore, i.e. ' Nirvawa.' 
 
 2. ' Sakridagamin,' lit. he who comes back once, so called be- 
 cause, after having entered this stage, a man is born only once 
 more among men or gods. 
 
 3. ' Anagamin,' lit. he who does not come back, so called be- 
 cause, after this stage, a man cannot be born again in a lower 
 world, but can only enter a Brahman world before he reaches 
 Nirvana. 
 
 4. 'Arhat,' the venerable, the perfect, who has reached the 
 highest stage that can be reached, and from which Nirvaraa is per- 
 ceived (sukkhavipaasana, ' Lotus,' p. 849). See Hardy, ' Eastern 
 Monachism,' p. 280, Burnouf, Introduction, p. 209 ; Koppen, 
 p. 398 ; D'Alwis, Attanugaluvansa, p. csxiv. 
 
ex 
 
 CHAPTEE XIV. 
 
 THE AWAKENED (BUDDHA). 
 179. 
 
 He whose conquest is not conquered again, whose 
 conquest no one in this world escapes, by what path 
 can you lead him, the Awakened, the Omniscient, into 
 
 a wrong path ? 
 
 180. 
 
 He whom no desire with its snares and poisons can 
 lead astray, by what path can you lead him, the Awa- 
 kened, the Omniscient, into a wrong path ? 
 
 (179-180.) These two verses, tliough their general meaning 
 seems clear, contain many difficulties which I do not at all pretend 
 to solve. ' Buddha,' the Awakened, is to be taken as an appella- 
 tive rather than as the proper name of the ' Buddha.' It means, 
 anybody who has arrived at complete knowledge. ' Auanta- 
 goiaram ' I take in the sense of, possessed of unlimited know- 
 ledge. ' Apadam,' which Dr. FausboU takes as an epithet of 
 Buddha and translates by non investigahilh, I take as an accusa- 
 tive governed by ' nessatha,' and in the sense of wrong place 
 (uppatha, V. 309, p. 396, 1. 2) or sin. 
 
 The second line of verse 179 is most difficult. The commenta- 
 tor seems to take it in the sense of " in whose conquest nothing is 
 ■wanting," " who has conquered all sins and all passions.' In that 
 case we should have to supply ' kileso ' (masc.) or ' rS,go,' or take 
 ' ko^ ' in the sense of any enemy. Cf. v. 105. 
 
CHAPTER XIV. CXI 
 
 181. 
 
 Even tlie gods envy those who are awakened and 
 not forgetful, who are given to meditation, who are 
 wise, and who deHght in the repose of retirement 
 (from the world). 
 
 182. 
 
 Hard is the conception of men, hard is the life of 
 mortals, hard is the hearing of the True Law, hard is 
 the birth of the Awakened (the attainment of Bud- 
 dhahood). 
 
 183. 
 
 Not to commit any sin, to do good, and to purify 
 one's mind, that is the teaching of the Awakened. 
 
 184. 
 The Awakened call patience the highest penance, 
 
 (183.) This verse is again one of the most solemn verses among 
 the Buddhists. According to Csoma de Koros, it ought to follow 
 the famous Aryd stanza, ' Te dhamma' (' Lotus,' p. 522), and serve 
 as its complement. But though this may be the case iu Tibet, it 
 was not so originally. Burnouf has fully discussed the metre and 
 meaning of our verse on pp. 527, 528 of his ' Lotus.' He prefers 
 ' sa/tittaparidamanam,' which Csoma translated by " the mind must 
 be brought under entire subjection " (svaHttaparidamanam), and 
 the late Dr. Mill by " proprii intellectus subjugatio." But his own 
 MS. of the ' Mabapadhana sutta ' gave likewise ' saA;ittapariyodapa- 
 nam,' and this is no doubt the correct reading. (See D'Alwis, ' At- 
 tanugaluvansa,' cxsix.) We found ' pariyodappeya ' in verse 88, in 
 the sense of freeing oneself from the troubles of thought. The only 
 question is whether the root ' da,' witli the prepositions ' pari' and 
 ' ava,' should be taken in the sense of cleansing oneself from, or 
 cutting oneself out from. I prefer the former conception, the 
 same which in Buddhist literature has given rise to the name Ava- 
 daua, a legend, originally a pure and virtuous act, an dpicmia, after- 
 wards a sacred story, and possibly a story the hearing of which 
 purifies the mind. See Boelitlingk-Eotb, s. v. ' avadana.' 
 
CXll DHAMMAPABA. 
 
 long-suffering the highest Nirvana ; for he is not an 
 anchorite (Pravra^jdta) who strikes others, he is not an 
 ascetic (Sraraana) wh9 insults others. 
 
 185. 
 Not to blame, not to strike, to live restrained under 
 the law, to be moderate in eating, to sleep and eat 
 alone, and to dwell on the highest thoughts, — this is 
 the teaching of the Awakened. 
 
 186. 
 There is no satisfying lusts, even by a shower of 
 gold pieces ; he who knows that lusts have a short 
 taste and cause pain, he is wise. 
 
 187. 
 Even in heavenly pleasures he finds no satisfaction, 
 the disciple who is fully awakened delights only in 
 the destruction of all desires. 
 
 (185.) ' Patimokkhe,' under the law, i.e. according to the law, the 
 law which leads to ' Moksha,' or freedom. ' Pratimoksha ' ia the 
 title of the oldest collection of the moral laws of the Buddhists 
 (Burnouf, Introduction, p. 300 ; Bigandet, 'The Life of G-audama,' 
 p. 439), and as it was common both to the Southern and the 
 Northern Buddhists, ' pitinrokkhe ' in our passage may possibly 
 be meant, as Professor Weber suggests, as the title of that very- 
 collection. The commentator explains it by '^ettJiakasiia' and 
 ■ patimokkhasila.' I take 'sayanasam' for ' sayanasanam ;' see 
 Mahab. xii. 6684. In xii. 9978, however, we find also ' «ayy4sane.' 
 
 (187.) There is a curious similarity between this verse and verse 
 6503 (9919) of the /Sintiparva : 
 
 ' Yak Tea kamasukha»i loke, ya^ ka, divyam mahat sukham, 
 Tj-ish?i&kshayasukhasyaite n4rhataA 8ho<^asi)« kalam;' 
 And whatever delight of love there is on earth, and whatever is the 
 great delight in heaven, they are not worth the sixteenth part of the 
 pleasure which springs from the destruction of all desires. 
 
CHAPTER XIV. CXIU 
 
 188. 
 
 Men, driven by fear, go to many a refuge, to moun- 
 tains and forests, to groves and sacred trees. 
 
 189. 
 
 But that is not a safe refuge, that is not the best 
 refuge ; a man is not delivered from all pains after 
 having gone to that refuge. 
 
 190. 
 
 He who takes refuge with Buddha, the Law, and 
 the Church ; he who, with clear understanding, sees 
 the four holy truths : — 
 
 191. 
 
 Viz. Pain, the origia of pain, the destruction of 
 pain, and the eightfold holy way that leads to the 
 quieting of pain; — 
 
 192. 
 That is the safe refuge, that is the best refuge ; 
 having gone to that refuge, a man is delivered from 
 all paiu. 
 
 (188-192.) These verses occur in Sanskrit in the ' PratihSrya- 
 sutra,' translated by Bumouf, Introduction, pp. 162-189 ; see p. 
 186. Burnouf translates ' i-ukkhaAetyani ' by ' arbres consacres ;' 
 properly, sacred shrines under or near a tree. 
 
 (190.) Buddha, Dharma, and Sangha are called the ' Tri,sarana ' 
 (cf. Burnouf, Introd. p. 630). The four holy truths are the four 
 statements that there is pain in this world, that the source of 
 pain is desire, that desire can be annihilated, that there is a way 
 (shown by Buddha) by which the annihilation of all desires can 
 be achieved, and freedom be obtained. That way consists of 
 eight parts. (See Burnouf, Introduction, p. 630.) The eightfold 
 way forms the subject of chapter xviii. (See also ' Chips from a 
 German "Workshop,' 2nd ed. vol. i. p. 251 seq.) 
 
 h 
 
CXIV DHAMMAPADA. 
 
 193. 
 
 A supernatural person is not easily found, he is not 
 bom everywhere. Wherever such a sage is born, 
 that race prospers. 
 
 194. 
 
 Happy is the arising of the Awakened, happy is 
 the teaching of the True Law, happy is peace in the 
 church, happy is the devotion of those who are at 
 peace. 
 
 195, 196. 
 
 He who pays homage to those who deserve homage, 
 whether the awakened (Buddha) or their disciples, those 
 who have overcome the host (of evils), and crossed the 
 flood of sorrow, he who pays homage to such as have 
 found deliverance and know no fear, his merit can 
 never be meastu:ed by anybody. 
 
cxv 
 
 CHAPTER XV. 
 
 HAPPINESS. 
 
 197. 
 Let us live happily then, not hating those who hate 
 us ! let us dwell free from hatred among men who 
 hate ! 
 
 198. 
 
 Let us live happily then, free from ailments among 
 the ailing ! let us dwell free fr'om ailments among men 
 who are ailing ! 
 
 199. 
 
 Let us live happily then, free from greed among 
 the greedy ! let us dwell free from greed among men 
 who are greedy ! 
 
 200. 
 
 Let us live happily then, though we call nothing 
 
 (198.) Tbe ailment here meant is moral rather than physical. 
 Cf. Mahabh. xii. 9924, ' sawjprasanto niramayaA;' 9925, 'yo sau- 
 prawantiko rogas tam triahna.m tyayataA sukham.' 
 
 (200.) The words placed in the mouth of the king of Videba, 
 while his residence Mithila was in flames, are curiously like our 
 verse; cf. Mahabh. xii. 9917, 
 
 ' Susukha»j vata yivimi yasya me nSsti kiwikana. 
 Mithilayim pradiptiya?;i na me dahyati kijM^ana ;' 
 
 /i 2 
 
CXVl DHAMMAPADA. 
 
 our own ! We shall be like the bright gods, feeding 
 on happiness ! 
 
 201. 
 
 Yictory breeds hatred, for the conquered is unhappy. 
 He who has given up both victory and defeat, he, 
 the contented, is happy. 
 
 202. 
 There is no fire like passion ; there is no unlucky 
 die like hatred ; there is no pain like this body ; there 
 is no happiness like rest. 
 
 203. 
 Hunger is the worst of diseases, the body the 
 
 I live happily, indeed, for I have nothing; while Mithili is in 
 flames, nothing of mine is burning. 
 
 The 'abhassara,' i. e. ' S-bh^svara,' the bright gods, are frequently 
 mentioned. (Cf. Burnouf, Introd. p. 611.) 
 
 (202.) I take ' kali ' in the sense of an unlucky die which makes 
 a player lose his game. A real simile seems wanted here, as in 
 V. 252, where, for the same reason, I translate ' gralia ' by ' shark,' 
 not by ' captivitas,' as Dr. Fausboll proposes. The same scholar 
 translates ' kali ' in our verse by ' peccatum.' If there is anj' ob- 
 jection to translating ' kali ' in Pali by unlucky die, I should still 
 prefer to take it in the sense of the age of depravity, or the demon 
 of depravity. 
 
 'Body' for 'khandha' is a free translation, but it is difficult 
 to find any other rendering. According to the Buddhists each 
 sentient being consists of five 'khandha' (skandha), or branches, 
 the organized body (riipa khandha) with its four internal capa- 
 cities of sensation (vedani), perception (samyiia), conception 
 (samskira), knowledge (viyn^na). See Burnouf, Introd. pp. 589, 
 634; 'Lotus,' p. 335. 
 
 (203.) It is difficult to give an exact rendering of ' sajwskSra,' 
 which I have translated sometimes by ' body ' or ' created things,' 
 sometimes by * natural desires.' ' Samskara ' is the fourth of 
 
CHAPTER XV. CXVll 
 
 greatest of pains ; if one knows this truly, that is 
 Nirva«a, the highest happiaess. 
 
 204. 
 
 Health is the greatest of gifts, contentedness the 
 best riches; trust is the best of relatives, Nirvana, 
 the highest happiness. 
 
 205. 
 
 He who has tasted the sweetness of solitude and 
 tranquillity, is fi-ee from fear and free from sin, while 
 he tastes the sweetness of drioking ia the Law. 
 
 the five ' khandbas,' but the commentator takes it here, as well 
 as in V. 255, for the five ' khandhas ' together, in which case we 
 can only translate it by body, or created things. There is, how- 
 ever, another ' sawskara,' that -which follows immediately upon 
 ' avidya,' ignorance, as the second of the ' nidauas,' or causes of 
 existence, and this too might be called the greatest pain, consider- 
 ing that it is the cause of birth, which is the cause of all pain. Bur- 
 nouf, 'Lotus,' pp. 109, 827, sa3S, "I'homme des Buddhistes qui, 
 doue interieurement de I'idee de la forme, voit au dehors des 
 formes, et, apres les avoir vaincues, se dit: je connais, je vois, 
 ressemble singulierement au ' sujet victorieux de chaque objec- 
 tivite qui demeure le sujet triomphant de toutes choses.'" 
 
 'Sawjsk^ra' seems sometimes to have a different aud less 
 technical meaning, and be used in the sense of conceptions, 
 plans, desires, as, for instance, in v. 368, where 'samkharanam 
 khayam ' is used much like ' tamhakliaja.' Desires, however, are 
 the result of 'samkhara,' and if the sajnkharas are destroyed, 
 desires cease ; see v. 151, ' visarakliaragataOT kMtam tawihauam 
 khayam ayy^aga.' Again, in his comment on v. 75, Buddhaghosha 
 says, ' upadhiviveko saOTkhirasawtganikan} vinodeti;' and again, 
 ' upadhiviveko /fca nirupadhiuara puggalanaOT visainkharagatdnam.' 
 For a similar sentiment, see Stanislas Julian, ' Les Avaddnas,' 
 vol. i. p. 40, "Le corps est la plus grande source de souffrance," 
 etc. I should say that ' khandha ' in v. 202, aud ' sa«jkhard ' in 
 V. 203, are nearly, if not quite, synonymous. I should prefer to 
 
CHAPTER XV. CXVll 
 
 greatest of pains ; if one knows this truly, that is 
 Nirvana, the highest happiaess. 
 
 204. 
 
 Health is the greatest of gifts, contentedness the 
 best riches; trust is the best of relatives, Nirvawa, 
 the highest happiness. 
 
 205. 
 
 He who has tasted the sweetness of solitude and 
 tranquillity, is free from fear and free from sin, while 
 he tastes the sweetness of drinking in the Law. 
 
 ^o 
 
 the five 'khandhas,' but the commentator takes it here, as well 
 as in V. 255, for the five ' khandhas ' together, in which case we 
 can only translate it by body, or created things. There is, how- 
 ever, another 'saOTskira,' that which follows immediately upon 
 ' avidya,' ignorance, as the second of the ' nidiuas,' or causes of 
 existence, and this too might be called the greatest pain, consider- 
 ing that it is the cause of birth, which is the cause of all pain. Bur- 
 nouf, ' Lotus,' pp. 109, 827, says, " Fhomme des Buddhistes qui, 
 doue iuterieurement de I'idee de la forme, voit au dehors des 
 formes, et, apres les avoir vaincues, se dit : je connais, je vois, 
 ressemble singulierement au 'sujet victorieux de chaque objec- 
 tivite qui demeure le sujet triomphant de toutes choses.'" 
 
 'SamBkS.ra' seems sometimes to have a different and less 
 technical meaning, and be used in the sense of conceptions, 
 plans, desires, as, for instance, in v. 368, where ' samkharana??! 
 khayam ' is used much like ' taTOhakhaya.' Desires, however, are 
 the result of 'sajwkh&ra,' and if the sawkharas are destroyed, 
 desires cease; see v. 15i, ' visarakharagata;;; kittam tawhauam 
 khayam a^y^aga.' Again, in his comment on v. 75, Buddhaghosha 
 says, ' upadhiviveko samVhkra.ssmganikam vinodeti;' and again, 
 ' upadhiviveko ka nirupadhiuiOT puggalananj visa?«kharao'atanS,m.' 
 
 For a similar sentiment, see Stanislas Julien, ' Les Avaddnas ' 
 vol. i. p. 40, "Le corps est la plus grande source de souffrance," 
 etc. I should say that ' khandha ' in v. 202, and ' sa»ikharS. ' in 
 v. 203, are nearly, if not quite, synonymous. I should prefer to 
 
CXIX 
 
 CHAPTER XVI. 
 
 PLEA.SURE. 
 209. 
 
 He wlio gives himself to vanity, and does not give 
 himself to meditation, forgettiag the real aim (of life) 
 and grasping at pleasure, mil in. time envy him who 
 has exerted himself in meditation. 
 
 210. 
 
 Let no man ever look for what is pleasant, or what 
 is unpleasant. Not to see what is pleasant is pain, 
 and it is pain to see what is unpleasant. 
 
 211. 
 
 Let, therefore, no man love anything ; loss of the 
 beloved is evil. Those who love nothing, and hate 
 nothing, have no fetters. 
 
 212. 
 
 From pleasure comes grief, from pleasure comes 
 fear ; he who is free from pleasure knows neither grief 
 nor fear. 
 
 213. 
 From affection comes grief, from affection comes 
 
CXX DHAMMAPADA. 
 
 fear; he who is free from affection knows neither 
 grief nor fear. 
 
 214. 
 
 From lust comes grief, from lust comes fear; he 
 who is free from lust knows neither grief nor fear. 
 
 215. 
 From love comes grief, from love comes fear ; he 
 who is free from love knows neither grief nor fear. 
 
 216. 
 From greed comes grief, from greed comes fear ; he 
 who is free from greed knows neither grief nor fear. 
 
 217. 
 
 He who possesses virtue and intelligence, who is 
 just, speaks the truth, and does what is his own busi- 
 ness, him the world wdll hold dear. 
 
 218. 
 
 He in whom a desire for the Ineffable (Nirvajaa) 
 has sprung up, who is satisfied in his mind, and 
 whose thoughts are not bewildered by love, he is 
 
 called Urdliva?;zsrotas (carried upwards by the stream) . 
 
 A 
 
 (218.) ' Urdhvamsrotas,' or ' iiddhamsoto,' is the teclinical name 
 for one who has reached the world of the ' Avrihas' (Aviha), and 
 is proceeding to that of the ' Akanish^^as' (Akani^i^a). This is 
 the last stage before he reaches the formless world, the ' Arupa- 
 dhatu. (See Parables, p. 123 ; Bumouf, Introd. 599.) Originally 
 ' urdhvamsrotas ' may have been used in a less technical sense, 
 meaning one who swims against the stream, and is not carried 
 away by the vulgar passions of the world. 
 
CHAPTER XVI. CXXl 
 
 219. 
 
 Kinsfolk, Mends, and lovers salute a man who has 
 been long away, and returns safe from afar. 
 
 220. 
 
 In Hke manner his good works receive him who 
 has done good, and has gone from this world to the 
 other ; — as kinsmen receive a friend on his return. 
 
cxxu 
 
 CHAPTER XYII. 
 
 ANGER. 
 
 221. 
 Let a man leave anger, let him forsake pride, let 
 him overcome aU bondage ! No sufferings befaU the 
 man who is not attached to either body or sotd, and 
 •who calls nothing his own. 
 
 222. 
 
 He who holds back rising anger like a rolling 
 chariot, him I call a real driver ; other people are but 
 holding the reins. 
 
 223. 
 
 Let a man overcome anger by love, let him over- 
 come evil by good ; let him overcome the greedy by 
 liberality, the liar by truth ! 
 
 224. 
 Speak the truth, do not yield to anger; give, if 
 
 (221.) ' Body and soul' is the translation of ' nima-rupa,' lit. 
 ' name and form,' the ninth of the Buddhist Nidanas. (Cf. Burnouf, 
 Introd. p. 501 ; see also Gogerly, Lecture on Buddhism, and Bi- 
 gandet, ' The Life of Gaudama,' p. 454.) 
 
 (223.) Mahabh. xii. 3550, ' asadhuw! sadhunayayet.' 
 
CHAPTER XVn. CXXUl 
 
 thou art asked, from the little thou hast ; by those 
 steps thou wilt go near the gods. 
 
 225. 
 
 The sages who injure nobody, and who always con- 
 trol their body, they will go to the unchangeable place 
 (Nirvawa), where if they have gone, they will suffer 
 no more. 
 
 226. 
 
 Those who are always watchful, who study day and 
 night, and who strive after Nirvarea, their passions 
 will come to an end. 
 
 227. 
 
 This is an old saying, Atula, this is not only of 
 to-day : " They blame him who sits silent, they blame 
 him who speaks much, they also blame him who 
 says Uttle; there is no one on earth who is not 
 blamed. 
 
 228. 
 There never was, there never will be, nor is there 
 
 (227.) It appears from the commentary that 'poranam' and 
 ' ay^atanam' are neuters, referring to what happened formerly and 
 ■what happens to-day, and that they are not to be taken as adjec- 
 tives referring to ' 4sinam,' etc. The commentator must have 
 read ' atula' instead of ' atulam,' and he explains it as the name of 
 a pupil whom Grautama addressed by that name. This may be so 
 (see note to verse 166) ; but ' atula' may also be taken in the sense 
 of incomparable (Mahdbh. xiii. 1937), and in that case we ought 
 to supply, with Professor Weber, some such word as 'saw' or 
 ' saying.' 
 
CXXIV DHAMMAPADA. 
 
 now, a man who is always blamed, or a man who 
 is always praised. 
 
 229, 230. 
 But he whom those who discriminate praise con- 
 tinually day after day, as without blemish, wise, rich in 
 knowledge and virtue, who would dare to blame him, 
 like a coin made of gold from the Gamhu river ? Even 
 the gods praise him, he is praised even by Brahman. 
 
 231. 
 Beware of bodily anger, and control thy body! 
 Leave the sias of the body, and with thy body prac- 
 tise virtue ! 
 
 232. 
 
 Beware of the anger of the tongue, and control thy 
 tongue ! Leave the sins of the tongue, and practise 
 virtue with thy tongue ! 
 
 233. 
 
 Beware of the anger of the mind, and control thy 
 mind ! Leave the sins of the mind, and practise virtue 
 with thy miad ! 
 
 234. 
 
 The wise who control their body, who control their 
 tongue, the wise who control their mind, are indeed 
 well controlled. 
 
 (230.) The Brahman worlds are higher than the Deva worlds 
 as the Brahman is higher than a Deva; (see Hardy, 'Manual,' 
 p. 25; Burnouf, Introduction, pp. 134, 184.) 
 
cxxv 
 
 CHAPTER XYIII. 
 
 BIPURITY. 
 
 235. 
 
 Thou art now like a sear leaf, the messengers of 
 Death ( Yama) have come near to thee ; thou standest 
 at the door of thy departure, and thou hast no pro- 
 vision for thy journey. 
 
 236. 
 
 Make thyself an island, work hard, be wise ! When 
 thy impurities are blown away, and thou art free from 
 guilt, thou wilt enter into the heavenly world of the 
 Elect (Ariya). 
 
 237. 
 
 Thy life has come to an end, thou art come near 
 to Death (Tama), there is no restiag-place for thee 
 
 (235.) ' Uyyoga' seems to mean 'departure.' (See Buddha- 
 ghosha's commentary on verse 152, p. 319, 1. 1 ; Fausboll, ' Five 
 Gatakas,' p. 35. 
 
 (286.) An ' island,' for a drowning man to save himself. (See 
 verse 25.) ' Dipamkara ' is the name of one of the former Bud- 
 dhas, and it is also used as an appellative of the Buddha. 
 
CXXVl DHAMMAPADA. 
 
 on the road, and thou hast no proyision for thy jour- 
 ney. 
 
 23a 
 
 Make thyself an island, work hard, he wise ! When 
 thy impurities are hlown away, and thou art free from 
 guilt, thou wilt not enter again into birth and decay. 
 
 239. 
 
 Let a wise man blow off the impurities of his soul, 
 as a smith blows off the impurities of silver, one by 
 one, Uttle by little, and from time to time. 
 
 240. 
 
 Impurity arises from the iron, and, haying arisen 
 from it, it destroys it; thus do a transgressor's own 
 works lead him to the evil path. 
 
 241. 
 
 The taint of prayers is non-repetition ; the taint of 
 houses, non-repair ; the taint of the body is sloth, the 
 taint of a watchman thoughtlessness. 
 
 242. 
 
 Bad conduct is the taiat of woman, greediness the 
 taiat of a benefactor; tainted are all evil ways, in 
 this world and in the next. 
 
 243. 
 But there is a takit worse than all taints, ignorance 
 is the greatest taint. mendicants ! throw off that 
 taint, and become taintless ! 
 
CHAPTER XVIII. CXXVll 
 
 244. 
 
 Life is easy to live for a man who is -without shame, 
 a crow hero, a mischief-maker, an insulting, bold, and 
 vtretched fellow. 
 
 245. 
 
 But life is hard to live for a modest man, who 
 always looks for what is pure, who is disinterested, 
 quiet, spotless, and intelligent. 
 
 246. 
 
 He who destroys life, who speaks untruth, who 
 takes in this world what is not given him, who takes 
 another man's wife ; 
 
 247. 
 
 And the man who gives himself to drinking intoxi- 
 cating liquors, he, even m this world, digs up his own 
 root. 
 
 248. 
 
 man, know this, that the unrestrained are in a 
 bad state; take care that greediness and vice do not 
 bring thee to grief for a long time ! 
 
 (244.) ' Pakkhandin' is identified by Dr. PausboU with 'pra- 
 skandin,' one who jumps forward, insults, or, as Buddhagbosha 
 explains it, one who meddles with other people's business, an in- 
 terloper. At all events, it is a term of reproach, and, as it would 
 seem, of theological reproach. 
 
 (246.) On the five principal commandments which are re- 
 capitulated in verses 246 and 247, see Parables, p. 153. 
 
 (248.) Cf. Mah^bhSlrata, xii. 4055, 'yeshanj vrittis ka. sam- 
 yati.' See also v. 307. 
 
eXXVUl DHAMMAPADA. 
 
 249. • 
 
 Th.e world gives according to their faith or according 
 to their pleasure : if a man fi-ets about the food and 
 the drink given to others, he will find no rest either by 
 day or by night. 
 
 250. 
 He ia whom tliat feeling is destroyed, and taken 
 out with the very root, finds rest by day and by 
 night. 
 
 251. 
 
 There is no fire like passion, there is no shark like 
 hatred, there is no snare like folly, there is no toiTent 
 like greed. 
 
 252. 
 
 The fault of others is easily perceived, but that of 
 oneself is difficult to perceive; the faults of others 
 one lays open as much as possible, but one's own 
 fault one hides, as a cheat hides the bad die from the 
 gambler. 
 
 (249.) This verse has evidently regard to the feelings of the 
 Bhikshus or mendicants who receive either much or little, and 
 who are exhorted not to be envious if others receive more than 
 they themselves. Several of the Parables illustrate this feeling. 
 
 (251.) Dr. Fausboll translates ' gaho' by ' captivitas,' Dr. Weber 
 by ' fetter.' I take it in the same sense as ' graha' in Manu, vi. 78 ; 
 and Buddhaghosha does the same, though he assigns to ' griha' a 
 more general meaning, viz. anything that seizes, whether an evil 
 spirit (yakkha), a serpent (ayagara), or a crocodile (kumbhila). 
 
 G-reed or thirst is represented as a river in ' Lalita-vistara ' 
 ed. Calc. p. 482, ' trishrad-nadi tivega prasoshitd me yfijinasury- 
 e«a,' the wild river of thirst is dried up by the sun of my know- 
 ledge. 
 
CHAPTER XVIII. CXXIX 
 
 253. 
 
 If a man looks after the faults of others, and is 
 always inclined to detract, his own weaknesses wiU 
 grow, and he is far from the destruction of weakness. 
 
 254. 
 
 There is no path through the air, a man is not a 
 ^Stamana by outward acts. The world delights ia va- 
 nity, the Tathagatas (the Buddhas) are free from vanity. 
 
 (253.) As to ' asava,' ' weakness,' see note to v. 39. 
 
 (254.) I Lave translated this verse very freely, and not in ac- 
 cordance with Buddhagosha's commentary. Dr. Fausboll pro- 
 posed to translate : ' No one who is outside the Buddhist com- 
 munity can walk through the air, but only a Sramansi ; ' and the 
 same view is taken by Professor Weber, though he arrives at it 
 by a different construction. Now it is perfectly true that the 
 idea of magical powers (riddhi) which enable saints to walk 
 through the air, etc., occurs in the Dhammapada, see v. 175, 
 note. But the Dhammapada may contain earlier and later verses, 
 and in that ease our verse might be an early protest on the part 
 of Buddha against the belief in such miraculous powers. "We kuow 
 how Buddha himself protested against his disciples being called 
 upon to perform vulgar miracles. " I command my disciples not 
 to work miracles,' he said, ' but to hide their good deeds, and to 
 show their sins." (Burnouf, Introd. p. 170.) It would be in har- 
 mony with this sentiment if we translated our verse as I have 
 done. As to ' bahira,' I should take it in the sense of ' external,' 
 as opposed to ' adhyitmika,' or ' internal ;' and the meaning would 
 be, a ' SriLToana. is not a jSramana by outward acts, but by his 
 heart.' 
 
 ' Prapa«^a,' which I have here translated by 'vanity,' seems to 
 include the whole host of human weaknesses ; cf. v. 196, where 
 it is explained by ' ta«th4di«Aimanapapan.Aa ;' in our verse by 
 ' tamhadisu papan^esu.' (Cf. Lai. Vist. p. 564, ' an&layara nish- 
 prapan^am anutp4dam asambhavam (dharmaiakram).') As to 
 ' Tathtgata,' a name of Buddha, cf. Burnouf, Introd. p. 75. 
 
 i 
 
CXXX DHAMMAPADA. 
 
 255. 
 
 There is no path through the air, a man is not a 
 /Sramawa by outward acts. No creatures are eternal ; 
 but the awakened (Buddha) are never shaken. 
 
 (259.) ' Samkhara' for ' saOTsk&ra;' cf. note to v. 203. 
 
CXXXl 
 
 CHAPTER XIX. 
 
 THE JUST. 
 
 256, 257. 
 A man is not a just judge if lie carries a matter by 
 violence; no, he who distinguishes both right and 
 ^vrong, who is learned and leads others, not by vio- 
 lence, but by la,w and equity, he who is a guardian of 
 the law and inteUigent, he is called Just. 
 
 258. 
 
 A man is not learned because he talks much ; he 
 who is patient, free from hatred and fear, he is called 
 learned. 
 
 259. 
 
 A man is not a supporter of the law because he 
 talks much ; even if a man has learnt little, but sees 
 the law bodily, he is a supporter of the law, a man 
 who never neglects the law. 
 
 (259.) Buddhaghosha here takes law (dhararaa) in the sense of 
 the four great truths, see note to v. 190. Could ' dhammaOT 
 iS,yena passati ' mean, he observes the law in his acts ? Hardly, 
 if we compare expressions like ' dhammam yipassato,' v. 373. 
 
 i2 
 
CXXxii DHAMMAPADA. 
 
 260. 
 
 A man is not an elder because Ms head is grey ; 
 his age may be ripe, hut he is called ' Old-iu-vain.' 
 
 261. 
 He in whom there is truth, vii-tue, love, restraint, 
 modei-ation, he who is free fr-om impui-ity and is wise, 
 he is called an ' Elder.' 
 
 262. 
 An envious, greedy, dishonest man does not become 
 respectable by means of much talking only, or by the 
 beauty of his complexion. 
 
 263. 
 He in whom aU this is destroyed, taken out with 
 the very root, he, freed from hatred and wise, is called 
 ' Eespectable.' 
 
 264. 
 Not by tonsure does an undisciplined man who 
 speaks falsehood, become a Svavaana ; can a man be a 
 Svamana, who is stUl held captive by desire and 
 greediness ? 
 
 265. 
 
 He who always quiets the evil, whether small or 
 large, he is called a ^S'ramaraa (a quiet man), because 
 he has quieted all evU. 
 
 (265.) This is a curious etymology, because it shows that at 
 the time when this verse was written, the original meaning of 
 ' sramama ' had been forgotten. ' ^Sramana ' meant originally, in 
 the language of the Brahmans, a man who performed hard pen- 
 ances, from ' «ram,' to work hard, etc. "When it became the name 
 
CHAPTER XIX. CXXXIU 
 
 266. 
 A man is not a mendicant (Bhikshu), simply be- 
 cause he asks others for alms ; he who adopts the 
 whole law is a Bhikshu, not he who only begs. 
 
 267. 
 He who is above good and evil, who is chaste, who 
 with knowledge passes through the world, he indeed 
 is called a Bhikshu. 
 
 268, 269. 
 
 A man is not a Muni because he observes silence 
 (mona, i.e. mauna), if he is foolish and ignorant ; but 
 the wise who, taking the balance, chooses the good 
 and avoids evil, he is a ' Muni,' and is a ' Muni ' 
 thereby ; he who in this world weighs both sides is 
 called a ' Muni.' 
 
 270. 
 
 A man is not an Elect (Aiiya) because he injures 
 living creatures ; because he has pity on all Hving 
 creatures, therefore is a man called ' Ariya.' 
 
 of the Buddhist ascetics, the language had changed, and ' «rama«a' 
 was pronounced ' samana.' Now there is another Sanskrit root, 
 ' sam,' to quiet, which in Pali becomes likewise ' sam,' and from 
 this root ' sam,' to quiet, and not from ' sram,' to tire, did the 
 popular etymology of the day and the writer of our verse derive 
 the title of the Buddhist priests. The original form ' sramazia ' 
 became known to the Greeks as Sap/iSvai, that of ' samana ' as 
 Sa/iamioi ; the former through Megasthenes, the latter through 
 Bardesanes, 80-60 B.C. (See Lassen, ' Indische Alterthums- 
 tunde,' ii. 700.) The Chinese ' Shamen ' and the Tungusian 
 ' Shamen ' come from the same source, though the latter is some- 
 times doubted. 
 
 (266-270.) The etymologies here given of the ordinary titles of 
 
CXXXIV DHAMMAPADA. 
 
 271, 272. 
 
 Not only by discipline and vows, not only by mucli 
 learning, not by entering into a trance, not by sleep- 
 ing alone, do I earn tbe happiness of release wMch no 
 worldling can know. A Bhikshu receives confidence 
 when he has reached the complete destruction of all 
 desii-es ! 
 
 the followers of Buddha are entirely fanciful, and are curious only 
 as showing how the people who spoke Pali had lost the etymological 
 consciousness of their language. A ' Bhikshu ' is a beggar, i.e. a 
 Buddhist friar who has left his family and lives entirely on alms. 
 ' Mtini ' is a sage, hence ' /Sikya-muni,' the name of Grautama. 
 ' Muni ' comes from ' man,' to think, and from ' muni ' comes 
 'manna,' silence. ' Ariya,' again, is the general name of those 
 who embrace a religious life. It meant originally 'respectable, 
 noble.' In v. 270 it seems as if the writer wished to guard 
 against deriving ' ariya ' from ' ari,' enemy. See note to v. 22. 
 
 (272.) The last line is obscure, because the commentary is im- 
 perfect. 
 
cxxxv 
 
 CHAPTEE XX. 
 
 THE WAY. 
 
 273. 
 
 The best of ways is the Eightfold; the best of 
 truths the Four Words ; the best of virtues passion- 
 lessness ; the best of men he who has eyes to see. 
 
 274. 
 
 This is the way, there is no other that leads to the 
 purifying of intelligence. Go ye on this way ! Every- 
 thing else is the deceit of Mara (the tempter). 
 
 275. 
 If you go on this way, you will make an end of pain ! 
 
 (273.) The eight-fold or eight-membered way is the technical 
 term for the way by which NirvEirea is attained. (See Burnouf, 
 ' Lotus,' 519.) This very way constitutes the fourth of the Four 
 Truths, or the four words of truth, viz. DuAkha, paiu; Samu- 
 daya, origin ; Jfirodha, destruction ; Marga, road. (' Lotus,' 
 p. 517.) See note to v. 178. For another explanation of the 
 Mirga, or way, see Hardy, ' Eastern Monachism,' p. 280. 
 
 (275.) The ' «alyas,' arrows or thorns, are the ' sokasalya,' the 
 arrows of grief. Buddha himself is called ' mahS^alya-hartS,' the' 
 great remover of thorns. (Lalita-vistara, p. 550; Mahibh. xii. 
 5616.) 
 
CXXXvi DHAMMAPADA. 
 
 The way was preached by me, when I had understood 
 the removal of the thoms (in the flesh). 
 
 276. 
 You yourself must make an effort. The Tathagatas 
 (Buddhas) are only preachers. The thoughtful who 
 enter the way are freed from the bondage of Mara. 
 
 277. 
 'All created things perish,' he who knows and 
 sees this becomes passive in pain ; this is the way to 
 purity. 
 
 278. 
 ' All creatures are grief and pain,' he who knows 
 and sees this becomes passive in pain ; this is the way 
 to purity. 
 
 279. 
 
 ' All forms are unreal,' he who knows and sees this 
 becomes passive in pain ; this is the way to purity. 
 
 280. 
 
 He who does not rise when it is time to rise, who, 
 though young and strong, is full of sloth, whose will 
 and thought are weak, that lazy and idle man will 
 never find the way to knowledge. 
 
 281. 
 "Watching his speech, well restrained in mind, let 
 
 (277.) See v. 255. 
 (278.) See v. 203. 
 
 (279.) 'Dhamma' is here explained, like 'saOTkhara,' as the five 
 ' khandha/ i. e. as what constitutes a living body. 
 
CHAPTER XX, CXXXVU 
 
 a man never commit any wrong with his body ! Let 
 a man but keep these three roads of action clear, and 
 he will achieve the way which is taught by the wise. 
 
 282. 
 
 Through zeal knowledge is gotten, through lack of 
 zeal knowledge is lost; let a man who knows this 
 double path of gain and loss thus place himself that 
 knowledge may grow. 
 
 283. 
 
 Cut down the whole forest of lust, not the tree ! 
 From lust springs fear. When you have cut down 
 every tree and every shrub, then, Bhikshus, you wiU 
 be free ! 
 
 284. 
 
 So long as the love of man towards women, even the 
 smallest, is not destroyed, so long is his mind ia bond- 
 age, as the calf that drinks mflk is to its mother. 
 
 285. 
 
 Cut out the love of self, like an autumn lotus, with 
 - thy hand ! Cherish the road of peace. Nirva«a 
 has been shown by Sugata (Buddha). 
 
 286. 
 Here I shall dwell in the rain, here in wiater and 
 
 (282.) 'Bliuri' was rightly translated ' intelligentia ' by Dr. 
 Fausboll. Dr. Weber renders it by ' Gredeihen,' but the com- 
 mentator distinctly explains it as ' vast knowledge,' and in the 
 technical sense the word occurs after ' vidy^ ' and before ' midha,' 
 in the ' Lalita Vistara,' p. 511. 
 
 (283.) A pun, ' vana ' meaning both ' lust ' and ' forest.' 
 (286.) 'Antarlya,' according to the commentator, '^vitanta- 
 
CXXXVIU DHAMMAPADA. 
 
 summer,' thus meditates the fool, and does not think 
 of his death. 
 
 ■ 287. 
 Death comes and carries off that man, surrounded 
 by children and flocks, his mind distracted, as a flood 
 carries off a sleeping village. 
 
 288. 
 
 Sons are no help, nor a father, nor relations ; there 
 is no help from kinsfolk for one "whom Death has 
 seized. 
 
 289. 
 
 A wise and good man who knows the meaning of 
 this, should quickly clear the way that leads to Nir- 
 Yana. 
 
 raya,' i. e. interitus, death. In Sanskrit, ' antarita ' is used in 
 the sense of ' vanished ' or ' perished.' 
 
 (287.) See notes to v. 47, and cf. Mahabh. xii. 9944, 6540. 
 
CXXXIX 
 
 CHAPTEE XXI. 
 
 MISCELLANEOUS. 
 
 290. 
 
 If by leaving a small pleasure one sees a great- 
 pleasure, let a wise man leave the small pleasure, and 
 look to the great. 
 
 291. 
 
 He who, by causing pain to others, wishes to ob- 
 tain pleasure himself, he, entangled in the bonds of 
 hatred, wiU never be free from hatred. 
 
 292. 
 
 What ought to be done is neglected, what ought 
 not to be done is done ; the sins of xmruly, thought- 
 less people are always increasing. 
 
 29 
 
 o. 
 
 But they whose whole watchfulness is always di- 
 rected to their body, who do not follow what ought 
 not to be done, and who steadfastly do what ought 
 to be done, the sins of such watchful and wise people 
 will come to an end. 
 
Cxl DHAMMAPADA. 
 
 294. 
 
 A true Brahmawa, though he has killed father and 
 mother, and two valiant kings, though he has de- 
 stroyed a kingdom with all its subjects, is "free from 
 guilt. 
 
 295. 
 A true Brahmawa, though he has killed father and 
 mother, and two holy kings, and even a fifth man, 
 is free from guilt. 
 
 296. 
 The disciples of Gotama (Buddha) are always well 
 awake, and their thoughts day and night are always 
 set on Buddha. 
 
 297. 
 
 The disciples of Gotama are always well awake, and 
 their thoughts day and night are always set on the 
 Law. 
 
 298. 
 
 The disciples of Gotama are always well awake, and 
 their thoughts day and night are always set on the 
 Church. 
 
 299. 
 
 The disciples of Gotama are always well awake, and 
 their thoughts day and night are always set on their 
 body. 
 
 (294, 295.) These two verses are either meant to show that a 
 truly holy man who by accident commits all these crimes is guilt- 
 less, or they refer to some particular event in Buddha's history. 
 The commentator is so startled that he explains them aUegori- 
 caUy. The meaning of 'veyyaggha' I do not understand. 
 
CHAPTER XXI. cxli 
 
 300. 
 
 The disciples of Gotama are always well awake, and 
 their mind day and night always delights in compas- 
 sion. 
 
 301. 
 The disciples of Gotama are always weU awake, and 
 their mind day and night always delights in medita- 
 tion. 
 
 302. 
 
 The hard parting, the hard living alone, the xmin- 
 habitable houses are painful ; painful is the company 
 with men who are not our equals ; subject to pain are 
 the travelling friars ; therefore let no man be a travel- 
 ling friar, and he will not be subject to pain. 
 
 (302.) Unless this verse formed part of a misceUaneous chapter, 
 I should hardly have ventured to translate it as I have. If the 
 verse means anything, it means that parting with one's friends, 
 living in the wilderness, or in wretched hovels, or travelling about 
 from place to place, homeless and dependent on casual charity, is 
 nothing but pain and grief, and, we should say, according to the 
 author's opinion, useless. In other verses, on the contrary, this 
 very life, this parting vrith all one holds dear, living in solitude, 
 and depending on alms, is represented as the only course that 
 can lead a man to wisdom, peace, and Nirvana. Such contradic- 
 tions, strange as they sound, are not uncommon in the literature 
 of the Brahmans. Here, too, works are frequently represented as 
 indispensable to salvation, and yet, in other places, and from a 
 higher point of view, tliese very works are condemned as useless, 
 nay, even as a hindrance in a man's progress to real perfection. 
 It is possible that the same view found advocates even in the 
 early days of Buddhism, and that, though performing the ordinary 
 duties, and enjoying the ordinary pleasures of life, a man might 
 consider that he was a truer disciple of Buddha than the dreamy 
 inhabitant of a VihS,ra, or the mendicant friar who every morning 
 
Cxlii DHAMMAPADA. 
 
 303. 
 
 Whatever place a faithful, virtuous, celebrated, and 
 
 ■wealthy man chooses, there he is respected. 
 
 * 
 
 304. 
 
 Good people shine fi-om afar, like the snowy moun- 
 tains; bad people are not seen, like arrows shot by 
 night. 
 
 305. 
 
 He who, without ceasing, practises the duty of eat- 
 ing alone and sleeping alone, he, subduing himself, 
 alone will rejoice in the destruction of all desires, as 
 if living in a forest. 
 
 called for alms at the layman's door (cf. v. 141-142). The next 
 verse confirms the view ■which I have taken. 
 
 Should it not be ' asaminasawvaso,' i. e. living Tvith people who 
 are not one's equals, which was the case in the Buddhist communi- 
 ties, and must have been much against the grain of the Hindus, ac- 
 customed, as they were, to live always among themselves, among 
 their own relations, their own profession, their own caste ? Living 
 ■with his superiors is equally disagreeable to a Hindu as living 
 •with his inferiors. 'Asamima,' unequal, might easily be mis- 
 taken for ' samina,' proud. 
 
 (305.) I have translated this verse so as to bring it into some- 
 thing like harmony with the preceding verses. ' Vanante,' accord- 
 ing to a pun pointed out before (v. 283), means both 'in the end 
 of a forest,' and ' in the end of desires.' 
 
cxliii 
 
 CHAPTEE XXII. 
 
 THE DOWNWARD COURSE. 
 306. 
 
 He who says wliat is not, goes to hell ; he also 
 who, having done a thing, says I have not done it. 
 After death both are equal, they are men with evil 
 deeds in the next world. 
 
 307. 
 
 Many men whose shoulders are covered with the 
 orange gown are ill-conditioned and unrestrained; 
 such evil-doers by their evil deeds go to hell. 
 
 308. 
 Better it would be to swallow a heated iron ball, 
 
 (306.) I translate ' niraya' the exit, the downward course, the 
 evil path, by ' hell,' because the meaning assigned to that ancient 
 mythological name by Christiau writers comes so near to the 
 Buddhist idea of ' niraya,' that it is difficult not to believe in some 
 actual contact between these two streams of thought. (See also 
 Mah&bh. xii. 7176.) ' Abhutavddin' is mentioned as a name of 
 Buddha, ' sarvasawiskirapratisuddhatvat' (Lai. Yist. p. 555.) 
 
Cxliv DHAMMAPADA. 
 
 like flaring fire, than, that a bad unrestraiiied fellow 
 should live on the charity of the land. 
 
 309. 
 
 Pour things does a reckless man gain who covets 
 his neighbour's wife, — a bad reputation, an uncomfort- 
 able bed, thirdly, punishment, and lastly, hell. 
 
 310. 
 There is bad reputation, and the evil way (to hell) 
 there is the short pleasure of the frightened in the 
 arms of the frightened, and the king imposes heavy 
 punishment ; therefore let no man think of his neigh- 
 bour's wife. 
 
 311. 
 
 As a grass-blade, if badly grasped, cuts the arm, 
 badly-practised asceticism leads to hell. 
 
 312. 
 
 An act carelessly performed, a broken vow, and 
 hesitating obedience to discipline, all this brings no 
 great reward. 
 
 (308.) The charity of the land, i.e. the alms given, from a sense 
 of religious duty, to every mendicant that asks for it. 
 
 (309-10.) The four things mentioned in verse 309 seem to be 
 repeated in verse 310. Therefore, ' apufinalabha,' bad fame, is 
 the same in both: ' gati pS.pik&' must be 'niraya;' ' Aanda' must 
 be 'nindEl,' and 'rati thokiki' explains the ' anikimaseyyam.' 
 Buddhagosha takes the same view of the meaning of ' anikima- 
 seyya,' i.e. 'yatha iM^ati evaj» seyyam alabhitv^, aniM/jita«s 
 parittakam eva kklam seyyawj labhati,' not obtaining the rest as 
 be wishes it, he obtains it, as he does not wish it, i. e. for a short 
 time only. 
 
CHAPTER XXII. exlv 
 
 313. 
 If anything is to be done, let a man do it, let Mm 
 attack it vigorously ! A careless pilgrim only scat- 
 ters tlie dust of his passions more widely. 
 
 314. 
 
 An evil deed is better left undone, for a man re- 
 pents of it afterwards ; a good deed is better done, 
 for having done it, one does not repent. 
 
 315. 
 
 Like a well-guarded frontier fort, with defences 
 within and without, so let a man guard himself. Not 
 a moment should escape, for they who allow the right 
 moment to pass, suffer pain when they are in hell. 
 
 316. 
 
 They who are ashamed of what they ought not to 
 be ashamed of, and are not ashamed of what they 
 ought to be ashamed of, such men, embracing false 
 doctrines, enter the evil path. 
 
 317. 
 They who fear when they ought not to fear, and 
 fear not when they ought to fear, such men, embracing 
 false doctrines, enter the evil path. 
 
 318. 
 
 They who forbid when there is nothing to be for- 
 bidden, and forbid not when there is something to be 
 
 (313.) As to 'raya' meaning 'dust' and 'passion,' see ' Para- 
 bles,' pp. 65 and 66. 
 
 k 
 
Cxlvi DHAMMAPADA. 
 
 forbidden, such men, embracing false doctrines, enter 
 tlie eyil path. 
 
 319. 
 
 They who know what is forbidden as forbidden, 
 and what is not forbidden as not forbidden, such men, 
 embracing the true doctrine, enter the good path. 
 
cxlvii 
 
 CHAPTEE XXIII. 
 
 THE ELEPHANT. 
 
 320. 
 
 Silently shall I endure abuse as tlie elephant in 
 battle endures the arrow sent from the bow : for 
 the world is ill-natured. 
 
 321. 
 
 A tamed elephant they lead to battle, the king 
 mounts a tamed elephant ; the tamed is the best among 
 men, he who silently endures abuse. 
 
 322. 
 
 Mides are good, if tamed, and noble Sindhu horses, 
 and elephants with large tusks; but he who tames 
 himself is better still. 
 
 (320.) The elephant is with, the Buddhists the emblem of en- 
 durance and self-restraint. Thus Buddha himself is called ' Naga,' 
 the Elephant (Lai. Vist. p. 553), or 'Mahinaga,' the great 
 Elephant (Lai. Vist. p. 553), and in one passage (Lai. Vist. p. 
 554) the reason of this name is given, by stating that Buddha was 
 ' sudS.nta,' well-tamed, like an elephant. 
 
 Cf. Manu, vi. 47, ' ativadaws titiksheta.' 
 
 k1 
 
Cxlviii DHAMMAPADA. 
 
 323. 
 For with, these animals does no man reach th.e un- 
 trodden country (Nirvana), where a tamed man goes 
 on a tamed animal, viz. on his own well-tamed self. 
 
 The elephant called Dhamapalaka, his temples run- 
 ning with sap, and difficult to hold, does not eat a 
 morsel when bound ; the elephant longs for the ele- 
 phant grove. 
 
 325. 
 If a man becomes fat and a gr^at eater, if he is 
 sleepy and rolls himself about, that fool, like a hog 
 fed on wash, is born again and again. 
 
 326. 
 This mind of mine went formerly wandering about 
 
 (323.) I read, as suggested by Dr. PausboU, ' yath' attana su- 
 dantena danto dantena gaiMati.' (Cf. v. 160.) The India Office 
 MS. reads ' na bi etebi thknelai gakkkeya. agatara disam, yatb' at- 
 tkuam sudantena danto daptena gaMMti.' As to ' th&nehi ' in- 
 stead of ' yanebi,' see v. 224. 
 
 (326.) ' Toniso,' i. e. ' yonisa/t,' is rendered by Dr. FausboU 
 ' sapientia,' but the reference which be gives to Heraaytandra 
 (ed. Boehtlingk and Eieu, p. 281) shows clearly that it meant 
 ' origin,' or ' cause.' ' Toniso ' occurs frequently as a mere adverb, 
 meaning thoroughly, radically (Dbammap. p. 359), and '|yoniso 
 manasikara' (Dbammap. p. 110) means ' taking to heart ' or ' mind- 
 ing thoroughly.' In tlie Lai. Vist. p. 41, the commentator has 
 clearly mistaken ' yonisa7j ' changing it to ' ye'niso,' and explain- 
 ing it by ' yamani.<tam,' whereas M. Foucaus has rightly translated 
 it by ' depuis rorigine.' Professor Weber imagines he has dis- 
 covered in 'yonisa/t' a double-entendre, but even grammar would 
 show that our author is innocent of it. 
 
CHAPTER XXIII. Cxlix 
 
 as it liked, as it listed, as it pleased ; but I shall now 
 liold it in thoroughly, as the rider who holds the hook 
 holds in the fiirious elephant. 
 
 327. 
 Be not thoughtless, watch your thoughts ! Draw 
 yourself out of the evil way, like an elephant sunk in 
 mud. 
 
 328. 
 
 If a man find a prudent companion who walks 
 with him, is wise, and lives soberly, he may walk with 
 him, overcoming aU dangers, happy, but considerate. 
 
 329. 
 
 If a man find no prudent companion who walks 
 with him, is wise, and lives soberly, let him walk 
 alone, like a king who has left his conquered coun- 
 try behind, — like a lonely elephant. 
 
 o 
 
 30. 
 
 It is better to live alone, there is no companionship 
 with a fool ; let a man walk alone, let him commit no 
 sin, with few wishes, like the lonely elephant. 
 
 331. 
 If an occasion arises, friends are pleasant; enjoy- 
 ment is pleasant if it is mutual ; a good work is plea- 
 sant iu the hour of death ; the giving up of all grief is 
 
 pleasant. 
 
 332. 
 
 Pleasant is the state of a mother, pleasant the state 
 
 (332.) The commentator throughout takes these words, like 
 
Cl DHAMMAPADA. 
 
 of a father, pleasant tlie state of a JSravaana, pleasant 
 the state of a Brahma^^a. 
 
 333. 
 
 Pleasant is virtue lasting to old age, pleasant is a 
 faith fii-mly rooted ; pleasant is attainment of intelli- 
 gence, pleasant is avoiding of sins. 
 
 ' matteyyata,' etc., to signify, not the status of a mother, or ma- 
 ternity, but reverence shown to a mother. 
 
cli 
 
 CIIAPTEE XXIV. 
 
 THIRST. 
 
 334. 
 
 The thirst of a thoughtless man grows like a creeper ; 
 he runs hither and thither, like a monkey seeking fruit 
 in the forest. 
 
 335. 
 
 Whom this fierce thirst overcomes, full of poison, in 
 this world, his sufferings increase like the abounding 
 Bira?2a grass. 
 
 336. 
 
 He who overcomes this fierce thirst, difScult to be 
 conquered in this world, sufferings fall off from him, 
 like water- di'ops from a lotus leaf, 
 
 337. 
 
 This salutary word I tell you, as many as are here 
 
 come together : ' Dig up the root of thii-st, as he 
 
 who wants the sweet-scented Usira root must dig up 
 
 the Birawa grass, that Mara (the tempter) may not 
 
 (335.) Virana grass is the Andropogon mwicatum, and the 
 scented root of it is called ' usira' (cf. v. 337). 
 
clii DHAMMAPADA. 
 
 crush you agaiu and again, as the stream crushes the 
 
 reeds.' 
 
 338. 
 
 As a tree is firm as long as its root is safe, and 
 
 grows again even though it has been cut down, thus, 
 
 unless the yearnings of thirst are destroyed, this pain 
 
 (of life) will return agaiu and again. 
 
 339. 
 
 He whose desire for pleasure runs strong in the 
 thirty-six channels, the waves will carry away that mis- 
 guided man, vi^. his desires which are set on passion. 
 
 340. 
 
 The channels run everywhere, the creeper (of pas- 
 sion) stands sprouting ; if you see the creeper spring- 
 ing up, cut its root by means of knowledge. 
 
 341. 
 
 A creatui-e's pleasiu-es are extravagant and luxuri- 
 ous ; sunk iu lust and looking for pleasure, men un- 
 dergo (again and again) birth and decay. 
 
 342. 
 Men, driven on by thirst, run about like a snared 
 
 (338.) Ou ' Anusaya,' i.e. ' anusaya,' see "Wassiljew, ' Der Bud- 
 dliismus,' p. 240, seq. 
 
 (339.) The thirty-six channels, or passions, which are divided by 
 the commentator into eighteen external and eighteen internal, are 
 explained by Burnouf (' Lotus,' p. 649), from a gloss of the ' Gina- 
 alawikara:' "L'indicatiou precise des affections dont un Buddha acte 
 independant, affectious qui sont au uombre de dix-huit, nous est 
 fourni par la glose d'un livre appartenant aux Buddhistes de Cey- 
 lan," etc. 
 
 ' Vaha,' which Dr. Fausboll translates by ' equi,' may be ' vaha,' 
 unda?. 
 
CHAPTEK xsiv. cliii 
 
 hare; held in fetters and bonds, they undergo pain 
 for a long time, again and again. 
 
 343. 
 Men, driven on by thirst, run about like a snared 
 hare ; let therefore the mendicant who desires passion- 
 lessness for himself, drive out thirst ! 
 
 344. 
 
 He who in a country without forests {i. e. after hav- 
 ing reached Nirvawa) gives himself over to forest-life 
 {i. e. to lust), and who, when removed from the forest 
 {i.e. from lust), runs to the forest {i.e. to lust), look 
 at that man ! though free, he runs into bondage. 
 
 345. 
 
 Wise people do not call that a strong fetter which 
 is made of iron, wood, or hemp ; far stronger is the 
 care for precious stones and rings, for sous and a 
 wife. 
 
 346. 
 
 That fetter do wise people call strong which drags 
 down, yields, but is difficult to undo ; after having cut 
 this at last, people enter upon their pilgrimage, free 
 from cares, and leaving desires and pleasures behind. 
 
 (344.) This verse seems again full of puns, all connected with 
 the twofold meaning of ' vana,' forest and lust. Bj replacing 
 'forest' by 'lust,' we may translate: " He who, when free from 
 lust, gives himself up to lust, who, when removed from lust runs 
 into lust, look at that man," etc. ' Nibbana,' though with a short 
 a, may be intended to remind the hearer of Nibbana. 
 (345.) ' Apekha, apekshi,' care; see Manu, vi. 41, 49, 
 (346.) ' Paribbay,' i.e. ' parivra^;' see Mauu, vi. 41. 
 
Cliv DHAM3IAPADA. 
 
 347. 
 
 Those who are slaves to passions, run up and down 
 the stream (of desires) as a spider runs up and down 
 the web which he has made himself; when they have 
 cut this, people enter upon their pilgrimage, free from 
 cares, leaving desii-es and pleasures behind. 
 
 348. 
 Give up what is before, give up what is behind, 
 give up what is in the middle, when thou goest to the 
 other shore of existence ; if thy mind is altogether free, 
 thou wilt not again enter iato birth and decay. 
 
 349. 
 
 If a man is tossed about by doubts, full of strong 
 passions, and yearning only for what is delightful, 
 his thii'st will grow more and more, and he will in- 
 deed make his fetters strong. 
 
 350. 
 
 If a man delights in quieting doubts, and, always 
 reflecting, dwells on what is not delightful, he cer- 
 tainly wiU remove, nay, he will cut the fetter of 
 Mara. 
 
 351. 
 
 He who has obtained rest, who does not tremble, 
 
 (347.) The commentator explains the simile of the spider as 
 follows : " As a spider, after having made its thread-web, sits in 
 the middle or the centre, and after killing with a violent rush a 
 butterfly or a fly which has fallen in its circle, drinks its juice, 
 returns, and sits again in the same place, in the same manner 
 creatures who are given to passions, depraved by hatred, and 
 maddened by wrath, run along the stream of thirst which they 
 have made themselves, and cannot cross it," etc. 
 
CHAPTER XXIV. clv 
 
 who is mthout tlurst and without blemisli, he has 
 broken all the thorns of life : this will be his last body. 
 
 352. 
 
 He who is without thirst and without affection, Tvho 
 understands the words and their interpretation, who 
 knows the order of letters (those which are before and 
 which are after), he has received his last body, he is 
 called the great sage, the great man. 
 
 353. 
 
 ' I have conquered all, I know aU, in all conditions 
 of life I am free from taint; I have left all, and 
 through the destruction of thirst I am free; having 
 learnt myself, whom shall I teach ?' 
 
 354. 
 
 The gift of the law exceeds all gifts ; the sweetness 
 of the law exceeds all sweetness; the delight in the 
 law exceeds all delights ; the extinction of thirst over- 
 comes all pain. 
 
 355. 
 
 Pleasures destroy the foolish, if they look not for 
 the other shore ; the foolish by his thirst for pleasures 
 destroys himself, as if he were his own enemy. 
 
 (352.) As to ' Nirutti,' and its technical meaning among the 
 Buddhists, see Buruouf, 'Lotus/ p. 841. Fausboll translates 
 ' niruttis vocabulorum peritus,' which may be right. Could not 
 ' sannipita' mean 'sajnhitS,' or ' sannikarsha '? ' Sannipafca' oc- 
 curs in the iSikala-prati^akhya, but with a different meaning. 
 
 (354.) Tiie ' dhammadina,' or gift of the law, is the technical 
 term for instruction in the Buddhist religion. (See ' Parables,' 
 p. 160, where the story of the ' SakkadevarSya ' is told, and where 
 a free rendering of our verse is given.) 
 
Clvi DHAMMAPADA. 
 
 356. 
 
 The fields are damaged by weeds, mankind is da- 
 maged by passion: therefore a gift bestowed on the 
 passionless brings great reward. 
 
 357. 
 
 The fields are damaged by weeds ; mankind is da- 
 maged by hatred : therefore a gift bestowed on those 
 who do not hate brings great reward. 
 
 358. 
 
 The fields are damaged by weeds, mankind is da- 
 maged by vanity : therefore a gift bestowed on those 
 who are free from vanity brings great rewaird. 
 
 359. 
 The fields are damaged by weeds, mankind is da- 
 maged by wishing : therefore a gift bestowed on those 
 who are free from wishes brings great reward. 
 
elvii 
 
 CHAPTER XXV. 
 
 THE BHIKSHU (MENDICANT). 
 360. 
 
 Eestraint in the eye is good, good is restraint in the 
 ear, in the nose restraint is good, good is restraint in 
 the tongue. * 
 
 361. 
 
 In the body restraint is good, good is restraint in 
 speech, in thought restraint is good, good is restraint 
 in all things. A Bhikshu, restrained in all things, is 
 freed from all pain. 
 
 362. 
 
 He who controls his hand, he who controls his feet, 
 
 (362.) ' Ayy^attarata,' i. e. ' adhyatmarata,' is an expression 
 which we may take in its natural sense, in which case it would 
 simply mean, delighting inwardly. But ' adhyatmarata ' has a 
 technical sense in Sanskrit and with the Brahmans. They use it in 
 the sense of delighting in the Adhyatman, i. e. the Supreme 
 Self, or Brahman. (See ' Manu,' vi. 49, and Kulluka's com- 
 mentary. As the Buddhists do not recognize a Supreme Self or 
 Brahman, they cannot use tlie word in its Brahmanical sense, and 
 thus we find that Buddliaghosha explains it as '' delighting in 
 meditation on the Kammasthaaa, a Buddhist formulary, whether 
 externally or internally." I am not certain of the exact mean- 
 
Clviii DHAMMAPADA. 
 
 he who controls Ms speech, he who is well controlled, 
 he who delights inwardly, who is coUeeted, who is 
 solitary and content, him they call Bhikshu. 
 
 363. 
 The Bhikshu who controls his mouth, who speaks 
 wisely and calmly, who teaches the meaning and the 
 Law, his word is sweet. 
 
 364. 
 He who dwells in the Law, delights in the Law, 
 meditates on the Law, follows the Law, that Bhikshu 
 will never fall away from the true Law. 
 
 365. 
 Let him not despise what he has received, nor ever 
 envy others : a mendicant who envies others does not 
 obtain peace of mind. 
 
 366. 
 A Bhikshu who, though he receives little, does not 
 
 ing of Buddhaghosta's words, but whatever they meau, it is quite 
 clear that he does not take ' adhyitmarata ' in the Brahmanical 
 sense. The question then arises who used the term first, and who 
 borrowed it, and here it would seem, considering the intelligible 
 growth of the word in the philosophical systems of the Brahmans, 
 that the priority belongs for once to the Brahmans. 
 
 (363.) On ' artha' and 'dharma,' see Stanislas Julien, ' Les Ava- 
 dstnas,' i. 217, note : " Les quatre connaissances sont ; 1° la con- 
 naissance du sens (artha) ; 2° la connaissance de la Loi (dharma) ; 
 3" la connaissance des explications (niroukti) ; 4° la connaissance 
 de I'intelligence (prdtibhana)." 
 
 (364.) The expression ' dhammir&mo,' having his garden or 
 delight (Lustgarten) in the Law, is well matched by the Brahmanic 
 expression ' ekarama,' i. e. ' nirdvandva.' (Mahibh. xiii. 1930.) 
 
CHAPTER XXV. cHx 
 
 despise wliat he has received, even the gods wUl 
 praise him, if his life is pure, and if he is not slothful. 
 
 367. 
 He vho never identifies himself with his body and 
 soul, and does not grieve over what is no more, he in- 
 deed is called a Bhikshu. 
 
 368. 
 The Bhikshu who acts with kindness, who is calm 
 in the doctrine of Buddha, will reach the quiet 
 place (Nirvarea), cessation of natural desires, and hap- 
 piness. 
 
 369. 
 
 Bhikshu, empty this boat ! if emptied, it will 
 go quickly ; having cut ofi' passion and hatred, thou 
 wilt go to Nirva^ja. 
 
 370. 
 
 Cut off the five (senses), leave the five, rise above 
 the five ? A Bhikshu, who has escaped from the five 
 fetters, he is called Oghati?zwa, " Saved from the flood." 
 
 371. 
 
 Meditate, Bhikshu, and be not heedless ! Do 
 not direct thy thought to what gives pleasure ! that 
 
 (367.) ' Nimarupa ' is here used again in its technical sense of 
 body and soul, neither of which is ' atman,' or self. ' Asat,' what 
 is not, may therefore mean the same as ' nimarupa,' or we may 
 take it in the sense of what is no more, as, for instance, the beauty 
 or youth of the body, the vigour of the mind, etc. 
 
 (371.) The swallowing of hot iron balls is considered as a 
 punishment in hell ; see v. 308. Professor "Weber has perceived 
 
Clx DIIAMSIAPADA. 
 
 thoTi mayest not for thy heedlessness have to swallow 
 the iron ball (in hell), and that thou mayest not cry 
 out when burning, " This is pain." 
 
 372. 
 Without knowledge there is no meditation, without 
 meditation there is no knowledge : he who has know- 
 ledge and meditation is near unto Nirva;2a. 
 
 373. 
 A Bhikshu who has entered his empty house, and 
 whose mind is tranquil, feels a more than human 
 delight when he sees the law clearly. 
 
 374. 
 As soon as he has considered the origin and destruc- 
 tion of the elements (khandha) of the body, he finds 
 happiness and joy which belong to those who know 
 the immortal (Nirvana). 
 
 375. 
 
 And this is the beginning here for a wise Bhikshu : 
 watchfulness over the senses, contentedness, restraint 
 xmder the Law ; keep noble Mends whose life is pure, 
 and who are not slothful. 
 
 376. 
 
 Let him live in charity, let him be perfect in his 
 duties ; then in the fulness of delight he will make 
 an end of suffering. 
 
 the right meaning of ' bhavassu,' wliich can only be ' bh&vayasva,' 
 but I doubt whether the rest of his rendering is right, ' Do not 
 swallow by accident an iron ball.' 
 
CHAPTER XXV. clxi 
 
 377. 
 
 As the Vassika-plant sheds its withered flowers, 
 men should shed passion and hatred, ye Bhikshus ! 
 
 378. 
 
 The Bhikshu whose body and tongue and miud 
 are quieted, who is collected, and has rejected the 
 baits of the world, he is called Quiet. 
 
 379. 
 
 Eouse thyself by thyself, examine thyself by thy- 
 self, thus self-protected and attentive wilt thou live 
 happily, Bhikshu ! 
 
 380. 
 For seK is the lord of self, self is the refuge of self; 
 therefore curb thyself as the merchant curbs a good 
 horse. 
 
 381. 
 
 The Bhikshu, full of delight, who is calm in the 
 doctrine of Buddha will reach the quiet place (Nir- 
 vana), cessation of natural desires, and happiness. 
 
 382. 
 
 He who, even as a young Bhikshu, applies himself 
 to the doctrine of Buddha, brightens up this world, 
 like the moon when free from clouds. 
 
 (381.) See verse 368. 
 
clxii 
 
 CHAPTEE XXVI. 
 
 THE BRAHMAaVA. 
 
 383. 
 Stop tlie stream yaliantly, drive away tlie desires, 
 Brahma??a ! When you have imderstood the de- 
 struction of all that "was made, you will understand 
 that which was not made. 
 
 384. 
 
 If the Brahma^^a has reached the other shore 
 in both laws (iu restraint and contemplation), all 
 bonds vanish from him who has obtained know- 
 ledge. 
 
 385. 
 
 He for whom there is neither this nor that shore, 
 nor both, him, the fearless and unshackled, I call in- 
 deed a Brahmaraa. 
 
 386. 
 
 He who is thoughtful, blameless, settled, dutiful. 
 
 (385.) The exact meaning of the two shores is not quite clear, 
 and the commentator who takes them in the sense of internal and 
 external organs of sense, can hardly be right. See v. 86. 
 
CHAPTER XXVI. clxiii 
 
 without passions, and who has attained the highest 
 end, him I call indeed a Brahmawa. 
 
 387. 
 
 The sun is bright by day, the moon shines by night, 
 the warrior is bright in his armour, the Brahmaraa is 
 bright in his meditation ; but Buddha, the Awakened, 
 is bright with splendour day and night. 
 
 388. 
 Because a man is rid of evil, therefore he is called 
 Brahmawa; because he walks quietly, therefore he is 
 called ^amaraa ; because he has sent away his own im- 
 purities, therefore he is called Pravra^ta (a pilgrim). 
 
 389. 
 
 No one should attack a BrahmaMa, but no Brahmawa 
 (if attacked) should let himself fly at his aggressor ! 
 Woe to him who strikes a Brahmaraa, more woe to 
 him who flies at his aggressor ! 
 
 390. 
 It advantages a Brahmawa not a little if he holds 
 his mind back from the pleasures of life; when all 
 vrish to injure has vanished, pain will cease. 
 
 (388.) These would-be etymologies are again interesting as 
 stowing the decline of the etymological life of the spoken language 
 of India at the time when such etymologies became possible. In 
 order to derive ' BrdhmaMa' from ' vah,' it must have been pro- 
 nounced ' bahmajzo ; ' vih,' to remove, occurs frequently in the 
 Buddhistieal Sanskrit. (Cf. Lai. A^'ist. p. 551, 1. 1 ; 553, 1. 1. 
 See note to verse 265.) 
 
 (390.) I am a,fraid I have taken too much liberty with this 
 verse. Dr. PausboU translates : ' Non Brahmawap hoc paulo me- 
 
Clxiv DHAMMAPADA. 
 
 391. 
 
 Him I call indeed a Brahmawa who does not offend 
 by body, word, or tbougbt, and is controlled on these 
 three points. 
 
 392. 
 
 After a man has once understood the Law as taught 
 by the "Well-awakened (Buddha), let him worship it 
 carefully, as the Brahmarea worships the sacrificial fire. 
 
 393. 
 
 A man does not become a Brahmawa by his platted 
 hair, by his family, or by both; in whom there is 
 truth and righteousness, he is blessed, he is a Erah- 
 marea. 
 
 394. 
 
 What is the use of platted hair, fool ! what of 
 the raiment of goatskins ? Within thee there is raven- 
 ing, but the outside thou makest clean. 
 
 395. 
 
 The man who wears dirty raiments, who is emacia- 
 ted and covered with veins, who lives alone in the 
 forest, and meditates, him I call indeed a Brahmawa. 
 
 lius, quando reteutio fit mentis a juciindis.' In the second verse 
 he translates ' h\7!iaama.no,' or ' himsamano,' by ' violenta mens ;' 
 Dr. "Weber by ' der Q-eist der Schadsucht.' Might it be ' hims- 
 yatB&nah,' injured, and ' nivattati,' he is quiet, patient ? ' Ahimsd- 
 manaA' would be, with the Buddhists, the spirit of love. (Luke 
 xi. 39.) 
 
 (394.) I have not copied the language of the Bible more than 
 T was justified in. The words are ' abbhantaran te gahanawi, bS- 
 hiraw parimay^asi,' interna est abyssus, externum mundas. 
 
 (395.) The expression ' Kisan dhamanisauthatara,' is the San- 
 
CHAPTEE XXVI. clxv 
 
 396. 
 
 I do not call a man a Brahmaraa because of his ori- 
 gin or of his mother. He may be called " Sir," and 
 may be wealthy : but the poor, who is free from all 
 attachments, him I call iudeed a Brahmawa. 
 
 397. 
 He who has cut all fetters, and who never trembles, 
 he who is independent and unshackled, him I call 
 indeed a Brahma??a. 
 
 398. 
 
 He who has cut the girdle and the strap, the rope 
 with all that pertains to it, he who has burst the bar, 
 and is awakened, him I call iudeed a Brahmawa. 
 
 399. 
 
 He who, though he has committed no offence, 
 endures reproach, bonds, and stripes, him, strong in 
 endurance and powerful, I call indeed a Brahmarea. 
 
 400. 
 
 He who is free from anger, dutiful, virtuous, with- 
 out weakness, and subdued, who has received his last 
 body, him I call indeed a Brahmawa. 
 
 skrit ' hrisam dhamanisantatam,' the frequent occurrence of which 
 in the Mahabh^rata has been pointed out by Boehtlingk, s.v. 
 dhamani. It looks more like a Brahmanic than like a Buddhist 
 phrase. 
 
 (399.) The exact meaning of 'balinika' is difficult to find. 
 Does it mean, possessed of a strong army, or facing a force, or 
 leading a force ? The commentary alone could help us to decide. 
 
Clxvi DHAMMAPADA. 
 
 401. 
 
 He wlio does not cling to pleasures, like water on a 
 lotus leaf, like a mustard seed on the point of an awl, 
 Mm I call indeed a Brahmawa. 
 
 402. 
 
 He who, even here, kuows the end of his suffer- 
 ing, has put down his burden, and is unshackled, him 
 I call iadeed a Brahma^^a. 
 
 403. 
 He whose knowledge is deep, who possesses wisdom, 
 who knows the right way and the wrong, who has 
 attained the highest end, him I call indeed a Brah- 
 mawa. 
 
 404. 
 
 He who keeps aloof both from laymen and from 
 mendicants, goes to no house to beg, and whose de- 
 sires are small, him I call indeed a Brahma?ia. 
 
 405. 
 He who finds no fault with other beings, whether 
 
 (404!.) ' Anokas^ri' is translated by Dr. Fausboll ' sine domicilio 
 grassantem;' by Dr. Weber, ' ohne Heim Tvandelt.' The commen- 
 tator seems to support my translation. He says that a man who 
 has no intercourse either with householders or with those who 
 have left their houses, but may still dwell together in retirement 
 from the world, is ' andlayaiara,' i. e. a man who goes to nobody's 
 abode, in order to see, to hear, to talk, or to eat. He then ex- 
 plains ' anokasarin'. by the same word, ' anS.laya^rin,' i. e. a man 
 who goes to nobody's residence for any purpose, — and in our 
 case, I suppose, principally not for the purpose of begging. 
 
CHAPTER XXVI. clxvli 
 
 weak or strong, who does not Mil nor cause slaughter, 
 him I call indeed a Brahmawa. 
 
 406. 
 
 He who is tolerant with the intolerant, mild with 
 fault-finders, free from passion among the passionate, 
 him I caU indeed a Brahmawa. 
 
 407. 
 
 He from whom anger and hatred, pride and envy 
 have dropt like a mustard seed from the poiat of an 
 awl, him I call indeed a Brahmawa. 
 
 408. 
 
 He who utters true speech, instructive and free from 
 harshness, so that he offend no one, him I call indeed 
 a Brahmawa. 
 
 409. 
 
 He who takes nothing in the world that is not given 
 him, be it long or short, small or large, good or bad, 
 him I call indeed a Brahmawa. 
 
 410. 
 
 He who fosters no desires for this world or for the 
 next, has no inclinations, and is unshackled, him I 
 call indeed a Brahmawa. 
 
 411. 
 He who has no interests, and when he has under- 
 
 (411.) ' Akathawkathi' is explained by Buddhaghosha as mean- 
 ing, free from doubt or hesitation. He also uses ' kathamkath^' 
 
clxviii DHAMMAPADA. 
 
 stood (the truth), does not say How, how ? — he who 
 can dive into the Immortal, him I call indeed a Brah- 
 mawa. 
 
 412. 
 
 He who is above good and evil, ahove the bondage 
 of both, free from grief, from sia, from impurity, him 
 I call indeed a Brahmawa. 
 
 413. 
 
 He who is bright like the moon, pure, serene, and 
 imdisturbed, in whom all gaiety is extract, him I call 
 indeed a Brahmawa. 
 
 414. 
 
 He who has traversed this mazy, impervious world 
 and its vanity, who is through, and has reached the 
 other shore, is thoughtful, guileless, free fi'om doubts, 
 free fi-om attachment, and content, him I call indeed a 
 
 Brahma?ia. 
 
 415. 
 
 He who, leaving all desires, travels about without a 
 
 in the sense of doubt (verse 414). In the K4vy&dar«a, iii. 17, 
 the commentator explains ' akatham' by ' kathSrahitam, nirviva- 
 dam,' which would mean, without a ' kath&,' a speech, a story 
 without contradiction, unconditionally. From our passage, how- 
 ever, it seems as if ' kathamkathS.' was a noun derived from 
 • kathawkathayati,' to say How, how ? so that neither the first 
 nor the second element had anything to do with ' kath,' to re- 
 late ; and in that case ' akatham,' too, ought to be taken in the 
 sense of ' without a Why.' 
 
 (412.) See verse 39. The distinction between good and evil 
 vanishes when a man has retired from the world, and has ceased 
 to act, longing only for deliverance. 
 
CHAPTER XXVI. clxix 
 
 home, in whom all concupiscence is extinct, him I call 
 indeed a Brahmawa. 
 
 416. 
 
 He who, leaving all longings, travels about without a 
 home, in whom aU covetousness is extinct, him I call 
 indeed a Brahmana. 
 
 417. 
 
 He who, after leaving all bondage to men, has risen 
 above all bondage to the gods, who is free from every 
 bondage, him I call indeed a Brahmawa. 
 
 418. 
 
 He who has left what gives pleasure and what 
 gives pain, is cold, and free from all germs (of re- 
 newed life), the hero who has conquered all the 
 worlds, him I call indeed a Brahmawa. 
 
 419. ■ 
 He who knows the destruction and the retm-n of 
 creatures everywhere, who is free from bondage, wel- 
 faring (Sugata), and awakened (Buddha), him I call 
 indeed a Brahma?^a. 
 
 420. 
 He whose way the gods do not know, nor spirits 
 (Gandharvas), nor men, and whose passions are extinct, 
 him, the venerable, I call indeed a Brahma?ia. 
 
 421. 
 He who calls nothing his own, whether it be before, 
 behind, or between, who is poor, and free from the 
 love of the world, him I call indeed a Brahmawa. 
 
 m 
 
clxx DHAMMAPADA. 
 
 422. 
 
 The manly, the noble, the hero, the great sage, the 
 conqueror, the guileless, the master, the awakened, 
 him I call indeed a Brahmawa. 
 
 423. 
 He who knows his former abodes, who sees heaven 
 and hell, has reached the end of births, is perfect in 
 knowledge and a sage, he whose perfections are all 
 perfect, him I call indeed a Brahmarea. 
 
clxxi 
 
 PKEFACE 
 
 (BY CAPTAIN ROGERS) 
 
 TO THB 
 
 TRMSUTION OF BUDDHAGHOSHA'S PARABLES. 
 
 The following translation of the Burmese version of 
 the Parables of Buddhaghosha has been made from a 
 work entitled, the Dhamma-Pada-Yatthu, or ' Stories 
 about the Dhamma Pada.' In the translation I have 
 followed the printed text of Latter's ' Selections from 
 the Vernacular Boodhist Literature of Burmah,' collat- 
 ing it with a palm-leaf manuscript of the same work 
 iu the East-India Office library. The collating, how- 
 ever, has been of but little use, for though the two 
 copies are in most parts identical or nearly so, yet in 
 the obscure passages they almost invariably differ con- 
 siderably, and one is rarely more intelligible than the 
 other. Any sensible variation between the manuscript 
 and the printed text will be found in the foot-notes. 
 I have also marked those few passages which their 
 impenetrable obscurity has compelled me to omit. 
 
clxxii PKEFACE. 
 
 The difficulties under -which a translator labours, owing 
 to the careless transcribiug of the native copyists, is 
 well exempHfied in the English translation of ' The 
 Decisions of Priacess TAudamasari,' by the late Col. 
 Sparks; another portion of Latter's 'Selections,' and 
 a very amusing collection of stories, where the nume- 
 rous emendations of the text, which the translator was 
 compelled to make, are marked in the notes. 
 
 Although I have paraphrased as decently as possible 
 many of the expressions employed in the original, yet 
 the Oriental ideas of propriety are so different from 
 those of "Western nations that I found myself alto- 
 gether unable, without completely sacrificing the 
 sense, to do more than slightly tone down some of the 
 passages. 
 
 I have to acknowledge the great advantage I have 
 derived from collating my own translation with a 
 close and very accurate translation of the same work 
 by Captain Sheffield Grace, of H.M. 68th Regiment, 
 which Professor Max Miiller forwarded to me while 
 I was revising my manuscript for the press. 
 
 H. T. R. 
 
BUDDHAGHOSHA'S PAEABLES. 
 
 I worship the Adorable who is worthy of all homage, 
 who is radiant with the six glories, and the possessor 
 of all wisdom. 
 
 CHAPTEE I. 
 
 STORY OF -TAKKHUPALA MAHATHERA. 
 
 The most excellent Para,^ brilliant in his glory, free 
 from all ignorance, beholding Nibbana,^ the end of the 
 migration of the soul, lighted the lamj) of the law of 
 the good. 
 
 This law he preached during his residence at the 
 G^etavana monastery in the Savatthi country, illus- 
 trating it by an account of the Mahathera^ Xakkhupala. 
 
 At a former time there lived in the Savatthi country 
 a T/mgyue* named Maha-svaw^a. This TAugyue went 
 out one day to bathe ; on the road he saw a banyan- 
 
 1 "The Lord," or "Master," i.e. Gotama, the founder of the 
 Buddhist religion. 
 
 2 Nibbana is the last and unchangeable state of the soul, in which 
 it is never more subject to transmigration, — the heaven of the 
 Burmese Buddhists. 
 
 3 Mahathera means among the Burmese a Buddhist priest of 
 ten years' standing or more ; but here it sigaifies a distinguished 
 disciple of Gotama. 
 
 * The wealthy class. 
 
2 buddhaghosha's parables. 
 
 tree; thinking that there must dwell there a Nat^ 
 of great power, he cleared the space at the foot of the 
 tree, made an offering of a flag,^ a lighted lamp, 
 flowers and perfumes, and prayed : " My lord Nat, 
 if you "will give me a son or a daughter, I will make 
 you large offerings;" then he retui-ned home. 
 
 At that very time the T/iugyue's wife became 
 pregnant, and the T/mgjue was delighted. After ten 
 months,^ a son was born, to whom he gave the name 
 of Mahapala, because he had obtained him through his 
 prayers to the Nat. After this another son was born, 
 who received the name of ^uUa-pala. These two sons, 
 when they reached years of maturity, both married. 
 
 At this time Para Taken* was preaching the law 
 to the assembly in the (retavana monastery, and 
 Mahapala, after listening to his discourse, became 
 fearful about his future state, and asked Para Taken 
 for permission to become a Rahan.= Para Taken said, 
 " If there is any one whose leave you should ask, go 
 first and do so." Mahapala accordingly sought the 
 leave of his younger brother, ^uUa-pala ; but ^uUa- 
 pala objected, saying, " Our parents are both dead, 
 and I now look on you as my father and mother ; do 
 not become a Eahan, but stay at home and make 
 offerings. Mahapala, however, would not listen to 
 his brother's objections, but delivered over to him a 
 large amount of property, and then leaving him, went 
 to Para Taken and became a Eahan. 
 
 ^ A being of an order superior to man. 
 
 ^ A streamer of cloth, often fastened to a tree as an offering 
 to the Nat supposed to reside there. 
 
 * Lunar moiitbs alone are employed by the Burmese in calcu- 
 lations of time. 
 
 * The Lord and Master, i.e. Gotama. ^ A Buddhist priest. 
 
STOny OF ^AKKHUPALA MAHATHEEA. 
 
 After he had become a Pan/iranga/ and had passed 
 five lents^ with the teacher TJpayyAaya, he said to Para 
 Taken, "My lord and master, what are the duties of 
 a priest, according to the divine system?" Para 
 Taken said, "Mahapala, my divine system consists 
 of Gandha-dhura and Yipassana-dhura, these two." 
 Mahapala said, " Lord and master, what is Gand- 
 ha-dhura ? and what is Yipassana-dhura ?" Para Taken 
 replied, " Gandha-dhura means knowing by heart 
 the three books of the Pi^aka^ in the Pali language ; 
 
 1 A priest who is proficient in the five qualifications. 
 ^ The priests in Burmah take rank according to the number of 
 Lents or annual fasts of three months which they have spent in 
 their monasteries ; accordingly, a priest of five Lents means a 
 priest of five years' standing or thereabouts. The Burmese priests, 
 if they find the monastic austerities too heavy a burden, are at 
 liberty to become laymen at any time, but if they vrish to re- 
 enter the priesthood, they forfeit all advantages of seniority, and 
 must commence afresh in the lowest rank. 
 
 ^ The Buddhist scriptures comprise, according to Burmese 
 authorities, three great books, which are again subdivided into 
 fifteen parts, thus : — 
 
 [ Sutta-silakkha (?) 
 1. Sutta < Sutta-mahava (?) 
 V Sutta-padeyava (?) 
 ' Parayika 
 Pa^itana 
 Mahavagga 
 iTuZavagga 
 . Pari vara 
 • Dhamma sangani 
 Vibhanga 
 Dhatukatha 
 Puggalapaniiatti 
 Katbavatthu 
 Yamaka 
 Paf^^ana 
 
 B 2 
 
 Vinaya 
 
 3. Abhidhamma ' 
 
4 buddhaghosha's parables. 
 
 Vipassana-dliQra means, repeating tlie Kamma^^/iana' 
 and the Bhavana."^ Mahapala said, " Lord and master, 
 I have entered tlie priesthood at too advanced an age to 
 acquire the Gandha-dhura, give me the Yipassana- 
 dhura." Para Taken gave him the KammaW//aaa, which 
 has the power of making a man a Eahanda.^ Maha- 
 pala, after performing the Pavararea,* made his 
 obeisance to Para Taken, and went away with sixty 
 Eahans to .a place distant 120 yoyanas^ ffom the 
 Savatthi country. Depending for subsistence on a 
 neighbouring village, he took up his residence in a 
 forest, where he occupied himself in repeating the 
 Eamma#^/iana. The people of the village felt kindly, 
 towards them, and offered them boiled rice,® and 
 Mahapala and the sixty Eahans received daily alms of 
 food in the village.'' 
 
 One day, a doctor in the village made a respectful 
 request to them, that if ever they had need of medi- 
 
 1 Short sentences for repetition. 
 
 ^ The saDie, but shorter. 
 
 ^ An Ariya of the highest order. An Ariya is one who ■will 
 attain Nibbana at the close of his present life. 
 
 ■* Confession made by one priest to another. 
 
 ' A yojrana is thirteen and a half English miles. 
 
 " Buddliist priests receive all their food cooked from the pious 
 laity, on whom they are entirely dependent for their subsistence. 
 Nothing is cooked in the monasteries. 
 
 ' It is the custom of the Burmese priests to go out every 
 morning about eight o'clock to collect food for the day. At this 
 hour, in every town or village where there is a monastery, may 
 be seen a long file of priests with their bright yellow clothes and 
 shaven and uncovered heads walking slowly and solemnly along, 
 with their eyes fixed upon the ground, looking neither to right nor 
 left, and keeping rigid silence; each man carrying his tAabet, into 
 which the people from their houses as the procession passes come 
 and pour food, principally boiled rice. 
 
STOET OF ^AKKHUPALA MAHATHEBA. 
 
 cine of any kind ttey should command him. Some 
 time after this the Mahathera Mahapala suffered from 
 a continual effusion from the eyes, just like water 
 running from a leaky water-pot, and the Eahans 
 accordingly went to the doctor, and begged of him to 
 make an offering^ of some medicine. The doctor gave 
 them some refined oil. Mahapala, because he would 
 not desist from repeating the Kamxaatthana, applied the 
 medicine to his eyes without moving fi-om his sitting 
 posture, and then went into the village to collect his rice. 
 The doctor, as soon as he saw him, asked him if -he had 
 used the medicine, ami he said he had. Then he asked 
 him how his eyes were, and received the reply that 
 they were as bad as before. "How is this?" said the 
 doctor ; " one application always removes the disease. 
 Did you apply the medicine sitting or lying down ?" 
 Mahapala kept silence. The doctor, continued, " Lord 
 and master, if you only lie down and apply the medi- 
 cine, you will be cured." Mahapala said, " Leave 
 me, Daraka ;"" and the doctor made his obeisance and 
 went away. Mahapala then communed with himself 
 thus : "0 Mahapala, you camiot count the number of 
 times you have been blind in the different states of 
 existence, of which no commencement can be found ; 
 fix your mind on the religious system of Para Taken 
 incessantly, and take no sleep during this Lent for the 
 whole of the three months ; then if blindness come, let 
 it come." Saying these words, he gave himself up 
 entirely to the repetition of the Kammalthnna, and on 
 
 1 Every gift made by the laity to a priest is regarded as a re- 
 ligious offering to be rewarded in succeeding states of existence. 
 
 2 The title given by priests to those of the laity who support 
 them. 
 
6 buddhaghosha's pakables. 
 
 that very day, exactly at midniglit, he became a 
 Eahanda, but he lost the sight of both eyes. 
 
 From this time Mahapala confined himself to the 
 precincts of the monasteiy. When the Eahans next 
 morning told him that it was time to go and collect 
 the food; he said to them, "My sight is gone; go 
 by yourselves and collect it." When the Eahans 
 saw his bliudness they wept bitterly, and said to him, 
 " My Lord, have no anxiety, we wiU feed and tend 
 you ;" then they went into the village to collect food. 
 When the villagers saw that Mahapala was not with 
 them, and on inquiry learned that he was blind, they 
 greatly pitied him and sent him many dainties. 
 
 Xakkhupala^ continued to instruct the sixty Eahans, 
 and these, giving their whole hearts to his teaching, 
 arrived at the stage of a Eahanda. When Lent was 
 over the Eahans expressed a wish to go and contem- 
 plate Para Taken ; ^akkhupala said to them, " Go, 
 but I am infirm and blind, and must remain behind. 
 When you arrive there tell my younger brother ^uUa- 
 pala of my condition. 11 he will conduct me I shall 
 be able to go." 
 
 When the Eahans arrived they contemplated Para 
 Taken and the two chief disciples.^ On the following 
 day early in the morning the Eahans went to collect 
 food at the house of ^uUa-pala ; when he saw them and 
 found his brother was not with them, he asked after 
 him. The Eahans told him how he was blind of both 
 eyes, and how he had said that he could not come 
 
 1 Mahapala's name is here changed to JiTakkhupala iu reference 
 to bis bliudness, Aakkbu meaning eye. 
 
 - Sariputta the right-band disciple, and Moggallana the left- 
 band disciple. 
 
STOEY OF XAKKHUPAIiA MAHATHEEA. 7 
 
 unless his brother would conduct him. When Zulla- 
 pala heard this, he wept aloud, and making his nephew 
 Palita enter the priesthood, he sent him hack with the 
 Eahans. The novice as soon as he reached the resi- 
 dence of Zakkhupala, presented some food to him, 
 saying, " I have brought this from your younger 
 brother ZuUa-pala." JTakkhupala asked him who he 
 was, and hearing he was his nephew, said "Very 
 good," and giving him the end of his staff to guide 
 him, set out on his journey. 
 
 As they were travelling in a thick forest, the novice 
 Palita, hearing the voice of a woman who was engaged 
 in collecting fuel, and was singing very prettily over 
 her task, said to Xakkhupala, " My Lord, wait here for 
 one moment, I will be back with you du-ectly." The 
 novice then went away, and introducing himself to 
 the young woman, spent a considerable time in her so- 
 ciety, /fakkhupala finding the novice did not return, 
 and suddenly recollecting that he had heard a woman 
 singing, came to the conclusion that the novice had 
 failed in his duty.^ 
 
 "When the novice returned after his interview with 
 the damsel, he said, "My Lord, let us proceed," 
 and offered to take the end of the staff; but the Eahanda 
 said, " One who has been guUty of a vile action must 
 not touch the end of my staff." The novice trembled 
 and was silent: then assuming the garment of a layman, 
 he again approached him and said, " I have become a 
 layman ; it was from no inclination for its duties that 
 I entered the priesthood, but only from fear of the 
 dangers of the journey; now let us proceed. But 
 JTakkhupala said, "Though you have gone back to 
 ' The Buddhist priesthood are devoted to celibacy. 
 
8 BUDDHAGHOSHA's PA1UJ3LES. 
 
 the laity, you are not fit to be my companion ; I will 
 not go with you." Then Palita urged, "Do not 
 remain here, my Lord ! for there are Biliis^ and all 
 sorts of dangers." The Eahanda replied, "I care 
 not for these dangers, if I must die, I must die ; but 
 I will not be conducted by you." When Palita heard 
 this, he was utterly dismayed, and weeping bitterly 
 fled away. 
 
 By the power of /iTakkhupala's devotion, the throne 
 of the Sakka King^ became rigid, ^ and its occupant 
 looking forth observed the Eahanda in his difficulty, 
 and leaving the K^at country descended to earth ; then 
 taking care that his footfall should be heard by 
 A'akkhupala he went along in front of him. Zakkhu- 
 pala asked whose footstep it was, and the Nat-King 
 answered that he was a wayfarer, and asked the 
 Eahanda whither he was going; on receiAdng the 
 reply that he was bound for the Savattlii country, 
 he suggested that they should travel together; but 
 the Mahathera said, "Daraka, I am very infii-m 
 and shall delay you on your journey." The Sakka 
 Eing rejoiued, " Not so, my Lord, I have no need of 
 haste, and by accompanying you I shall obtain one of 
 the ten results of good actions*" The Eahanda seeing 
 that this was a pious person, gave him the end of his 
 staff, and they went on together, and iu consequence 
 
 ' A kind of Grlioul. 
 
 2 The King of the Nats. 
 
 ^ The Throne of the Sakka King is of stone, which is so soft 
 that when he is seated on it in his usual cross-legged position, he 
 sinks into it up to his knees as if it were a cushion ; but if any 
 mortal requires his assistance and has suflBcient power to invoke 
 liis aid, tlie stone becomes rigid, and the iiing consequently rises 
 up, and looking about him sees who requires his help. 
 
STOEY OF ^AKKHUPALA MAHATHEKA. 9 
 
 of the Nat having made a short and easy road, they 
 arrived at the (Jetavana monastery the same evening ; 
 here ^akkhupala, hearing sounds of Brahminical 
 shells^ and elephants, asked what it was, when he was 
 astonished to hear that he was in the Savatthi country. 
 "Why," said he, "when I came here formerly I was 
 a very long time on the journey." — "Yes," replied 
 the Nat, "but you see I knew a short cut." Then 
 the Eahanda knew that this must be the Nat-Kiug. 
 
 The Sakka Nat-King having conducted Xakkhu- 
 pala to the monastery where he formerly resided, 
 created for him a numerous company of Eahans to be 
 his associates^* and then went to JTulla-pala to acquaint 
 him with his brother's ai-rival. ^ulla-pala went at 
 once to the monastery, and when he saw his brother, 
 he fell do-wn, and embraced liis feet and wept, saying, 
 " Oh, my Lord, although I could not foresee this mis- 
 fortune, did I not try to prevent you from becoming 
 a Eahan?" then he made two of his slaA'es proba- 
 tioners for the priesthood, and ordered them to attend 
 upon him. 
 
 Some time after tliis some village Eahans, who were 
 going to contemplate Para Taken, and were passing from 
 monastery to monastery, arrived near ^aklchupala's 
 residence, and were going to contemplate the Eahanda 
 when very heavy rain came on, which compelled them 
 to defer their visit till the morrow. The rain did not 
 cease till midnight, and in the early morning, as 
 Zakkhupala was walking up and down his verandah, 
 earnestly engaged in his duties, the insects which had 
 come out of the ground, owing to its being damp 
 from the pre^^.ous rain, were constantly being crushed 
 1 A sort of trumpet. 
 
10 buddhaghosha's parables. 
 
 by his footsteps. "When the Eahans arrived, and saw 
 in the verandah all the dead insects, they asked who 
 had been walking there, and on hearing that it was 
 jKakkhupala, they reviled him, saying, "When he 
 had his sight he would never walk up and down his 
 A'^erandah, but was always lying down ; but now that 
 he is blind he has taken to walking there, and destroys 
 numbers of lives." Not satisfied with abusing him, 
 they went to Para Taken, and told him how ^k- 
 khupala destroyed insects by walking in his verandah. 
 Para Taken asked them if they had seen him killing 
 them, and they said they had not. ""Well," said 
 Para Taken, " you did not see him kill the insects, 
 neither did he see the insects ; a Rahanda's heart can 
 never wish for the destruction of life." Then the 
 Hahans said, "Lord and God, how comes it that 
 although he is a Eahanda, he is blind ?" Para Taken 
 rejDlied, " Eahans ! Xakkhupala's blindness is the con- 
 sequence of sins committed in a previous existence." 
 The Eahans asked what these sins had been, and Para 
 Taken continued, "Eahans! this ^akkhupala along 
 time ago was a doctor in Benares, and was in the 
 habit of wandering through the different to-wns and 
 villages practising medicine. Seeing one day a woman 
 suffering fi-om blindness, he said to her, ' If I cure 
 your eyes, what will you give to me ?' She replied, 
 ' If you reaUy give me back my sight, my sons, my 
 daughters, and myself shall all be your slaves.' The 
 doctor agreed to this, and with one application of his 
 medicine restored her sight. The woman, however, 
 being afraid of being enslaved with her whole family, 
 pretended to be still blind; and when the doctor came 
 and asked her if she was cured, she replied that she 
 
STOKY OF ^'AKKHUPALA MAHATHEEA. 11 
 
 could not yet see, and ttat her eyes were more painful 
 even than before. The doctor, enraged at her deceit, 
 went home to procure some medicine which should 
 make her blind again, and told his wife about it ; his 
 wife said nothing, and the doctor applied the medicine 
 and rendered the woman again totally blind, ^ak- 
 khupala Mahathera was that doctor ; his sin followed 
 steadily behind him, just as the cart-wheel follows the 
 draught bidlock." 
 
 The End of the Story of Zakkhupala Mahatheea. 
 
12 
 
 CHAPTER IT. 
 
 STORY OF INIADDHAKUiN'DALI. 
 
 Para Taken, while he was in the Savatthi country, 
 preached the law as follows, giving as an illustration 
 of it an account of the Thuihe's^ son, MaddhakuwfZali. 
 
 In the Savatthi country there lived a T/mthe named 
 Adinnapubbaka ; he was called by this name because 
 he would never give away anything to any one. This 
 T/mthe had an only son, whom he loved very dearly, 
 but he was so niggardly that, rather than paj^ a gold- 
 smith for his work, he made him a pair of earrings^ 
 with his own hands, and on that account his son 
 received the name of Maddhaku;ic/ali. 
 
 One day Maddhaku;»e<fali became very seriously ill, 
 when his father, fearing the expense of medicine and 
 attendance, shut the boy up in the house, in order 
 that no one should know anything about it ; the 
 
 ' The same as T/mgyue, one of tlie wealthy class. 
 
 ^ The earrings ■norn by the Burmese are hollow cyliuders of 
 gold, about one and a balf inches long and three-quarters of an 
 inch in diameter, thrust into the lobe of the ear ; for this pur- 
 pose the lobe of the ear is pierced in the ordinary manner, and the 
 aperture gradually enlarged by introducing substances constantly 
 but by very slow degrees increasing in size. These earrings are 
 worn by both men and women. 
 
STORY OF UADDSAKVNDXLJ. 13 
 
 motlier, seeing tlie cMld so ill, begged liim to send 
 for a doctor, but tbe T/mihe cried out, ''Woman! 
 would you squander all my wealth ?" Then he went 
 himseK to a doctor, and, explaining the symptoms of 
 the disease, asked him what remedy should be em- 
 ployed : the doctor, seeing what a hard man he was, 
 told him that the root and bai-k of the Hii-Hu-lSrya- 
 Nya tree would be beneficial. The Thuthe went home 
 and treated the invalid as he had been directed, but 
 the disease increased in severity, and became beyond 
 all remedy ; then, when it was too late, he sent for 
 the doctor. The doctor, the moment he saw the lad, 
 knew at once that there was no hope, so he said, " I 
 am very busy just now, and have no time to attend to 
 this case ; you had better send for some one else." 
 The Thuthe then, fearing that all his relatives and 
 friends might get a sight of his wealth, had the boy 
 carried into one of the outer rooms of the house.^ 
 
 ' This means that the miser was afraid that if the boy died, 
 the people, who would be sure to come and see the corpse the 
 moment they he^rd of the death, would, if it were laid out in any 
 of the principal rooms, observe his plate, jewels, etc. These 
 alone constitute the wealth of the Burmese, who rarely, if ever, 
 hoard actual money, but keep all their property in the more 
 portable form of gold and jewels. 
 
 His expectation of being inundated with visitors alludes to the 
 way of conducting the funeral ceremonies in Burmah, which bear 
 a very strong resemblance to an Irish wake. The moment that 
 the breath has left the body all the people in the house (but more 
 especially the women) raise the most fearful shrieks ; as soon as 
 the first paroxysms of grief have passed away, they send invita- 
 tions to all their friends and neighbours to attend the ceremonies. 
 These come at once in great numbers, with a band of music and 
 a party of professional mourners hired for the occasion. The 
 nearest relative sits at the liead of the corpse, eulogies of the 
 
14 
 
 At daybreak on tlie following morning when Para 
 Taken arose with, the perfected spirit of charity and 
 love, his first thought was as to whom he should 
 deliver from a state of punishment; on looking around 
 him he beheld the Thutke^s son Maddhaku?2<7ali, who he 
 at once knew was about to become a Sotapan' ; then 
 he considered, " Has this dear lad perfect faith and 
 love in me?" and finding that he had, and seeing that he 
 was about to enjoy the happiness of the Nats in the 
 Tavatinsa region, he took with him the whole of 
 his attendant priesthood and went into the Savatthi 
 country. As soon as he reached the door of the house 
 of the Thnthe Adinnapubbaka, he despatched his sacred 
 appearance to the Tkuthe^s son,^ who directly he saw 
 him, with his heart fiiU of faith and love, raised his 
 hands and paid him homage. Para Taken then left, 
 and the boy dying with his heart full of faith and 
 love passed as it were from sleeping to waking, and 
 found himself in a palace thirty yop-anas in extent in 
 the midst of the Tavatinsa Nat country. 
 
 After burning the body of his son, Adimiapubbaka 
 used to go every day to the tomb weeping bitterly for 
 his loss. "When Maddhaku?^ Jali from his palace in the 
 Nat country saw his father weeping over his tomb, he 
 
 deceased and lamentations over his departure are uttered in turn 
 by the different relatives, refreshments are handed round among 
 the guests, and within twenty-four hours of the death the pro- 
 cession ia formed, and the body taken to be either buried or 
 burnt. 
 
 ' The first state of an Ariya or one who will attain Nibbana at 
 the close of his present life. 
 
 ^ Para Taken here and in another of these stories is represented 
 as having the power of sending out one or more appearances of 
 himself. 
 
STORY OF MADDHAKUifiJALI. 15 
 
 formed the resolution of going to him, to reason with 
 him, and bringing him to a better frame of mind rescue 
 him from his errors. Accordingly, assuming the appear- 
 ance he had borne among men he descended to earth, 
 and throwing himself down near the tomb where his 
 father was, began to weep with violence ; on this, the 
 Thnt/ie said, " Young man, why are you weeping ? " 
 "I am weeping," he replied, "because I want the sun 
 and the moon to make a pair of wheels for my cart." 
 " Young man," said the T/mthe, " you must be mad : 
 who can make cart-wheels out of the sun and moon!" 
 The son of the Nat rejoined, " You are weeping for 
 a mortal whose transient life has passed away, but I 
 weep for the sun and moon which I continually have 
 before me." The T/mthe on hearing this began to 
 recall to his mind the law of the righteous, and took 
 comfort ; then he said, " Are you a ^atu Maharaj^a 
 Nat,' or are you the Sakka King?" The Nat's sou 
 replied, " I was Maddhaku^&li, the T/ixii/ie's son. 
 Because at the point of death my heart was filled 
 with faith and love towards Para Taken, I have be- 
 come a Nat's son and live in the Tavatinsa country 
 in a palace thirty yo^anas in extent." When the 
 T/mt/ie heard this, his heart was filled with joy, and 
 he determined to go that very day and contemplate 
 Para Taken. The Nat's son after bidding the T/mi/ie 
 go and make an ofi'ering in token of homage to Para 
 Taken and keep steadily the five commandments,^ re- 
 turned to the Nat country. 
 
 1 A Nat of the first stage of the world of Nats, of which there 
 are six stages. 
 
 2 1. Kill not. 2. Steal not. 3. Commit not adultery. 4. Lie 
 not. 5. Take nothing that intoxicates. 
 
IG btjddhagiiosha's parables. 
 
 The T/mthe after contemplating with reverence Para 
 Taken asked him this question, " Can a man "\vithout 
 performing any good works at all, by a pure and 
 loving heart alone, obtain the happiness of the Nats?" 
 Para Taken replied, "Why do you ask me this? 
 Tour son Maddhaku«&li told you that because he died 
 \nth his heart full of love and faith towards me, 
 he was now enjoying the happiness of the Wats." 
 — "When was it," said the T/mthe, " that he told me 
 this?" — "This very day at the tomb," replied Para 
 Taken. 
 
 Once again Para Taken related the story of Maddha- 
 'kvmdiili, and seeing that the mind of the T/cathe 
 Adinnapubbaka (the boy's father) was still full of error, 
 he commanded that Maddhaku?z(/ali with his palace 
 should descend to earth. MaddhakuKifeli appeared in 
 his palace, and descending fi-om it made his obeisance to 
 Para Taken. Para Taken said to him, "Young Nat, 
 by means of what offerings and other good works did 
 you obtain the happiness of the Nats ? " The Nat's 
 son replied, "Without performing one good work, 
 but from dying in faith and love to my Lord and 
 master I obtained the happiness of the Nats." Then 
 Para Taken said, " It is the heart of love and faith 
 accompanying good actions which spreads as it were 
 a beneficent shade from the world of men to the world 
 of Nats." This divine utterance was like the stamp 
 of a king's seal upon a royal edict. 
 
 When Para Taken had finished his discourse, 84,000 
 of the congi-egation were converted. Maddhakuwc?ali 
 obtained the reward due to Sotapatti,i and Adinnapub- 
 
 ' One state or condition of an Ariya, of which there are 
 altogether eight. 
 
STOET OF MADDHAKUi^'DALI. 17 
 
 baka becoming a Sotapan,' and sedulous in the per- 
 formance of his duties as such, spent lai'ge sums of 
 money in the performance of good works. 
 
 End of the Story of MADDHAKUiwJALi. 
 
 ' One who has obtained the state of Sotapatti. 
 
18 
 
 CHAPTEK III. 
 
 THE STORY OF TISSA-THEEA. 
 
 Para Taken preached tlie Law as follows, in tlie 
 SavattH country, reciting as an illustration of it 
 the story of Tissa-thera : — 
 
 Tissa-thera was the son of the younger sister of 
 King Suddhodana, the father of Para Taken. At an 
 advanced age he became a Eahan, and in consequence 
 of living entirely upon the presents which Para Taken 
 sent him, he became very stout. He used to live in 
 a Zayat^ ia the middle of a monastery, and wore a 
 t/<iagan^ of many folds. One day some pilgrim 
 priests arrived at the Zayat on their road to con- 
 template Para Taken ; seeing Tissa-thera they thought 
 he must be a priest of high rank, and coming before 
 him prepared to offer him the respectful salutations 
 due to his superior degree, but the Eahan took no 
 notice of them. TJie young priests then said to him, 
 "Lord and master, how many Lents have you passed ?" 
 Tissa-thera replied, " I was old when I entered the 
 
 1 A building open on all sides or nearly so, employed for the 
 accommodation of travellers, or for tlie laity to assemble to hear 
 the priests preach. 
 
 ^ A priest's garment, consisting of different folds of cloth of 
 a bright yellow colour in three separate pieces. 
 
THE STOET OF TISSA-TIIERA. 19 
 
 priesthood, I do not know liow many Lonts I have 
 passed;" then the young priests said, "You obstinate 
 old man; at yoxu- age not to know how many Lents you 
 have passed, and to be in doubt whether or not the 
 Eahans who visit you are of higher rank and entitled 
 to receive from you the diiferent marks of respect, 
 such as descending to receive them and such like 
 observances ! " Saying this they clapped their hands 
 at him and abused him. The passion of Tissa was 
 like that of an enraged king. "Whom," said he, 
 "did you come here to visit?" — "We have come," 
 they replied, "to see Para Taken."" — "Do you know," 
 he said, "what relation I am to Para Taken; are you 
 desirous of destroying yoiu'selves, and extirpating your 
 whole race ? " Then \^ifch tears of rage and vexation 
 he rushed into the presence of Para Taken. The 
 Eahans fearing that he might raise the anger of Para 
 Taken against them, followed him. Para Taken, when 
 he saw him, said, "What is it that makes yotu" face 
 so clouded?" — "JVty Lord and master," said Tissa, 
 these Eahans have abused me." Para Taken asked 
 him where he was when they abused him, and he 
 replied that he was in the Zayat in the centre of the 
 monastery. " Did you," said Para Taken, " on the 
 aiTival of the Eahans perform the duty of descending 
 to receive them ? " — " I did not," he replied. Para 
 Taken said, " A Rahan of only a few Lents, who does 
 not perform his duty of receiving with the proper 
 respect the Eahans of a higher number of Lents, has 
 no right to be in the centre of a monastery. Tissa, 
 you are in fault; pay homage to these Eahans." 
 Tissa replied, "I will pay no homage." Three 
 times did Para Taken ask him to pay homage, and 
 
 c 2 
 
20 btjddhaghosha's payables. 
 
 three times received the same reply. Then the 
 Eahans said to Para Taken, "This Eahan Tissa is 
 excessively obstinate." Para Taken replied, "Be- 
 loved Eahans, this is by no means the first occasion of 
 his obstinacy ; in times gone by he was equally deaf 
 to all admonition." The Eahans said, " Lord and 
 master, his present obstinacy we see, but of his 
 contumacy in former times we know nothing; will 
 you favour us by relating the account of it." Para. 
 Taken related the story as follows : — 
 
 Eahans ! This Tissa, in times long gone by, was 
 the Eishi^ Devala, who used to reside in the Hima- 
 vanta Porest. On one occasion, wishing to procure 
 some savouiy food, he came to the country of Benares, 
 and took up his residence in the Oden Zayat.^ At this 
 time the Eishi l^Tarada, who had come to Benares from 
 the Himavanta Porest for a similar purpose, arrived 
 at the same Zayat ; after asking permission of Tissa, 
 who was abeady settled in the Zayat, he too made it 
 his residence, and the two Eishis passed the day in 
 conversation. When niglit came, and it was time to 
 sleep, the Eishi Narada, after carefully noting where 
 the Eishi Devala was going to sleep, the position of the 
 door and so forth, lay down. Devala, wishing to annoy 
 the other Eishi, moved away from his proper sleeping 
 place and lay down across the dooi-way. Narada going 
 out through the door, trod on his pigtail;^ Devala, start- 
 ing up cried out, 'Who trod on my pigtail?' Narada 
 
 ' A devotee, ascetic. 
 
 ^ The potter's Zayat, so called probably in consequence of 
 Laving been erected by some potter as a pious offering. 
 
 ^ The Burmese priests sliave the bead and face entirely ; the 
 story must allude to a Hindu priest, some of whom wear a very 
 
THE STOET OF TISSA-THERA. 21 
 
 replied, 'Master, it was I, Narada the EisH, who 
 accidentally trod on it, bear with me, I do you hom- 
 age; '^ saying, this he went outside and presently came 
 back. Now, Devala, knowing that the Eishi on his 
 return would pass carefuUy round by his feet, changed 
 his position, and placed his head where his feet had 
 previously been, so that when Narada came in and 
 passed as he thought by his feet, he trod right on the 
 other Eishi's neck; whereupon Devala starting up 
 again cried out, ' Who trod on my neck ? ' to which 
 Narada replied, ' It was I, Narada the Eishi, I acci- 
 dentally trod on your neck ; I do you homage.' But 
 Devala cursed him, saying, 'you bad Eishi Narada, 
 you have trodden on my pigtail, you have trodden 
 on my neck; at sunrise may the head of the Eishi 
 Narada split into seven pieces !' Narada replied to 
 this, 'My fi'iend, I am in no way to blame, youi* 
 curse will not fall on me but on him who is the guilty 
 one; and it is his head which will split into seven 
 pieces.' Now, Narada was a Eishi of great power 
 and glory, his wisdom could contemplate forty past 
 and forty future grand cycles of time. When by 
 means of this great wisdom he began to consider 
 whose head would split into seven pieces at sun- 
 rise, and saw that it would be that of the Eishi 
 Devala, he had compassion upon him, and by means 
 
 small tuft of hair at the back of the head, plaited into a pigtail 
 a few inches long. The laity in Burmah both men and women 
 wear their hair as long as it will grow. 
 
 ' This doinw of homage is the way in which the Burmese asic 
 pardon of each other. The words, " I do you homage," accom- 
 panied by a reverential movement with the hands are equivalent 
 to the English " I beg your pardon." 
 
22 buddhaghosha's parables. 
 
 of his great power and glory prevented the sun from 
 rising on the following day. 
 
 When the people of the country found that the 
 sun did not rise, and that there was total darkness, 
 they went to the gate of the king's palace, and cried 
 out, " Great King, you who rule over this country, do 
 you not always act in conformity with the ten laws ? 
 Make therefore the sun to rise, for this darkness will 
 be the destruction of all your subjects." 
 
 The king meditated upon his own state, and, finding 
 that he was free from all guilt, came to the conclusion 
 that the phenomenon must have been caused by some 
 Eishi or Bahan of great power having quarrelled and 
 uttered an invocation ; he accordingly inquired of the 
 people of the country, who told him that in the Oden 
 Zayat there were two Eishis whom they had heard 
 quarrelling and cursing. The king immediately had 
 torches lighted, and went off to the Zayat ; tliere, 
 seeing the Eishi Is'arada, he respectfully saluted him, 
 and said, " My lord Eishi Narada, the people of 
 ffambudvipa^ have never before known such darkness 
 as now encompasses them ; whence does it arise ?" 
 !N'arada related to the king the whole cii'cumstances 
 of the curse of the Eishi Devala, and when the king 
 asked the nature of the curse, he said, " Although 
 no fault whatever could be imputed to me, Devala 
 cui'sed me, saying, '■ when the sun rises, may yom- head 
 split into seven pieces !' but I told him that, as I was 
 innocent, the curse would fall not on me, but on who- 
 soever was in fault. Then foreseeing by the power 
 which I have, that at sumise Dcvala's head would 
 
 ' Oue of the four great islands surrouiidiug Mouut Meru, 
 which is supposed to be the ccutie of the universe. 
 
THE STORY OF TISSA-THEEA. 23 
 
 split into seven pieces, I felt pity for him, and pre- 
 vented the sun from rising." The king said to him, 
 " Is there any -way by which Devala may escape this 
 calamity?" Narada replied, "He can escape it by 
 doing homage to me." Then the king approached 
 Devala, and said to him, " My lord Eishi Devala, do 
 homage to the Eishi ISTarada ;" but Devala answered, 
 " Great King, this deceitful Eishi Narada trod on my 
 pigtail and on my neck. I will not do homage to 
 him." The king, much concerned about the calamity 
 impending over him, repeated several times his re- 
 quest with great earnestness, but he could get no 
 other reply from Devala than " I will do no homage 
 to him." At last the king, through his pity for the 
 Eishi, took hold of him, and forced his head down to 
 the feet of ISTarada. Narada said, "Eise, Eishi 
 Devala ; I forgive you." Then he told the king that 
 as Devala had not paid him homage of his own free 
 will, in order to save him fi-om his terrible fate, he 
 must take him to a tank, make him go into the water 
 up to his neck, and then, after placing a clod of earth 
 on his head, make him do homage. The king, in ac- 
 cordance with these instructions, took Devala to a 
 tank, whither Narada followed them. When the king 
 had placed Devala uj) to his neck in water, and fixed 
 the clod of earth on his head, Narada said, " O Eishi 
 Devala, I am now, by the power which is in me, about 
 to make the suji rise ; the moment it rises, duck under 
 water,' after which cross to the other side of the tank, 
 and take your own way." When he had said this, 
 the sun immediately rose, Devala ducked down his 
 
 ' The ducking the head under water is supposed to answer for 
 bowing the head down in homage. 
 
24 bxjddhaghosha's parables. 
 
 head, and the clod of earth, that was upon it split into 
 seven fragments ; and the Eishi, thus escaping his 
 dreadful doom, crossed, as he had been told, to the 
 opposite side of the tank, and fled away/ 
 
 When the sun rose, and the light again appeared, 
 all the people of the country were greatly rejoiced. 
 
 Para Taken, at the close of the story, said, " Be- 
 loved Rahans, the people whom I have mentioned in 
 my story, and who lived long ago, are this day among 
 us. The Kiag is now Ananda, the Eishi Devala is 
 this Eahan Tissa, the Eishi ISI'arada is myself the 
 Para ; you see, then, that this is not the first time that 
 this Tissa has been obstinate and deaf to admonition ; 
 his obstinacy was quite as gi-eat in times that have 
 long gone by." Then he called Tissa to him, and 
 said, "Eahans should never bear a grudge against 
 any man, saying ' this man was angry with me, this 
 one oppressed me, or this one took away my property,' 
 for in this way hatred is fostered ; but they should 
 bear no grudge, and should say ' let him do this to 
 me' or ' let him say that to me,' for in this manner all 
 angry feelings die away." 
 
 When Para Taken had finished this discourse, a 
 hundred thousand Eahans obtained the reward of 
 Sotapatti, and Tissa, so obstinate before, became 
 docile and gentle. 
 
 End of the Story of Tissa-thera. 
 
 'This story bears a curious resemblance to the "Leech- of 
 Folkestone " in the ' Ingoldsby Legends,' where exactly the 
 same expedient is adopted to evade the effects of -witchcraft. 
 
25 
 
 CHAPTEE lY. 
 
 THE STORY OF XULLAKALA AND MAHAKALA. 
 
 At anotlier time, while Para Taken was living in tlie 
 ebony forest near the city of Setavya, lie preached a 
 discourse about iTullakala and Mahakala. These, Kul- 
 lakala and Mahakala, used to travel about with carts 
 laden with merchandise, and trade in the different 
 places they came to. On one occasion they reached 
 the Savatthi country with 500 carts full of goods, 
 and rested midway between the city of Savatthi and 
 the G^etavana monastery. Mahakala, seeing the people 
 of the country carrying sweet-scented flowers to the 
 monastery, asked them whither they were going; and on 
 beiag told that they were on their road to the monas- 
 tery to hear the law preached, he resolved to accom- 
 pany them ; and, giving over all the property to the 
 care of his younger brother 2!LuUakala,he provided him- 
 self with sweet-scented flowers, and, following the 
 crowd, came into the presence of Para Taken, and 
 s heard his exposition of the law, regarding the vHeness 
 of lust and the rewards to be obtained hereafter by 
 Rahans. At the conclusion of the discoiu-se, Maha- 
 kala begged Para Taken to make him a Eahan. Para 
 Taken told him that if there was any one whose leave 
 
26 buddhaghosha's parables. 
 
 lie ought first to ask, he should go and obtain his per- 
 mission. Accordingly Mahakala went to his younger 
 brother, and told him that he was about to become a 
 Eahan, and that he gave up to him the whole of their 
 joint property. His brother endeavoured earnestly to 
 dissuade him from his project, but seeing that he 
 was not to be deterred, he at last gave way, and ac- 
 corded his permission. Mahakala then returned to 
 Para Taken, and became a Eahan. Some time after- 
 wards /iLullakala also, in company with his elder brother, 
 practised the duties of a Eahan. 
 
 Mahakala, when he had reached the stage of a 
 Paii/tanga, addressed Para Taken thus : " Lord and 
 master, in your church how many religious duties are 
 there?" Para Taken replied, "There are two: viz., 
 Gandhadhiira and Vipassanadhura." Mahakala said, 
 " Lord and master, I entered the priesthood at too 
 advanced an age to acquire the Gandhadhura; give 
 me the Vipassanadhura." Para Taken, seeing that 
 Mahakala would become a Eahanda, gave him the 
 duty of Susana,^ which has the power of conducting 
 to the state of a Eahanda. 
 
 Mahakala having thoroughly acquired the Susana 
 duty, when the evening watch was passed, and every 
 one was asleep, went to the burial-place, and remained 
 there engaged in this observance ; at daybreak, before 
 any one was stii-ring, he returned to the monastery. 
 This practice he continued every day. 
 
 One day, the woman who watched the cemetery and ^ 
 burned the bodies, seeing the Eahan Maliakala walk- 
 
 ' Susana means a cemetery, where bodies are either buried 
 or burnt. 
 
STORY OF CT)LLAKALA AND MAHAIGiLA. 27 
 
 ing to and fro repeating the KammsLf/hfina,^ began to 
 consider wlio it could be wlio came to lier place, and 
 accordingly meeting him at the midnight watch, she 
 addressed him thus : " Lord and master, the Eahans 
 ■who perform Susana haye a preparatory duty to 
 execute." Mahakala said, " Darakama,^ what duty 
 is this ?" — " Lord and master," replied the woman, 
 "they should ask the permission of the keeper of the 
 burial ground and the owner of the "^dllage." — ^" Why 
 so?" said Mahakala. "Because thieves, when they 
 have committed a robbery, often flee for refuge to a 
 burial-ground ; and the owners of the property pur- 
 suing them thither, finding the property sometimes 
 abandoned in the graveyard, if they saw Eahans there, 
 would ill-treat them seriously ; but if the bmial-ground 
 keepers and the owners of villages were to say that 
 such a Eahan had asked permission of them, he would 
 be known to be guiltless." The Eahan Mahakala 
 then said to her, " Besides what you have already 
 said, have you anything else to teU me?" She re- 
 plied, "Lord and master, the Eahans who remain in 
 burial-grounds must abstain from fish, curry stuff, 
 bread, oil, and treacle, and they must never sleep in 
 the dajrtime. They must employ themselves energeti- 
 cally, and by means of these energetic efforts in the 
 repetition of the Vipassana, they secm-e the comple- 
 tion of a Eahan's duties." Mahakala said to her, 
 " How are the funeral rites performed to the corpses 
 which are brought here ?" She replied, " My lord 
 
 ■ Forty short sentences. 
 
 2 Darakil (masc.) and Darakama (fem.) are titles used by the 
 priests when addressing the laity ; the meaning is, supporter of 
 the priesthood. 
 
28 buddhaghosha's pauables. 
 
 and master, rich people are j)laced in a coffin, adorned 
 witli a red woollen cloth, and then burnt ; with regard 
 to poor people, a heap of wood is pUed up and set on 
 fire, then they axe cut in pieces with the edge of a spade, 
 so as to burn easily, and are so consumed." "When 
 Mahakala heard this, he said to the biirial-ground 
 keeper, " Tagama,^ let me know when the changing of 
 the form of a human body shall take place, that I may 
 recite a Xamma/'^/^ana over it." The woman agreed to 
 do so, and Mahakala remained engaged in the Eahan's 
 duty of Susana. 
 
 About this time, Mahakala, the Eahan, having 
 worldly thoughts, began to regret his family, his wife 
 and children. One day, whUe he was performing his 
 duties in the burial-ground, the parents of a very 
 beautiful girl who had died suddenly brought the 
 body, together with the necessary firewood, to the 
 cemetery, and, delivering it to the bm-ial-gi'ound 
 keeper, gave instructions for her to bui'n it; then, 
 after giving her the customary fee, they went away. 
 The body-burner, on removing the numerous garments 
 which covered the body, seeing how very beautiful 
 she was, thought that she was worthy of having a 
 Xamma^^f/^ana said over her, and accordingly went and 
 told Mahakala. Mahakala looked at the corpse on 
 the pyre, and examined it from the soles of the feet 
 to the ends of the hair ; then he said a J^ammatt/isins. 
 over the body, which had the beautiful colour of gold, 
 and withdrew, saying to the body-burner, " Let me 
 know when the features are becoming destroyed." 
 The body-burner, as soon as the features were chang- 
 
 1 Taga (masc.) and Tugama (femj are used in the same way 
 as Daraka, and mean a man or woman of tbe laity. 
 
STORY OF KVLLAKALA AND MAHAKALA. 29 
 
 ing, went and told him, and lie returned and said 
 another Kamma/f/iana over the body. The body, now 
 losing its appearance, looked like a speckled cow, — the 
 feet fell down, the hands, bent and warped, were 
 raised up, from the forehead downwards the body 
 was divested of its skin and flesh. Mahakala-thera, 
 seeing this, said, " This young girl only just now had 
 the appearance of gold, but now she has come to utter 
 destruction." Then, after again repeating the Kam- 
 vaaUha,na, he exclaimed, " This is the law of muta- 
 bility ! there is nothing permanent !" On -this, he 
 redoubled his exertions in repeating the Yipassana 
 law, and reached the state of a Eahanda. 
 
 At that time, Para Taken, surrounded by his Eahans, 
 and accompanied by Mahakala-thera, arriving in the 
 Setavya country, entered the ebony forest. The wives 
 of JTuUakala, on the arrival of Para Taken, plotting 
 to get back their husband, invited Para Taken to take 
 rice. Para Taken accordingly went to the house of 
 Xullakala's wives, accompanied by all his Eahans, and 
 ordered Mahakala-thera to have a place prepared for 
 him before he arrived. Mahakala-thera directed his 
 younger brother, the Eahan Xullakala, to go before, 
 and have a place prepared ; and ZuUakala, going 
 quickly to the house of his wives, began to prepare 
 for the reception of Para Taken. His wives there- 
 upon said to him, " "Who appointed you a preparer of 
 places of reception ? "Who gave you leave to become 
 a Eahan ? Wliy did you become a Eahan ?" Then 
 they stripped off his priest's garments, fastened a lay- 
 man's waistcloth round him, bound a turban on his 
 head, adorned him with flowers, and saying to him, 
 " Now go, and meet Para Taken on the road, and con- 
 
30 
 
 duct him here," they sent him oflF with some slaves to 
 receive Para Taken. ZiiUaliala, not at all ashamed 
 of having re-entered the laity before keeping his first 
 Lent, went as a layman to receive Para Taken. Para 
 Taken, after eating his rice, preached the law, and 
 then took his departure, /tullakala's wives took their 
 husband, now a layman, home with them. 
 
 Mahakala's wives hearing of this, said to them- 
 selves, " ZuUakala's wives have got their husband 
 back ; we will recover ours in the same way." Ac- 
 cordingly, they invited Para Taken to come and take 
 rice, thinking that their husband Mahakala would 
 come to prepare for his reception; but Para Taken 
 sent another Eahan for this purpose. The wives being 
 so far foiled in their plot, after entertaining Para 
 Taken with rice, addressed him thus : " Lord and 
 master, when you take your departure, leave Maha- 
 kala-thera with us, to preach to us the benefits re- 
 sulting from offerings of rice." Para Taken then 
 turned to leave, but when he reached the door, the 
 Eahans said to him, " Para Taken, if you leave Maha- 
 kala- thera behind, his wives will drag him off; only 
 recently XuUakala, in consequence of being sent to 
 prepare for your reception, was pulled away by his 
 wives, and has become a layman; hence it is really 
 not fitting that Mahakala-thera should be left behind 
 b)^ himself. Para Taken replied, " Eahans, my dear 
 sous, do you think that Mahakala resembles XuUa- 
 kala ? JtuUakala is like a [drift] ti'ce that has reached 
 tlie shore, but Mahakala-thera is like a mountain of 
 solid rock, which nothing can shake." 
 
 Mahakala- thera's wives, surrounding him, said, 
 " Whoso permission did you ask, when you became a 
 
STOET OF ATJLLAKALA AND 5IAHAEALA. 31 
 
 Eahan ? Who told you to become a Rahan ? Now 
 become a layman again." Saying this, they dragged 
 him along, and tried to strip off his priest's clothes, 
 but Mahakala-thera, knowing what his wives were 
 about, by means of his miraculous power, rose from 
 the groimd, and, flying away over the roofs of the 
 houses through the steeples and spires to the place 
 where Para Taken was, descended to the ground, 
 made his obeisance to him, and remained in his com- 
 pany. 
 
 At the conclusion of this discourse, the Eahans ob- 
 tained the reward of Sotapatti. 
 
 End of the Story of Zullakala and Mahakala. 
 
32 
 
 CHAPTEE V. 
 
 THE STORY OF QUEEN SAJLVVATI, QUEEN ]SL\GANDIYA, 
 AND THE SLAVE KHU6?ffUTTAIlA. 
 
 On another occasion, Para Taken, when he "was in 
 the Kosambi country, and residing ia the Ghosi- 
 tarama monastery, preached a diseonrse upon the 
 subject of Queen Samavati and Queen Magandiya. 
 
 A long time ago, two kings. King Allakappa and 
 King Ve^Aadlpaka, between whom there had existed a 
 friendship of long standing, dating from their earliest 
 childhood, were learning together the different sciences. 
 On the death of theii" parents, they both entered on 
 their governments. After performing the functions 
 of kings for a yeiy long time, tired of the world 
 and impressed with the law of fear, they both aban- 
 doned their countries, and, becoming Hermit-Eahans, 
 took up their residence in the Himavanta forest. 
 
 These two hermits having built a monastery each, 
 on a separate hill, resided in it, and at every quarter 
 of the moon they used to observe the day (as a sab- 
 bath), and lighting a lamp as a signal, thus communi- 
 cated to each other intelligence of their existence. 
 One day, the Eishi Ve//«adipaka died, and became a Nat 
 of great glory. When the day of the quarter of the 
 
THE STORY OF QUEEN SAMAVATI. 33 
 
 moon came round, AUakappa, seeing no light in his 
 friend's monastery, knew that he was dead. 
 
 Now the Nat's son, Ve^^adlpaka, the moment that he 
 became a Nat, entering upon all the enjoyments of that 
 condition, began to consider by what good deed he had 
 obtained this happiness, and saw that he owed it to 
 having abandoned his country and lived as a hermit 
 in the forest. Assuming the guise of a traveller, he 
 went to his old friend AUakappa, and after making 
 obeisance to him, stood before him. Allakappa, tho 
 Eishi, said to him, "Daraka, whence come you?"^ 
 "Lord and master," he replied, "I am Ye^/iadipaka ; 
 on my death, I became a Nat of great glory ; I have 
 come to contemplate my lord and master." After this 
 he resumed, " Lord and master, have you any difiS.- 
 culties or troubles here ?" Allakappa replied, " In 
 this place the elephants with their footsteps make 
 great holes in the ground and dirty the precincts of 
 the monastery, and I have great trouble in keeping 
 the place clean and filling up again the holes with 
 earth." The Nat's son said, " Do you wish to keep 
 the elephants away ?" He replied, " Yes ; all I want 
 is to prevent them coming here." — ■" Very good, then," 
 he said, and he gave him the charm called " Hatthi- 
 kanta," which has the power of driving away or 
 bringing elephants, and shewing him a three-stringed 
 lute, he taught him the thi-eefold spell, saying, " If 
 you strike this string and repeat this charm, the ele- 
 phants will run away ; strike this one and repeat this 
 charm, and they will come to you, and, bending down, 
 will carry you." After giving these instructions, he 
 
 1 This is the ordinary salutation of the Burmese, answering to 
 the " How do you do r" of Europeans. 
 
 D 
 
34 buddhaghosha's paeables. 
 
 went away. Allakappa, sounding the note wMeh 
 -would drive away elephants, kept them away from his 
 vicinity. 
 
 At this time, in the Kosamhi country, King 
 Parantapa one day was with his queen outside a 
 Pyat/<at ; ' the queen was in the family way, and the 
 king had made her put on a large scarlet cloak, and 
 had placed on her finger a ring of the value of a hun- 
 dred thousand (ghanikas) ; just then a Hatthilinga, a 
 monster bird, flew down from the sky and taking 
 the queen for a piece of flesh, fluttered his wings 
 with a tremendous noise ; the king hearing the sound 
 went inside the Tjat/iat;^ but the queen, owing to 
 her condition, being unable to escape was swept off 
 by the bii'd, for the Hatthilinga has the strength of 
 five elephants. The queen fearing for her life kept 
 perfectly quiet, thinking that if she made any noise 
 the bird would let her fall. The Hatthilinga, arriving 
 at the Himavanta Forest, dropped her in the fork of a 
 banyan-tree in order to devour her. When he began 
 to fly around the place where he intended to perch, 
 to examine all around the vicinity as it is the nature 
 of birds to do, the queen seized the opportunity, and 
 clapping her hands, shouted lustily, and the bird 
 startled at the unexpected noise, flew away. 
 
 At this time the sun went down, and from the 
 effect of past sins committed by the queen, the wind 
 began to blow and violent rain came on, and she 
 passed a sleepless and miserable night. At dawn, 
 the rain ceased, and when the sun rose the queen 
 
 ' A Pyat/iat is a building oruamented with a number of roofs 
 rising one above the other; the word is a corruption of the 
 Sanskrit Prasada " a palace." 
 
THE STORY OF QUEEN SAMAVATI. 35 
 
 gave birth to a son. To this son she gave the name 
 of TJdena, because at his birth he had experienced 
 the three seasons, the cold season, the hot season, and 
 the rainy season. 'Now, the banyan-tree was at no 
 great distance from the residence of the Eishi Alla- 
 kappa. It was the Eishi's habit to collect and eat the 
 bones of the fish and meat which the birds dropped 
 from this tree; accordingly, going as usnal to the 
 banyan-tree he was surprised to hear the crying of 
 a child among the branches, and looking up he saw 
 the queen. " Who are you ? " he cried. The queen 
 repUed, "A woman." — "How did you get into the 
 banyan-tree?" said he. "The monster bird," she 
 replied, "brought me and left me here." — "Then 
 come down," he said; but the queen answered, "I 
 am afraid of losiag my caste." — " Of what race are 
 you ? " he asked. " A king's wife," she replied. 
 The Eishi rejoined, " I also am a king." — " If so," 
 said the queen, "repeat the mystic formula of kiags." 
 The Eishi, who had abandoned a great kingdom to 
 become a hermit, repeated the formula. "Now," said 
 the queen, " come up here and take down my son." 
 The Eishi then placing a ladder against the tree, took 
 the child from the queen, without touching her, and 
 brought it down. The queen also descended, and the 
 Eishi conducted her to his monastery, where he Kved 
 with her without failing in his duty of chastity. He 
 supplied her, for her food, with honey and rice. After 
 some time the queen began to reflect thus : "I do not 
 know the road by which I came ; I do not know what 
 road I should have to take ; if this Eishi should leave 
 me here, my son and I would perish in the forest ; " 
 so she formed the design of making the Eishi break 
 
 d2 
 
36 EtTDDHAGnOSHA's TAEABLES. 
 
 Ms VOWS. Keeping constantly as near him as possible, 
 slie endeavoured by wearing her garments indecorously 
 and by various other feminine wiles, to overcome his 
 chastity. At length she succeeded, and they began 
 to live together as man and wife. One day Allakappa 
 when he was looking at the stars observed that the 
 star of Parantapa had faded; he immediately went 
 to the queen and said, " Queen, King Parantapa in 
 the country of Kosambi is dead." — "How does my 
 Lord the Eishi know this ? " she asked. " I know 
 it," he replied, "because I saw his star had faded." 
 Then the queen began to weep. The Eishi said, 
 "Queen, why do you weep?'' — " That King Paran- 
 tapa is my husband," she replied. " Queen, weep 
 not," said the Rishi, " among men there is not one 
 who has not to die, all is mutability." The queen 
 said, " I know the law of mutability, but I weep for 
 the misfortunes of my son who, were he in the Kos- 
 ambi country would now be king over his father's 
 dominions." The Rishi replied, "Have no fear for 
 him ; I will render your son such assistance as will 
 secm'e his being made the king;" saying this, he gave 
 to the young boy Udena the lute which the elephants 
 loved, and taught him the spell to attract them. 
 
 Prince Udena sounded the lute, and immediately 
 more than a thousand elephants came to the foot of the 
 banyan-tree. The Eishi gave him minute instructions 
 as to the different duties and observances of kings, and 
 when he had completed them, he made the prince one 
 day climb into the fork of the banyan-tree and sound 
 the lute. No sooner was the sound of the magic 
 Hatthikanta lute heard than a huge elephant bring- 
 ing with him more than a thousand other elephants 
 
THE STORY OF aUEEN SAMAVATI. 37 
 
 came close up to where tlie prince was, as much as to 
 say, "Mount on my back." Then the Eishi made 
 him mount the elephant, and calling to the queen, 
 said to her, " Acquaint the prince with aU his circum- 
 stances, and he will not fail to be king." The queen 
 accordingly told him : " My dear child, you are the 
 son of Kiag Parantapa, in the Kosambi country; a 
 monster bird carried me off in this scarlet cloak, and 
 dropped me in this banyan-tree where I gave birth to 
 you. "When you arrive ia that coimtry if the nobles 
 and ministers do not believe your story, show them 
 this ruby ring and the scarlet cloak with which your 
 father covered me ; " so sayiag, she gave him the riag 
 and the cloak. The prince then made his obeisance 
 to his mother and the Eishi, mounted the huge ele- 
 phant, and surrounded by over a thousand more of these 
 animals stai'ted on his journey, carrying in his bosom 
 the Hatthikanta lute. When he came to the villages 
 on the outskirts of the country, he called out, " Those 
 who wish to receive my favour, let them follow me; " 
 and he took great numbers with him. 
 
 As soon as he reached the Kosambi country he 
 erected a stockade with the branches of trees ; then he 
 sent to the inhabitants, saying, "WUl you fight, or 
 will you give me up the country ? " They retiu-ned 
 for answer, " We wiU neither fight nor give up the 
 countiy; we know nothing about this story of our 
 monarch's queen having been carried away with an 
 unborn child by a monster bird; we do not know 
 whether there is a queen or not." Then he went to 
 the ministers and nobles and said to them, " I am the 
 son of the queen," and told them his name; but no 
 one would believe his story. At last he showed them 
 
38 
 
 the cloak and the ring which had belonged to his 
 father; then the ministers and all the inhabitants said, 
 " This is really the son of our king," and they made 
 him monarch over their country. 
 
 One day King Udena opening the door of his 
 summer palace, and looking out, saw the young gii-l 
 Samavati, and asked whose daughter she was. Now, 
 this Samavati was the daughter of the T/iuthe Bhadda- 
 vati, of the Bhaddavati country ; at a time when that 
 country was ravaged by famine and pestilence she 
 came to the Kosambi country of which Udena was 
 king, and had been adopted by the ThntJiQ Ghosita* as 
 his daughter. Shortly after this, Samavati, after being 
 very handsomely di-essed, was conducted to the king, 
 who, the moment he saw her fell violently in love 
 with her, and immediately had the inaugural cere- 
 mony of poui'ing water performed, and raised her to 
 the rank of his queen ; and Samavati became a great 
 queen, surrounded by 500 female attendants. 
 
 In another country called JJggQxii there reigned a 
 king named Kandaj^affffota ; he had a daughter called 
 Yasuladatta. This king, one day while he was wallt- 
 ing about his garden, observing the magnificence of 
 his army, asked his nobles, " Is there any other king 
 who possesses an army like mine or such elephants 
 and horses?" The nobles repHed, "Your Majesty, 
 the army and elephants and horses of King Udena 
 in the Kosambi country are exceedingly numerous." 
 King Kanda-paffgota said, " If this be so, I will take 
 prisoner King Udena." The nobles said, "Your 
 Majesty will not be able to take King Udena." — 
 "How so?" he asked. They replied, "Because he 
 possesses the Hatthikauta charm ; by repeating this 
 
 ' Text has Ghosaka, and manuscript Ghosa. 
 
THE STORY OF aUEEN SAMAVATI. 39 
 
 spell he can make elephants and horses take to flight ; 
 he has also a charm to make them come to him." 
 When Eing Kandeipa^^ota, heard what the nobles 
 said, he said, "I will contrive to take him, and 
 gain possession of his charm." 
 
 He had an elephant very well made of wood and 
 carefully painted ; then he had machinery fixed iaside 
 to he worked with ropes, and enclosing sixty men to 
 pull the ropes started it off across the boundary of 
 King Udena's territory, and made it walk up and 
 down near a tank, and moreover, had a quantity of 
 elephants' dung scattered all round the edge of the 
 tank. A hunter happening to see it went and told 
 King Udeha, who immediately started off with aU 
 his forces. King Kanda'pa^^^ota, as soon as he heard 
 that King Udena had set off, brought out a large 
 army and posted them in ambuscade on either side 
 of the road which King Udena would take ; the latter 
 not knowing that the other king was coming, set off 
 in pursuit of the elephant; the men inside pulling 
 hard at the ropes sent it off at great speed. King 
 Udena struck the lute and uttered the spell, but the 
 elephant being a wooden one paid no attention to it, 
 and made off faster than ever, with King Udena in 
 pursuit. The king seeing that he could not gain on 
 it, descended fi-om his elephant and mounted his horse ; 
 his army unable to keep up with him were soon left 
 behind. After he had gone some considerable dis- 
 tance he came on the army of King Kanda-ps^^ota, 
 who seized him and carried him off to their king. 
 
 When the army of King Udena knew that he was 
 captured, they halted, and bmlt a fortification with 
 branches of trees. King Kandapa^^ota placed King 
 
40 
 
 IJdena in prison, and set a guard over him ; then he 
 gave a great feast to his army which lasted for three 
 days. On the third day King Udena said to those 
 who were guarding him, " What is your king doing 
 with his army that they make so much noise?" 
 They replied, "He is giving a great feast to his 
 army because he has conquered his enemy." — " Tour 
 king," said Udena, "is acting like a woman; after 
 conquering a hostile king he should either kill him or 
 let him go ; why does he inflict all this misery upon 
 me?" When the guards told King JTaret/apay^ota 
 what Udena had said, he came to the prison and 
 asked him if he had really said so. King Udena at 
 once acknowledged that he had said so. "Very 
 well," said the other king, " if you wish to be 
 released, give me the charm that you know, and I will 
 give you your liberty." King Udena replied, " If 
 you will pay homage to me I will give it to you." 
 The other king said, "I will pay no homage to you." 
 Udena persisted, " If you will not pay homage to me 
 you shall not have it." King XandaT^at/i^ota. said, 
 " If you do not give it me I will have you executed." 
 Udena rejoined, " Do what you Hke with me ; you 
 have power over my body, but none over my mind." 
 
 The king on hearing the bold words of Udena began 
 to think that only by craft he could succeed in obtain- 
 ing the chai-m from him, and came to the conclusion 
 that the only plan would be to make his daughter 
 procure the charm from him, and then learn it from 
 her, as it would not do for others to have the know- 
 ledge of it. Accordingly he went to Udena and said 
 to him, " "Would you give up the charm to any one 
 else who would pay homage to you?" He replied. 
 
THE STORY OF aUEEN SAMAVATI. 41 
 
 " I will give it to the person wlio pays homage to 
 me." — "If that be so," said the other, " there is in my 
 house a hunchback ; I will put her inside a curtain, 
 and you remaining outside of it, repeat the charm to 
 her." After firmly impressing upon him that his 
 daughter was a hunchback, he went to his daughter 
 and said to her, " There is a leper here who will 
 teach you a charm that is worth a hundred thousand 
 golden pieces, but you must do obeisance to him from 
 the inside of a curtain, the leper remaining outside 
 \vill repeat to you the charm, and you must learn it 
 very carefully." Now, the reason of the king making 
 Udena think his daughter was a hunchback, and his 
 daughter think that Udena was a leper was, that he 
 thought that otherwise they might contract an im- 
 proper intimacy with each other. 
 
 When all the arrangements were made, the Prin- 
 cess Yasuladatta, from the inside of the curtain, bowed 
 down in homage, and King Udena, on the outside, 
 recited the charm to her. After repeating the charm 
 several times, when the princess had not succeeded in 
 learning it, Udena became very angry, and cried out 
 to the princess, " Oh, you hunchback ! you have got 
 very thick lips, rub them with a potsherd." The 
 princess, very indignant, retorted, " You leper ! do 
 you dare call a princess like me a hunchback ?" On 
 this, Udena opened the curtains, and, looldng in, saw 
 the princess; ""Why, I thought you were a hunch- 
 back ; your father told me so, and he has told you I 
 was a leper. I am King Udena." — "If this be so," 
 said the princess, " come under the cui-tain." Udena 
 then went inside the curtain, and the result the king 
 had feared took place. After some time, King Kan- 
 
42 btjbdhaghosha's parables. 
 
 Japa(7j7ota cried out, " Have you learned it ?" and the 
 princess replied, " I do not know it yet; I am stUl 
 learning it." 
 
 One day, Xing TJdena said to the princess, "If 
 ever a woman foUows the wishes of a husband, neither 
 brothers nor sisters have any power to oppose her ; if 
 you wish me to save my life, follow implicitly my 
 wishes : I will then raise you to the rank of my 
 queen, and give you a retinue of 500 female attend- 
 ants." The princess, after making him engage by a 
 solemn promise to keep his word, went to her father, and, 
 with a woman's deceit, said to him, "My father, your 
 Majesty, in order that I may succeed in learning the 
 charm, it will be necessary for me to repeat the spell 
 by night, after noting a certain position of the stars, 
 and then procure a certain medicinal root ; therefore 
 place an elephant at my disposal, and have one of the 
 doors left open." The king said, " Daughter, take any 
 elephant you like, and have one of the doors left open." 
 
 Now, King iTaKfZapayyota was possessed of the five 
 swift conveyances : — the female elephant called Bhad- 
 davati, which would travel fifty yoyanas^ in one day ; 
 a slave named Kaka,^ who could travel sixty yoyanas 
 in a day ; a horse called Kelakaw/'/d, who could travel 
 twenty yoyanas in a day ; a horse called the Munya- 
 kesi ; an elephant called Nalagiri, who could travel 
 one hundi-ed yo_^anas in a day. The circumstances 
 under which he became the owner of these five kinds 
 of swift conveyance were as follows : — 
 
 1 The Burmese yuzaca is 13|^ English miles according to Judson, 
 but the Sanskrit yoyana is stated by Wilson to be 9 mUes,or accord- 
 ing to some computations only H miles. 
 
 ^ Teit and manuscript have Kala. 
 
THE STOET OF aUEEN SAMATATI. 43 
 
 Xing KsLnda-pa^ffotaj in a former state of existence, 
 was a slave. One day, while accompanying Hs mas- 
 ter on a journey, they fell in with, a PaZ-^ekabuddha.^ 
 His master said, " Lord and master, have you had 
 rice?" — "Taga," he replied, "I have not yet had 
 any. " Then the master of the slave, who was the 
 embryo King Kandaipa^ffota, sent him back home to 
 procure some rice. The slave quickly returned with 
 the rice, and presented it to the Pa/irA:ekabuddha, and 
 his master said to him, " Because you have used such 
 diligence in bringing the rice, I make over to you 
 half of the future rewards to be acquired by the 
 offering." Then the slave made this invocation : " As 
 the reward of my having so quickly procured and 
 presented this offering of rice, may I hereafter be the 
 possessor of the five swift conveyances.'' In conse- 
 quence of this invocation, the slave afterwards became 
 King ^arac^apa^yota. 
 
 One day. King Kanda'paf/^ota went out to amuse 
 himself in the garden. King Udena, thinking this 
 a good opportunity to escape, filled a leather bag with 
 a large quantity of gold and silver, and placing the 
 Princess Vasuladatta on a swift female elephant, fled 
 away. When the palace guards acquainted the king 
 with the flight of Udena and the princess, he sent off 
 his people at once in pursuit. Udena, seeing that he 
 was pursued, immediately began to scatter the gold 
 and silver along the road and into every bush he 
 passed. His pursuers, delaying to pick up the trea- 
 sure, dropped behind, and Udena reached in safety 
 the fortification which his army had built of branches 
 
 1 A semi-Buddlia, who occasionally appears in tbe intervals be- 
 tween real Buddhas. 
 
44 
 
 of trees, wMle the hostile partyj giving up the piir- 
 suit, returned home. TJdena, after returning with 
 liis army to his own country, raised the Princess Vasu- 
 ladatta to the rank of his queen, and gave her 500 
 female attendants. 
 
 This is the account of how King Udcna obtained 
 possession of the Princess Vasuladatta. 
 
 In the Kurura^//ja countiy there lived a Brahmin 
 named Magaudiya. He had a daughter whom he had 
 named Magandiya, and his wife's name, moreover, 
 was Magandiya, and he had an uncle whose name was 
 ^ullamagandiya. This Brahmin's daughter Magan- 
 diya was very lovely ; she was as beautiful as a Nat's 
 daughter. Princes and sons of Thuihes sent to demand 
 her hand, but her father the Brahmin daunted them 
 all with the reply that they were not worthy of her. 
 At this time Para Taken, one morning at daybreak look- 
 ing about to see who deserved to be released,^ saw that 
 the Brahmin Magandiya and his wife would attain to 
 Anagami;^ then he went into the vicinity of their tillage. 
 Magandiya the Brahmin, who at this time was going 
 about in search of a husband suitable for his daughter, 
 met Para Taken on the road. At once, from his ap- 
 pearance, he saw that he was a fit husband for his 
 daughter, and approaching him, said, "My lord 
 Eahan, my daughter is worthy of you, she is as 
 lovely as a l^at's daughter. She will tend upon my 
 lord Eahan ; my lord Eahan, look upon my daughter 
 as your wife. I will send for her. Eemain here." 
 Then he made haste back to his house, and said to his 
 wife, "Brahmini, 1 have found a husband suitable 
 
 1 From siu aud its punisliment. 
 ^ The tbird.state of an Axiya. 
 
TIIE STORY OF QUEEN SAMAVATI. 45 
 
 to our daughter. Adorn lier quickly." "When liis 
 "wife had completed the adornment of her daughter 
 as quickly as possible, they all three started off to 
 Para Taken, and the people followed them, shouting 
 noisily as they went along, " Look here, the Brah- 
 min and his wife are going to give their daughter a 
 husband." At this moment Para Taken, marking 
 with his sacred footstep the site of a ^ffetiya^ on the 
 spot where the Brahmin had told him to remain, went 
 and stood at another place close by. The sacred foot- 
 steps of Para Takens are only apparent upon the spots 
 which they command to be hereafter relics. When 
 they do not so command, their footsteps are always 
 invisible. Moreover, only those people for whom they 
 have earnestly prayed can see those footsteps. Such 
 appointed footstep no elephant or any animal that 
 exists, not the heaviest raia, not the most violent 
 wind, can obliterate. At this time, the Brahmin's 
 wife said to him, ""Where is this young man?" and 
 he replied, " I told him to be in this place." Then 
 looking about, he saw the Ketija footstep, and said, 
 "This must be his footstep." The Brahmia's wife, who 
 was thoroughly versed in the book of outward signs 
 and in the three Vedas, on examimng the different 
 signs of the footstep, exclaimed, " O Brahmin, this 
 footstep does not belong to any one who is subject to 
 the five passions.' This footstep is that of a Para 
 Taken, free from every evil disposition." 
 
 ' A pagoda, enshrining the relic of a Buddha. 
 
 2 The Brahmin! here recites in poetry the signs of the foot- 
 mark of the lustful, the angry, and the ignorant man. The printed 
 text and the manuscript differ greatly here, and neither are in- 
 telligible. 
 
4G 
 
 TLe Brahmin said to his wife, " You see signs, like 
 seeing an alligator in a cup of water, or thieves in the 
 midst of a house. Hold your tongue and say nothing, 
 or people mil hear you ;" then, after looking about, 
 he descried Para Taken. " Here is the young man," 
 said he, showing him to his wife, and he went up to 
 Para Taken, and presenting his daughter Magandiya, 
 said, " My lord Rahan, I give you my daughter." 
 Para Taken said, " I will tell you something ; listen 
 to me. Prom the sacred forest to the foot of the Aca- 
 pnia banyan-tree the Man-nat King fought with me, 
 but unable to overcome me, took to flight ; that king's 
 daughter, with amorous wiles, and all the beauty 
 and witchery of the Nats, sought to beguile me, but 
 she failed to raise any feeling of passion. How should 
 I desire your daughter, who is subject to the vilest 
 necessities of humanity ? I would not have her touch 
 even the sole of my foot." Then he recited some verses, 
 at the conclusion of which the Brahmin and his wife 
 received the reward of the state of Anagami. The 
 Brahmin's daughter Magandiya was greatly incensed 
 against Para Taken. She said, " This Eahan not 
 only says that he does not want me, but that, sub- 
 ject as I am to the vilest necessities of humanity, he 
 would not have me touch the sole of his foot. When 
 I have married a husband of family, wealth, and in- 
 fluence, I will do what ought to be done to the 
 E^han Gotama." Aud she bore a grudge against 
 him. The question will arise, " Was Para Taken aware 
 of Magandiya's anger?." — He was not ignorant of 
 it; he knew it. Again, "If he knew it, why did he 
 recite the verses ?" — Because, although the daughter 
 had resentful feelings, he wished to profit the other 
 
THE STOEY OF QUEEN SAMAVATI. 47 
 
 two Braliinins, her parents. Paras take no account 
 of anger, but preach the law to those who are deserv- 
 ing of the reward of the right way. The Brah- 
 min and his wife, after receiving the reward of 
 Anagami, gave their daughter into the charge of her 
 uncle, and becoming Eahans, reached the state of 
 Eahandas. 
 
 The uncle, determined to give his niece to none but 
 a king of high family, took her away with him, and 
 presented her to King Udena. The king, falling 
 violently in love with her the moment that he saw 
 her, had the ceremony of pouring water performed, 
 gave her a retinue of 500 female attendants, and 
 raised her to the rank of his queen. Thus, King 
 Udena had three queens, residing in three palaces, 
 with 1600 female attendants, or 500 for each queen. 
 The king used to give to Queen Samavati every 
 day eight kahapa?2as to buy flowers to adorn her- 
 self with. A female slave of Queen Samavati, 
 named Khu^^ttara, used to go every day, and buy 
 the flowers from the floAver-woman, Sumana, but 
 she never bought more than fom- kahapawas' worth, 
 keeping the other four for herself. One day, 
 this Sumana, the flower-woman, resolved to go and 
 make an offering of rice to Para Taken, and when 
 Khu^yuttara came as usual to her to buy flowers, she 
 said to her, " Wait a little, Khuy^uttara, I have no 
 time now, for I am just going to offer some rice to 
 Para Taken." — "If that be so," said Khuy^^uttara, 
 "let us go together and hear the law." The flower- 
 woman agreeing to this, they went together. Sumana 
 made an offering of rice to Para Taken and his atten- 
 dant Kahans. When Para Taken had eaten the rice, 
 
48 
 
 he preaelied the law, and Khuyyuttara after hearing 
 it, received the reward of Sotapatti.^ On this occa- 
 sion, Elhuy^ttai-a, who had been in the habit of 
 keeping four kahapa??as every day for herself, ex- 
 pended the whole of the eight kahapawas in flowers, 
 owing to her having become a Sotapan in consequence 
 of listening to the law of Para Taken. 
 
 The queen, when she saw so many more flowers 
 than usual, exclaimed, " E]bLU_5'^ttara, what a number 
 of flowers there are ! Has the king given to-day 
 more than the ordinary flower- money ?" Khu<)'^uttara 
 repKed, " Lady, every day I have been in the habit of 
 spending foiu* kahapa?zas on the flowers, keeping the 
 other four for myself, but to-day I went with Sumana 
 who was making an offering of rice to Para Taken, 
 and after listening to his preaching of the law have 
 obtained the reward of Sotapatti, and therefore I do 
 not steal." The queen, instead of being angiy with 
 her, merely said, "Was it right for you to take my 
 property in this way every day ?" and told her to 
 preach to her the law she had just heard. 'Kh\i(/^\it- 
 tara said, " Very good, I will preach the law to you, 
 but you must bathe me." The queen accordingly had 
 her bathed with sixteen j)ots of perfumed water, and 
 presented her with two cloths. One of these cloths 
 Khuy^ttara put on, and one she threw over her ; then, 
 taking up her position in a place of honour, she preached 
 the sacred law precisely as Para Taken had preached 
 it Queen Samavati and her 500 female attendants, 
 joining their hands in an attitude of devotion, listened 
 to the law, and when it was finished, the whole of 
 them became Sotapans ; and the queen, paying hom- 
 ' The first state of an Ariya. 
 
THE STORY OF QUEEX SA3L4.VATI. 49 
 
 age to Khu^yuttara, said, " Kliuy^Tuttara, from this 
 day I shall never call you a slave, henceforth you 
 must do no work ; from this time I regard you as my 
 mother and my teacher, and you must go and hear Para 
 Taken preach the law, and come and repeat it to me." 
 
 In obedience to the queen's commands, Khuyyut- 
 tara -went regularly to hear Para Taken preach the 
 law, and repeated it to the queen and her 600 attend- 
 ants. In consequence of IDiuyyuttara knowing the 
 three books of the Pi^aka,^ Para Taken said to the 
 Eahans, "Beloved Eahans, Eiuy^uttara is most ex- 
 cellent in the preaching of the law ;" and he placed her 
 in a position of superiority. 
 
 One day. Queen Samavati said, " EHiu^^/vTuttara, I 
 wish to contemplate Para Taken. Invite him to come 
 here." Khuyyuttara replied, " Lady, kiags' houses 
 are very difficult of access, and your Majesty would 
 not dare to go outside." — " Very well, then," said the 
 queen, " when Para Taken comes to receive rice, you 
 must point out to me which is Para Taken, and which 
 is Sariputta and Moggalana." — "Very good," said 
 Khuyyuttara ; " my lady must make holes through the 
 walls of her apartment, and then, looking through 
 them, do homage." Queen Samavati accordingly, 
 with her 500 female attendants, made holes in the 
 walls of their apartment, and when Para Taken came to 
 receive rice, they made obeisance and worshipped him. 
 
 One day Queen Magandiya going to the Pyat/iat, 
 and seeing the holes in the wall, asked what they were 
 made for; Queen Samavati not knowing that Magan- 
 diya had a grudge against Para Taken, replied that they 
 were made for the purpose of worshipping Gotama 
 
 ' The Buddhist scriptures. 
 
 E 
 
50 ETJDDirAGIIOSHA''s TARABLES. 
 
 Para Taken. Queen Magandiya then lliouglit to her- 
 self, " I Trill do what I ought to do to the Eahan 
 Gotama, and I will destroy Queen Samayati." With 
 this design she went to King Udena and said to him, 
 " The inclination of Samavati is not towards you, but 
 towards another; in a day or two she will kill you." 
 King Udena, convinced that Samavati could not do 
 such a thing, would not believe her. Magandiya said, 
 "If your Majesty does not believe me go and examine 
 her apartment." The king went to Samavati's apart- 
 ment, and on inquiring why holes had been made in 
 the wall, was told by Samavati that when Para Taken 
 came to receive rice, she had worshipped him. When 
 the king heard this, he was not at all angry, but he 
 had the holes filled up and windows made in their 
 place ; and it was in King Udena's reign that for the 
 first time windows were made in the upper apartment 
 of a palace. 
 
 Magandiya, unable to do anything against Samavati, 
 formed the design of compelling the Eahan Gotama, 
 who had so shamed her,. to leave the neighbourhood; 
 to carry it out, she gave a large quantity of gold and 
 silver to the people of the country, and told them 
 when Para Taken came to receive rice, to hoot him 
 and insult him, so as to make him go to some other 
 place. Accordingly, those who were heretics and who 
 did not respect the three jewels,^ when they saw Para 
 Taken approaching to receive rice, shouted at him, 
 "0 you bad priest, are you not a rascally thief? 
 You stupid priest, you are like a bullock, like the brute 
 beasts suflfering for former sins." When the people 
 thus insulted him my lord Ananda^ said, " Lord and 
 
 ^ Gotama, the law, and the priesthood. 
 ^ Younger brother of Gotama. 
 
THE STORY OF QUEEN SAMAVATI. 51 
 
 master, these people have insulted us, it is better that 
 we should go elsewhere to collect rice." Para Taken 
 replied, " Ananda, if there also you should meet 
 with insult where would you go ? Who has insulted 
 you?" Ananda said, "Lord and master, people en- 
 gaged in labour as slaves have insulted us." Then 
 Para Taken said, "I am like an elephant who has just 
 reached the battle-field, whose duty it is to sustain the 
 flights of arrows which attack liim from every side. 
 My duty is to bear aU the insults which the heretics 
 launch against me. Ananda, be under no anxiety ; 
 these people will have finished insulting us after seven 
 days ; on the seventh day they wiU be silent. The 
 distress of Para Taken cannot last for more than seven 
 days. 
 
 Magandiya, failing in her attempt to make Para 
 Taken leave the neighbourhood by having him insulted, 
 began to consider, " This Samavati with her 500 
 attendants supports this Eahan Gotama, so I will 
 contrive to ruin her." Accordingly, she told her 
 uncle the Brahmin to procure eight live fowls and 
 eight dead ones, and that she would wait on the steps 
 of the palace till he came and told her they had been 
 obtained. As soon as they were procured, the Brahmin 
 came and told Magandiya. Magandiya directed the 
 slaves who brought the fowls to put down the eight 
 dead fowls, and to follow her with the eight live fowls ; 
 these she took to King Udena in the place where he 
 drank spirits, and presented them to him. When the 
 king saw the live fowls thus presented to him, he 
 asked who understood how to cook them well. 
 Magandiya said, "Tour Majesty, Samavati knows how 
 to cook them very nicely." Udena said, "Yery 
 
 E 2 
 
52 buddhaghosha's parables. 
 
 good, then let her cook them," and he told the 
 slaves to take them to SamavatI, and to tell her to cook 
 them herself, without letting any one else touch them. 
 These directions the slaves gave to SamavatI. Sama- 
 vati and her 500 attendants said, " We do not take 
 life." This the slaves reported to the king. When Ma- 
 gandiya heard it, she cried, "Do you hear that, your 
 Majesty ? This Samavati wiU not as much as prepare 
 your Majesty's food, and uses rebellious words. Tou 
 can soon know whether she will take life or not. Let 
 her have them to cook for the Eahan Gotama." The 
 king, according to Magandiya's suggestion, sent a mes- 
 sage to SamavatI to cook the fowls and send them to 
 Gotama. Then Magandiya bribed the king's messen- 
 gers with gold and silver, and made them put down 
 the live fowls and take the dead ones to Samavati, 
 with the King's request that she should cook them 
 and send them to Gotama. When Samavati saw the 
 dead fowls she said, "Very good," and took them. 
 The people who had taken the fowls, on being asked 
 by the king what SamavatI had said, told him that as 
 soon as she heard that the fowls were for the Eahan Go- 
 tama, she was greatly delighted, and taking them, said 
 she would cook them. Then Magandiya exclaimed : 
 " There, your Majesty, do you see this ? This Sama- 
 vatI when she was told that it was for your Majesty, 
 said, ' We do not take life ;' but when she was told to 
 cook them, and present them to the Eahan Gotama, 
 — mark this, your Majesty, — she cooks them with the 
 greatest delight." Though Iving TTdena heard all 
 this, he would not believe it, but bearing it patiently, 
 kept silence. 
 
 When Magandiya found that the king would not 
 
THE STORY OF QUEEN SAMAVAXI. 53 
 
 believe her, she began to consider what other plan 
 she should have recourse to. It was the custom of the 
 king to spend seven days at a time ia each of the three 
 queens' Pyat^ts. Magandiya, knowing that on the 
 following day the king would go to Samavati's PyatAat, 
 sent word to her uncle the Brahmin to procure a cobra, 
 and after breaking its fangs, to bring it to her. The 
 Brahmin, according to her directions, brought her the 
 cobra with its t«eth broken. Now, it was the habit of 
 King TJdena to take a lute with him to whichever 
 Pyat/iat he went, so Magandiya put the cobra into the 
 cavity of the lute, and fastened it up with a bunch of 
 flowers; and the cobra remained inside the lute for 
 two or three whole days. Then Magandiya said to the 
 king, "Which Pyat/iat does your Majesty go to to- 
 day?" The king replied, "I am going to Samavati's 
 Pyat/iat." Magandiya said, " Tour Majesty, I had a 
 dream last night which has much disturbed me, it is 
 not right that you should go to Samavati's Pyat/mt;" 
 but the king would not listen to her, and went off to 
 the Pyat^at. Magandiya, unable to prevent him from 
 going, followed him. The king on arriving at the 
 Pyat/zat laid his lute on the bed, and said to Ma- 
 gandiya, " You may retire ;" but Magandiya would 
 not go away, and commenced walking up and down 
 by the side of the bed. The king, after adorning 
 himself with the different garments, flowers, and per- 
 fumes presented to him by SamavatI and her 500 
 attendants, put his lute at the head of the bed, and 
 lay down. Magandiya pretending to be only walking 
 about close to the bed, took the bunch of flowers out 
 of the hollow of the lute, and threw it away. The 
 cobra coming out expanded its hood, and Magandiya as 
 
54 buddhaghosha's parables. 
 
 soon as slie saw it cried out, " your Majesty ! how 
 foolish you are. Here is my dream fulfilled ; look at 
 the snake." Then she began to scream out abuse at 
 both the king and Samavati, and reviled the latter, 
 saying, "Ton put the snake in the lute to kill the 
 king ; do you think that if the king died you would 
 live?" When the king saw the snake, he started 
 and exclaimed, " Infamous as Samavati is, I gave no 
 credence to Magandiya when she accused her. Before 
 this, she made holes in the waU of her palace ; again, 
 she would not dress the fowls for me, and now she 
 lets loose a snake in my bed." Saying these words 
 he became furiously em-aged. Samavati seeing the 
 king's anger exhorted her 500 attendants not to give 
 way to anger against either the king or Magandiya, 
 but to meditate only on the Sararaagamana,^ which has 
 the power of preventing aU. evil emotions. 
 
 The king, exasperated with Samavati, took a bow 
 made of goats' horns, which required a thousand 
 soldiers to string, and fixing a poisoned arrow, he had 
 Samavati placed in front with her 500 attendants in a 
 row behind her ; then he let fiy the arrow at the centre 
 of her bosom ; but owing to her loving disposition the 
 arrow returned, and made as if it would enter the 
 king's breast. The king reflecting, " The arrow that 
 I shot would have gone through a stone slab ; yet it 
 came back and made as if it would pierce my breast," 
 trembled and said, " Even this lifeless arrow recog- 
 nised the merit of Samavati, while I, a man, could 
 not see it." Then he thi-ew away the arrow, and fall- 
 ing at her feet raised his hands in adoration, and ad- 
 
 ' A formula of Tvorship, viz. I worship Para, I worship the 
 Law, I worship the priesthood. 
 
THE STOET OF QUEEN SAMAVATI. 55 
 
 dressed her as follows, in poetry : " SamavatI, I am 
 utterly lost, everything is confusion ; save me and be 
 to me an object of worship." Saying this he made 
 the humble gesture of apology. Queen SamavatI, the 
 disciple of Para Taken, far from allowing the king to 
 worship her, replied, " Do not worship me; I worship 
 Para Taken; do you also worship him. It is you, 
 great king, who should rather be an object of worship 
 to me." The king said, " Let him then be my object 
 of worship," and listening to the advice of SamavatI, 
 he went for seven days in succession to Para Taken, 
 made offerings of rice to him, and heard the law. He 
 also offered to Queen SamavatI a magnificent present, 
 but she said to him, " Tour Majesty, I have no wish for 
 gold or silver, give permission that Para Taken and 
 his Eahans may visit continually my Pyat^t." The 
 king accordingly invited Para Taken to visit con- 
 tinually the queen's Pyat^at, but Para Taken replied, 
 " It is not fitting that a Para Taken should go con- 
 tinually to one palace only, for many people long to 
 contemplate him." — " If this be so," said the king, 
 "Lord and master, depute one of your disciples," and 
 Para Taken replied, " I depute my lord Ananda." 
 The lord Ananda accompanied by 500 Eahans then 
 visited Samavati's Pyat7«at, and ate their rice there ; 
 and the queen with her 500 female attendants, after 
 listening' to the law, presented to Ananda 500 gar- 
 ments, and each priest's garment was worth 500 (pieces 
 
 of gold). 
 
 Magandiya, foiled in her designs, planned another 
 stratagem. One day King Udena was amusing him- 
 self in the garden, and Magandiya, blind to the state 
 (of soul) in which she was, thought that this was a good 
 
56 
 
 opportunity to complete her e^'il designs. She sent 
 for her uncle the Brahmin, and told him to get a 
 quantity of cloths, saturate them with oil, wrap them 
 round Samavatl's Pyat^t, and then set fire to them. 
 The Brahmin accordingly procured a number of 
 coarse cloths, washed them, and saturated them with 
 oil; then he took them to Samavati's Pyat/zat, and 
 after wrapping them round all the door-posts and the 
 leaves of the doors, he closed all the entrances. 
 Samavati said to him, "Brother Brahmin, why are 
 you wrapping these cloths round the doors ? " and he 
 replied, " The king has given me strict orders to do 
 so, but why I do not know." Then he set fire to 
 them and went away. 
 
 Samavati exhorted all her attendants, saying, "In 
 the countless existences that have had no beginning, 
 it would be impossible to reckon the number of times 
 that we have perished by fii-e; let us keep this in 
 miud." When the walls of the palace were Avrapped 
 in flames and they began to suffer acutely, she re- 
 peated the Kammat/iajia,^ and several of her attendants 
 obtained the reward of Anagami.^ The assembly of 
 Eahans said to Para Taken, " Lord and master, while 
 King Udena is engaged in his garden, Samavati's 
 palace is in flames, and the queen with her 500 
 attendants is being burned to death ; what will be the 
 future state of these handmaidens?" Para 'taken re- 
 plied, " Some are settled in the reward of Sotapatti,^ 
 some in that of Sakadagami,* and others in that of 
 
 ' Forty sentences for repetition. 
 ^ The third state of an Arij'a. 
 ^ The first state of an Arij-a. 
 * The second state of an Ariya. 
 
THE STORY OF aUEEN SAMAVATI. 67 
 
 Anagami/ These attendants do not die without 
 future reward, the whole of them have received the 
 right course. All people who are subject to the in- 
 fluence of their former deeds are constantly experi- 
 encing both happiness and misery." 
 
 The intelligence of Samavati's PyatAat being on 
 fire was quickly carried to the king. Unable to reach 
 it before it was burnt down, he remained surrounded 
 by his nobles overwhelmed with grief. He thought 
 of all the good qualities of Samavati, and came to 
 the conclusion that it was the work of Magandiya. 
 Knowing that he could not extort a confession from 
 her by threats, he had recourse to artifice, and said to 
 his nobles, "Erom this day forth I shall be in comfort; 
 many a time did Samavati plot my destruction ; un- 
 successful in her attempts she has now mother death; 
 from this day forth my mind will be at rest, and I 
 shall be able to sleep ia peace. Whoever compassed 
 the death of Samavati I call my friend." Magandiya, 
 who was near the king when he said this, directly she 
 heard it, exclaimed, "Tour Majesty, could any one 
 else have contrived this ? It was I who managed the 
 plot, and my uncle the Brahmin carried it into effect." 
 When the king heard this he pretended to be greatly 
 delighted, and said to her, "You are indeed a Mend 
 to me ; I will reward you for this ; send for the whole 
 of your relations ; " saying this he dismissed her. 
 
 When Magandiya had brought aU her relations, the 
 king, in order that none of them might be forgotten, 
 made them aU very handsome presents. Seeing this, 
 those who were only most distantly connected with Ma- 
 gandiya came forward and claimed relationship. The 
 ' The third state of an Ariya. 
 
58 buddhaghosha's parables. 
 
 king, having thus caught all Magandiya's relations, had 
 a hole dug in front of him as deep as a man's waist ; 
 he then liad all of them placed in it, and the hole 
 filled up with fine earth. Above the hole he then had 
 scattered a quantity of straw and rubbish which he 
 caused to be set on fire. After all their hair and skin 
 was burnt off, he had their bodies cut into pieces by 
 passing iron harrows over them. "With regard to 
 Magandiya herself, strips of flesh were cut off with an 
 excessively sharp knife from every part of her body, 
 which, after being fried in oil, she was compelled to 
 eat, and thus underwent the most honible tortui-e. 
 
 Such is the history of Magandiya. 
 
 One day the assembly of Eahans said to Para 
 Taken, " Lord and master, the death of Samavati 
 and her 500 attendants who were all full of faith and 
 love was by no means right." — " Beloved Eahans," 
 replied Para Taken, "this Samavati and her 500 
 attendants, a long time ago, when Brahmadatta 
 was king of the Benares country, were the concu- 
 bines of that king. One day when the king was 
 playing in the river with his concubines, these 
 finding themselves very cold, and wishing to warm 
 themselves at a fire, began to search here and there 
 for fuel or rubbish to make a fire with. Pinding on 
 the bank of the river a bush of dry reeds, and think- 
 ing it was only rubbish, they set fire to it and warmed 
 themselves at it. Now, in this bush was a PaMeka- 
 buddha practising the Nirodhasamapatti.^ When 
 the concubines saw the PaM-ekabuddha in the flames, 
 they cried out, "We have burned the PaMekabuddha, 
 the king's teacher ; if this come to the king's ears we 
 
 ' Some supernatural attainment ; a kind of ecstasy or trance . 
 
THE STOEY OF aUEEN SAMAVATI. 59 
 
 shall all be executed ; let us go and get some fire- 
 wood and burn Hm up altogether." So saying they 
 brought a log each, and making a large heap, set fire 
 to it ; then thinking that the body would be entirely 
 consumed and leare no trace, they went away. Al- 
 though these concubines had no intention to take life, 
 still their sin followed them in due course; for a 
 thousand years they suffered in hell, and now at last 
 their house has been set on fire, and they themselves 
 have been burnt to death. Such is the account of the 
 former sin of Samavati. As to the Pa/c/?'ekabuddha, 
 if a thousand cart-loads of fuel had been burnt around 
 him while he was in the state of Sammapata, they 
 would not have made him feel hot ; on the seventh 
 day he arose from the state of Nirodhasamapatti, 
 and went his way in comfort." 
 
 Again the Eahans said to Para Taken, "On account 
 of what evil deeds was Khuyyuttara a slave? And 
 owing to what good deeds did she become so learned 
 and acquire the three books of the Pi^aka ; from what 
 good deeds is it that she is now settled in the reward 
 of Sotapatti?" Para Taken replied, "Eeloved Eahans, 
 in a former existence of Khuyyuttara there was a 
 PaMekabuddha in the country of Benares, who was 
 rather hump-backed. Khuyyuttara when she saw 
 him, laughed at his deformity ; and for this sin she 
 became hump-backed herself. But when this same 
 PaMekabuddha came to the king's palace to receive 
 alms of food, and the king pom-ed an offering of cow's 
 mUk into his thahet, which completely filled it, 
 Khuyyuttara, seeing the Pa/^/tekabuddha shiftiug the 
 tAabet from hand to hand on account of the great heat 
 of the milk, immediately took off her arm eight ivory 
 
GO buddhaghosha's paiiables. 
 
 bracelets whicli she was wearing, and making a stand 
 for the pot with them, presented them as an offering. 
 It was for this good deed that she has acquired such 
 great wisdom, and is conversant with all the three 
 books of the Pi^ka. Those ivory bracelets are extant 
 to this day in the K'andamula mountain cave. It was 
 in consequence of her having formerly made offerings 
 of rice to that PaA'/tekabuddha that she is established 
 in the reward of Sotapatti. Such is the account of 
 the results of the good and bad actions performed by 
 Khu^yuttara before I became a Para. 
 
 " In the time of the Para Kassapa this Khuyyuttara 
 was the daughter of a T/m/he at Benares. One day 
 when she was very handsomely attired, a Eahan who 
 was on his way to contemplate the *Para, came to her 
 house, and she said to him, ' Just reach me that little 
 basket which is there.' For this she became a slave." 
 
 End of the Stoet of Samavati and KnueGUTTAEA. 
 
61 
 
 CHAPTER VI. 
 
 STORY OF ^ULLA-PANTHAKA. 
 
 The most excellent Para, Trhen he was residing in the 
 Yeluvana monastery, preached the following discourse 
 on the subject of ZiiUa-Panthaka. 
 
 Formerly there lived in the Eayagaha country the 
 daughter of a T/mthe named Dhanase^/a. When she 
 reached the age of maturity, her parents placed her 
 in a PyatAat with seven stages of roofs, and there, 
 being a gu'l of strong passions, she committed herself 
 with one of the slaves ; then fearing that any one should 
 know of it, they ran away to another village, and 
 lived there together. She soon became in the familj'-- 
 way, and when her time was nearly come, she said to 
 the young man, " My time is very near; I shall go 
 to my parents' village to be confined." The young 
 man, afraid that if he went there they would kill 
 him, would not accompany her, so the T/mthe^ s daugh- 
 ter, thinking what unalloyed affection j)arents have 
 for their children, set out without her husband ; but 
 he, as soon as he found that she had gone, followed 
 her. 
 
 On the road the T/mfAe's daughter gave birth to a 
 son, whereupon she returned home without visiting 
 
62 BtJDDHAGHOSHA's PARABLES. 
 
 her parents' village. In consequence of the boy 
 having been bom on the road, they gave him tlie 
 name of Panthaka. 
 
 Shortly afterwards, the T/iuMe's daughter became 
 again pregnant ; and when her time was approaching, 
 in the same way as before she started for her parents' 
 village, and was a second time confined on the road. 
 On this occasion also she gave bii'th to a son, whom 
 she called XuUa-Panthaka, distinguishing her first- 
 bom by the name of Maha-Panthaka. 
 
 Wlien Maha-Panthaka grew up, he said one day to 
 his mother, " I hear others calling people their grand- 
 father, or grandmother, or uncle; but we have no 
 grandfather or grandmother, or any relations at all." 
 His mother replied, "My dear son, your grandfather 
 and grandmother, and all your relations live in the 
 Ea^^agaha country ; your grandfather is the Thnthe 
 Dhanase^/ii. In that Ea_(/agaha country my relations 
 are very numerous." — " Then why, mother," said he, 
 do you not go to the Ea^agaha country?" The 
 Thuthe's daughter remained silent ; at last, when he 
 persisted in asking the question, she replied, "My 
 son, your father was a slave in your grandfather's 
 house, so I ran away firom home and came to live 
 here." — " If that be so," said the lad, " take my 
 younger brother and me to the place where our grand- 
 father and grandmother live." 
 
 The Thuthe's daughter took her two sons to the 
 Eaj'agaha country, and when she reached the city, she 
 went with them into the Zayat^ at the gate and 
 stopped there. When the Thnthe^a neighbour's saw 
 her, they went to him and said, " My lord Thuthe's 
 1 A building for the accommodation of travellers. 
 
STORY OF iTTJLLA-PANTHAKA. G3 
 
 daughter -with her two sons is staying ui the Zayat." 
 The TbithQ, thinking that if they were to remaia in 
 the Zayat, people would speak ill of him, took away 
 his two grandchildren, and gave them gold and silver, 
 food and clothes ; but having no affection for his daugh- 
 ter, he sent her away, telling her to go and live where 
 she had been always living : so she went away and 
 lived with her slave-husband in the same place as 
 before. 
 
 When the two lads had grown up under their grand- 
 father's care, Maha-Panthaka went with his grand- 
 father to hear Para Taken preach the law. The dis- 
 course was upon the future reward of the life of a 
 Rahan, and Maha-Panthaka, after listening to it, be- 
 came desirous of entering the priesthood. He accord- 
 ingly obtained his grandfather's permission, and be- 
 came one of the Eahans of Para Taken. 
 
 Performing the duties of a Eahan, Maha-Panthaka 
 acquired the sacred Pali^ of Para Taken, and becom- 
 ing a Pan^anga^ at the age of twenty, after employ- 
 ing himself in the repetition of the Kamma^^Aana^, 
 he reached the state of a Rahanda.* 
 
 When Maha-Panthaka had become a Eahanda, he 
 made his brother ZuUa-Panthaka a Eahan, and kept 
 him steadily emj)loyed in the religious duties enjoined 
 by Para Taken. 
 
 Now ZiiUa-Panthaka, being wanting in ability 
 
 ' The sacred language of the Burmese, a modification of San- 
 skrit. 
 
 2 A priest who is a proficient in the five duties, i. e. an ordained 
 
 E.ahan. 
 
 3 Forty sentences for repetition. 
 •* An Ariya of the highest order. 
 
G4 buddhaghosha's pakables. 
 
 could not learn a verse although he studied it for the 
 whole four months of the rainy season. The reason 
 of this was that va the time of the Para Kassapa, ZuUa- 
 Panthaka, who was then a Eahan, derided another 
 Rahan for his want of ability in reciting Pali ; in con- 
 sequence of which, the Eahan was so ashamed that 
 he altogether gave up the study of the sacred lan- 
 guage. On account of this evil deed, ^uUa-Panthaka 
 when he subsequently became a Eahan in the time 
 of the present Para was so stupid that he forgot 
 everything he learned. 
 
 At last Maha-Panthaka said to XuUa-Panthaka, 
 " Oh, XuUa-Panthaka, you are a being who is un- 
 worthy to obtain his deliverance^ in this church. You 
 cannot learn a single verse in four months, therefoi-e 
 you are unfit for the duties of a Eahan ;" so saying, 
 he turned him out of the monastery. 
 
 At this time Maha-Panthaka performed the duty of 
 distributing the rice. One day the physician G^Ivaka 
 came to him and said, " My lord Maha-Panthaka, I 
 wish to present rice to-morrow to Para Taken : how 
 many priests are there ?" Maha-Panthaka replied, 
 " Xulla-Panthaka is stupid and unworthy of deliver- 
 ance ; besides him, there are 500 Eahans." The phy- 
 sician then said, " Invite and bring with you to-mor- 
 row Para Taken and the 500 of his assembly." ZuUa- 
 Panthaka thought within himself, "My elder brother, 
 Maha-Panthaka, has accepted the invitation for all the 
 Eahans, but has excluded me. My brother's love for 
 me is lost. I will no longer be a Eahan, but will re- 
 enter the laity ;" and he determined to quit the mon- 
 astery the next morning. 
 
 ' I. e. Salvation, proximate or ultimate. 
 
STORY OF XULLA-PANTHAXA. 65 
 
 At daybreak on tte following day, as Para Taken 
 was looking to see who was worthy of deliverance, he 
 perceived ZiiUa-Panthaka. Then going to the arched 
 entrance through which he would pass, he began to 
 walk up and down. On his arrival, Para Taken stood 
 still : Zldla-Panthaka made obeisance to him. Para 
 Taken said to him, " ZiiUa-Panthaka, where are you 
 going at this early hour of the morning ?" He replied, 
 " Lord and master, my brother has expelled me from 
 the monastery ; I am now going away to re-enter the 
 laity." — " ZuHa-Panthaka," said Para Taken, " when 
 your brother expelled you, why did you not come to me? 
 When you become a layman again, what will you do ? 
 Eemain with me." So saying, he stroked his head, 
 and made him come with him to the monastery. When 
 they arrived there, he placed him at the gate of the 
 Grandhaku^I^ building, with his face to the east, and 
 said to him, " Take this coarse cloth, and, rubbing it, 
 repeat the words, Ea^ohara«am Ea^oharawam,'^ and do 
 not move from here." Para Taken, after thus issuing 
 his authoritative commands, gave him a coarse cloth 
 of spotless white, and then went to the house of the 
 physician G^vaka to receive the alms of rice, accom- 
 panied by all his assembly. 
 
 ^fftdla-Panthaka, looking at the rising sun and rub- 
 bing the coarse cloth, continued to repeat "Eayohara- 
 nam, Ea^ohara^zam." While repeating these words, 
 the cloth as he was rubbing it lost its spotless white 
 colour, and became soiled and dirty. Seeing this, he 
 became impressed vnth. the law of Samvega,^ and ex- 
 claimed, " This cloth only now so pure and white is 
 
 1 The abode of fragrance. ^ Eemoval of dirt. 
 
 3 Fear of the future consequences of sin. 
 
66 
 
 soiled and dirty. This is my own state, soiled (by sin). 
 Again, this is the law of mutability ; nothing is per- 
 manent." Saying this he devoted himself earnestly 
 to the repetition of the Vipassana, and succeeded in 
 acquiring it. 
 
 Para Taken even while he was at the house of the 
 physician (rivaka, knowing that JTulla-Panthaka had 
 acquired the Vipassana, dispatched an appearance^ of 
 himself to him, and preached to him the verses of the 
 Kamma^^?/^ana, " iTulla-Panthaka ! Tour body is full 
 of minute atoms of dust which are lust, and the other 
 evil passions. These minute atoms of dust you must 
 get rid of." In this way he preached to him the law 
 just as if he had actually been present ; and he con- 
 tinued, " My dear son, iTuUa-Panthaka, lust you must 
 call Eaya,'^ atoms of dust you must not call Ea^a. 
 Pa^a means lust. "When you have got rid of the 
 atoms of dust which are lust, you are fit to be a mem- 
 ber of the Church of Para Taken. The same is to be 
 said regarding anger and ignorance." At the close of 
 the discourse upon these verses ifuUa-Panthaka arrived 
 at the state of a Pahanda possessed of intuitive know- 
 ledge, and Para Taken knew that he had become a 
 Pahanda. 
 
 At this time the physician G'lvaka, before presenting 
 rice to Para Taken, was oflPeriag him water to wash 
 his hands. Para Taken said, " Daraka, there is still 
 in the monastery a Pahanda," and he remained with 
 
 ^ Gotama is said to have had the power of appearing ia more 
 than one place at once. The expression always used is that found 
 in the text here, viz. "To send ofi'his appearance." 
 
 2 This word is Pali, of which Para Taken is teaching the mean- 
 ing. " Eayas " in Sanskrit means both " dust " and " passion." 
 
SaX)EY OF ^"TJXLA-PANTHAEA. 67 
 
 his Thahet^ closed. On tMs Maha-Panthaka said that 
 there were no Eahans left in the monastery; but 
 G^ivaka sent a slave to see whether any Eahans had 
 been left there or not. At this moment Xulla- 
 Panthaka saying to himself, "My brother says there 
 are no Eahans in the monastery," created a thousand 
 Eahans and filled with them the whole of the buildings, 
 and the mango garden, some putting on their garments, 
 others engaged in repeating the scriptures, and aU 
 exactly like himself. 
 
 When the messengers arrived at the monastery they 
 found all the buUdings and the mango garden com- 
 pletely filled with Eahans. As soon as the messengers 
 had returned with this intelligence to Para Taken, he 
 said to them, " Go and invite the Eahan jKuUa- 
 Panthaka to come here," They went back and called 
 out, " My I/ord JEidla-Panthaka, Para Taken has sent 
 for you." The whole of the thousand Eahans replied, 
 " I am KuUa-Panthaka." The messengers returned to 
 Para Taken and said, "Lord and master, the whole 
 thousand Eahans say that they are ifulla-Panthaka, so 
 we cannot find him out." Para Taken said, " Go and 
 call him again, and seize the hand of the Eahan who 
 first answers, then all the rest will disappear." The 
 messengers accordingly went agaia to invite ^uUa- 
 Panthaka, and laid hold of the hand of the Eahan who 
 first of the whole thousand answered the summons ; 
 immediately all the other Eahans vanished. KuYLa- 
 Panthaka accompanied the messengers to the house of 
 the physician Givaka, and received his portion of rice 
 in presence of Para Taken. 
 
 ' The vessel -which the priests cany suspended round their 
 necks, and held under the left arm, to receive the alms of food. 
 
 f2 
 
68 buddhaghosha's pakables. 
 
 WTien tlie repast was fimshed Para Taken said to 
 G^vaka, " Take off iTulla-Paiithaka's T/«abet, for lie is 
 going to preacli the law." Givaka took off the T/jabet, 
 and ifulla-Panthaka, seeing that such was Para Taken' s 
 wish, began in a voice like that of the Lion-EIing to 
 preach the law of Anumodana/ reciting it from the 
 three books of the Pi^aka. 
 
 After Para Taken had returned to the monastery in 
 the cool of the evening, the Eahans of the assembly- 
 were saying to each other, "Masters! Maha-Panthaka, 
 not conversant with the mind of ZuUa-Panthaka, and 
 Tinable in four months to teach him a single verse, 
 drove him from the monastery. A Para Taken being 
 an unrivalled master of the law, has the power of con- 
 ducting a man in a single morning to the state of 
 a Bahanda possessed of intuitive knowledge, and of 
 rendering him acquainted with the three books of the 
 Pi/aka. " Wonderful indeed are the Paras ! " 
 
 Para Taken said to them, "This is not the fii'st time 
 that I have afforded assistance to iifuUa-Panthaka," and 
 he proceeded to relate as follows the events of times 
 long gone by: — "This ^uUa-Panthaka a long time 
 ago was a yoimg man of Benares : while engaged in 
 the acquisition of learning and science in the Takka- 
 sila country, he attended on and supplied food to the 
 teacher Disapamokkha, and received instruction fr'om 
 him for three months. Through his excessive stupi- 
 dity, however, he failed to learn anything at all. His 
 master, grateful for the care and attention which his 
 pupil bestowed on him in serving him and supplying 
 all his wants, redoubled his efforts, but all to no effect. 
 At last, the youth, seeing that he could learn nothing, 
 
 ' Joj'. 
 
STORY OF ^TJLLA-PANTHAKA. 69 
 
 asked his teaclier's permission to leave. The master 
 th inkiTi g himself much indebted to his pupil for his 
 kindness to him, took him away into a forest to pre- 
 sent him with a charm, and instructed him as follows : 
 — " Gha^esi Gha^esi kim karawa ? tava karmam aham 
 _{7anami.^ Repeat this charm constantly so as never to 
 forget it. It will always provide you with a living. 
 "Wherever you may happen to be, you have only to 
 utter the charm." 
 
 On the young man's return to Benares, he went to 
 live with his parents. 
 
 About this time the king of Benares, disguising 
 himseK, went out one night to discover whether the 
 actions of his subjects were good or evil. Coming to 
 the house of the young man who had learned the 
 charm, he placed himself close up against the wall 
 and began to listen. It happened that some thieves 
 having dug a mine in the space between this house 
 and the next, were just about to rob the house. At 
 this moment the young man who had returned from 
 the Takkasila country awoke and began to recite the 
 charm, " Ghafesi Ghafesi kim 'karana ? tava karmam 
 aham _^anami." The thieves as soon as they heard the 
 charm, said, " This young man has found us out," and 
 ran away. The king seeing the thieves running away, 
 and knowing that this was in consequence of their 
 hearing the charm, carefully noted the position of the 
 young man's house, and returned home. 
 
 When daylight came, the king called some of his 
 people, and told them to go to such a place and find 
 out the young man who had returned from the Takka- 
 sila country, and bring him to him. When they had 
 ' Wby are you busy ? Why are you busy ? I know your design. 
 
70 buddhaghosha's parables. 
 
 brouglit tlie young man before Mm, lie said, " Young 
 man, give me the charm you were repeating last 
 night." — " Take it, your Majesty," he replied, and he 
 recited it to the king, who repeated it tiU he knew it. 
 After learning it the king gave him a present worth a 
 thousand (pieces of gold), as a teacher's fee. 
 
 At this time the prime minister, having formed the 
 design of taking the king's life, went to his Majesty's 
 barber and said to him, " "Wien you shave the king's 
 beard, take a very sharp razor and cut his throat. 
 When I am king I wUl give you the post of prime 
 minister." He made the barber a present worth a 
 thousand [pieces of gold], and the man agreed to do it. 
 Accordingly, after he had soaked the king's beard with 
 perfumed water before shaving it, he took the razor 
 and was just going to cut his throat when at that 
 moment, the king thinking of the charm, began to 
 recite, " Ghafesi, Ghafesi kim karawa? tava karmam 
 aham ^anami." The barber no sooner heard this 
 than he said, "The king has discovered my inten- 
 tion ;'' then he dropped the razor and fell trembling 
 at the king's feet. The king exclaimed, " Oh, you 
 barber! do you not know I am the king?" — "Your 
 Majesty," said the barber, "it was no plot of mine; 
 the prime minister gave me a present worth a thou- 
 sand [pieces of gold] to cut your Majesty's throat while 
 I was shaving you ; it was he who induced me to at- 
 tempt it." The king said to himself, " It is owing to 
 this yoimg man who taught me the charm, that my 
 life has been saved." Then he sent for the prime min- 
 ister and banished him from the country, saying, 
 " Since you have plotted against my life, you can no 
 longer Hve within my territory." After this, he called 
 
STORY OP gULLA-PAJ?TTTA ff A . 71 
 
 tlte young man wlio had given him the charm, and 
 making him a very handsome present as an acknow- 
 ledgment of his services, conferred on him the post of 
 prime minister. 
 
 That young man is now ZuUa-Panthaka, and the 
 teacher Disapamokkha is now I the Para. 
 
 When he had finished preaching the law, the whole 
 of the assembly who listened to it were settled in the 
 reward of Sotapatti. 
 
 End or the Stoet of Zulla-Panthaka. 
 
CHAPTEE YII. 
 
 STORY OF THE PROBATIONER TISSA. 
 
 0:s another occasion Para Taken, wHle residing in the 
 (retavana monastery, preached a discourse with refer- 
 ence to the probationer Tissa. 
 
 In the country of Eaj7agaha there lived a Brahmin 
 named Mahasena, who was a friend of the Brahmin 
 Vanga, the father of Sariputta. 
 
 Sariputta, taking pity on the Brahmin Mahasena, 
 came and stood at the door of his house with the in- 
 tention of assisting him. Mahasena said to himself, 
 " Here is Sariputta, the son of my friend Yanga, who 
 is evidently waiting to receive rice,^ and I have 
 nothing of which I can make him an offering." And 
 he went and hid himself. 
 
 One day, Mahasena went to a Thuthe's house 
 and received a cloth and a cup of cow's milk.^ Then 
 he thought he would make an offering to Sariputta. 
 
 ' The word rice used in the text here and elsewhere means 
 any kind of food oifered to a priest, though its literal meaning is 
 cooked rice. 
 
 ^ The printed text and manuscript vary greatly here : the for- 
 mer says, " after presenting grass he received a cloth," etc.; the 
 latter says, " Going to a Thuthe's house to obtain alms of food for 
 the day, he received," etc. 
 
STORY OF THE PROBATIONER TISSA. 73 
 
 Sariputta at that very moment, rising from the perfor- 
 mance of Samapatti, was looking to see whom he 
 should deliver, and knowing that Mahasena, having 
 an offering to make, wished to come to him, he went 
 to the Brahmin's house and stood at the door. As 
 soon as the Brahmin saw him, he invited him to 
 come up into his house and poured into his t^abet 
 some rice cooked in milk. Sariputta, after taking 
 half of the rice, closed his t/iabet. The Brahmin 
 said, " Lord and master, save me in my life to come; 
 give me no help in this life ;" sayiug this, he poured 
 the rest of the rice into the tAabet. Sariputta then 
 ate the rice ; when he had finished, Mahasena made 
 him an offering of a coarse cloth with this invocation, 
 " Lord and master, the law which you know may I 
 also know." Sariputta, after having preached the 
 law, took his departure. 
 
 The Brahmin Mahasena dying in natural course, 
 became an embryo iu the womb of one of the congre- 
 gation of Sariputta in the Savatthi country. The 
 young girl, from the day that she became pregnant, 
 was very desirous to supply food to Sariputta and aU 
 his priests, and to wear herself the thingan,^ and to 
 drink niilk prepared as for priests, out of a golden cup. 
 Now the girl wishing to wear the t/^ingan from the 
 time that she was in the family-way, was the sign 
 that the child in her womb would become a Eahan 
 in the church. The girl's parents, thinking that if 
 their daughter wished to be a Eahan, it was in accord- 
 ance with the sacred law, supplied Sariputta and his 
 priests with cow's milk, and dressing the girl iu a 
 tAingan, placed her after all the priests, and gave 
 
 ' Priest's garment. 
 
74 buddhaghosha's payables. 
 
 her her share of the offering of milk in a golden 
 cup. 
 
 At the end of ten months she gave birth to a son. 
 After the boy was washed, he was laid upon a cover- 
 let worth a hundred thousand (gold pieces). Sariputta 
 was also invited, and had food presented to him. The 
 child, lying on the coverlet and contemplating Sari- 
 putta, thought to himself, " This priest is my old 
 teacher ; it is to him that I owe all this luxury. I 
 must make him an offering." 
 
 At this moment the parents, wishing to name the 
 child, took him up jfrom the coverlet ; but the child, 
 wrapping his little finger in it, lifted it up with him. 
 The parents tried to disengage his finger, but the 
 child, retaining his hold of it, began to cry ; so they 
 took him up, coverlet and all, and laid him at the feet 
 of my lord Sariputta ; the child, dragging the coverlet 
 with his finger, placed it at Sariputta's feet. When 
 the child's parents saw this, they said to Sariputta, 
 " Lord and master, deign to accept the coverlet which 
 the child offers you." He accepted it. Then the 
 parents said, " Give a name to your disciple ;" and he 
 called the child * Tissa.' 
 
 On every occasion of their performing ceremonies 
 for the child, the parents regularly invited Sariputta, 
 and supplied him with food. When the child was 
 seven years old, his parents delivered him to Sari- 
 putta, to be made a Eahan. Sariputta, after teaching 
 the little boy to repeat the Kamma^^Aana, made him a 
 Eahan. For seven days the child's parents made 
 offerings of food to Sariputta, and the whole of his 
 priests; after which they retired to their home. 
 
 On the seventh day,, the probationer Tissa accom- 
 
STORY OF THE PROBATIONER TISSA. 75 
 
 panied the Eahans to the Savatthi country, to collect 
 alms. As soon as they arrived there, the inhabitants 
 came out to meet the young probationer, and made 
 him an offering of five hundred Putzos^ and five hun- 
 dred rice-bowls. 
 
 One day, going to the monastery -where the proba- 
 tioner resided, they made an offering of five hundred 
 more putzos and five hundred more rice-bowls, so that 
 when he was only seven years old he had a thousand 
 putzos. and a thousand rice-bowls ; these he presented 
 to the Eahans of the assembly. His acquiring all 
 these things was the result of his having given a single 
 coarse cloth and a cup of milk to Sariputta at the time 
 that he was the Brahmin Mahasena. From that day 
 the probationer was always called Pinrfapatika^ Tissa. 
 
 One night, when it was very cold, the probationer, 
 going to the monastery to perform his duties, saw the 
 Eahans warming themselves at a fire. " My masters," 
 said he, "why do you warm yourselves at a fire?" 
 — " Probationer," they repHed, " we are warming our- 
 selves because it is so cold."^ — " If you are cold," said 
 he, "wrap yourselves in coverlets." The Eahans re- 
 joined, "Probationer, you alone have power and can 
 procure these things. Where can we get coverlets 
 ffom ?" — " If this be so," replied the probationer, 
 " those of my masters who wish for coverlets, follow 
 me." Hearing this, because they wanted to wrap them- 
 selves in coverlets, a thousand Eahans followed behind 
 a probationer who was only seven years old. 
 
 ' A waist-cloth of about 4 yards loDg and 1^ wide, of silk or 
 cotton. The national dress of the Burmese. 
 
 2 He who lives on alms. See Burnouf, Introduction, p. 306. 
 
 3 Fires are not properly allowed within monasteries in Biirmah. 
 
76 buddhaghosha's paeables. 
 
 The probationer, taking with him the thousand 
 Eahans, went outside of the city, and as he visited 
 hoiise after house, the inhabitants as soon as they saw 
 him, feeling the strongest affection for him, presented 
 hiTTi with 500 coverlets. When he returned within 
 the city, a wealthy ThufJie was selling coverlets in the 
 bazaar. The slave who watched the shop went to his 
 master and said, " Here is a probationer coming with 
 500 coverlets; hide yours, master." The Thuthe 
 said, "Does the probationer take them when they are 
 given to him, or does he take them without their being 
 given to him ? " — " He takes them when they are 
 given," replied the slave. — " Very good, then," said 
 the Thuthe, " if so, do not hide them ; let them be." 
 The novice, with the thousand Eahans, arrived at the 
 place where the coverlets were spread out. The 
 Thnffie who owned them no sooner saw the novice 
 than he loved him as his own son, and made him an 
 offering of 500 of the coverlets, making this invoca- 
 tion, " Lord and master, the law which you know may 
 I also know !" The novice preached to him the law 
 of Anumodana.^ 
 
 Thus, this young probationer, obtaining in a single 
 day a thousand coverlets, presented them to the thou- 
 sand Eahans. From this time, they gave the novice 
 the name of Kambalara Tissa.^ It was in consequence 
 of his haAong made an offering of a coverlet to my 
 lord Sariputta on the occasion of his giving him the 
 name of Tissa, on the seventh day after his birth, that 
 when he was seven years old he received a thousand 
 coverlets. 
 
 Therefore Para Taken preached, " Beloved Eahans, 
 ' Joy. 2 Who procures coverlets. 
 
STORY OF THE PEOBATIONER TISSA. 77 
 
 offerings made to the priesthood, though, they be but 
 small, are rewarded as if they were large. Large 
 offerings receive still more excellent rewards." 
 
 The probationer, after learning the Eamma^^Aana 
 from Para Taken, went away and resided in a tem- 
 porary monastery at a distance of 120 yo^anas. 
 There, during the whole three months of the Lent, 
 he practised the repetition of the Kamma^^Aana, and 
 reached the stage of a Eahanda. 
 
 End of the Story of the Probationer Tissa. 
 
78 
 
 CHAPTEE VIII. 
 
 STORY OF MAHAKAPPINA-THERA. 
 
 On another occasion, Para Taken, residing in tlie 
 G^etavana monastery, preached the following discourse 
 on the subject of the priest Mahakappina : — 
 
 At a place not far from Benares there lived a thou- 
 sand weavers. At that time a thousand Pai'^eka- 
 Buddhas,^ who had been residing for eight months 
 at Himavanta, came to the weavers' village. When 
 the head man of the weavers' village saw the PaA:A:eka- 
 Buddhas, he invited them to come on the following 
 day to receive offerings of rice. The Paj?:/-eka-Buddhas 
 accepted the invitation. The head-weaver then went 
 round the village saying that he had invited the PaZc- 
 ^eka-Buddhas, and that every house was to entertain 
 one priest each. The villagers did as they had been 
 dii-ected, and the Pafcfceka-Buddhas, after receiving 
 their rice, preached the law to them. The weavers 
 then invited them to reside with them during the 
 whole of the three months' Lent, and, the invitation 
 being accepted, every weaver built one monastery 
 apiece for the whole thousand, and each supplied one 
 of them with food and all he required. 
 ' A semi-Buddha. 
 
STORY OP MAHAKAPPnSTA-THERA. 79 
 
 When Lent was over, the weavers made an oflPering 
 to them of a thousand putzos* for tAingans.^ After 
 making this pious offering, when they died, they be- 
 came inhabitants of the Tavatiasa Nat-country; having 
 enjoyed all the luxury of the Nats, they appeared 
 in the time of the Para Taken Kassapa among the 
 TAugyues' of Benares. The head-weaver was the son 
 of the head T/ragyue ; the other weavers were all sons 
 of TMgyues, and their wives daughters of TAugyues, 
 and they were all married to one another. 
 
 One day, when Para Taken Kassapa was preaching 
 the law, the TAugyues went into the enclosure of the 
 monastery to hear him. While they were there, it 
 began to rain heavily. Many people who were rela- 
 tions of the teacher were inside the building, but the 
 TMygues, not being his relations, got wet through. 
 They were very much ashamed, and dehberating 
 among themselves, resolved to erect an extensive 
 monastery. The head-weaver put down a thousand 
 (pieces of gold), and the others five hundred each. 
 Then they erected a large and splendid monastery with 
 a thousand spires. This they presented as a grand 
 offering to Kassapa Para Taken and all his Eahans. 
 At the same time the wife of the head- weaver pre- 
 sented as an offering to the Para Taken a putzo 
 worth a hundred thousand (pieces of gold), which she 
 had placed on a bouquet of L^tsarue-blossoms making 
 this invocation: "Lord and master, in my future 
 states of existence, may I resemble the blossom of 
 
 ' 'Waist-cloth of the laity. 
 
 ^ Priests' garments. 
 
 3 Same as Thvithe, the wealthy class. 
 
80 buddhaghosha's parables. 
 
 the L^tsarue ! ^ and may I be called Anq^a ! " Kas- 
 sapa Para Taken said, "Darakama, it shall be ful- 
 filled accordiag to yonr prayer." 
 
 When the T/iugyues, leaving that state of existence, 
 died, they appeared in the Nat country. In the time 
 of the Para Taken Gotama, after dying and leaving 
 the Nat country, they appeared in the country of 
 Kukkuvati. The head-weaver became King Maha- 
 kappijza, his mfe was the daughter of the great king 
 of the Saketa^ country ; owing to her resemblance to 
 the blossom of Letsarue, she was called the Princess 
 Anq^a. "When she grew up she became the wife of 
 King Mahakappina. The other weavers were all 
 sons and daughters of great nobles; and when they 
 were old enough, they became the husbands and wives 
 of each other. 
 
 King Mahakappina, enjoying all the luxury of 
 royalty, began to say to himself, " I am a king, but 
 I can neither see nor hear of the three jewels.'" Hav- 
 ing a great longing for them, he sent off one day four 
 of his nobles on horseback from the four sides of his 
 city, telling them to go two or three yoyanas and 
 see if they could gather any tidings of Para, the law, 
 and the priesthood. The nobles, however, came back 
 without having procured any intelligence. 
 
 One day, while the king, mounted on horseback, was 
 amusing himself in the garden attended by a thousand 
 nobles, there came by five hundred merchants from 
 the country of Savatthi. The king asked whence they 
 came, and when he was told they came from Savatthi, 
 
 ^ A species of nettle. 
 
 * The city of Ayodhja, or ancient Oude. 
 
 ^ Buddha, the law, and the priests. 
 
STOEY OF MAHAKAPPIXA-TIIEEA. 81 
 
 he inquired if tliere was any nevs in their country. 
 The merchants replied, " Your Majesty, the jewel is 
 there, the Para. The king, v^iose heart on hearing 
 this "was filled -with faith and love, said to them, " I 
 will present you with a hundred thousand (gold 
 pieces). Is there any further news?" — "The jewel, 
 the law, is there," they replied. The king, moved 
 mth love and joy at this intelligence, added a present 
 of another hundred thousand, and asked them if they 
 had any more intelligence. They said, " There is 
 the jewel, the priesthood." The king, on hearing 
 this, again increased his present by a hundred thou- 
 sand more. Then he said to his nohles, " I will go 
 to the place where are to be found the jewel, the Para ; 
 the jewel, the law ; and the jewel, the priesthood. I 
 shall not return to my city, but shall go and become a 
 Eahan in the society of Para Taken." The nobles 
 said, "Tour Majesty, we will all go with you and 
 become Eahans." Then the king wi'ote on a leaf of 
 gold and gave it to the merchants ; the writing was 
 this : "To the queen, from King Mahakappina. I 
 am going to become a Eahan with Para Taken in the 
 Savatthi country. My queen, remain here and enjoy 
 all the happiness and luxury of the royal power." He 
 also sent this message to her : "I have offered as an 
 acknowledgment to these merchants three hundred 
 thousand (pieces of gold) ; give it to them." The 
 king, with his thousand nobles, then set off on their 
 
 journey. 
 
 Para Taken, on that day at daybreak, was looking 
 out to see who was worthy of deliverance. Seeing 
 that King Mahakappina and his thousand nobles would 
 become Kahandas, he went out to meet him Hke the 
 
82 buddhaghosha's parables. 
 
 Zakravarti king going to meet the kings ovniag the 
 subordinate villages. After travelling twenty yoj7anas, 
 he stopped at the foot of a banyan-tree on the bank of 
 the Zandapa river, emitting from his person six daz- 
 zling rays of glory. 
 
 King Mahakappina, continning his journey, came 
 to a river. " What river is this ? " he asked. " Your 
 Majesty, this is the AraTaiMa. river," they replied. 
 "What is the depth and ^dth of it?" he asked. 
 They told him: " One gavyuti^ deep, and two gavyiitis 
 ■wide." — "Are there any boats on this river?" he 
 asked. They said, " There are none." Then the king 
 said, "Nobles! our existence is but birth, -old age, 
 and death : Tve have come on account of Para Taken, 
 let the -water bear us firmly." Then, fixing their 
 minds steadily on the virtues of Para Taken, they 
 "went on to the "water on their horses and began to 
 cross. The surface of the -water became like a stone 
 slab, not even the hoofs of their horses "were -wetted. 
 
 After King Mahakappina -with his thousand nobles 
 had reached the opposite shore, they came to another 
 river. " WTiat river is this ?" asked the king. The 
 nobles answered, " This is the l^ilavaha river." — 
 "What is the -width and depth of this river ? " he asked. 
 " Half a yoyana -wide, and as much deep," they re- 
 plied. "Are there any boats on this river ? " he asked. 
 They replied, " There are none." The king said, " If 
 that be so, o"ur existence is but birth, old age, and death ; 
 reflecting on the vii'tues of the La"w, let the "water bear 
 lis firmly." Then fixing their minds steadUy on the 
 virtues of the La"w, the king and his thousand nobles 
 stepped on to the "water on their horses. The surface 
 
 ' A little more than three miles. 
 
STORY OF MAHAKAPPINA-THEEA. 83 
 
 of the water became lite a stone slab, and not even tbe 
 boofs of their horses were wetted. 
 
 After reaching the opposite shore they proceeded 
 onwards and came to another river. " What river is 
 this ? " asked the king. The nobles replied, " This is 
 the Zandapa river." — " What is the width and depth 
 of it?" he asked. The nobles answered, "Ayo^^na 
 both in width and depth." — "Are there any boats 
 on this river," he asked. They replied, " There are 
 none." The king said, "If tliis be so, nobles, our 
 existence is but birth, old age, and death ; reflecting 
 on the virtues of the priesthood, let the water bear us 
 firmly." Fixing their minds steadily on the virtues 
 of the priesthood, they stepped on to the water on their 
 horses. The surface of the water became like a stone 
 slab ; npt even the hoofs of their horses were wetted.* 
 
 The king after crossing the iTandapa river pro- 
 ceeded on his journey, and came near a banyan-tree. 
 Seeing that the branches and teaves were shining like 
 gold, the king said to himself, " This brilUaney is not 
 that of the sun or moon; it must be the glory of 
 Para Taken." go saying he got off his horse, and 
 advancing with his eyes fixed on the sacred rays, he 
 beheld Para Taken at the foot of the banyan-tree; 
 when he saw him, he did homage to him and remained 
 at a respectful distance. Para Taken preached the 
 law to King Mahakappina, and established him in 
 the reward of Sotapatti. 
 
 The king and his thousand nobles having become 
 Sotapans- asked permission to enter the priesthood. 
 
 ' The above is a good specimen of the tedious reiteration often 
 found in Trorks of this kind. 
 
 g2 
 
84 bitddhaghosha's parables. 
 
 Para Taken began to look, saying to liimself, " Ttese^ 
 people are possessed of great power and glory, will 
 they become wearers of tbe T^abet and TAingan?" 
 Then he saw that King Mahakappina had formerly, 
 when he was a weaver, made an offering of a T/im- 
 gan to a thousand PafcArekabuddhas, and that in the 
 time of the Para Kassapa he had made an offering of 
 twenty thousand T/angans to twenty thousand Eahans. 
 Extending both his sacred hands, he called to them, 
 " Come, Eahans ! in order to terminate all suffering, 
 be earnest in performing good deeds." Becoming 
 Eahandas with the eight priestly utensils, they flew 
 up into the sky, and alighting at the sacred feet of 
 Para Taken, remained in adoration. 
 
 The merchants entering the city of Eukkuvati pre- 
 sented themselves before Queen Anoya, and said to 
 her, ''King Mahakappina and his thousand nobles 
 have gone away to become Rahans with Para Taken ; 
 he directs your Majesty to remain in the enjoyment of 
 the royal power, and has instructed us to ask from your 
 Majesty a present of three hundred thousand." Queen 
 Anoya said, "Brothers, why did King Mahakappina 
 give my brothers tlu'ee hundred thousand ? " The 
 merchants replied, " Hearing that there was the jewel, 
 the Para, he gave us a hundi-ed thousand ; hearing that 
 there was the jewel, the law, he gave us a hundred 
 thousand ; and hearing that there was the jewel, the 
 priesthood, he gave us a hundred thousand." The 
 queen, saying, "The Para, the law, and the priest- 
 hood are indeed the three jewels," made the merchants 
 a present of nine hundred thousand (pieces of gold). 
 
 ' The manuscript has "will these people become wearers of 
 the powerful and glorious TAabet and TAingan ?" 
 
STOET OF MAHAKiPPINA-THEEA. 85 
 
 The queen said to the wives of the thousand nobles, 
 " King Mahakappina has gone away to become a 
 Eahan with Para Taken, I shall therefore likewise go 
 and become a Eahan with Paxa Taken." The wives of 
 the nobles said, " We also will go with you and be- 
 come Rahans with Para Taken." 
 
 Queen Ano^a with the thousand wives of the 
 nobles riding in carriages, started off on their journey. 
 "When they came to the three rivers, thinking steadily 
 upon, and fixing their faith in the virtues of the Para, 
 the law, and the priesthood successively, they went on 
 to the water in their carriages ; the surface of the 
 water became like a stone slab, and not even the edges 
 of the wheels were wetted. After crossiag the three 
 rivers they came to the banyan-tree ; when they saw 
 Para Taken they did homage to him, and remaining 
 at a respectful distance, said to him, " Lord and 
 master, the great King Mahakappina and his thou- 
 sand nobles have gone away to become Eahans with 
 my lord the Para, where are they now ? " Para 
 Taken replied, " Ton will see them directly, stay here 
 one moment." Then he preached the law to Queen 
 Anoya and her companions. The queen and the 
 nobles' wives all became Sotapans. The queen asked 
 permission to become a Eahan. Para Taken preached 
 the law which extends (the truth). The queen and 
 the thousand nobles' wives became Eahans. Then 
 Para Taken showed them the priest Mahakappina 
 and his companions ; and the queen and her attend- 
 ants when they saw them, did homage to them, saying, 
 " My lords, you have reached the state of Eahandas, 
 let us also become Eahandamas." ^ Paying homage 
 ' Female Eahauda. 
 
86 buddhaghosha's paeables. 
 
 to Para Taken they begged him to confer on them the 
 condition of Eahandas. Para Taken gave them into 
 the charge of the Eahandama UppalavaKwa, who em- 
 ployed them in their duties as Kahans, and they all 
 became Rahandamas. 
 
 End of the Stoky of Mahakappusta-theea. 
 
87 
 
 CHAPTER IX. 
 
 STORY OF THE PROBATIONER PAiVZJlTA. 
 
 On one occasion Para Taken while residing in the 
 (retavana monastery preached the following discourse 
 on the subject of the novice 'Fandita, : — 
 
 In former times, when the Para Taken Xassapa 
 attended by twenty thousand Eahans came to Benares, 
 the people of the country entertained them hospitably 
 and provided for their wants. The Para Taken 
 preached as follows : " In this country some people 
 make offerings of their own goods, but they do not 
 incite others to do so ; these, in whatever state they 
 may hereafter be, have abundance of wealth, but they 
 lack relations and attendants. Some people incite 
 others, but make no offeriags themselves; these, in 
 whatever state they may hereafter be, have numerous 
 relations and attendants, but they lack wealth. Some 
 people make offerings of their own goods and also 
 incite others ; these, in whatever state they may here- 
 after be, have abundance of wealth and numerous 
 relations and slaves." 
 
 A Daraka,^ after listening to this discourse invited 
 Para Taken to receive an offering of a repast on the 
 
 ' Supporter of the priestTiood. 
 
88 BUDDHAGnOSHA's PARABLES. 
 
 follo-\viag day. Having first laid down, his own money 
 lie incited the others, saying, " townsmen, to-morrow 
 I am going to provide Para Taken with food. Let each of 
 you submit a written statement mentioning how many 
 of the Eahans of Para Taken you can supply with 
 food." Accordingly, the inhabitants submitted written 
 statements separately, one engaging to supply with 
 food a hundred, another fifty, another ten, another 
 five. Among them was a very poor day-labourer named 
 Mahaduta, who, when he was m-ged to contribute, sub- 
 mitted his written engagement to supply one priest. 
 On his return home he said to his wife, "Mother !^ the 
 inhabitants of the city are going to make ofi'erings of 
 food to-morrow to the Para Taken Kassapa and the 
 twenty thousand j)riests, and have sent in lists to the 
 Eahans." His A\dfe said, "Yery good, it is because 
 we have never made any offerings that we are so 
 poor." 
 
 The husband and wife then went out to work for 
 hire. The man went to a T/mthe^s house and split 
 firewood, siaging very pleasantly all the time he was 
 at work. The T/mtke, pleased at the quantity of fire- 
 wood he had split, said to him, " Ho ! you Mahaduta, 
 you have split a great deal of firewood ; what makes 
 you sing so happily over your work ? " He replied, 
 " My lord T/mthe, I am happy because I have sent in 
 a written engagement to supply food to one Eahan 
 to-morrow from my day's wages." The Thutke, pleased 
 with him, gave him eight Kunsas^ of I^amatAale^ rice. 
 Maliaduta's wife also went to a T/mthe''s \iife to w^ork 
 
 An interjection of astonishment or distress. 
 ^ A small measure, about enough for one meal. 
 ^ One kind of rice. 
 
SXOEY OF THE PEOBATIONEE FANDITX. 89 
 
 for hire, and wlien the lady gave her rice to pound, 
 she exerted herself diligently, siagiag all the while 
 over her task. The Thnthe's wife said to her, "Why 
 do you siag so pleasantly while you pound the rice ? " 
 She replied, "My lady Thuthema, I am rejoiciag he- 
 cause to-morrow I am going to provide food for a holy 
 Eahan." TheTknthevaa, pleased with herj gave her a 
 Kunsa of NamatAale rice, a ladle-fuU of butter, a cup 
 of curdled milk, and a suitable quantity of chiUs and 
 onions. The husband and wife arose early on the 
 following morning, and Mahaduta went to collect 
 herbs. A fisherman, hearing him singiag pleasantly 
 as he was gathering the herbs, said to him, " What 
 makes you siag so pleasantly as you gather the 
 herbs?" He replied, "I sing while I gather them, 
 because my heart is so full of love since I am goiag 
 to present food to a Eahan." The fisherman was so 
 pleased with him that he brought out four Ngagyings^ 
 which he had buried in the sand, and gave them to 
 him. 
 
 In the morning, at daybreak. Para Taken, looking 
 to see who was worthy of deliverance, observed 
 Mahaduta. Then he went into the Gandhaku/i build- 
 ing. 
 
 Mahaduta took the fish home and cooked them very 
 
 carefully. 
 
 The Sakka king, inspired by affection for Mahaduta, 
 and knowing that Para Taken was going to Mahaduta's 
 house to receive an offering of food from him, dis- 
 guised himself as a traveller, and, going to his house, 
 said to him, " Mahaduta ! let me join with you in 
 
 ' Name of a fish — a species of carp. 
 ^ The king of the Nats. 
 
90 buddhaghosha's paeables. 
 
 the offering, and sliare its re-ward." Maliaduta agreed 
 to share it, saying, "Join with me." Then the 
 Sakka king laid out the rice and all the other pro- 
 visions, and imparted to them the exquisite flavour of 
 the Nats; after this, he said, "Mahaduta, go and 
 invite the Eahan who has been appointed to you 
 according to your written agreement." Mahaduta 
 went and said to the registrar, " Give me the 
 Eahan appointed to me according to my written agree- 
 ment." The registrar said, " I forgot to put you 
 in the list, and all the Eahans are now provided for." 
 Mahadiita, in great distress, burst into tears. Then the 
 registrar said to him, " Para Taken has just gone in 
 at the door of the Gandhakufi building, follow him, 
 and give him an invitation." The king, the ministers, 
 chiefs, T/mthes, and others, thinking Mahaduta a beggar, 
 said to him, " Oh, you Mahaduta, he has not yet taken 
 his repast, how can any offering of alms be made to 
 you now? Go away." Mahaduta said, "I am going in 
 to do homage to Para Taken ; " then laying his head 
 on the sill of the door of the Gandhakufl building, and 
 doing homage to Para Taken, he said, " Lord and 
 master, in this countiy there is no one so miserable as 
 I ; have pity on me and help me." Para Taken, 
 opening the door of the Gandhakufi building, gave 
 his sacred t/zabet to Mahaduta, who, canying it on his 
 shoulder, went out just as if he had obtained all the 
 wealth and power of the /^akravarti king. The king, 
 the heir-apparent, the ministers, and all the others, said 
 to Mahaduta, " Mahadiita, take a thousand (pieces of 
 gold), and give me the t/iahet ; you are a poor man, 
 take the money.'' So saying, they all earnestly en- 
 treated him, offering him five hundred each, and a 
 
STOKY OF THE PROBATIONER PAiVDITA. 91 
 
 tliousand each.. But Mahaduta, saying, " What shall I 
 do with money ? " would not give up the t/«abet, and 
 took it away with him. Though the king himself en- 
 deavoured to persuade him, he would not give up the 
 t/^abet, but carried it off. Neither the king nor any 
 one else dared to take by force the sacred t/«abet Avhich 
 Para Taken had given with his own sacred hand. 
 The king, saying to himself, " Mahaduta is a poor man, 
 where can he get proper rice or provisions for an offer- 
 ing; so, when he has nothing to offer, I will take 
 the tliahet and give Para Taken an invitation.'' "With 
 this design he followed Para Taken to Mahaduta' s 
 house, where the Sakka king, after arranging the rice 
 and the other provisions, had prepared a place for the 
 Para Taken. 
 
 Mahaduta, when Para Taken, accepting his invita- 
 tion, arrived at his house, told him to enter. Mahaduta's 
 house was so low that no one could go into it without 
 stooping. Now Para Takens never bow their heads 
 to enter a house. Accordingly, as Para Taken entered 
 the house, the earth sank down and he went in. The 
 roof of the house also rose up. Such is the power 
 of Paras. On taking their departure, the ground and 
 the house become as before. Para Taken, therefore, 
 entering Mahaduta's house erect, went to the place 
 prepared for him. The king also entered the house, 
 and, occupying a suitable place, said to Mahaduta, 
 "Mahaduta, when I asked you for the sacred t/iabet 
 you would not give it to me. Now, where are the rice 
 and other provisions to offer to Para Taken ? Show 
 them to me." The Sakka king uncovered the vessels 
 containing the rice, cow's milk, and other provisions ; 
 and the fragrance they exhaled was so intense that it 
 
92 buddhagiiosha's parables. 
 
 perfumed the whole country. The king, seeing the 
 rice, milk, butter, and other provisions, exclaimed, 
 " Never before have I seen food so full of fragrance ! " 
 Then, thinking that his presence would displease Ma- 
 haduta, and be a constraint upon him, he made obeis- 
 ance to Para Taken, and took his departure. 
 
 The Sakka king presented the provisions to Para 
 Taken. Para Taken, when he had finished his repast, 
 preached the Anumodana law and went away; and 
 Mahaduta accompanied him with the sacred tAabet on 
 his shoulder. The Sakka king, after going part of 
 the way with them, retm-ned to Mahadrita's house, and 
 as he stood outside at the door and looked up to the 
 sky, there feU a raiu of the seven jewels : Mahaduta's 
 house was so filled with gold and silver that there was not 
 even room for any one to go into it; all the water-pots, 
 baskets, and utensils of every description were filled 
 with it.' Mahadiita's wife, unable to get into the house 
 for the gold and silver, had to remain outside with her 
 little boy. 
 
 Mahadiita, after taking back the sacred thabet. re- 
 turned home. On his arrival, seeiug his wife and 
 little boy on the outer platform ^ of the house, said, 
 " Mother, why do you stay on the outer platform ; 
 the sun is very hot." His wife replied, "Mahadiita, 
 the whole house is so filled with gold and silver 
 and jewels that we cannot stop thei-e with any comfort, 
 so we are staying outside." Mahadiita, seeiug that this 
 was the result of the offering he had made that day, 
 went to the king and said to him, " Tom- Majesty, 
 my house is filled with gold and silver and jewels ; 
 
 This is au uncovered platform, formiug the entrance to a Bur- 
 mese house. 
 
STORY OF THE PROBATIONER TANDITX. 93 
 
 deign to accept tliem." The king thought to himself, 
 "The offering made only to day to Para Taken has 
 already terminated in its result. I must see this gold 
 and silver and jewels." Then he despatched a thousand 
 carts for the treasure, and had it all piled up before 
 him ; the heap -was as high as the top of a palmyra- 
 tree. The king said to the inhabitants, "Is there 
 such a treasure as tliis in the country ? " and they re- 
 plied, " There is not." Then the king gave Mahaduta 
 all the treasure, together with the insignia of a 
 T/mthe. 
 
 Mahaduta, after attaining the rank otaThnthe, asked 
 the king to give him some land to build a house on, 
 and the king made over to him the site of the house of 
 a former Tkuthe. Mahaduta, after having a quantity 
 of wood and bamboos cut and stored ready for build- 
 ing his house, had the site cleared, digging up all the 
 bushes and levelling the inequalities. In the course 
 of this work they came upon a large number of pots 
 of gold, all with their brims touching each other, so 
 numerous that the whole of his land was full of them. 
 The king, when he heard of this, said to him, " Maha- 
 diita, this is owing to your great glory ; you alone take 
 them." Mahaduta, when he had finished building his 
 house, during seven whole days supplied Para Taken 
 and all his Eahans with provisions, and made them 
 magnificent offerings. After performing numerous 
 good works he died, and his next existence was in the 
 countiy of the Nats. 
 
 During the whole interval between two Paras, 
 Mahaduta lived in the enjoyment of all the luxm-ies 
 of the Nats. Leaving the Nat country on his death, 
 in the time of this most excellent Para Gotama, he 
 
94 buddhaghosha's paeables. 
 
 became an embryo of the family of Sariputta in the 
 Savattbi country. 
 
 The T/mthe''s daughter, from the day that she became 
 pregnant,^ had a great longing to eat Ngagying fish 
 and rice. The reason of her having this longing was 
 that she was desirous of making an offering of some 
 Ngagying fish and rice to Sariputta and the Eahans. 
 She also wished to wear a putzo dyed in phanyi,^ and, 
 remaining in the lowest position among all the Eahans, 
 to eat of the ]!^gagying fish and rice. Her parents 
 accordingly made an off'ering of Ngagying fish to 
 Sariputta; and, dressing her in a putzo dyed with 
 phanyi supplied her with a portion of the priests' rice 
 and Ngagying fish in a golden cup. After having 
 eaten in this way, she felt contented. The reason of 
 her thus desiring to wear the t/angan and partake of 
 the priests' food was that her unborn child was des- 
 tined to become a Eahan of the holy church. 
 
 After the lapse of ten months the young girl gave 
 birth to a boy. She invited Sariputta to come and 
 name the child; and, after regaling him with rice, she 
 said to him, " My lord Sariputta, deign to bestow a 
 name on your disciple." My lord Sariputta named 
 the child Tandita. "WTien the child Pa^^ita was seven 
 years old, he became a Eahan with Sariputta ; and his 
 parents, on the occasion of his entering on his proba- 
 tion, made offerings of rice for seven whole days. On 
 the eighth day, when my lord Sariputta took the pro- 
 bationer Tandita into the village with him, the boy, 
 on the road (seeing) a labourer digging a ditch, an 
 arrow-maker straightening his arrows over a fire, a car- 
 
 ' "Witli the former Mahaduta. 
 
 ^ Some kind of dye, probably of a yellow colour. 
 
STORY OF THE PEOBATIOXER TANDITA. 95 
 
 penter cutting wood with an adze, acquired the Kamma- 
 tthajxa.} Then he asked Sariputta to let him go back 
 to the monastery ; when Sariputta told him he might 
 go back if he wished, he said, " Lord and master, if 
 you bring me any offerings of food bring me some 
 Ngagying fish." My lord Sariputta said, "Proba- 
 tioner, where is any Ngagying fish to be procured ?" 
 The probationer replied, " Though it cannot be pro- 
 cured through the glory of my lord and master, it can 
 be obtaiaed through my glory." The probationer 
 then went to my lord Sariputta's monastery, and con- 
 centrating the wisdom that was in him, and medita- 
 ting on his own condition, employed himself in repeat- 
 ing the law of the liahans.^ The Sakka king made 
 the Xatulokapala Nats keep watch. They kept at a 
 distance all the discordant sounds of birds and beasts. 
 The Nat of the moon and the Nat of the sun kept 
 the sun and moon waiting ; the Sakka king himself 
 kept guard at the door of the building. The proba- 
 tioner 'Panditsi, in the morning, before he had taken 
 food, meditating on his state, obtained the reward of 
 Anagami. When Sariputta came to the house of his 
 relations, they made him stay inside the house, and 
 gave him Ngagying fish to eat ; and after washing 
 the tAabet, filled it again with similar provisions. 
 Sariputta, thinking the probationer must be hungry, 
 made haste to go to him. 
 
 At this time Para Taken, after finishing his morn- 
 ing repast, looking to see whether the probationer 
 
 1 This passage is obscure, both in the printed text and manu- 
 script, -n-hich differ from each other here. 
 
 2 This passage is also obscure, text and manuscript differing 
 widely. 
 
96 bttddhaghosha's parables. 
 
 Pa«^ita would become a Eahanda before taking food, 
 and seeing that he would, conceived this project: 
 " Sariputta is hastening with food to the probationer ; 
 before he arrives I will go and post myself at the 
 door, and will ask Sariputta the questions ; the proba- 
 tioner 'Pa.ndita,, hearing them fi-om within, will become 
 a Eahanda." Para Taken accordingly was stand- 
 ing at the door of the building when Sariputta arrived. 
 Hfe asked him, "What have you brought"?" — "Lord 
 and master," replied Sariputta, " I have brought 
 food." — " To what does food conduct?" he continued. 
 "To the sensation of happiness," he replied. "To 
 what does the sensation of happiness conduct ?" — " An 
 object of sense," he answered. " To what does the 
 object of sense conduct?" he asked. "The act of 
 feeling," he replied.^ 
 
 The meaning of these questions is this : when a 
 hungry man eats, as soon as he is full, a feeling of 
 happiness is produced, and his person is beautified. 
 
 When Para Taken had asked these four questions, 
 and the probationer from within the building had 
 heard the law as revealed in the replies given to them 
 by Sariputta, he reached the stage of a Eahanda pos- 
 sessed of intuitive knowledge. Then Para Taken 
 said, " Sariputta, let the probationer eat." Sariputta 
 went up to the door of the building and made a noise. 
 The probationer came to the door, and taking the 
 t/iabet, put it down, and began to fan Sariputta. Sari- 
 putta said, " Probationer, eat your rice ;" then he ate 
 the rice and I^gagying fish. 
 
 In this way a probationer for the priesthood, only 
 seven years of age, became a Eahanda; 
 
 ' Almost all this is omitted in the manuscript. 
 
STOET OF THE PROBATIONER VA.NBITA.. 97 
 
 The Sakka King dismissed again on their coui'se the 
 Nat of the sun and the Nat of the moon, and relieved 
 from their watch the four ^atulokapala Nats. 
 
 On the completion of this discourse the whole as- 
 sembly was established in the reward of Sotapatti. 
 
 End op the Story of the Probationer Pajn'dita. 
 
98 
 
 CHAPTEE X. 
 
 THE STORY OF KISAGOTAJn. 
 
 Para Taken, while he was staying in the (?etavana 
 monastery in the Savatthi country, preached the 
 following discourse on the subject of Kisagotaml : — 
 
 In the Savatthi country there was a TM^Ae who 
 was worth four hundred millions. One day all the 
 wealth in his house tua-ned into charcoal. The T/ju^Ae, 
 seeing this, was so wretched that he refused food and 
 took to his bed. A fiiend of his, paying him a visit, 
 seeing the miserable expression of his face, asked him 
 why he was so wi'etched, and he told him that he was 
 miserable because all his wealth had been changed into 
 charcoal. His friend, who was also a ^.hvdJiQ^ seeing 
 that this had happened to him because he was not 
 worthy of his wealth, said to him, ''My friend 
 ThutliQ, have no anxiety about this; I know a plan; 
 will you do as I direct?" The ThvithQ said, "I 
 will." — " Then," said his friend, " spread some mats 
 in the bazaar, and pile up upon them all your wealth 
 that has turned into charcoal, and pretend to be 
 trafficking in. it. People seeing the heap will say to 
 you, ' O you TImthe, every one else sells clothes. 
 
STORY OP KISAGOTAMI. 99 
 
 tobacco,^ oil, honey, and treacle ; why do you seU 
 charcoal ? ' Then you reply to them, ' I am seUing 
 my goods.' If any one say to you, ' Why do you 
 sell so much gold and silver?' say to them, 'Bring 
 it to me ; ' then take what they bring iu their hand, 
 and in your hand it will become gold and silver. If 
 the person be a woman, marry her to your son ; and 
 making over to her the four hundred millions of your 
 property make use of whatever she shall give you. 
 If it be a man, marry your daughter to him, and 
 making over the property to him, make use of what 
 he shall give you." 
 
 TheThuthe, following his friend's instructions, spread 
 some mats in the bazaar, and piUng upon them a large 
 heap of his property which was turned into charcoal, 
 pretended to be selling it. Some people, seeing it, 
 said, "Why does he sell charcoal?" Just at this 
 time a young girl named Kisagotami, who was worthy 
 to be the owner of the property, and who having 
 lost both her parents was in a wretched condition, 
 happened to come to the bazaar on some business. 
 When she saw the heap, she said, " My lord Ikuthe, 
 all the people sell clothes, tobacco, oU, honey, and 
 treacle ; how is it that you pile up gold and silver for 
 sale ? " The Thuthe said, "Madam, give me that gold 
 and silver." Kisagotami, taking up a handful of it, 
 brought it to him ; what the young girl had in her 
 hand no sooner touched the Thuthe's hand than it 
 became gold and sHver. The Thuthe married the girl 
 to his son, and having deUvered over to her the whole 
 
 1 The Burmese word rendered here " tobacco " means also 
 " drugs " or " pigments " of any kind. 
 
 H 2 
 
100 btjddhaghosha's parables. 
 
 of the four hundred millions of his property, made use 
 daily of the gold and silver which she gave him. 
 
 Some time after this, Easagotami became in the 
 family "way, and when the ten months were com- 
 pleted, gave birth to a son. When the boy was able 
 to walk by himself, he died. The young girl, in her 
 love for it, carried the dead child clasped to her bosom, 
 and went about from house to house asking if any one 
 would give her some medicine for it. When the neigh- 
 bours saw this, they said, "Is the young girl mad that 
 she carries about on her breast the dead body of her 
 son ! " But a wise man thinking to himself, " Alas ! 
 this KisagotamI does not understand the law of death, 
 I must comfort her," said to her, "My good girl, I 
 cannot myself give medicine for it, but I know of a 
 doctor who can attend to it." The young girl said, 
 " If so, tell me who it is." The wise man continued, 
 " Para Taken can give medicine, you must go to 
 him." 
 
 Kisagotami went to Para Taken, and doing homage 
 to him, said, "Lord and master, do you know any 
 medicine that will be good for my boy ? " Para 
 Taken replied, " I know of some." She asked, 
 " What medicine do you require?" He said, " I 
 want a handful of mustard seed." The girl pro- 
 raised to procure it for him, but Para Taken con- 
 tinued, " I requii-e some mustard seed taken from a 
 house where no son, husband, parent, or slave has 
 died." The girl said, " Very good," and went to ask 
 for some at the different houses, carrying the dead 
 body of her son astride on her hip.^ The people said, 
 
 ' The ordinary way of carrying children in Burmah and 
 India. 
 
STOEY OF KISAGOTAMI. 101 
 
 "Here is some mustard seed, take it." Then she 
 asked, " In my Mend's house has there died a son, a 
 husband, a parent, or a slave?" They replied, "Lady, 
 what is this that you say ! The living are few, but the 
 dead are many." Then she went to other houses, but one 
 said, " I have lost a son ; " another, " I have lost my 
 parents ; " another, " I have lost my slave." At last, 
 not being able to find a single house where no one had 
 diedj from which to procure the mustard seed, she began 
 to think, "This is a heavy task that I am engaged in. I 
 am not the only one whose son is dead. .In the whole of 
 the Savatthi country, every where children are dying, 
 parents are dying." Thinking thus, she acquired the 
 law of fear, and putting away her affection for her 
 child, she summoned up fesolution, and left the dead 
 body in a forest ; then she went to Para Taken and 
 paid him homage. He said to her, " Have you pro- 
 cured the handful of mustard seed?" — " I have not," 
 she replied ; " the people of the village told me, ' the 
 living are few, but the dead are many.' " Para Taken 
 said to her, " You thought that you alone had lost a 
 son; the law of death is that among all living 
 creatures there is no permanence." When Para 
 Taken had finished preaching the law, Kisagotami 
 was established in the reward of Sotapatti; and all 
 the assembly who heard the law were also established 
 in the reward of Sotapatti. 
 
 Some time afterwards, when Kisagotami was one 
 day engaged in the perfomiance of her religious 
 duties, she observed the lights (in the houses) now 
 shining, now extinguished, and began to reflect, 
 "My state is like these lamps." Para Taken, who 
 was then in the Gandhaku/i building, sent his sacred 
 
102 buddhaghosha's parables. 
 
 appearance to her, which said to her, just as if he himself 
 were preaching, "All living beings resemble the flame 
 of these lamps, one moment lighted, the next ex- 
 tinguished ; those only who have arrived at Nibbana 
 are at rest." Eisagotami, on hearing this, reached 
 the stage of a Eahanda possessed of intuitive know- 
 ledge. 
 
 End op the Story of Eisagotami. 
 
103 
 
 CHAPTEE XI. 
 
 STORY OF THE GIRL AND THE HEN. 
 
 A risHERMAiir, an inliabitaiit of tlie village of Para- 
 Japura, close to tlie city of Savattlu, who was going 
 to tlie city, found on his road, on the bank of the 
 Ay5:iraTatI river, some turtles' eggs. He took these 
 to the house of a Mend in the city of Savatthi, cooked 
 them and ate them all but one, which he gave to his 
 friend's daughter to eat. Prom that time the gui 
 would not eat any other kind of food, but lived on 
 hens' eggs which her mother used to cook for her. 
 Afterwards, actuated by her greediness, the girl took 
 to cooking them with her own hands and eating them 
 every day. 
 
 The hen, seeing the girl eating the egg which she 
 laid daily, bore a grudge against, her, and prayed that 
 in her existence hereafter, she might become a ghoul 
 and eat up the girl's offspring. 
 
 When the hen died she became a cat in. the same 
 house, and the girl on her death became a hen in her 
 mother's house. Whenever the hen laid eggs, the 
 cat, who bore a grudge against her and was her enemy, 
 ate them up. After this had happened several times, 
 the hen prayed that in her future existence she might 
 
104 buddhaghosha's parables. 
 
 devour the cat and all her progeny. The girl dying, 
 and leaving her condition of a hen, became a leopard, 
 and the cat, when she died, became a deer. The 
 deer gave birth to a fawn, and the leopard, who 
 bore her a grudge, ate them both up. In this way, 
 during the whole course of five hundred existences, 
 each of them devoured the other in turn. 
 
 In their last existence of all, one became a Biluma ;* 
 and the other, a yoimg girl in the Savatthi country. 
 Para Taken, who was residing in that country in the 
 G^etavana monastery, preached to them : " No one must 
 bear a grudge against another, saying, he has injured 
 me, he has beaten me, he has robbed me, he has con- 
 quered me ; for if he does this, hatred will be repeated 
 successively ia future existences ; but if no grudge be 
 borne, enmity subsides." At the end of the discourse, 
 the Biluma, repeating the Saraaagamana,^ and observ- 
 ing the five^ commandments, was released from her 
 hatred, and the girl was established in the reward of 
 Sotapatti. 
 
 End of the Story of the Giri, and the Hen. 
 
 ^ A female Bilii, a sort of ghouL 
 
 ^ The formula, " I worship Para, the law, and the priesthood." 
 
 ' Against murder, theft, adultery, falsehood, intoxication. 
 
105 
 
 CHAPTEE XII. 
 
 STORY OF THE HEN AND THE LITTLE SOW. 
 
 At another time, Para Taken, when lie was in the <7eta- 
 vana monastery, preached a discourse about a little sow. 
 
 Para Taken, one day, as he was entering the Ea^a- 
 gaha city to collect food, seeing a little sow at the 
 gate of the city, smiled. My lord Ananda asked 
 him why he smiled. " Ananda," he replied, " I am 
 smiling at this little sow." Ananda asked Tn'm what 
 there was about the sow to make him smile, and he said : 
 
 " Ananda, this little sow, in the time of the Para 
 Kakusandha was a hen ; hearing a Eahan in a forest- 
 monastery repeating the Vipassana Kammatthana, and 
 knowing that it was the Law, she listened to it; from 
 the influence of this good deed, when she died, she 
 became the princess Upari. The princess, going one 
 day to a certain place, saw there a heap of maggots ; 
 repeating the Puluvakasana, she obtained the first 
 state of Dhyana. After her death she was born agaia 
 in the Brahma^ country. Now this princess, from an 
 inhabitant of the Brahma country, has, by transition to 
 another existence, been changed into a Uttle sow ; it 
 was this that made me smile. When, upon her death, 
 she leaves the condition of a sow, she will become the 
 wife of the prime minister." 
 
 '^ The highest order of beings, superior to the Nats. 
 
106 
 
 When the Eahans heard Para Taken say this, they 
 acquired the law of Samvega/ 
 
 After the little sow died, and had become the wife 
 of the prime minister residing in the vUlage of Maha- 
 ■punna, the Eahans, on their way to collect food, see- 
 ing her standing at the door of her house, said, " My 
 masters, the little sow has become the prime minister's 
 wife." The prime minister's wife no sooner heard this 
 than she trembled^ and becoming impressed with the 
 law of Samvega, and acquiring the G^atisara know- 
 ledge, which enables the possessor to see his past exist- 
 ences, she saw that in the time of the Para Kakusandha 
 she was a hen ; dying from the condition of a hen, she 
 became in the time of the Para Gotama the princess 
 TJpari ; dying from the condition of the princess 
 TJpari, she existed again in the Brahma country ; dying 
 out of the Brahma coxmtry, she became a little sow ; 
 dying out of the condition of the little sow, she be- 
 came the wife of the prime minister. 
 
 The moment that she saw all this, she asked her 
 husband's permission, and became a Eahan under the 
 priest PaMapathaka, and directly after listening to 
 the Satipa^Mna law in the Tissamahavihara monas- 
 tery, she was established in the reward of Sotapatti. 
 After becoming a Sotapan, and while she was living 
 in the yillage of Grandha, to which she had gone and 
 where her relatives resided, she listened to the law 
 of Asivisut in the Kamlakamahavihara monastery, 
 and immediately afterwards became a Eahanda. 
 
 End of the Story of the Hex and the Little Sow. 
 
 ^ Fear. 
 
107 
 
 CHAPTEE XIII. 
 
 STORY OF THE PROBATIONER XULLA-STJMANA. 
 
 Para. Taken, while lie was residing in the Pubbarama 
 monastery, preached a discourse on the subject of 
 Anuruddha-thera.^ 
 
 Anuruddha-thera, at the time a country lad, having 
 heard that the Para Taken Padumuttara had advanced 
 one of the laity to the condition of Deva^akkhu, made 
 offerings of rice for seven days to Para Taken, and 
 then made this prayer : " Lord and master, may I also 
 in the time of the future Lord have the superior con- 
 dition of Deva/cakkhu ! " The Para Taken Padumut- 
 ta,ra, looking through a hundred thousand future 
 cycles, saw that his prayer would be fulfilled, and 
 prophesied, "From the present cycle a hundred thou- 
 sand cycles hence, in the time of the Para Taken 
 Gotama, you will be Anurudha-thera, having the 
 faculty of Devaiakkhu. The lad, on hearing the 
 prophecy, held it in his mind just as if its fulfilment 
 were to take place the very next day. 
 
 The Para Taken Padumuttara having obtained 
 
 • The afi&x ' tbera ' to a name signifies priest or Bahan among the 
 Burmese, but here means one of the disciples of Grotama. 
 
108 
 
 Paranibbana/ tbe Kahans to wbom he had given the 
 Kasina/ by which is acquired the Devafcakkhu wis- 
 dom, remained engaged in the practice of it; the 
 laity having made an offering of a golden pagoda seven 
 yo^anas in extent, provided with a thousand lamp- 
 pillars, prayed for the rewards of their good works. 
 
 When the lad died, he had his next existence in the 
 country of the Nats. After experiencing the vicissi- 
 tudes of a hundred thousand cycles in the land of 
 men, and in the land of the Nats, he was bom among 
 the poor at Benares in the present cycle. He became 
 the slave of the Hhuthe Sumana, and used to have to 
 cut grass every day ; he was named Anuabhara. 
 
 On one occasion as the Pa/c/cekabuddha Upadi^^a 
 arose from the practice of the Nirodha-samapatti,^ 
 and was looking to see whom he should deliver, this 
 Annabhara was coming from the forest after cutting 
 grass there. The Pa^frekabuddha, by means of his 
 glory, flew thi'ough the sky and alighted beside him. 
 When Annabhara saw the Pa^^ekabuddha, he said to 
 him, " Lord and master, have you obtained any rice?" 
 — "Not yet," he replied. "Wait here, lord and 
 master," said the boy; and throwing dovra his bundle 
 of grass, he ran home and returned as fast as possible 
 with the rice which he had provided for his own food. 
 Puttingthis into thePaMekabuddha's tAabet, heprayed, 
 " May I never again experience such poverty; never 
 again hear the words 'there is none!'" The Pa^^eka- 
 buddha said, " It shall be fulfilled according to your 
 wish," and after preaching the law, went away. 
 
 1 Same as Nibbana ; literally, the highest Nibbana. 
 ^ One kind of Kammai^Aana, in Sanskrit, Kritsna. 
 ' A kind of trance or ecstasy. 
 
STORY or THE PROBATIONER XULLA-SUMANA. 109 
 
 Just at this time the IS'at's daughter, who was 
 guardian of the umhrella^ of the IhutliB Sumana, 
 called out three times, " Sadhu.- » The Ihutlm said, 
 " Daughter of the Nats, why do you cry ' Sadhu' ? " 
 She repKed, "Annahhara, full of love for the Paifceka- 
 buddha, is making an offering of rice to him ; that is 
 why I cry ' Sadhu.' " The ThutM asked Amiabhara 
 whether he had made any offering that day, and he 
 told him that he had offered his allowance of rice to 
 the PaMekabuddha TJpadi^/^a. Then the IJmthe said 
 to him, "Take these thousand (pieces of gold), and 
 divide with me the value of your offering." Anna- 
 bhara replied, " My lord, let me first ask the PaMeka- 
 buddha." Approaching the Pa^/rekabuddha, he said 
 to him, " The TlhutJie Sumana has asked me to share 
 with him the offering I made to you of my allowance 
 of rice ; is it right that I should divide it with him ?" 
 My lord the Payt/^ekabuddha answered Annabhara with 
 this parable : " Daraka, in a village of a hundi-ed 
 houses a single lamp is lighted; one comes from 
 another house and lights his wick from it, and so 
 from house to house the light is communicated, till 
 it spreads through the village, and the brightness in- 
 creasing illuminates it all. Daraka, so also may this 
 offering be diffused ; di^-ide it." 
 
 Annabhara returned to the Th-athe^s house and said 
 to him, " My lord ThVithe, I present you with a share 
 of my offering ; deign to accept it." The Thuthe ac- 
 cepted it and offered him a thousand (pieces of gold), 
 but Annabhara said, " If I receive money it will seem 
 
 ' The umbrella is one of the chief insignia of rank among the 
 Burmese. 
 
 2 An expression answering to " good ! " " braTO ! " 
 
110. bxiddhaghosha's pabables. 
 
 as if I sold the offering; I cannot take it, receive 
 simply your share of the offering." Then the ThvdliQ 
 said, "Brother Annabhara, from this day forth, do no 
 more work, but Live in comfort and receive this present 
 as a token of my respect." So saying, he presented 
 him with a great number of articles of comfort and 
 luxury, clothing and food. Annabhara knew that 
 this was the result of the offering he had made that 
 very day to the PaMekabuddha as he arose from the 
 Nirodha-samapatti. 
 
 The king, sending for Annabhara, procured from 
 him a share of his offering, and conferring upon 
 him immense wealth, raised him to the rank of a 
 Thuthe. 
 
 The TlhuthQ Annabhara lived for the rest of his life 
 in great friendship with the T^u^^e Sumana, and on 
 his death appeared in the country of the [N'ats. 
 
 After passing many existences in this way, some in 
 the land of men, and some in the land of the Nats ; in 
 the time of the Para Taken Gotama he became the son of 
 the Sakiya King, in the EapUavatthu country, younger 
 brother of the father of Para Taken; he was called 
 Prince Anuruddha, and was possessed of great power 
 and glory. 
 
 One day this Prince Anuruddha was gambling with 
 some children for cake; having lost, he sent some 
 slaves to his mother to procure some, and his mother 
 sent him a golden basket fuU of it. Continuing to 
 lose, he sent several times again to his mother for 
 more cake. At last his mother sent word that there 
 was no more. The slaves told him that there was 
 no more, but the prince not comprehending this, sent 
 the slaves back to get some. His mother, thinking that 
 
STOEY OP THE PEOBATIONEE ^ULLA-SUilANA. Ill 
 
 her son did not understand tliat there was no more, 
 in order to make him aware of it, washed the golden 
 basket quite clean, put the cover on, and sent it back 
 to him empty. In consequence of the great glory of 
 Prince Anuruddha, the Nats filled the golden basket 
 with cake impregnated with the delicious flavour of 
 the Nats. When the slaves brought the basket to the 
 prince, it was no sooner opened than the whole country 
 was perfumed with the Nats' cake. The Nats, know- 
 ing that Prince Anuruddha, when he was the slave 
 Annabhara, had made an offering of rice to the 
 Paj^^ekabuddha Upadi^Aa, and had at the time prayed 
 that he might not hear the words, " there is none," 
 had not the power to remain idle, but filled the golden 
 basket for him with cake. The delicious flavour of 
 the cake was such that if the tip of the tongue only 
 touched it, a thousand nerves tingled with delightful 
 sensations. Prince Anuruddha said to himself, "My 
 mother, dearly as she loves me, did not give me every 
 day the ' there-is-none ' cake ; it is is only to-day that 
 I have had the ' there-is-none ' cake to eat." 
 
 The prince's mother said to the slaves who took the 
 golden basket, "Did you find any cake in the golden 
 basket after you had conveyed it ?" They replied, 
 " Lady, the basket was quite full ; we never before 
 saw an empty basket become full of cake." When 
 she heard this, she thought, " Owing to some former 
 good deed and prayer of my son, the Nats must have 
 put the cake in the basket." 
 
 Prince Anm-uddha said to his mother, " My hon- 
 oured mother, you never before gave me any cake like 
 this; henceforth only give me the 'there-is-none' 
 cake." His mother accordingly from that day, when- 
 
112 bitddhaghosha's parables. 
 
 ever lie asked for cake, used to cover up the empty 
 basket and give it him ; and the guardian-Nats of the 
 kingdom never failed to fill it with cake. In this way 
 Prince Anuruddha, living at home and never under- 
 standing the words "there is none," used to eat 
 nothing but Nat's cake. 
 
 Soon after this. Prince Anuruddha, Prince Bhad- 
 diya, and Prince Kimbila were talking together about 
 the place where rice was produced. Prince Anu- 
 ruddha, who had never seen the cultivation in the 
 fields, or the pounding of the grain in the mortar, said 
 that the rice was produced in the pot. Prince Kimbila, 
 who had seen the grain put into the granary, said it 
 was produced in the granary. Prince Bhaddiya, who 
 had noticed that the rice-pots were put on the fire- 
 place, said that it was produced in the fireplace. 
 
 Prince Anuruddha's elder brothers instructed him 
 upon the duty of marriage, but the prince said, "I 
 have no desire to marry ;" and he went to his mother 
 and, having asked her permission, became a Eahan 
 under Para Taken. He was called Anuruddha-thera, 
 and having acquired the DevaA-akkhu wisdom, he 
 could see and comprehend a thousand worlds just as 
 though he were looking at a Shisha fruit in his hand. 
 He began to consider what good work it could be 
 through which he had acquired the Deva^akkhu wis- 
 dom ; then, looking with the eyes of a Nat, he saw 
 his prayer to the Para Taken Padumuttara ; looking 
 again at his different existences, he saw his former 
 offering to the PaMekabuddha XJpadi^Aa at the time 
 when he was the slave called Annabhara of the Thufhe 
 Sumana, in the Benares country, and used to cut grass. 
 Hereupon he began to think, "Where is now my 
 
STORY OF THE PROBATIONER -TULLA SUMANA. 113 
 
 friend the Thuthe Sumana, with whom I shared the 
 offering I made to the PaMekabuddha UpadiMa when 
 I was Annabhara, and who made me such a handsome 
 acknowledgment?" Taking a survey by means of 
 his Deva^akkhu power, he saw that he was now XuUa- 
 Sumana, the son of Mahamnnda, in the village of 
 Munda ; then looking to see whether his Mend would 
 derive any advantage from his going to see him, and 
 finding that he would become a Eahanda, he flew up 
 into the sky, and alighted at Mahamunda's door. 
 
 Mahamunda, as soon as he saw Anuruddha, in con- 
 sequence of having been his friend in a former exist- 
 ence, asked him to come into his house, and, after 
 setting rice before him, said, " Lord and master, re- 
 main here during the three months of Lent." Anu- 
 ruddha agreed to do so. Mahamunda made offerings 
 to bim during the whole of Lent, of butter, treacle, and 
 other food of pleasant flavour. Anuruddha said to 
 him, " Daraka, I have no young disciple to attend 
 upon me." — " Lord and master," replied Mahamunda, 
 " make my son Xalla-Sumana a Eahan, and let him 
 attend upon you." My lord Anuruddha said, "Very 
 good, Daraka ;" and the very moment he laid the razor 
 on Zulla-Sumana's head to make him a Eahan, ^ the 
 boy became a Eahanda. 
 
 When Lent was over, Anuruddha, wishing to con- 
 template Para Taken, took fiilla-Sumana with him 
 and flew across the sky. Alighting at the Kuti mon- 
 astery in the Himavanta forest, he walked up and 
 down during the evenihg and midnight watches, when 
 he was suddenly seized with colic. The probationer, 
 seeing from his face that he was suffering, said to 
 
 1 All priests in Burmah shave the head and face completely. 
 
114 buddhaghosha's pakaeles. 
 
 him, " Lord and master, you look ill. What ails 
 you?" — " Prohationer," replied my lord Anuruddha, 
 " I am suffering from colic." — " What medicine," 
 asked the boy, " will cure it ?" — " Probationer," he 
 replied, " if I can drink some water from the Ana- 
 vatatta lake, I shall be cured." — " If that be so," he 
 said, " I will go and procure some for you." Then 
 Anuruddha told him, " If you draw water from the 
 Anavatatta lake, the dragon Pannaga there is very 
 haughty; teU him you come from me." The young 
 probationer, after making obeisance to Anuruddha, 
 flew away into the sky, and arrived at the Anavatatta 
 lake, which was five hundred yoyanas distant. The 
 dragon Pannaga was sportiag with the she-dragons in 
 the water ; when the dragon saw the young proba- 
 tioner, he exclaimed, " This son of Munda has let fall 
 on my head the dirt from his feet ;" then in a rage he 
 spread out his hood, and covered with it the whole 
 Anavatatta lake, which was fifty yoyanas in extent, in 
 order that he should not draw any Avater fr*om it. The 
 probationer said to him, " king of the dragons, my 
 teacher Anuruddha is ill with colic, I wish to draw a 
 pot of water for medicine." Then he continued in 
 poetry, " My lord dragon, possessed of great glory, 
 endowed with great power, listen to my words, and 
 give me one pot of water ; I come for medicine." 
 The dragon-king, when he heard this, replied in 
 poetry, " Probationer, in the eastern quarter there is a 
 river called the Ganges, which flows into the sea; 
 take some of the water of that' river." On this, the 
 probationer began to reflect, "This dragon, of his own 
 will, will not give me any ;" then, thinking he would 
 say something to overcome the dragon, and that he 
 
STOET OF THE PEOBATIOXER XTJLLA-SUMANA. 115 
 
 could then draw the water, lie said, " My lord dragon, 
 my master Anuruddha sent me to draw some of the 
 Anavatatta water and no other, therefore, I am here 
 to draw it." The dragon-king replied, "Probationer, 
 you are more capable than other young men ; I like 
 your speech. As for me, I will not give you any ; if 
 you can draw it, do so." The probationer said to him- 
 self, " I wiU display the power of the church of Para 
 Taken and draw the water, and moreoyer, will 
 make the l^ats and Brahmas see how a combat is 
 carried on with me." "With this thought he ascended 
 to the six stages of the Nat country, and the sixteen 
 stages of the Brahma country. The INats and Brah- 
 mas, when they saw the young probationer, paid 
 homage to him, and said, "My lord probationer, what 
 occasion brings you here ?" He said to them, " Come 
 and see my combat with the dragon Pannaga in the 
 Anavatatta lake." So saying, he descended with all 
 the Nats and Brahmas, and fluttering in the sky over 
 the Anavatatta lake, he said three times to the dragon, 
 " My lord dragon, I am going to draw some water for 
 medicine. " The dragon replied, " Por my part, I will 
 not give you any ; if you can draw it, do so." Say- 
 ing these words, he remained with his hood expanded, 
 covering up the Anavatatta lake. The Nats and Brah- 
 mas from the six stages of the Nat country and the 
 sixteen stages of the Brahma country, completely oc- 
 cupying the whole of the sky, were looking on. A 
 comparison is this : they were like mustard seed in a 
 mortar. They extended over all the Anavatatta lake, 
 and the sky was entirely filled up with them; there was 
 no space left. At this moment the probationer, assuming 
 the appearance of the chief Brahma, descended from 
 
 i2 
 
116 buddhaghosha's paeables. 
 
 a height of twelve yoyanas in the sky, and trod right 
 upon the head of the dragon ; a column of water as 
 thick as a Palmyra tree rose up ; the probationer, re- 
 maining up in the sky, filled a water-pot from it, and 
 carried it away. 
 
 The Nats and Brahmas extolled this exceedingly, 
 crying out " Sadhu !" and the dragon-king Pamiaga, 
 thus put to shame before all the Nats and Brahmas, 
 was violently enraged and set off in pursuit of the 
 probationer, crying out that he would tear open his 
 breast, and taking him by the legs, throw him to the 
 other side of the Ganges. 
 
 The probationer presented the Anavatatta water to 
 my lord Anuruddha. The dragon came and said, 
 " Lord' and master, the probationer has taken water 
 which I never gave him ; do not use it." The proba- 
 tioner said, " Lord and master, I did what was in my 
 power to take it, because the dragon-king told me to 
 take it if I could ; therefore make use of it." My 
 lord Anuruddha, reflecting that the probationer, who 
 was a Eahanda, could not teU a falsehood, drank the 
 Anavatatta water, and was immediately cured of his 
 complaint. Then the dragon Pannaga said to him, 
 " Lord and master, the probationer has put me to 
 shame before all the Nats and Brahmas ; I shall there- 
 fore tear open his breast, and dragging him by the 
 legs, hurl him to the other side of the Ganges." My 
 lord Anui-uddha replied, " Di-agon-king, the proba- 
 tioner is possessed of great glory ; if he fights with 
 you, you, a dragon, can do nothing. Make an apology 
 to him." The dragon-king, seeing the power and 
 glory of the probationer, and having only spoken these 
 words from a sense of shame, did as Anuruddha told 
 
STORY OF THE PROBATIONER AXLLA-STJSIANA. 117 
 
 him ; making the obeisance of apology, he said, " My 
 lord probationer, henceforth, whenever you want any 
 Anavatatta water, deign to say, ' there is my disciple, 
 the dragon Panaaga.' I will convey the water to 
 yon." So saying, he paid homage and left. 
 
 Anuruddha and the probationer went together to 
 Para Taken. Para Taken, seeing Anuruddha coming, 
 sent some Bahans to relieve him of his t^abet and other 
 utensils. 
 
 When the probationer reached the Getavana monas- 
 tery, the PanArangas^ and the probationers who were 
 Puthu_^^anas^ began to stroke his head, ears, nose, and 
 so forth, and pulling him about by the arms, asked 
 him if he did not long for his father and mother. 
 Para Taken seeing them behaving in this way, in order 
 to let them know the glory of XuUa-Sumana, called to 
 Ananda, and said to him, " Ananda, I wish to wash my 
 feet with some Anavatatta water ; send for aU the Paii- 
 /cangas and probationers, and let any one of them who is 
 able to draw the water go and procure some." Ananda 
 sent for the five hundred Puthuyyana-probationers, and 
 telling them that Para Taken wished to wash his feet 
 with Anavatatta water, ordered them to go and pro- 
 cure it. Out of the whole five hundred probationers, 
 he could not induce a single one to go. Some said 
 "We cannot do it;" others said, " This is not our duty ;" 
 even the probationers who were Pahandas said, " We 
 do not know how to draw it ;" the Puthuyyana-Eahans 
 also declared their inability for the task. Then my 
 lord Ananda said to Xulla-Sumana, "Probationer, 
 Para Taken wishes for some Anavatatta water to wash 
 
 1 Proficient in the five qualifications. 
 
 2 One who has not attained the state of an Arij-a. 
 
118 buddhaghosha's parables. 
 
 his feet ; go and draw some." The probationer, making 
 obeisance to Para Taken, said, "Do you require 
 me to draw some Anavatatta water for you ?" — " Pro- 
 bationer, draw me some," replied Para Taken. My 
 lord Ananda gave the probationer the golden vessel 
 which was the offering of Yisakha, and which held 
 sixty measures.^ The probationer took it in his hand 
 and flew straight through the sky to Himavanta. On 
 his reaching the Anavatatta lake, the dragon Pannaga 
 directly he saw him, came forward to meet him. " My 
 lord probationer," said he, " when you have such a 
 disciple as I am, why should you come here yourself?" 
 With these words he took the golden vessel from him, 
 and after filling it with Anavatatta water, he put it on 
 his own shoulder, and saying " Proceed, my lord pro- 
 bationer," followed him as his attendant. After allow- 
 ing himself to be followed thus for a short time, the 
 probationer said, "Dragon-king, remain behind;" 
 and taking from him the golden vessel, and carrying 
 it by the ornamental rim, he flew through the sky to 
 his destination. 
 
 Para Taken, when he saw the young probationer 
 approaching, said to the assembly of Eahans, " Look 
 at the beautiful appearance of the youthful novice." 
 ^uUa-Sumana, putting doAvn the golden vessel in jfront 
 of Para Taken, made obeisance to him. Para Taken 
 said to him, " Probationer, what age are you ?" — 
 " Lord and master," he replied, " I am seven years 
 old." Para Taken said, " Probationer, from this day 
 forth be a Pan^anga," and he conferred upon him the 
 degree of a Paii^anga by inheritance. The degree of a 
 
 1 One of these measures of water would be quite as much as 
 an ordinary man could lift. 
 
STORY OF THE PROBATIONEB, XULLA-SUMANA. 119 
 
 Pan^anga by inheritance is this : when Para Taken 
 says with his own mouth "Eeceive this inheritance 
 from, me," the state of a Panftanga is obtaiaed without 
 repeating the Kammavakya.^ In Para Taken's church, 
 the probationers Zidla-Sumana and Subhaga, these 
 two, obtained the degree of a Pan^anga when they 
 were only seven years of age. 
 
 The Eahans in the assembly began to talk about the 
 young probationer Sumana becoming a Pan^anga at 
 the age of only seven years. Para Taken, overhear- 
 ing them, said, " Eahans, my dear sons, whoever in 
 my church, young though he be, may have performed 
 good works, shall become celebrated." Then he con- 
 tinued in poetry, '' Eahans, whatever young Eahan 
 shall really and truly exert himself in my church, the 
 church of the Para, this Eahan, Kke the moon emerg- 
 ing through a gap in the thick clouds, shall iUumine 
 this world with his splendour." 
 
 At the conclusion of this discourse all the assembly 
 who listened to it were established in the reward of 
 Sotapatti. 
 
 End of the Stort of the Probationer Xulla-Sxtmana. 
 
 ^ Ordination service. 
 
120 
 
 CHAPTEE XIV. 
 
 STORY OF THE NAT-KING NAGADATTA. 
 
 At tlie time wlien Para Taken was staying at the 
 6^etavana monastery, my lord SlvaU, with five hun- 
 dred Eahans, went on a journey to Himavanta. 
 When they arrived at the Gandhamadana mountain, 
 the Nat-King Nagadatta, seeing my lord Sivali ap- 
 proaching, was greatly delighted, knowing that his 
 coming would be for his good hereafter. Prom the 
 day of his arrival up to the seventh day he supplied 
 them with food ; on the first day, rice cooked in mUk ; 
 on the second day, curdled milk; on the third day, 
 roots; on the foui-th day, the five preparations of 
 milk ; on the fifth day, iTatumadhu ;^ on the sixth day, 
 a variety of different kinds of food; on the seventh 
 day he supplied food to which had been imparted the 
 delicious flavour of the Nats. The Eahans, observing 
 the endless amount of food offered by the Nat-King, 
 said, " We see no milch cows belonging to the Nat- 
 King ; we see no store of milk or curds, no rice cook- 
 ing on the fire ; how is it that such endless offerings 
 of all kinds of preparations of milk are made?" 
 
 ' This word means the food which a priest may eat after noon, 
 which comprises oil, honey, treacle, and butter. 
 
STORY OF THE NAT-KING NAGADATTA. 121 
 
 Then they asked this question, in poetry, saying, 
 " King of the Nats, all kinds of milk-food are here in 
 abundance ; how are aU these kinds of mUk-food ob- 
 tained ? What kind of good work did the Nat-King 
 perform in a previous state of existence ? Tell us. 
 King of the Nats ; we will listen." In reply to the 
 question thus put to him by the Eahans, the Nat-King 
 answered in poetry, "My lords, in. the time of the 
 Para Kassapa I made offerings of milk to the assem- 
 bly of Eahans. The reward of the offerings I made in 
 those days is now being fulfilled." Then the Nat- 
 King Nagadatta proceeded to relate to the Eahans his 
 offering in a former state of existence : "In the time 
 of the Para Kassapa I was a fellow-man. When I 
 had reached the span of that existence, I died, and 
 became Nagadatta, living on the Gandhamadana 
 mountain, in a golden palace with a thousand 
 daughters of the Nats surrounding me, and pos- 
 sessed of great power and glory. On account of 
 the offerings of milk which I made to the assembly 
 of Eahans, I have been in possession of endless wealth 
 and luxury h-om the time of the Para Taken Kassapa 
 to the time of ihe Para Taken Gotama." Then he 
 continued in poetry, " The whole smface of the earth, 
 with its mountains and its seas, I can make overflow 
 with milk. Whatever kind and whatever quantity 
 of milk-food I wish, I find to my hand. What- 
 ever I may wish to give away, and in whatever 
 quantity, I am in the same way abimdantly supplied 
 
 with." 
 
 My lord Sivali, after causing the Nat-King Naga- 
 datta to perform good works for the whole of seven 
 days, left the Gandhamadana mountain and returned 
 
122 buddhaghosha's parables. 
 
 to the G^etavana monastery. After making obeisance 
 to Para Taken, he gave him an account of Xing Naga- 
 datta. Para Taken preached to the assembly who 
 were listening to the Law the Nagadatta-vatthu/ as 
 follows : — 
 
 "At the time when the Para Kassapa appeared in 
 the cycle when men's lives reached the span of twenty 
 thousand years, and was preaching the Law, King 
 Nagadatta, listening to the Law, made offerings for the 
 whole of twenty thousand years to the assembly of 
 the Eahans, of milk, butter, and so forth. On his 
 death he became the I^at-King of great power and 
 glory, living in a golden palace on the Grandhamadana 
 mountain, in Himavanta, and surrounded by a thou- 
 sand daughters of the I^ats. King Nagadatta, when 
 he has come to the end of his span of Hfe on the Gandha- 
 madana moimtain, vri-ll exist again in all the stages of 
 the !N^at country from jKatumahara^ to Paranimmita- 
 vasavati.^ In that Paranimmitavasavati he wiU de- 
 velope the first state of Dhyana,' and on his death will 
 reach the Maha-Brahma abode, and have the brilliancy 
 of glittering gold or the ruby. After completing there 
 countless cycles, and developing the second state of 
 Dhyana, he will reach the Abhassara abode. Com- 
 pleting there eight cycles, and developing the third 
 state of Dhyana, he will reach the Subhakritsna abode. 
 
 ' Each of these stories is called in Pali a Vatthu, or in Burmese, 
 Wutthu, supposed to be the Sanskrit vritta, " an event," vHttanta, 
 " a story." The Sanskrit vastu, the subject of a poem, etc., 
 however, is the only word that could in Pali assume the form of 
 vatthu or \aithu. 
 
 ^ There are altogether six stages of the Nat country, as 
 mentioned above. 
 
 * A certain attainment or state of mind of which there are 
 five degrees. 
 
STORY or THE NAT-KING NAGADATTA. 123 
 
 Completing there sixty-four cycles, and developing the 
 fourth state of Dhyana, he will exist again in Brihat- 
 phala, and the other ahodes of the fourth state of 
 Dhyana. Developing there Vipassana,^ he will attain 
 to the reward of Anagami, and wiU exist' again in 
 the Avriha abode. Completing his span of life in the 
 Avriha abode, he will reach in succession, by means of 
 the state of Uddhamsota, the five Sudassana abodes. 
 After this, he will be established in the Akani^Aa abode. 
 When his life there is ended, he will become a Rahanda, 
 and reach Paranibbana. There will be six other per- 
 sons who will exist in the same way as the Nat-King 
 Nagadatta, vi^. : Mahara^Aa, ifullara/Aa, Anegavawwa, 
 Sakka, Visakha, and Sudatta ; these, with the Nat-King 
 Nagadatta, make in all seven persons. These seven 
 persons all take delight in good works. They take 
 delight in them in all states of existence. Com- 
 mencing from their present existence, in the order 
 of their future existences, reaching in succession 
 the coimtries of the Nats and the Brahmas, they 
 will finally attain Paranibbana in the Akani^Aa 
 abode. 
 
 "Whoever shall do nothing but good works will 
 receive nothing but excellent future rewards." 
 
 Para Taken preached as follows, in poetry, to 
 those persons who, like the Nat-King Nagadatta, had 
 in former existences made excellent offerings to the 
 Bahans : — 
 
 "Whatever layman shall really and truly repeatedly 
 perform many good works, the most excellent happi- 
 ness shall be his ; you should therefore make offerings 
 
 ' A kind of wisdom, enabling the possessor to make extra- 
 ordinary discoveries. (Judson.) 
 
124 buddhaghosha's parables. 
 
 because it is most excellent. Those who make offer- 
 ings with gentle hearts to the priests, who are the field 
 where are to be sown the seeds of good works full of 
 long suffering, shall have all their desires fulfilled. 
 Even like the Nat-King Nagadatta their desires shall 
 be fulfilled." 
 
 End of the Story of the I^at-Exng Nagadatta. 
 
125 
 
 CHAPTEE XV. 
 
 STORY OF THE FOUR TSUTSE'S SONS. 
 
 It was said tliat tlie Nat-King Nagadatta, after per- 
 forming many good works, enjoyed a life which, ex- 
 tended from the time of Kassapa Para to the time of 
 Gotama Para; they who did evU deeds, when they 
 suffered for them, did their Hves also extend from the 
 time of the most excellent Para Kassapa to that of the 
 most excellent Para Gotama ? It was ia reference 
 to this that Para Taken, when he was in the (retavana 
 monastery, related the story of King Pasenadikosala 
 as follows : — 
 
 "King Pasenadikosala one day, superbly adorned 
 and mounted on his elephant Purika, attended by 
 his retinue, made a tour round his city, keeping it 
 on his right hand. While he was making his circuit, 
 a man's wife, who was in a PyatAat with seven roofs, 
 opened a window and looked out. When the king 
 saw her, she seemed like the moon entering an opening 
 in a thick bank of clouds, and he was so inflamed with 
 desire that he very nearly fell off the back of his ele- 
 phant. 
 
 " On returning to his pialace, after completing the 
 circuit of his city, the king asked one of the nobles, 
 who was his intimate friend, whether in such-and-such 
 
126 BUDDHA GHOSHA's PARABLES. 
 
 a place he had seen a PyatAat, and he replied that he 
 had seen it. ' Whom did you see there ? ' the king 
 asked. 'I saw a woman in the PyatAat,' he replied. 
 Then the king sent him to inquire whether the woman 
 had a hushand or not. The nobleman went and made 
 inquiries, and returning told the king that there was 
 a husband. Hearing this the king told him to go and 
 bring the husband. The nobleman accordingly went 
 to the man and said, ' The king has sent for you.' 
 The young man thought to himself, ' I shall be de- 
 stroyed on account of my wife ; ' but not daring to 
 oppose the king's commands, he went to the palace. 
 When the king saw him, he said, * Eemain always in 
 close attendance upon me.' The man said, 'Let me 
 make an offering of tribute only.' The king said, 
 'I do not want your tribute; from this day forth 
 remain constantly in close attendance upon me.' So 
 saying he gave him a da^ for a weapon. The king's 
 design was to kill the young man as soon as he should 
 be guilty of any offence, and then take his wife ; but 
 the young man, in fear for his life, was most unremit- 
 ting in his attendance. 
 
 "When the king found that the young man was 
 free from all fault, he called him and said, •' Here ! 
 young man ! at a distance of a yoyana from here there 
 is a river ; prociu'e from thence a Kamuttara water- 
 lily and some Ai-uraavati earth, and bring them here 
 in the cool of the evening ; if you fail to do so, I 
 shall punish you." The young man being a slave 
 among many, and therefore unable to refuse, agreed 
 
 ' The national and characteristic appendage of the Burmese ; 
 a knife varying in size and weight according to the purpose for 
 which it is required. 
 
STORY OF THE POUR THVTS'E's SONS. 127 
 
 to do it. The Kamuttara water-lily and the Arana- 
 vati earth were only to be obtained in the country of 
 the dragons. The young man thought, ' What shall 
 I do to procure the lily and the earth ? ' In fear of 
 his life he ran home as fast as he could, and asked his 
 wife if the rice were cooked; his wife said that it was 
 then being boiled ; not able to wait till it was ready, 
 he took the dripping rice out with a ladle and put it 
 into a cup together Avith some meat ; then he started off 
 in all haste on his journey of a yo^ana. As he flew 
 along, the rice was steamed. 
 
 " When the young man amved at the bank of the 
 river, he first laid aside the top part of the rice and 
 then began eating. Just at this time he saw a man 
 who wanted something to eat, and he gave him the 
 top part of the rice which he had laid aside, and made 
 him eat it. The young man, after finishing his repast, 
 threw the remains of the rice into the river to feed 
 the fish, and then cried out with a loud voice, ' May 
 the Naga-Galon^ Nat-King, who watches this river, 
 help me ; the king wanting to fix a fault upon me has 
 sent me to prociu-e a Kamuttara water-lily and some 
 AruwavatI earth. I have made an offering of rice to 
 him who wanted it ; the thousand rewards of this 
 offering, as well as the hundred successive rewards of 
 the offering I made to the fish and all the other crea- 
 tures in the river, I divide with the jSTat-King. Pro- 
 cure for me a Kamuttara lily and some AruraavatI 
 earth.' The dragon who guarded the river hearing 
 this, assumed the guise of an old man, and approach- 
 ing the young man, begged a share of the offering 
 from him ; the young man said, ' I share it with you.' 
 
 ' A flying dragon. 
 
128 buddhaghosha's paeables. 
 
 Then lie gave him one of the Kamuttara water-lilies, 
 . and some of the Axuwavati earth, which were in the 
 dragons' country. 
 
 "At this time the king was thinking to himself, 
 ' Some people possess a charm ; they have some kind 
 of wisdom and ability so that I cannot fix a fault 
 upon them.' Eeflecting thus, he closed the door, 
 although it was only morning. The young man 
 arrived at the king's bathing-time ; ' Open the door,' 
 he cried, ' I come by the king's order.' But the door, 
 by the king's command, remained closed. The young 
 man finding they would not open the door, thought to 
 himself, 'It is a difficult thing for me to save my life.' 
 Then he placed the Arnwavatl earth upon the door- 
 post, and hung the Kamuttara lily upon it, and shouted 
 with a loud voice, ' Take notice all, that I have re- 
 turned from executing the king's commission. The 
 king wanting to kill me, though guilty of no fault, 
 sent me on this errand.' After this, he thought, 
 ' Where shall I go now ? The Bahans have gentle 
 hearts ; I will go and sleep in the monastery. People 
 when they are happy feel no love for the Eahans ; but 
 when their hearts are heavy, they like to take refuge 
 in a monastery; I too can find no other asylum.' 
 With these reflections he went to the monastery and 
 slept there. 
 
 " King Pasenadikosala could not sleep ; the whole 
 night he was thinking of the woman, and devising 
 how he could kill the young man and get possession of 
 her. 
 
 "The people in hell who have been immersed in the 
 copper pot of sixty yoyanas in extent, boiling and bub- 
 bling like the rice grains in a cooking-pot, after thirty 
 
STORY OF THE FOUR TSVTMe's SONS. 129 
 
 thousand years reach the bottom of the pot ; and, ac- 
 cording to what one of the scriptures says, after an- 
 other thirty thousand years they rise again to the 
 edge; these people in hell then put up their heads 
 and endeavour to repeat some sacred verses ; but they 
 are only able to utter a syllable at a time, and sink 
 down again into the hell-pot. 
 
 At this time the king, unable to sleep, overheard 
 during the daybreak watch the sounds of the hell- 
 people ; he trembled and started up. ' Is my life in 
 danger, or my queen's, or does some calamity threaten 
 my country ? ' Thus exclaiming, he got up at sun- 
 rise, after a sleepless night, and sending for the chief 
 priest, he said to him, ' Brahmin, my teacher, in the 
 daybreak watch I heard a great noise like that of a 
 huge drum ; is it my country, my queen, or myself that 
 is in danger of some calamity ? ' The Brahmin said, 
 ' My lord, your Majesty, what sounds were they that 
 you heard ? ' — ' Teacher Brahmin,' replied the king, ' I 
 heard the word " du," the word "sa," the word "na," 
 and the word " so ; " these four words I heard.' The 
 Brahmin, like a man going into the dark, seeing nothing 
 at all, said, ' I cannot tell what it means ; ' then re- 
 flecting that he would go without any presents and 
 offerings, he said, 'Tour Majesty, I will be re- 
 sponsible ; have no anxiety ; I know the three Vedas.' 
 The king said, ' What oiight to be done ? ' The Brah- 
 min replied, ' It will be well if you make a sacrifice 
 of every kind of living creature.' — ' How shall this be 
 done' ? asked the king. He said, ' Procure a hundred 
 elephants, a hundred horses, a hundred bulls, a hun- 
 dred goats, a hundred camels, a hundred fowls, a 
 hundred pigs, a hundi-ed boys, a hundred girls, a 
 
 K 
 
130 
 
 hundred of every living creature.' In order that it 
 should not be found out that he said this merely in 
 order to obtain different kinds of meat to eat, he 
 inserted among the number, elephants, horses, and 
 human beings. 
 
 The king, imagining that he was saving his life, 
 ordered every kind of living animal to be procured. 
 The royal slaves, saying; ' The king is goiag to sacri- 
 fice,' took 500 bulls, and as many of every other living 
 creature. The inhabitants, with sorrowful counte- 
 nances, weeping for their children and grandchildi'en, 
 raised loud cries of lamentation. Queen Mallika, 
 hearing the noise of their weeping, went to the king 
 and said to him, ' Why have you taken them ? ' He 
 replied, ' Queen, do you not know that a poisonous 
 cobra has gone into my ear?' The queen said, ' What 
 cobra ? ' The king replied, ' When I heard this noise 
 in the night, I asked the Brahmin about it ; he told 
 me that a calamity was impending over me, and that 
 in order to avert it I must sacrifice a hundred of every 
 living creature. It is because this sacrifice will avert 
 the calamity, that I have taken them.' The queen said 
 to him, ' How stupid you are j Did your Majesty ever 
 know of a man being killed, and then by means of his 
 death another man's life being saved ? You are mak- 
 ing numbers of people miserable all through listening 
 to stupid Brahmins. There is Para Taken, who is 
 superior to the thi-ee orders of beings,^ and can see 
 through the past and the fnture. Go and inquire of 
 this Pai-a Taken, and take his advice." 
 
 The king, riding in his caniage and accompanied 
 by Queen Mallika, went to Para Taken. Overcome 
 ^ Men, Nats, Brabmas. 
 
STORY OF THE FOUE THVTH^'s SONS. 131 
 
 with terror for his life, the king was unable to speak a 
 word, but remained motionless before Para Taken in an 
 attitude of adoration. Para Taken said, " Great king, 
 what brings you here?" The king kept silence. 
 Then Queen Mallika addressed Para Taken, " Lord 
 and master, the king, diu'ing the daybreak watch, 
 heard the words ' du,' 'sa,' 'na,' and 'so,' repeated. 
 Hearing these words he was unable to sleep, and 
 went and asked the Brahmin. The Brahmin told 
 him that a calamity was impending, and that in order 
 to avert it, he must sacrifice a hundred of every living 
 creature; that their life-blood would free him from 
 the threatened danger. In consequence of his having 
 a large number of creatures taken for the sacrifice, I 
 have brought him into your sacred presence." Para 
 Taken said, "Great king, is what the queen says 
 true?" — "It is true, my lord," replied the king. 
 " What sounds did you hear ?" asked Para Taken. 
 The king said, " I heard the word ' du.' " Directly 
 he said this, Para Taken understood it, and instructed 
 him as follows: "Have no anxiety; no calamity 
 awaits your Majesty. The hell-people, unable to bear 
 their sufferings, made this sound." The king said to 
 Para Taken, " What did the hell-people do ?" Then 
 Para Taken related the evil deeds of those people as 
 foUows: — 
 
 " Great king, a long time ago, at a time when people 
 used to live for twenty thousand years, the Para 
 Taken Kassapa appeared. On the occasion of Para 
 Taken Kassapa journeying to Benares, surrounded by 
 twenty thousand Eahandas, the people of the city pre- 
 sented the offerings of hospitality. At this time there 
 were in the city of Benares four Thnthes, each worth 
 
 k2 
 
132 buddhaghosha's parables. 
 
 four hundred millions of property, who were great 
 Mends with each other. They debated among them- 
 selves as to what they should do with the property in 
 their houses. One of the four proposed that they 
 should make offerings to the Para Taken who had 
 journeyed thither, and attend to their religious duties ; 
 this proposition met with no favour from the others. 
 Another suggested that they should procure the very 
 best kinds of meat and intoxicating liquors, and enjoy 
 themselves in eating and di-iuking. A third said, 
 "We wUl eat the most delicate and delicious dainties." 
 The last of the Thut/ie's sons proposed that they should 
 spend their money in procuring other people's wives. 
 This proposal met the unanimous approval of all the 
 That/ie^s sons, and they spent their money in procuring 
 handsome women. In this way for twenty thousand 
 years the four T/mthe's sons used to commit adultery 
 with other men's wives. When they died they found 
 themselves in the lowest hell, where they were boiled 
 during the whole interval between the appearing of 
 two consecutive Paras. On leaving the lowest hell 
 they appeared again in the Lohakumbha hell-pot 
 sixty yo^anas in extent ; they reached the bottom of 
 this in thirty thousand years. In another thirty thou- 
 sand years they came up to the brim again ; then these 
 four hell-people endeavoured to repeat one or other of 
 the sacred verses, but they could not say one whole 
 verse ; all they covld do was to utter one syllable or 
 another at intervals ; then they sank down again into 
 the hell-pot." 
 
 Para Taken recited as follows in full the verse which 
 these heU-people were endeavouring to say, " Fellow- 
 men, we have led a bad life ; conspicuous in wealth 
 
STORY OF THE FOUR TiTUriTE's SONS. 133 
 
 and power, yet we made no offerings. The good works 
 that would have tended to our own profit, that would 
 have taken us to the land of the Nats, we neglected 
 to perform." 
 
 Para Taken, having thus explained the first, and 
 desiring to show the meaning of the second verse, asked 
 the king what next he heard. The king replied, " I 
 heard the word * sa.' " Then Eara Taken recited the 
 complete verse as follows : 
 
 " All of us boiling in the hell-pot, have completed 
 sixty thousand years. When "will there be an end to 
 this hell ?" 
 
 Having thus explained the meaning of the second 
 verse in full, and desirous of conveying the explana- 
 tion of the third verse, Para Taken said to the king, 
 " What next did you hear ?" — " The word ' na,' " re- 
 plied the king. Then the most excellent Para thus 
 recited the third verse "na." 
 
 " Fellow-men, hell has no end. When will be the 
 end of hell ? In the same way, in the country of men 
 we, and you also, performed evil deeds ; we did not see 
 the end of evil deeds." 
 
 Para Taken, having thus explained the meaning of 
 the third verse, and wishing to explain the fourth, 
 said to the king, "What next did you hear ?" The 
 king replied " so." The most excellent Para then re- 
 cited the fourth verse as follows : 
 
 " If we ever return from this hell-country to the 
 country of men, we will perform numerous good 
 works and reverence the three jewels." 
 
 Para Taken thus explained in succession the mean- 
 ing of the four verses to King Pasenadikosala. He 
 then continued, " The four Thuthe's sons in hell, un- 
 
134 bxjddhaqhosha's parables. 
 
 able to recite the whole of the four verses, but uttering 
 only one syllable of each, sanli down again into the 
 Lohakunibha copper-pot." Thus Para Taken com- 
 pleted his narration. 
 
 The king, on hearing the words of Para Taken, 
 trembled, and impressed with the law of fear, he ex- 
 claimed, "To transgress against the wives of others 
 and commit adultery is a grievous thing. To boil in 
 the lowest hell during the whole interval between one 
 Para and another, then leaving that hell to be boiled 
 again for the whole of sixty thousand years in the 
 Lohakunibha hell-pot of sixty yo^anas, with no time of 
 deliverance appearing ! Tet I have passed a sleepless 
 night in planning adultery. Prom this day forth, never 
 will I transgress regarding the wife of another." Then 
 he said to Para Taken, " This day I know how long a 
 night is." The woman's husband also said, " 1 too 
 know this day how long a yo^ana is." Para Taken, 
 in reference to the words of both, recited this poetry, 
 " Great king, to him who cannot sleep, the night is 
 long ; to him who is weary, a yoyana's jom-ney is long ; 
 to the foolish who know not the law of the righteous, 
 the life to come is long."^ 
 
 After Para Taken had preached as related, the 
 young man was established in the reward of Sotapatti, 
 and the assembly who had heard the law were also 
 established in the reward of Sotapatti. King Pasena- 
 dikosala paid homage to Para Taken and went away. 
 All the creatures who were about to die were released 
 from their bonds. The husband and wife, knowing 
 that they owed their lives to Queen MaUika, expressed 
 the gratitude they owed her. 
 
 ' See ' Dhammapada,' verse GO. 
 
STOET OF THE FOUR TSVTS^''s SONS. 135 
 
 The four Thnthe^s sons who have suifered in hell 
 ever since they lived for twenty thousand years in the 
 time of the Para Kassapa, these hell-creatures when they 
 repeated the four syllables " du," " sa," "na," "so," 
 were up on the surface ; since it takes thirty thousand 
 years to go from top to bottom, they have not yet 
 reached the bottom, but are now only in the middle. 
 Such is the story of the four T/mthe's sons, who, after 
 committing adultery with the wives of others, had to 
 suffer in hell. 
 
 End of the Stoey of the Foue Tbvth^'s Sons. 
 
136 
 
 CHAPTER XVI. 
 
 STORY OF THE MODEST GIRL. 
 
 "When Para Taken was in the Yesali country, among 
 the Devadhamma verses^ he recited the Hiri law,^ 
 illustrating it by an account of a young village- 
 girl, who by possessing the virtue of modesty, had 
 reached the rank of a queen ; and he also related how 
 in a former time she had given birth to a jewel-son, 
 the embiyo jKakravarti king. 
 
 At one time in the Vesali country, when Para 
 Taken was residing there, there was a king named 
 lAkkhsivi, who was excessively handsome. One day 
 he made offerings of food to Para Taken and his 
 assembly of Eahans, and, in company with his queen, 
 listened to the law. When Para Taken had finished 
 his exposition, he went away. The Eahans observed 
 to each other that King LiA"Mavi's queen was by no 
 means handsome, that she was very large and had big 
 hands, but that she was certainly possessed of modesty. 
 Para Taken, overhearing their conversation, said : 
 
 " Eahans, my beloved sons, this is not so only now, 
 but it was just the same in former times, when King 
 lAkkhsiwi was King Brahmadatta, ruling over the 
 
 ' Divine law. ^ Modesty. 
 
STORY OF THE MODEST GIRL. 137 
 
 Benares country; at tliat time I was the king's 
 minister. There was then residing in a village a 
 young girl of an appearance not at all handsome, 
 with a large body and big hands. This girl came on 
 one occasion to Benares to see her relations. The 
 king, happening to be looking out of his palace 
 window as the girl passed by, saw her ; and remarked 
 that out of modesty, she was careful that her clothes 
 should not fly open as she walked along.^ Thinking 
 that if he made so modest a woman his queen, she 
 would not fail to present him with a son of great 
 glory, he called to a nobleman who was near him, 
 and told him to go and inquire whether she had a 
 husband or not. The king, hearing that she was un- 
 married, took her and raised her to the rank of his 
 queen, and always held her in the highest respect. 
 
 " The queen, before very long, fulfilled the king's 
 expectations by giving birth to a son who had every 
 sign of wisdom and glory. This son attained the 
 rank of a iiTakravarti king. 
 
 " This virtue of modesty is very rarely found. It 
 has nothing to do with beauty or ugliness ; let a per- 
 son be as beautiful as you will, it is not worth talking 
 about (in comparison). 
 
 '' Rahans, my dear children, they who at that time 
 were the king and queen of Benares are now King 
 Li^Mavi and his queen ; and the nobleman is now I, 
 the Para." 
 
 End of the Story of the Modest Girl. 
 
 1 The dress of the Burmese women is simply a square cloth, 
 worn round the body, and tucked in at the waist and above the 
 breast ; in walking, if not careful, the women expose the leg. 
 
138 
 
 CHAPTER XYII. 
 
 THE STORY ABOUT GRATITUDE. 
 
 In tte Devadhamma verses, tlie person who was called 
 Satburisa was Katanukatavedi. Para Taken, while 
 lie was in the (Jetavana monastery, related the circum- 
 stances connected with his receiving the name of 
 Sabburisa. 
 
 In former times, I, then the Paralanh,^ was the guar- 
 dian Nat of a castor-oiP tree in the country of Benares. 
 The people of the countiy used to make offerings to 
 me of delicately flavoured dainties and flowers. At 
 this time a poor man came and made an offering of a 
 piece of bread and a cup of water. The Paralauh, 
 the Nat of the castor-oil tree, appeared to him and 
 said, " Ho ! you poor man. Why do you make an 
 offering to me ?" He replied, " My lord Nat-King, 
 I make an offering to you because I wish to be de- 
 livered fi'om poverty." The Paralauh reflecting, " It 
 is right that I should pay him the debt of gratitude I 
 
 1 One who is to become a Para. 
 
 ^ The castor-oil is only a plant ; some other tree is probably 
 meant, as Nats are always described as residing in large trees, not 
 shrubs and plants. The Burmese text and manuscript, however, 
 both distinctly say " castor-oil.'' 
 
THE STORY ABOTJT GRATITUDE. 139 
 
 owe for his offering," said to him, "You poor man, at 
 the foot of the castor-oU tree where I live, there is a 
 number of pots of gold all close together ; after having 
 addressed the King of Benares about it, take them." 
 With these words the Nat vanished. 
 
 The poor man, according to the Paralauh-Nat's 
 instruction, addressed the king, and took the pots of 
 gold. The king, moreover, on that very day made 
 him a Thuihe, and presented him with all the appen- 
 dages of that rank. 
 
 Hence, all who make offerings to the guardian- Nats 
 of trees will be rewarded. 
 
 End of tke Stoet about Gratitude. 
 
140 
 
 CHAPTEE XVIII. 
 
 THE STORY ABOUT COVETOTJSNESS, GREEDINESS, AND 
 
 ANGER. 
 
 Paea Taxen preached a discourse regarding those who 
 from their covetousness became animals upon the spot 
 where they had stored their treasures ; and regarding 
 death occasioned by not repressing anger under the 
 influence of greediness. 
 
 At one time there lived a Thuthe in the country of 
 Kasikara_7, who was excessively covetous. When he 
 died he became a rat in the place where he had buried 
 his treasures. At this time the Paralaun was en- 
 gaged ia excavating a stone temple. When the rat 
 saw the Paralaun, he brought him two kahapawas' 
 worth of his treasure in a bundle, and said to him, 
 "Young man, take one kahapawa's worth, and buy 
 me meat and curry-stuff, and keep the other your- 
 self." The Paralaun in this way used every day to 
 buy one kahapawa's worth of meat and curry-stuff for 
 the rat, and keep one kahapawa for himself. 
 
 One day a cat caught the rat. The rat said to her, 
 " Friend cat, I will give you meat and curry-stuff 
 every day ; do not kill me." The cat exacted from 
 him a solemn promise to this effect, and let him go. 
 From that day the rat divided his food into two parts, 
 
THE STORY ABOUT COVETOUSjSTESS. 141 
 
 and gave one to the cat. Three other cats afterwards 
 caught the rat, and he made them all the same promise 
 as he had made to the first cat, so now he had to 
 divide his food into five parts, and give four to the 
 cats who, he was afraid, would take his life. 
 
 The Paralaun, who knew all this, when he had 
 finished the rock temple, left a small hole ki it only 
 just large enough to admit the rat. " Friend rat," 
 said he, "live iaside. the hoUow of the rock, and do 
 not give any food to the four cats ; when they come, 
 speak roughly to them." After a little while one of 
 the cats came and said, "I am very hungry, give 
 me some food." — " you cat," said the rat, " why 
 do you come and ask me for food?" The cat, 
 being very greedy, flew into a violent passion, and 
 made a spring at him with her outstretched claws ; 
 striking her chest against the stone cave, she was 
 killed. In the same way the three other cats also met 
 their death. 
 
 "Wise men should reflect upon a man, through his 
 covetousness, thus becoming an animal watching over 
 his former wealth; upon excessive greediness, and 
 upon death resulting from anger. 
 
 End of the Stoey of Covetotjsness, Greediness, and 
 
 Anger. 
 
142 
 
 CHAPTER XIX. 
 
 THE STORY OF THE SENSE OF TOUCH. 
 
 Para Taken, wlieii lie was in the 6'etavana monas- 
 tery, related a story regarding the sense of touch, 
 one of the five senses : — 
 
 Whoever is possessed of an attribute of excellence, 
 although he may be in poverty, will attain a lofty 
 position. Here is a comparison : he is like a common 
 piece of split bamboo, which, when wreathed with 
 flowers, is set upon some noble head. 
 
 Rahans, my beloved children, in former times there 
 lived in the city of Benares a very poor girl named 
 Pan/irapapi. She was possessed of no beauty, but she 
 was marvellously soft and delicate to the touch. In 
 consequence of the extreme poverty of her parents 
 no one ever noticed the girl. 
 
 About this time there was a great festival at 
 Benares, which was kept up all through the night. 
 The Paralaun, the Xing of Benares, who, in con- 
 sequence of being versed in the eighteen sciences, 
 trusted to himself, wandered out alone to look at 
 the festival. The young girl PaMapapi also hap- 
 pened to be amusing herself there, and the king 
 accidentally touched her with his hand. She felt as 
 
THE STORY OF THE SENSE OP TOUCH. 143 
 
 delicate as a piece of cotton wool which, had been 
 picked a hundred times, and then dropped in an oil- 
 pot. The king was unable to contain himself, and 
 said to her, " Lady, have you a husband ? " — "I have 
 not one yet, my lord," she replied. " If that be so," 
 said the king, " come to your parents' house." They 
 went there together, and he said to Panfepapi's parents, 
 "I want to marry her." The girl's parents, who 
 looked on her as a piece of unsaleable goods, were 
 highly delighted, and gave her in marriage to the 
 Paralaun. 
 
 The Paralaun, after consummating his marriage, 
 reflected, " People who do not know the young girl's 
 quality of excessive purity and delicacy will revile 
 me." "With these thoughts he began to feel a sense 
 of shame. Then he went off to his palace, and bringing 
 thence a golden basket, which he had fiUed with dif- 
 ferent kinds of dainties, presented it to the girl ; after 
 which he retui-ned to his palace. 
 
 When it was daybreak, search was made for the 
 missing golden basket. The king ordered his servants 
 to go to such a place and such a house, and if they 
 found it there, to bring it back with them together with 
 the owner of the house. The king's messengers, 
 searching as directed, found it, and brought the young 
 girl, with the golden basket, before the king. The 
 king, in the presence of all his nobles, said to her, 
 " O you woman, why did you steal my golden 
 basket?" The gu-1 replied, "A young man brought 
 it full of dainties to my house and gave it me, and 
 then went away." The king, wishing to display to 
 his nobles her quality of excessive delicacy, employ- 
 ing a king's stratagem, said to the girl, "0 young 
 
144 buddhaghosha's parables. 
 
 girl, if you were to see this young man, would you 
 know him?" The girl replied, "The young man 
 brought it in the night, so I should not know him," 
 
 Now the king, when he was sleeping with the young 
 girl, had purposely called her attention to a sear upon 
 his hand, so now he said to her, " O girl, if you 
 were to feel the hand of the young man who brought 
 you the golden basket, would you know him ?" She 
 replied, " The young man when he came to my house 
 made me notice a scar on his hand ; therefore, if I felt 
 his hand I should know him." 
 
 When the girl said this, the king, making use of a 
 king's artifice, had her placed inside of a large coverlet, 
 which was folded many times round her in such a 
 way as to leave open only one small aperture. Then she 
 was made to feel the hands of all the nobles as they 
 came up to her one after the other, and inserted their 
 arms in the aperture; but the girl said, "None of 
 these is my husband's hand." 
 
 All the noblemen who had felt the touch of the girl's 
 hand, seeing how fine and delicate she was, could not 
 contain themselves, but were all like madmen. " My 
 lord, your Majesty," they cried, " give me the young 
 girl ; let me pay the fine for the theft of the golden 
 basket." The king would not agree to this, but went 
 up to the girl in the coverlet and put his hand through 
 the aperture that she might feel it, and so recognize 
 him. PaMapapi, directly she felt the scar, said, " This 
 is my husband's hand ; it was he who brought me the 
 gold basket full of dainties." These words of the girl 
 enlightened the noblemen on the state of affairs. 
 
 Then the king said to his nobles, " Fearing, lest not 
 knowing the high quality of excessive purity and deli- 
 
STOET OF THE SENSE OF TOUCH. 145 
 
 cacy which this young girl possesses, you would im- 
 pute blame to me, I have tested thus your sentiments. 
 This young girl is already my wife." 
 
 On that very day the king had the ceremony of 
 pouring water performed, and installed her in the posi- 
 tion of head queen. 
 
 Hence those who, although they may have no 
 beauty, are possessed of the attribute of extreme 
 purity and delicacy will attain a lofty position. 
 
 End of the Story of the Sense of Touch. 
 
146 
 
 CHAPTER XX. 
 
 THE STORY ABOUT THE SENSE OF HEARING. 
 
 On one occasion Para Taken, while residing in the 
 G^tavana monastery, preached a discourse regarding 
 the sense of hearing, one of the five senses : — 
 
 Eahans, my beloved sons, when the King of Benares 
 was enjoying himself one day in his garden, he heard 
 the voice of a woman who was singing very sweetly 
 while she was engaged in collecting fuel ; on hearing 
 the voice, desire for the woman seized the king, 
 and he immediately gi-atifled it, and the Paralaun 
 became an embryo in the woman. On account of the 
 great glory of the child that was to be born of her, 
 the woman was immediately aware of it, and said 
 to the king, "Your Majesty, I have conceived." The 
 king took from his finger a ring worth a hundred 
 thousand, and presented it to Jier, saying, " If your 
 child prove a girl, sell this ring and live both of you 
 on its proceeds; if it be a boy, bring him to me." 
 After saying this, he returned to his palace, surrounded 
 by all his nobles. 
 
 The woman, who gained her living by collecting 
 fuel, when ten months had passed, gave birth to the 
 Paralaun. When the child was somewhat grown, he 
 
STORY ABOUT THE SENSE OF HEARING. 147 
 
 asked liis mother who his father was. She replied, 
 " The great King of Benares." On hearing this, the 
 Paralaun said, " If this be so, take me to my father." 
 His mother accordingly took him, and presenting Para- 
 lauii, together with the ruby ring, to the king, she 
 said, "My lord, your Majesty, this child is my lord 
 your Majesty's honoured son." The king, although 
 he knew it was so, felt ashamed in the midst of the 
 assembly, and said, "It is not my son." Then the 
 Paralaun' s mother made this invocation in support 
 of the truth of her assertion, " If this be not in truth 
 your Majesty's son, may it fall to the ground and be 
 kiUed ! If it be your son, may it remain stationary in 
 the air!" Saying these words she threw the child up 
 in the air. The Paralaui, from his great glory, re- 
 mained according to the invocation stationary in the 
 air, seated in a cross-legged posture ; ia this position 
 he remained while he expounded the law to his royal 
 father, and explained to him the ten duties of kings, 
 viz. : The making of oflferings ; the observance of the 
 commandments ; the giving of alms ; upright conduct ; 
 meekness and gentleness ; not to cause sorrow to his 
 subjects ; not to be angry with others ; not to oppress 
 others ; forbearance ; not to oppose the wishes of his 
 people. 
 
 The King of Benares, when he saw this marvel, ex- 
 claimed, " This is truly my son ! beloved son, deign to 
 descend." The Paralaun descended on to his father's 
 breast and remained there. 
 
 The king conferred upon the Paralaun the rank of 
 heir-apparent, and gave his mother the position of 
 queen. 
 
 He who was at that time the King of Benares is 
 
 L 2 
 
148 buddhaghosha's parables. 
 
 now my father King Suddhodana, and the queen is 
 
 my mother Queen Maya. The little prince is I the 
 
 Para. 
 
 In this way Para Taken related this G^at.* 
 
 Hence the possession of a pleasing voice conducts to 
 
 a lofty position. 
 
 End of the Story about the Sense of Hearing. 
 
 ^ An account of some one or other of the different existences 
 of Gotama ; there are supposed to be 550 of them \\Titten. 
 
149 
 
 CHAPTER XXI. 
 
 THE STORY ABOUT BRIBES. 
 
 Para. Taken preached a discourse about the evil con- 
 sequences of taking bribes from a spirit of covetous- 
 ness. 
 
 At one time there lived in the Savatthi country 
 a Brahmin who addressed himself to King Kosala, 
 stating that he was versed in the characteristic signs 
 of daggers. The king made the smiths show all the 
 daggers they offered him to the Brahmin, and if he 
 approved of them, they were placed in the king's 
 armoury. From that day the smiths used to bring 
 bribes whenever they showed him the daggers. Of 
 every dagger that the smiths who bribed him displayed, 
 the Brahmin smelt the edge and said, "It is a good 
 one;" then it was placed ia the king's armoury, but 
 all those which the smiths who did not bribe him 
 brought, he would say were bad ones, although they 
 were good. 
 
 One day a smith said to himself, " This Brahmin 
 says that aU our daggers are bad, and that all the 
 daggers of those who bribe him are good; I will 
 so contrive that he wiU not dare to say so in 
 future." Accordingly he filled the scabbard of a dag- 
 
150 
 
 ger with very fine red pepper, and smeared the blade 
 over with the same substance. He put the dagger in 
 the sheath and presented it to the king. The king 
 made him show it to the Brahmin. The Brahmin 
 smelt the edge of the dagger as usual, the pepper got 
 into the Brahmin's nose ; unable to restrain himself, 
 he sneezed violently and slit his nose completely against 
 the edge of the dagger. The king and all his court, 
 when they saw this, could not contain themselves, but 
 roared with laughter. 
 
 Thus we see the evil consequences of an inclination 
 to take bribes, without having any regard to good 
 qualities. 
 
 End of the Stoey abotjt Bribes. 
 
151 
 
 CHAPTEE XXII. 
 
 THE REWARD OF SARAiV^AGAMAJSA.^ 
 
 On one occasion, Para Taken, when he was in the 
 (jetavana monastery, preached a discourse upon the 
 greatness of the reward of Sarawagamana. 
 
 One day the Brahmin Yelama completely filled with 
 gold and silver a compartment of a rice-field, sufli- 
 cient to sow ten baskets of seed-grain ; and for the 
 whole of seven years and seven months made off'erings 
 of eighty-four thousand golden cups, eighty -four thou- 
 sand sUver cups, eighty -four thousand copper cups ; 
 elephants, horses and carriages with ornamental trap- 
 pings, milch cows, virgins, jewels, eighty -four thou- 
 sand of each ; besides these, food and sherbets of every 
 kind. 
 
 Greater than the reward of such an offering as this 
 is the reward of an offering made to a Sotapan ;2 
 greater stiU to a Sakadagami,' greater stUl to an 
 Anagami,* greater stiU to a Eahanda, greater stiU to a 
 
 1 The formula, " I worship Buddha, the law, and the priest- 
 hood." 
 
 * First state of an Ariya. 
 
 3 Second state of an Ariya. 
 
 * Third state of an Ariya. 
 
152 buddhaghosha's parables. 
 
 Pa^^eka-buddha, greater still' to a Para Taken with 
 his sacred assembly of Eahans, but greater than all 
 these is the reward of a steadfast observance of the 
 Sarareaeamana. 
 
 End of the EeWARD of SAEAiVAOAMANA. 
 
153 
 
 CHAPTEE XXIII. 
 
 THE FIVE COMMANDMENTS. 
 
 He preached as foUows the consequences entailed 
 by the five commandments : — 
 
 If a man have no teachers or priests, he should he 
 constant in the practice of repeating each of the five 
 commandments, beginning with Pawatipata, with his 
 hands raised in attitude of adoration in front of a 
 sacred image of Para Taken on a sacred pagoda. 
 
 1. Pawatipata. — ^This law is broken by the killing 
 of as much as a louse, a bug, or a tick. 
 
 2. Adinnadana. — This law is broken by taking as 
 much as a single thread of cotton which has not been 
 given by another. 
 
 3. Kamesumi/iMa^ara. — This law is broken by even 
 looking at the wife of another with a lustful mind. 
 
 4. Musavada. — This law is broken by even jestingly 
 uttering a falsehood which will affect the advantage 
 and prosperity of another. 
 
 5. Surameraya. — This law is broken by even letting 
 faU upon the tongue only such a drop of intoxicating 
 liquor as would hang at the end of a blade of T/jaman 
 grass, if it is known to be intoxicating liquor. 
 
154 buddhaghosha's parables. 
 
 He preached as follows regarding tlie great crime of 
 Paraatipata : — 
 
 King Kosala's wife, Queen MaUika, while she was ex- 
 periencing the three abodes/ having become a young 
 girl, went into the bazaar to purchase some meat for 
 a guest whom she had received at her house. Failing 
 to procure any, she killed a goat to supply her guest 
 with meat. For this evil deed, after completing her 
 sufferings in the lowest hell, her neck was trodden on, 
 and she was killed in. her turn. 
 
 Again, Putigatta-Mahathera, one of Para Taken's 
 holy disciples, suffered in hell for having been in one 
 state of existence a fowler, and, until the time of his 
 becoming a Eahanda, suffered the torture of having 
 his bones broken into little pieces, after which he ac- 
 quired Paranibbana. 
 
 Again, the Eishi Parec^ukabra, as a consequence of 
 the sin of his having at the time when he was a car- 
 penter pierced a fly with a splinter of wood, had, while 
 engaged as a Eishi in the performance of good works, 
 to suffer the torture of being impaled. 
 
 Again, in the time of Para Taken, his sacred dis- 
 ciples, on account of having formerly been himtsmen, 
 notwithstanding they had reached the state of holy 
 disciples, fought among themselves, and all kUled each 
 other ; and Para Taken, who had no power to prevent 
 them, was reduced to one solitary attendant. 
 
 Again, all the Sakiya kings, for having in a former 
 existence caught fish in the Sansaraga tank by poison- 
 ing them, were every one killed by the Tidadiipa war- 
 riors, without Para Taken having any power to pre- 
 vent it. 
 
 ' The abodes of Men, Nats, and Brahmas. 
 
THE FIYE COMMANDMENTS. 155 
 
 Para Taken continued, "Eahans, my dear sons, 
 whoever takes life, wlien he dies out of his present ex- 
 istence will appear again in heU, and afterwards in the 
 state of an animal. After being freed from hell and 
 the condition of an animal, even when he reaches the 
 state of a man, he will have but a short life." 
 
 Such were the words of Para Taken upon the sub- 
 ject of Pawatipata. 
 
 Adinnadana, or the taking of what has not been 
 given by another. 
 
 A girl of the country of Benares suffered in hell 
 for having stolen a putzo.* After she had left hell and 
 had become a human being, she was excessively lovely 
 and of an extremely delicate kind of beauty; her 
 hair was (black and shining) like a humble-bee. All 
 who saw her fell in love with her. Some women, 
 however, who were envious of her, mixed some deca- 
 piUatory drug in her hair-wash, and in consequence, 
 all her hair came oflf just as if it had been pulled out 
 by the roots ; in fact, she looked like a plucked crow. 
 Greatly ashamed at losing her hair, she went away to 
 another place, where she employed herself in selling 
 oil. While thus engaged, she made an offering to a 
 Eahan of some food fried in oil, and prayed that, as a 
 reward of the offering, in her future life she might have 
 good hair. When she died out of that existence, as the 
 reward of her offering, she became a Nat's daughter in 
 a golden palace, which rose up from the midst of the 
 sea; her hair was of immense length and beautifully fine, 
 but as a punishment for her having in a former exist- 
 ence stolen a putzo, she had no clothes whatever, and 
 was always quite naked. After she had been in this con- 
 1 Waist-cloth of a man. 
 
156 liTJDDHAGHOSHA's PARABLES. 
 
 dition for a very long time, in the time of the most 
 excellent Para Gotama, there arrived at the island 
 some saUor merchants, who, seeing her quite naked 
 inside her palace, presented her with some clothes, but 
 she could not put them on. The Nat's daughter said 
 to them, "Brothers, if you wish to clothe me, make 
 an offering to some one, and share the reward with 
 me, saying, ' May the Nat's daughter obtain clothes !' " 
 The sailors accordingly made an offering of a putzo to 
 one of their companions who steadfastly observed the 
 Sarawagamana, and at the same time prayed, " May the 
 Nat's daughter obtain clothes ! " On the very day 
 that the offering was made, the Nat's daughter, who 
 had had to live naked in her palace, received for her ap- 
 parel the garments of the Nats. Then the sailors said 
 to the Nat's daughter, " In consequence of our having 
 made an offering on your behalf, you are abundantly 
 provided with clothes ; make now an offering among 
 us of clothes for an offering to Para Taken ; then, if 
 you constantly reflect upon the virtues of Para Taken, 
 you win again become a Nat's daughter." The Nat's 
 daughter did as the sailors directed, and made an offer- 
 ing of two putzos of the Nats. When Para Taken 
 received the putzos, he preached the Law, illustrating 
 it by an account of the Nat's daughter ; and she, when 
 she died, became a Nat's daughter in the Tavatinsa 
 Nat-country, living in a golden palace, and sun-ounded 
 by a thousand attendants. 
 
 Fixing your attention upon this sacred exposition 
 of the Law, you must always shun the property which 
 has not been given you by another. 
 
 Again Para Taken preached, " Eahans, my beloved 
 sons, whoever shall take what has not been given to 
 
THE FIVE COMMANDMENTS. 157 
 
 him shall suffer the condition of a Hell-Preta, and 
 even when delivered from, this state of suffering he 
 shall obtain again the condition of man, nothing that 
 he possesses shall be permanent ; it shall all be de- 
 stroyed. 
 
 Such were the words of Para Taken on the subject 
 of theft. 
 
 KamesumiM/<ai?:ara ; transgression against a woman 
 whom another possesses. Those who commit this 
 crime will suffer in hell after they die. After com- 
 pleting their time in hell, even when thfey become 
 human beings, they are the female servants of others. 
 My lord Ananda, Para Taken's younger brother, after 
 he had been completing the virtues during the whole 
 of four Asankhyas^ and a hundred thousand cycles, 
 when he had an existence among the race of black- 
 smiths, once committed adultery with the wife of 
 another ; for this he had to suffer hell, and after com- 
 pleting his time there, became a woman during four- 
 teen existences. When he died out of the condition 
 of a woman and became a man, he suffered mutilation 
 dui'ing seven existences. 
 
 Again, the four Thnt/ie's sons in the Benares coun- 
 try, for committing adultery with the wives of others, 
 had to suffer in the hell-pot ; once every sixty thou- 
 sand years they came to the surface, and, enduring 
 di-eadful torture, uttered the syllables, " du," " sa," 
 " na," "so," after which they went back into the hell- 
 pot. Besides this, eveiy one who commits adultery 
 with another man's wife, after death becomes a 
 woman. 
 
 1 According to Judson, a number expressed by a unit, followed 
 by 140 cyphers. 
 
158 buddhaghosha's parables. 
 
 Such were the words of Para Taken on the subject 
 of KamesumiirMalara. 
 
 Musavada. — In consequence of King Xetlya telling 
 a falsehood, the carriage drawn by winged horses and 
 the four Nat's sons guarding it with their daggers, all 
 disappeared; the smell of his body, which was like that 
 of sandal-wood, and the smeU of his mouth, which was 
 like that of a water-lily bud, became fetid, and the 
 earth swallowed him up. 
 
 Kinhimsina also was swallowed up by the earth for 
 telling a falsehood. 
 
 The huntsman who told a lie when he was under 
 examination by the monkey-king, was swallowed up 
 by the earth. They all had to suffer in the lowest 
 hell. 
 
 Therefore, of aU sias against the five command- 
 ments, the uttering of a falsehood is the greatest. 
 
 Para Taken also said, "My beloved sons, whoever 
 tells a falsehood, wiU after death suffer the condition 
 of a Hell-Preta; when they are released from those 
 states of suffering, and have become men, they will 
 have to hear false accusations." 
 
 Such were the words of Para Taken on the subject 
 of Musavada. 
 
 Surameraya. — "Whoever shall drink intoxicating 
 liquor, when he dies out of his present existence, 
 will suffer the condition of a Hell-Preta. Even 
 when on -release from that state of suffering he be- 
 comes a man, he will be insane. 
 
 Such were the words of Para Taken on the subject 
 of Surameraya. 
 
 The great rewards that those receive who shun 
 these five actions are, an excellent condition of ex- 
 
THE FIVE COMMANDMENTS. 159 
 
 istence, a longer life than others, greater wealth and 
 power than others, greater fame than others, existence 
 in the country of the Nats more than others; these are 
 the five great rewards which those will ohtain who 
 observe the five commandments. All those who keep 
 the five commandments will reap much profit, and 
 when they die will have an existence in the country 
 of the Nats, and in the TJttarakuru Island. Every 
 happiness which is to be attained in future existences 
 is the result of observing the commandments. 
 
 I have concisely completed the subject of the five 
 commandments, which have really and truly the 
 power of procuring happiness, profit, and excellent 
 virtues, for the use of my feUow-men who long for 
 the results and advantages of those commandments, 
 which the most excellent Para, full of patience, has 
 preached in a variety of difi'erent ways. If all my 
 fellow-men who reverencing the Para, the law, and 
 the priesthood, desire the advantages which the com- 
 mandments bring, shall at all times steadfastly observe 
 them, — they wiU conduct them to the fulfilment of 
 all their wishes, and give them peace and happiness 
 in the church of Para Taken. 
 
 End of the Discourse upon the Five Commajstdments. 
 
160 
 
 CHAPTER XXIV. 
 
 ON DHAMMA-DANA. 
 
 Paea Taken, moreover, preached as follows, upon 
 the measureless results and advantages derived from 
 listening to the Law : — 
 
 " There were four questions which all the Nats in 
 the Tavatinsa Nat country had been considering for 
 twelve years, and yet could not solve. At last they 
 asked the four jKatulokapala Nat-Eings. These also 
 said, ' We cannot solve them ; our master, the Sakka- 
 King, can answer at once the questions of a thousand 
 people. Let us ask the Sakka-King.' So saying the 
 four jKatulokapala Nat-Kings went with all the Nats 
 to the Sakka-King, and asked him the questions. 
 The Sakka-King in like manner said, ' I cannot solve 
 them ; it is only the omniscient Para who is an Agga- 
 puggalam who can solve them.' Accordingly, the 
 Sakka-King and the four ifatulokapala Nat-Kings 
 with all the Nats from the six stages of the Nat 
 country went to Para Taken and said to him, ' Para, 
 omniscient lord of the law, among offerings, which is 
 the most excellent offering? Among the different 
 kinds of food, which is the most excellent food? 
 Among enjoyments, which is the most excellent 
 
ON DHAMMA-DANA. 161 
 
 enjoyment ? Among all rests from the punishment 
 of misery, which is the most excellent?' Para 
 Taken, in reply, preached as follows :— " Sakka-King, 
 he who makes an offering of the Law makes an offer- 
 ing superior to all others. Of all foods, the food of 
 the Law is the best. Of all enjoyments, the enjoy- 
 ment of the Law is the highest. Nihbana, which is the 
 rest from the misery of lust and passion, is the head of 
 all. The reason why Dhamma-dana^ is so excellent is 
 this : Sakka-King ! if any one should completely fiU the 
 whole of the iiTakravala kingdom, which is one million 
 two hundred and three thousand four hundred and 
 fifty yo^anas in extent, with Paras, PaA'Arekabuddhas, 
 Eahandas, and disciples, and should make offerings to 
 them of thiagans,^ rice, mUk, butter, and so forth; 
 and if any one should repeat or listen to four feet of a 
 sacred verse, and the four feet thus repeated or 
 listened to, were divided into sixteen parts; the 
 offerings I have mentioned would not be equal to one 
 of these parts. It is on this account that the Dhamma- 
 dana is so excellent. Again, if any one does not listen 
 to the Law, he must not make an offering of as much as 
 a ladleful of milk-rice, or a single meal of plain rice. 
 Thus it is that the offering of the Law and the hear- 
 ing of the Law are so excellent. Putting aside Paras 
 and PaMekabuddhas, my lord Sariputta, who could 
 count the raia-drops that fall in the whole of the 
 jKakravala kingdom, could not of himself obtain the 
 way of Sotapatti, or any other ; but when he heard 
 four feet of the verses of the sacred Law recited by 
 my lord Assa^i, he was able to obtain the way of 
 Sotapatti. Therefore, excellent is Dhamma-dana. 
 
 1 Tlie offering of the Law. - Piiesta' garments. 
 
162 buddiiaghosha's parables. 
 
 "Althougli you eat the ambrosia of the Nats, -wliicli 
 produces twelve effects, yet you have repeatedly to 
 experience the three abodes;^ but the food of the Law, 
 if you listen to it but for a moment, can free you from 
 the three abodes, and conduct you to Nibbana. There- 
 fore, excellent is the food of the Law. 
 
 " The enjoyment of the Nats lasts longer than that of 
 men, but still only in the three abodes ; while the ex- 
 cellent enjoyment of preaching and listening to the 
 Law liberates from the three abodes, and conducts to 
 Nibbana. Therefore, excellent is the enjoyment of 
 the Law." 
 
 When Para Taken had thus solved the four questions 
 which the Sakka-Xing had asked, and terminated his 
 discourse upon the Law, eighty-four thousand Nats 
 acquired the law of liberation.^ 
 
 The Sakka-King said to Para Taken, "If this be so, 
 why do you not share with me the offering of the Law 
 which is most excellent among offerings ? " Thus he 
 addressed the sacred ear. Para Taken said, "Eahans, 
 my dear sons, from this day forth do not say that the 
 sacred Law which I preach, I preach only for the as- 
 sembly of Rahans ; but whenever I preach and dis- 
 course upon the Law in the assembly, say, 'May 
 the Sakka-King receive a share ! ' and divide it with 
 him." 
 
 Thus, because it can give rewards and advantages 
 inestimable, those who recite or listen to the Law re- 
 ceive exceedingly great and most excellent rewards. 
 
 When Para Taken thus, as it were, distributing the 
 food of the sacred Law, preached the sacred Dhamma- 
 
 1 I. e. of men, Nats, and Brahmaa. 
 - /. e. had their salvation secured. 
 
ON DHAMMA-DANA. 163 
 
 /cakra Law in tlie Isipatana forest, Ajajakondanna and 
 eighty millions of Bralimas obtained the law of libera- 
 nion. "Wlien lie preached to the thirty Bhaddavaggis, 
 the thousand Rishis, the hundred and ten thousand 
 nobles of Eing Bimbisara in the luaii/d garden, and 
 ten thousand congregations were liberated, and ten 
 thousand congregations were firmly established in the 
 observance of Sarawagamana.^ 
 
 End of the Discouese upon Dhahma-daija. 
 
 ' In this last paragraph, the MS. differs considerably irom the 
 printed text ; the latter has been followed. 
 
 m2 
 
164 
 
 CHAPTER XXY. 
 
 STORY OF THE PRIEST LOKA-TISSA. 
 
 Paea Takex, while he resided in the ffetavana monas- 
 tery, preached as follows the Yatthu^ of Akusala^ 
 TJpapi/itakam. 
 
 Lokatissa-Mahathera, on account of an evil deed 
 which he had committed in a previous state of ex- 
 istence, became an embryo in a village of a thousand 
 fishermen, in the country of King Kosala. From the 
 very day on which he was conceived, the thousand 
 fishermen who were fishing with traps and nets, could 
 not catch a single fish, and they consequently suffered 
 from hunger. Moreover, from the day the child was 
 conceived, their village was seven times bui-ned down, 
 and seven times had a fine imposed upon it by the 
 king. The fishermen, who had been in misery ever 
 since the child was conceived, began to reflect, "It 
 was never like this with us before ; it is only now 
 that we have become poor and miserable, therefore, 
 this state of things must have arisen from there being 
 among us some degenerate being whose former deeds 
 were bad." Accordingly, the thousand fishermen di- 
 vided themselves into two parties of five hundi-ed 
 ' Sacred story. * Guilt, evil deeds. 
 
STORY OF THE PRIEST L0E:ATISSA. IGo 
 
 each, which went out fishing separately. The fisher- 
 men who came from the quarter where the parents of 
 the embryo Lokatissa resided, obtained nothing ; but 
 the other party of five himdred obtaiaed abundance. 
 The unsuccessful party of fishermen again divided 
 themselves into two parties of two hundred and fifty 
 each, and again the party to which the embryo child 
 belonged obtained nothing. In this way they con- 
 tinued to subdivide, till at last the house of the 
 parents of the embryo Lokatissa was alone in its 
 misfortune; then the thousand fishermen, perceiving 
 that the degenerate being must belong to that man's 
 house, expelled the family from the village. 
 
 The parents of the child, who were in abject 
 poverty at the time of its birth, had no love for it, 
 for they said to themselves, " From the very day that 
 the child was conceived, misfortunes befell the thou- 
 sand fishermen, and we ourselves have been reduced 
 to misery." Now, because the child was destined to 
 become a Eahanda, they had no power to destroy it ; 
 the light of the reward of Arahatta was to shine in that 
 child's heart like a lamp burning inside an earthen 
 pot. When the child was big enough to walk alone, 
 his parents gave him a piece of broken pot to serve as 
 a cup ; then inveigling him inside a house, they left 
 him there and ran away to another place. 
 
 The child, thus left alone in the world, used to live 
 by going about with his piece of broken pot in his 
 hand, begging victuals from house to house ; and this 
 he continued to do till he was seven years of age. 
 About this time, my lord Sariputta came to receive 
 alms in the Savatthi country. When he saw the 
 child-beggar, he took compassion upon him, and 
 
166 etjddhaghosha's paeables. 
 
 calling hLim to Mm, said, "Wlio are your parents?" 
 The child replied, " Lord and master, I haye no one 
 on whom to depend ; my parents, ia consequence of 
 being in the greatest poverty ever since my birth, 
 have deserted me." My lord Sariputta took the child 
 mth him to the monastery, and made him a pro- 
 bationer for the priesthood. After some time had 
 passed, and he was twenty years of age, he made him 
 a Pafi/Janga. When he was advanced in years he be- 
 came celebrated as Lokatissa. This Lokatissa had 
 not the attribute of attracting offeriags. At a time 
 when unparalleled offerings were made, he could not 
 obtain enough to fill his belly with ; he procured just 
 sufficient to sustain life. "When any one put a single 
 ladleful of yagu^ or rice into his ti^abet and was 
 about to put more, the t/iahet always appeared to be 
 full, so they poured it iato the other t//abets, and put 
 no more in his. When the people, making offerings to 
 all the priests ia succession, came to this Lokatissa's 
 tAabet, all the food which they had in the yagu-cup 
 ready to offer to him, would disappear. 
 
 One day, Lokatissa having developed Vipassana," 
 became a Eahanda. Notwithstanding that he had 
 thus become a Eahanda, he could never obtain offer- 
 ings. On the day when he was going to obtain Para- 
 nibbana, my lord Sariputta, who was aware of it, said 
 to himself, "This Lokatissa-thera will obtain Para- 
 nibbana to-day, therefore, I will give him as much 
 food as will satisfy him." With this thought, he sent 
 for Lokatissa-thei-a, and invited him to come and 
 
 ' A particular prepaiation of rice made with a variety of 
 ingredients. 
 
 * A kind of miraculous knowledge. 
 
STOET OF THE PRIEST LOKATISSA. 1G7 
 
 receive rice with Mm ; but my lord Sariputta, because 
 Lokatissa was with him when he went to collect rice, 
 did not obtain a single ladleful; the people did not 
 even give him the usual respectful salutations. My 
 lord Sariputta, knowing that Lokatissa-thera had not 
 the attribute of attracting offerings, then sent him 
 away, saying, " Go and stay in my monastery." As 
 soon as he had gone away, all the people cried, "Here 
 comes my lord Sariputta," and hastened to make him 
 offerings of food. My lord Sariputta sent a quantity 
 of this food to Lokatissa-thera ; but on the road to 
 the monastery, the people who were taking it forgot 
 all about Lokatissa, and ate it up themselves. When 
 my lord Sariputta returned to the monastery, Lokatissa 
 made obeisance to him. Sariputta said, "Lokatissa, 
 have you eaten the food I sent you ? '' He replied, 
 "I have had none to eat." Sariputta, on hearing 
 this, was startled ; then looking at the sun and find- 
 ing that it was not too late, he said to him, " Eemain 
 here," and having given him a place to stop in, he 
 went off to the palace of King Kosala, and stood there 
 ready to receive alms. King Kosala, directly he saw 
 my lord Sariputta, filled his t^abet with rice and 
 j^atumadhu.^ When Sariputta arrived with the food 
 at the monastery, he did not give him the t^abet, but 
 holding it against his breast said to him, "My lord 
 Lokatissa, take the food out of the t/^abet which I am 
 holding, and eat it ; " but Lokatissa, out of respect to 
 my lord Sariputta, would not presume to eat it. 
 Then my lord Sariputta said, " I will stand up and 
 hold the t/iabet, you also stand up and eat from it ; if 
 I let go the t/iahet, all the food will disappear, and you 
 1 Food which a priest may eat after 12 o'clock ; see page 120. 
 
1G8 buddhaghosha's parables. 
 
 will have nothing to eat." Accordingly, Lokatissa 
 stood up and ate the food out of the t^abet, while my 
 lord Sariputta stood up and held it with both hands. 
 Lokatissa ate enough to fiU his belly, and on that very 
 day obtained Paranibbana. Para Taken performed 
 Lokatissa's sepulture, and erected a Pagoda over his 
 bones and other relics. 
 
 At this time the Eahans in the assembly of the law 
 were saying to each other, "How was it that this 
 Lokatissa-thera, who was so wanting in the attribute 
 of attracting offerings, obtained the way, the reward, 
 and Nibbana ? " Para Taken, wishing to discourse 
 upon the events of the past, preached as follows : — 
 
 " Eahans, my dear sons, it was because in a former 
 state of existence this Lokatissa-thera destroyed the 
 offerings of a Eahanda, that he himself received none. 
 It is because he had formerly steadily practised the 
 Yipassana, ' instability, misery, unsubstantiality,' that 
 he acquired the law of the way and the reward." 
 
 Then he j)roceeded to relate the events of times long 
 past, as follows: — 
 
 " This Lokatissa-thera, in the time of the Para Taken 
 Kassapa, was a Eahan. A T/iugyue built a monastery 
 for him, and supplied all his wants. In this monastery 
 of the T/^ugyue he strenously exerted himself to acqxiire 
 the Yipassana. One day a Rahanda who had come from 
 the Himavanta forest, arrived at this T/eugyue's village. 
 The T/mgyue, inspired with affection for him as soon 
 as he saw him, invited him into his house and set food 
 before him. ' Deign to reside,' said he ' in my teacher's 
 monastery, do not go anywhere else ; as long as you 
 remain here I will supply you with food.' So saying, 
 ho had him conducted to his teacher's monastery. The 
 
STORY OF THE PRIEST LOKATISSA. 169 
 
 Eatan wlio resided in tlie monastery entered into con- 
 versation with, liis guest the Eahanda, ' My lord,' said 
 he, 'Have you eaten food?' The guest, the Eahanda, 
 replied, ' I have eaten.' — ' Where did you eat,' the 
 Eahan asked. * In the T/iugyue's house,' he replied. 
 The Rahan who lived iu the monastery was jealous at 
 hearing that the Rahanda had been eating in the 
 Tj^ugyue's house, and maintained silence. 
 
 " In the cool of the evening the Ti^ugyue went to 
 the monastery, and invited his teacher and the Rahanda 
 guest to come and receive rice. After remindiag his 
 teacher to bring his Rahanda guest with him [to his 
 house to receive alms], the TAugyue went away. 
 
 "The occupier of the monastery, vexed with his 
 Eahan guest, would not say a single word to him, but 
 maintained complete silence, thinking that by doing ■ 
 so, the guest would not presume to remain in the 
 monastery. The Rahanda guest, knowing the bad 
 feeling of the Rahan who occupied the monastery, 
 resolved to go elsewhere. K"ext morning the Rahan, 
 who occupied the monastery, arose very early and put 
 on his tAingan ; then, fearful of waking the Rahanda 
 guest, in order to fulfil his duty he scratched with his 
 finger-nail on the stone drum, and after rapping on the 
 door with his nail, went out. When the T/iugyue 
 saw that the Rahanda guest had not accompanied him, 
 he said, ' Lord and master, did you not invite your 
 Eahan guest to come?' The Eahan replied, 'Taga, 
 in order to arouse the Eahan guest, I beat the stone 
 drum at the entrance of the monasteiy, and, moreover, 
 rapped at the door, but I could not wake him; it must 
 be the food which the Taga made an offering of to 
 him yesterday, and of which he ate to satiety, that 
 
170 buddhaghosha's paeables. 
 
 not being yet digested, makes him sleep so. Has the 
 Taga great affection for such a Eahan ? ' 
 
 " The Eahanda guest, 'vrhen the time for collecting 
 rice had arrived, put on his t^iugan, and carrying his 
 t/iabet at his breast, flew up into the sky and went 
 away to another place to receive offerings. 
 
 "The TAugyue, after supplying his teacher with food, 
 put a quantity into his t^abet, telling him to offer it to 
 the Eahan guest. The Eahan, who was the occupier 
 of the monastery, said to himself, ' If this Eahan 
 guest were to eat this nice food, he would not go 
 away even if I dragged him out ; ' and in his vexation 
 he poured out aU the rice, butter, and the rest of the 
 food, in a place where the jungle was burning. On 
 reaching the monastery he said, 'The Rahan guest 
 must have been a Eahanda, who knowing my feelings 
 to him, has gone elsewhere; and I in myjealousy have 
 destroyed his offerings.' "With these words he died of 
 his own accord. He then went into hell, where he 
 suffered for an immense length of time. When re- 
 leased from hell he was a Bilu' during the whole of five 
 hundred existences, and never for a single day pro- 
 cured sufficient food to satisfy him. After completing 
 five hundred existences as a Bilu, he was five hundred 
 times a dog. When he died, after completing his five 
 hundred existences as a dog, he became an embryo in 
 the womb of a poor woman in a village of the Kasikaray 
 country. Prom the very day of his conception, his 
 parents became miserably poor. When he was born 
 on the expiration of the ten months, they called the 
 child Mittapindaka.^ As soon as this Mittapindaka 
 could walk alone, his parents, unable to bear hunger 
 1 A species of Ghoul. ^ The MS. has ^umittapindaka. 
 
STOEY OF THE PEIEST LOKATISSA. 171 
 
 any longer, drove Mm away. The cMld, with, no one 
 to depend upon, went and found his way to Benares. 
 At this time the Paralaun was the teacher Dlsapa- 
 mokkha at Benares, where he was giving instruction 
 to five hundred young men who were his pupils. 
 Mittapindaka also went and resided with the Para- 
 laun, and was instructed in science and learning. 
 From the very day that Mittapindaka came to receive 
 instruction, the teacher Disapamokkha was much con- 
 cerned to find that no ofi'erings were made to him. 
 Mittapindaka, moreover, began to quarrel with the 
 other pupils ; at last, not heeding the admonitions of 
 his teacher, and being always at variance with them, 
 he ran away. Arriving at a village, he made his 
 living there by labouring for hire. When he was 
 grown up, he married a poor woman in that village, by 
 whom he had two sons. On account of this Mitta- 
 pindaka, the houses of the villagers were seven times 
 burned down ; and seven times a fine was imposed on 
 them by the king ; when they raised a dam for rice 
 cultivation, it bursty seven times. At last the villagers, 
 seeing that all these misfortunes dated from the day 
 when Mittapindaka came among them, drove him out 
 of the village. As he was journeying to another 
 place with his wife and children, he lost his way, and 
 came into a forest where a Bilu lived. The Bilu 
 devoured his wife and children. Mittapindaka, escap- 
 ing, .travelled to a great distance, and reached the 
 harbour of Gambhira ; there he addi-essed himself to 
 the captain of a ship, and asked to be allowed to work 
 under him for hire ; the sailors gave him employment 
 and agreed to pay him wages. 
 
 "On the seventh day after setting sail, the vessel 
 
172 
 
 remained stationary in tlie midst of the sea, just as if - 
 it were a fixture there. The sailors said, ' There must 
 be some one on board our ship who ought not to be 
 there.' So saying they cast lots, and Mittapindaka 
 drew the lot seven times ; they therefore gave him a 
 bundle of bamboos which they made him take hold of 
 with his hands, and throwing him overboard, sent him 
 floating away in the midst of the sea. No sooner was 
 he thrown overboard than the vessel started off like a 
 flying horse. 
 
 " From the effect of his having in a previous state 
 of existence, in the time of the Para Taken Kassapa, 
 practised the Vipassana, ' instability, misery, unsub- 
 stantiaKty,' Mittapindaka, after floating about the sea 
 on the bundle of bamboos, arrived at an island where 
 there was a palace iu which lived four Nats' daughters 
 with whom he enjoyed himself for seven days. These, 
 in consequence of their being the daughters of the 
 Nat Vimanopeta, after enjoying seven days' happiness 
 had to undergo seven days of misery. These Nats' 
 daughters accordingly, after telling Mittapindaka to 
 stay in the palace till they came back, went away to 
 undergo their sufferings. Mittapindaka, as soon as 
 the Nat's daughters were gone, mounted his bundle of 
 bamboos, and floating away on the sea, arrived at an 
 island where there was a silver palace in which were 
 eight Nats' daughters with whom he enjoyed himself. 
 Floating off again from the silver palace, he reached 
 an island where there was a ruby palace in which were 
 sixteen Nats' daughters with whom he enjoyed him- 
 self. Leaving this again, he arrived at a golden palace 
 where there were thirty-two Nats' daughters with 
 whom he enjoyed himself. All these Nats' daughters, 
 
STOEY 01? THE PRIEST LOKATISSA. 173 
 
 "being tlie daughters of the Nat Yimanopeta, after en- 
 joying seven days' happiness had to suffer seven days' 
 misery. Although all the Nats' daughters asked him. 
 to stay in their palace, he would not remain, but seating 
 himself on the bundle of bamboos, floated off again. 
 At last he arrived at an island in the midst of the sea 
 where Biliimas^ Hved. 
 
 "At this time one of the Bilumas had assumed the 
 appearance of a goat. Mittapindaka not knowing that 
 it was a Biliima, and thinking he would like to eat 
 some goat's flesh, laid hold of it by the leg to kill it. 
 The nature of the Biluma being that of the Nat race, 
 by means of her power and glory she seized Mittapin- 
 daka by the leg and hiuied him away ; and he fell 
 down at the gate of the city of Benares. At the gate 
 where he fell were some of the king's shepherds, who 
 were in pui'suit of some thieves who had stolen the 
 king's goat. At this very moment Mittapindaka was 
 pulling the leg of a goat, and the- goat was making a 
 great outcry. The shepherds, thinking that Mittapin- 
 daka was the thief, laid hold of him and gave him a 
 beating, and then bound him and carried him off to 
 take him before the king. At this jimcture the Para- 
 laun, the teacher Disapamokkha, was coming out of 
 the city with his five himdred pupils to bathe. When 
 he saw Mittapindaka, he said, " This is my disciple; 
 release him." The shepherds set him free and went 
 away, and Mittaj)indaka remained with the Paralauh. 
 The Paralauii asked him where he had been all this 
 time, and he related aU his adventm-es. The Para- 
 laun recited this poetry : ' He who will not listen to 
 the words of his well-wisher will come to misery.' 
 ' A female Bilu. 
 
174 
 
 " He wlio was then Mittapindaka is now the 
 Eahanda Lokatissa. The teacher Disapamokkha is 
 now I, the Para. Thus the Eahanda Lokatissa, be- 
 cause in a former state of existence he was jealous of 
 the offerings and prosperity of another, had to suffer 
 ia hell; after this, even when he became a man, he 
 could never obtain sufficient food for a full meal. Up 
 to the very time when he became a Eahanda, owing to 
 the effects of his evil deeds in a former existence, he 
 never for one siagle day had sufficient food to satisfy 
 him. It was only on the day of his obtaining Nibbana 
 that, through the power of my lord Sarijjutta, he en- 
 joyed a fuU meal just before entering Nibbana. 
 
 " Therefore, neither men nor Eahans should ever be 
 vexed with, or envious of, the offerings and prosperity 
 of others." 
 
 End of the Story taken from the Kammapabheda- 
 dipa sceiptuee. 
 
175 
 
 CHAPTEE XXYI. 
 
 AN ACCOUNT OF GOTAIMA'S FAMILY. 
 
 The Sakiya' kings of the family of Para Taken were 
 tkese : in the Kapilavatthti cotmtry there were eighty 
 thousand, all of the royal race ; those of the race of 
 Elosala^ and those of the race of Devadaha were all of 
 the royal race of Sakiya. The way of it was this : — 
 The king who in due course reigned over the Kapi- 
 lavatthu country was King Ukkakaraya.^ This King 
 Ukkakara^a had five daughters and four sons ; the 
 eldest son was King Ukkamukkha.* When his queen 
 died, he raised a princess to the rank of his queen. 
 This queen gave bii'th to a prince named (?antu. 
 When the queen gave birth to Prince G^antu, King 
 Ukkakara^a made her very handsome presents. As 
 soon as Prince G^antu came of age, the queen asked 
 the king to make him king. Ukkakara^a said to her, 
 " While there are my four elder sons, I cannot make 
 him king." However, as the queen constantly repeated 
 her request, King Tlkkakara^a at last called his foiu' 
 
 1 The royal race from which Gotama descended. 
 
 2 Manuscript has Kosiya. ^ Okkaka, in the Suttanipata. 
 
 * His five wives were called Hattha, ^itta, <3antu, Galinl, Vi«a- 
 kha ; his four sons, Okkamukha, 'K&vakandn, Hatthiniko, Nipuro ; 
 his four daughters, Piya, Suppiya, Ananda, Vi^ita, Viyitasena. 
 
176 buddhaghosha's parables. 
 
 sons, and said to them, " From the time the queen 
 gave birth to my son G^antu, I have conferred con- 
 tinual benefits upon her ; now she has asked me to 
 give the royal place to (?antu. Since I cannot tell 
 "whether the queen has good or evil intentions towards 
 my sons, take elephants, horses, and soldiei'S, as many 
 as you wish, and settling in some suitable place, take 
 up your residence there. When I am dead, assume 
 the royal power by turns." ^ 
 
 The four princes made obeisance to their royal 
 father, and set out on their journey ; the five prin- 
 cesses also accompanied theii- brothers. The cavalcade 
 of country people, elephants, horses, and soldiers that 
 attended them, extended to the length of four yoyanas. 
 The eldest son of King Ukkakaraya, with his younger 
 brothers, made search for a proper site for a city. At 
 this time, my lord the Eishi Kapila, who was skilled in 
 the characteristic signs of ground, in searching for a 
 site for a monastery, had observed on a particular 
 spot a deer pursuing a tiger. '' This," said he, 
 "is an auspicious spot," and he built a monastery 
 there and took up his residence in it. The priaces, 
 Avhile looking for a site for their city, fell in with the 
 Eishi. My lord the Eishi asked the princes what 
 they were doing, and they told him they were in 
 search of a site for a city. " If this be so," said my 
 lord the Eishi, " build a palace in the neighbourhood 
 of my monastery, and erect yoiu- city in the vicinity ; 
 you have my permission." The princes, having re- 
 ceived the permission of my lord the Eishi, erected a 
 city and resided there. In consequence of the city 
 having been built near the monastery of the Eishi 
 Kapila, it was called the citj' of KapUavatthu. 
 ' Manuscript omits " by turus." 
 
AN ACCOUNT OF GOTAMa's FAJirLY. 177 
 
 One day, some time after this, the four princes, 
 placing their eldest sister in the position of mother, 
 married each one, one of their younger sisters. When 
 their royal father, King TIkkakaraya, heard of this, he 
 said, "Most excellent are my sons and daughters," 
 and highly applauded them. 
 
 In consequence of Prince Ukkamukkha's eldest 
 sister being afflicted "with leprosy throughout all her 
 body, her brothers one day dug a cave, and after 
 stocking it with abundance of grain and other provi- 
 sions of all kinds, shut her up in it, and closed the en- 
 trance. 
 
 At this time the great King Eama, who ruled over 
 the Benares country, being covered all over with 
 leprosy, gave over charge of his dominions to his son, 
 and went away to live in the forest. After eating the 
 medicines and roots of the forest, he was cured of the 
 leprosy, and his appearance became like gold. Freed 
 from his disease^ he travelled along, eating wUd fruits 
 and roots as he went, and arrived at the place where 
 Prince Ukkamukkha's sister had been shut up in the 
 cave. Climbing into a tree, he went to sleep. A 
 tiger, scratching at the cave with his claws, frightened 
 the princess, and she began to scream, and the tiger 
 ran away. King Eama, hearing her cries, came down 
 and dug open the cave ; finding there was a human 
 being there, he said, " Come out." The princess re- 
 plied, " I am a king's daughter ; I will not come out." 
 King Eama said, " I also am a king." — " If so," said 
 .the princess, " repeat the king's spell." ^ King Eama 
 recited the king's spell ; when he had done so, the 
 
 ' The word both in the text and manuscript is " maya/' " an 
 artifice," but the correct word is probably "mantra," a "charm" 
 or " spell." N 
 
178 
 
 princess said, " I am afflicted with, leprosy." — " Do 
 not be concerned about that," said the king, " for I 
 also had leprosy, but by taking certain medicines, 
 have completely cured myself." Hearing this, the 
 princess came out, and after the king had given her 
 the same medicines as he had himself used, she quite 
 recovered fi-om the leprosy, and her appearance became 
 like gold. Bemaining in that place, they married one 
 another, and the princess gave birth to twin sons six- 
 teen times, and all the thirty-two sons were like 
 blocks of solid gold. These thirty-two royal sons 
 married the daughters of theii* maternal uncles, in the 
 country of Kapilavatthu. King Eama, continuing to 
 reside in the same place, erected a city there, which, 
 in consequence of his having cleared away a Koli^ 
 tree, he called the city of Koliya. 
 
 The two cities of Kapilavatthu and Koliya having 
 so much increased by constant intermarriage among 
 the inhabitants of each, the name [of the latter] was 
 changed to Devadaha. 
 
 Over this Devadaha country Prince Afi/f-ana was 
 king. Thus, after there had been a succession of more 
 than eighty-two thousand kings in the Kapilavatthu 
 country, beginning fi-om King TJlckamukkha, King 
 G^ayasena, the great-grandfather of Para Taken, reigned 
 over the Kapilavatthu country in an unbroken line of 
 succession. This King (?ayasena had a son Sihanu,^ 
 and a daughter Tasodhara. The queen of this King 
 Sihanu was Queen Kan/canR, the sister of King Anl-ana, 
 who reigned over the Devadaha country. This King- 
 Slhanu's sister Tasodhara married King AfLfaua, and 
 
 1 The jujube- tree. 
 
 ^ In Pali SIhahanu, iu Sanskrit Siwhahauu, so called because 
 his cheek-bones were like those of a lion. 
 
AN ACCOUNT OF GOTAJIa's FAMILY. 179 
 
 became queen; each married the other's sister, and 
 both the princesses became queens. Zaii^ana, the 
 queen of King Sihanu, gave birth to King Suddhodana 
 the royal father of Para Taken, King Dhotodana, King 
 Sukkodana, King Amitodana, and King Ukyodana,i 
 these five sons.^ She had also two daughters, Princess 
 Amita and Princess Palita. King Afi^ana's mfe. 
 Queen Yasodhara, gave birth to two sons, Prince 
 Supjjabuddha and Prince Daw^apani ; and two daugh- 
 ters, Sirimahamaya and Pa^apatigotami. When the 
 Brahmins interpreted the characteristics of these two 
 princesses, Sirimahamaya and Pa^apatigotami, they 
 declared that they would give birth to a JTakravarti 
 king. Accordingly the two sisters Sirimahamaya and 
 Pa^apatigotami were raised to the ranlc of queens of 
 King Suddhodana. Sirimahamaya gave birth to Para 
 Taken, ^ and Pa^apatigotaml gave birth to Prince 
 Nanda and G^anapadakalyam. The Princess Amita, the 
 sister of King Suddhodana, married Prince Suppa- 
 buddha, and gave birth to Devadatta and Princess 
 Bimba; the Princess Bimba's name was changed 
 afterwards to Yasodhara, the name of the grandmother 
 of Para Taken ; marrying the Paralaun my lord Sid- 
 dhattha, she gave birth to Eahula, and received the 
 name of " the sacred mother of Eahula." 
 
 At that time there were in the Kapilavatthu coun- 
 try eighty thousand, aU of the sacred family of Para 
 Taken, and eighty thousand also in the country of 
 Devadaha. 
 
 End of the Genealogy of Para Taken. 
 
 ' Sukkhodana, in the com. to the Suttanipata. 
 
 2 Manuscript says "four sons,'' and omits Ukyodana. 
 
 2 Manuscript has the " Paralaun Taken." 
 
 n2 
 
180 
 
 CHAPTEE XXYII. 
 
 UPON THE TAKING OF CONSECRATED PROPERTY, AND 
 THE TWENTY-ONE KINDS OF EVIL-DOERS. 
 
 No one must eat the food whicli belongs to Para, the 
 law, and the priests. Whoever eats of it shall suffer 
 heavy punishment hereafter. In the time of the Para 
 Kassapa, a crow, because he had eaten some rice from 
 a Eahan's tAabet, became a Preta-crow* on the X.ikka,- 
 Icut mountaia. Whatever has been set aside for Para, 
 the law, and the priests, such as monasteries, fields, 
 com, water for cultivation, etc., no one from a king 
 downwards must take ; whoever takes or uses such, 
 shall hereafter suffer for a long period in the lowest 
 hell. Whatever has been offered and set aside as 
 consecrated property for Para, the law, and the priests, 
 such as horses, gardens, fields, gold, silver, copper, 
 slaves, etc., whoever shall take for his use shall be- 
 come a Preta, and bear sufferings in hunger and thirst. 
 The rewards of offering and setting aside property as 
 consecrated, are great power and authority ; but kings 
 who make use of consecrated property shall be bereft 
 of aU power and authority, and shall become Pretas. 
 
 1 A being in a state of punishment ; of a lower kind tban an 
 animal. 
 
TAKING CONSECRATED PROPERTY. 181 
 
 Any Eahan who knows that property is consecrated, 
 and shall not say so, shall sujffer the punishment of 
 the four heUs ; if he say so, he shall escape hell. Al- 
 though any one shall give a substitute for a Pagoda- 
 slave, he cannot liberate him ; for the slaves set aside by 
 kings as consecrated property for the five thousand 
 years of the church, are fixed and settled for the five 
 thousand years of the church.^ Whoever from kings 
 downwards shall break the continuity of the conse- 
 cration for the five thousand years of the church, and 
 resume the property, will pass into the lowest hell. 
 If a king who has obtained the ^akra^ shall destroy 
 any of the consecrated property belonging to the three 
 jewels, his Zakra-jewel shall disappear. Kings 
 who repeatedly destroy consecrated property, shall 
 not die in their own coimtry, but in some other 
 land. 
 
 I will give an instance. King Pasenadikosala, taking 
 bribes from heretics, settled upon them a plot of con- 
 secrated ground to the west of the (retavana monastery 
 of Para Taken, as a site for a monastery; on ac- 
 count of this he was not able to stay in his own coun- 
 try, but died in a Zayat in a strange land. King 
 Pasenadikosala, one of Para Taken's Darakas, who 
 had made incomparable offerings, even he, for the sake 
 of a bribe, settled upon others consecrated land ; ac- 
 cordingly he did not die in his own coimtry, but he had 
 to wander in other lands, and ultimately perished in a 
 ruined Zayat. The book Sutta says, "Kings who 
 
 ^ The dispensation of Gotama is supposed to last for five thou- 
 sand years, when another Para will appear. About one-half of 
 this period has now elapsed. 
 
 * A fabulous weapon. 
 
182 euddhaghosha's parables. 
 
 repeatedly destroy (the title of) consecrated land shall 
 lose all their authority." 
 
 Slaves who have been offered to pagodas, can only 
 he employed in cleaning pagodas. They must not 
 wait upon kings or any one else. If those who have 
 gi-eat power and authority employ pagoda-slaves, they 
 will lose theu- power and die a frightful death ; they 
 will come to misery and destruction : so it is written 
 in the book Sutta. No one must take as a bribe 
 j)roperty which has been offered for the use of the 
 priesthood ; if they commit this offence, they wiU come 
 to ruin. Slaves in the employ of Eahans, on the 
 death of those Eahans become consecrated property. 
 Those who offend by employing the slaves which be- 
 long to Eahans shall lose all they possess : so it is 
 written in the book Sutta. Whoever shall take for 
 himself or for another, any consecrated land, shall be- 
 come a mite or a white ant upon that consecrated land 
 for the whole of a hundred thousand cycles. 
 
 The sacred law, thus preached (by Para Taken), is 
 written in the book Ayu of the holy church. 
 
 After passing through the eight stages of the great 
 hells, they shall have the condition of Pretas, from 
 which twenty Paras cannot free them ; after which 
 they shall become insects and white ants in the conse- 
 crated monasteries and lands. Therefore kings, nobles, 
 officers, poor people, every one, must take care not to 
 take or injure lands for wet or dry cultivation, ele- 
 phants, horses, slaves, bullocks, gold, silver, paddy, 
 rice, clothes, utensils, or any description whatever of 
 conseei-ated property. Those who take, or those who 
 injm-e such property will have to suffer, as already 
 stated, in hell and as Pretas. 
 
TAKING CONSECRATED PEOPERTY. 183 
 
 Any one who kills a man.^ 
 
 Any one who destroys cities and -villages. 
 
 Any one who, possessed by a ISrat,^ steals the pro- 
 perty of another. 
 
 Any one who works as a blacksmith.^ 
 
 Any one who drinks* intoxicating liquors. 
 
 Any one who sells poison. 
 
 Any one who has a grant of the tolls at the barriers. 
 
 Any one employed as a general. 
 
 Any one who collects taxes. ^ 
 
 A hunter. 
 
 A fisherman. 
 
 A judge who takes bribes. 
 
 A Eahan who has committed an unpardonable sin. 
 
 A man who steals another's wife. 
 
 A woman who commits adultery. 
 
 Any one who gathers honey. 
 
 Any one who j)oisons or drugs fish. 
 
 Any one who offends agaiast his parents. 
 
 Any one who ruins a female Eahan. 
 
 Any one who performs the process of castration. 
 
 Any one who injures the church of the Para — 
 
 These twenty-one kinds of people, on account of 
 theii' evil deeds, mil fall into the lowest hell. In 
 this way, Para Taken preached the law, knowing all 
 the people Ayithout exception who would fall into hell. 
 Among the people who commit these twenty-one kinds 
 of evil actions, there are nineteen who, if they see their 
 
 1 Printed text says " a Eahan or a man." 
 - Thus in both text and manuscript. 
 ' I.e. who makes weapons. 
 ■• Text says, " who sells intoxicating liquors." 
 * The text and manuscript differ here, the former says " a 
 ploughman." 
 
184 buddhaghosha's parables. 
 
 evil ways, perform good works, listen to the Law, stead- 
 fastly observe Sarawagamana and the five command- 
 ments, and keep good watch, over their bodies, shall be 
 released from their sins; but the hunter and the fisher- 
 man, let them attend pagodas, listen to the Law, and 
 keep the five commandments to the end of their Kves, 
 still they cannot be released from their sins. So it is 
 laid down in the book Sutta. 
 
185 
 
 CHAPTEE XXVIII. 
 
 THE STORY OF KING KAKAVAiViVA. 
 
 A Eahanda once preached the Law to King Kakavarerea, 
 his queen, and concubines, in the island of Ceylon. 
 King Kakavawwa, fiUed with love for the Law, resolved 
 to make an offering of the putzo which he was wearing. 
 In a spirit of niggardliness, however, he thought he 
 would defer the offering till the next day. Two 
 crows, a husband and wife, who were perched upon 
 the tree, at the foot of which the Law had been 
 preached, knowing what was passiag in the king's 
 mind, said to each other, "The king, from his nig- 
 gardly spirit, excellent as the Law is, cannot make up 
 his mind to make an offering of the putzo." Neither 
 the queen, nor the concubines, nor the nobles, under- 
 stood what the two crows were saying to each other ; 
 but the king, directly he heard the sound of the crows, 
 knew what they said. " you pair of crows," he 
 exclaimed^ "how dare you speak so of a king like 
 me?" The crows replied, "Your Majesty, do not 
 take the putzo you have at home, but make an offering 
 of the one you are wearing, worth a hundred thousand 
 (pieces of gold). In seven days hence, you will receive 
 the five rewards." The king smiled at the crows' 
 
186 buddhaghosha's parables. 
 
 speecli. My lord the Eahanda, wlio had been preacliing 
 the Law, said to the king, ""Why does your Majesty 
 smile at me ?" — " I was not smiling at my lord Ea- 
 handa," replied the king, " I A\ras smiling at what the 
 two crows said." The Eahanda, who possessed the 
 Nat's eye, which could behold eight past and eight 
 future existences, and who saw the previous life of the 
 king, said to him, " Great king, I will teU you some- 
 thing ; wUl you be angry with me?" — "My lord," 
 replied the king, " I shall not be angry with you ; 
 deign to tell it to me." My lord the Eahanda pro- 
 ceeded, "When your Majesty was a poor man in the 
 Anuradha country, you used to collect firewood, and 
 live by the sale of it. One day, when you went out 
 to your work, you took with you a small cupful of 
 boiled rice. Coming across a heap of white sand 
 which looked like sheet silver, you reflected that your 
 poverty must have been occasioned by your not possess- 
 ing the merit of having made offerings, and accord- 
 ingly you raised a pagoda of the white sand, placed in 
 front of it, as an offering, one half of the rice you had 
 with you, and gave the remaining half to the crows to 
 eat, as an offering to the Eahans. These two crows, 
 husband and wife, are the very same two crows who 
 ate the rice of which you made the offering when a 
 you were a poor man." When the king heard this, 
 he exclaimed, " Oh, how unstable is prosperity ! I 
 have obtained the position of a king only from maldng 
 offeriags at a sand pagoda ! " so saying, he made an offer- 
 ing to the Law of the putzo he was wearing, and which 
 was worth a hundred thousand (pieces of gold). Seven 
 days afterwards the five rewards came to the king. 
 The five rewards were these : — 
 
STORY OF KING KAKKYANNA.. 187 
 
 The Nats, wrapping up in a tAingan the rehcs of an 
 excellent Eahanda who had obtained Paranibbana, 
 ■while he was up in the sky, and which were like a 
 jasmine-bud, came and laid them down before the king. 
 In front of his palace a mountain of gold arose. The 
 Nats brought a virgin from the island of TJttara- 
 kuru. This woman was ten cubits in. stature ; she 
 brought with her a kunsa' of rice, which, though one 
 were to cook it and eat it during a whole lifetime, 
 would never be exhausted. An elephant of priceless 
 value, which could travel a hundred yoyanas even be- 
 fore breakfast. Seven vessels arrived at the port com- 
 pletely filled with valuable putzos. In return for the 
 offering the king had made to the law, these five re- 
 wards came to him. 
 
 End of the Story of King Kaxavajvjn'a. 
 
 1 Name of a measure. 
 
18S 
 
 CHAPTEE XXIX. 
 
 STORY OF THE RAHANDAWA UPPALAVAjvrzvA. 
 
 I "WILL now give an account of the reward of the 
 offering of the crimson cloth : — 
 
 There lived in the city of Benares a poor man's 
 daughter, who, being very desirous of having a crim- 
 son cloth to wear, in order to obtain one, went and 
 remained in service with a TAugyue for three years. 
 As soon as she had procured one, she went down to the 
 river to bathe, and leaving the garment on the bank, 
 went into the water. At this moment, one of Para 
 Taken's disciples, whose T^ingan and TAinbaing' had 
 been stolen by thieves, made his appearance dressed in 
 leaves. The young girl, when she saw him, said to 
 herself, " Some thieves must have stolen this Taken's^ 
 TAingan and T^inbaing ; I too, from not having before 
 made any offerings, have found it hard to procure any 
 clothes." So saying, she cut off half of her crimson 
 garment, and made an offering of it to him. The 
 Taken, after going into a secluded place and putting 
 on the half of the crimson cloth, came back to the 
 Tagama. When the poor Tagama saw the handsome 
 
 ' Articles of a priest's clothing. 
 
 - A title answering to " master," " lord." 
 
STORY OF THE BAHANDAMA TJPPALAVAA^JVA. 189 
 
 appearance tlie Taken presented in the crimson gar- 
 ment, slie said, "Just as Taken is handsome, may I also 
 in all my future existences be possessed of heauty ! " 
 Then she continued in poetry, "Lord and master, even 
 as my lord and master is beautiful in this garment, so 
 also may I become an object of admiration, and be a 
 gainer of hearts ! " Such was her prayer. Then Taken 
 preached to the poor woman the advantages to be de- 
 rived from making offerings of clothing, as follows : — 
 
 " Sister, if any one be endowed with all the beauty 
 of the Nats, and be decorated with gold and silver 
 and all kinds of ornaments, yet if he be without a 
 putzo, he would not present a comely appearance ; 
 therefore, excellent is the offering of garments. Who- 
 ever is always neat and seemly in his apparel meets 
 with respect, and, with a soft and delicate complexion 
 and handsome appearance, gains all hearts, and is be- 
 loved by all." The Taken, after thus preaching the 
 Law, took his departure. 
 
 The poor woman who had made the offering of the 
 crimson cloth, when she died out of the land of men, 
 appeared in the Nat country, where she enjoyed all the 
 luxury and splendour of the Nats. After completing 
 her existence in the Nat country, she became the 
 daughter of the ThntJie ^\x\\a.ddha.n2i in the Ari^Aapura 
 country. The young gu'l, who was so beautiful that 
 people went mad when they saw her, was called 
 TJnmadanti. When his daughter was sixteen years 
 of age, the ThvUhe Siriyadd/iana went to the king of 
 Ari^/zapura and said, "In my house I have a jewel- 
 daughter." The king ordered the Brahmins to go and 
 interpret her characteristics. When the Brahmins 
 went to the Thuihe^s house for this purpose, Sirivac?- 
 
190 budiwa.giiosha's parables. 
 
 dhana set rice and dainty food before them ; just then, 
 Unmadanti appeared, dressed magnificently. The 
 Brahmins, as soon as they saw her, went mad ; one put 
 a handful of rice on the top of his head, another made 
 a mistake and put it into a hole in the floor, another 
 put it inside his ear, another under his armpit. When 
 Unmadanti saw the Brahmins behaving in this way, 
 she ordered her slaves to turn them out of the house. 
 The Brahmins, enraged at this, went and reported to 
 the king that she was a very low kind of woman ; and 
 the king accordingly would not take her. The Thn(he 
 Sh-iyaddhansi then gave his daughter Unmadanti in 
 marriage to the prime minister. 
 
 Unmadanti, dying out of that state of existence, 
 appeared again in the Nat country ■ dying out of the 
 Nat countiy, she became in the time of the Para 
 Gotama, a Thuthe^s daughter in the Savatthi country, 
 as fair as a water-lily. She was called Uppalava^iwa. 
 The beauty of the T/mthe^s daughter Uppalavajzraa 
 was celebrated thi-oughout the whole of the Island of 
 Gambudvlpa. Every one of the kings of the island 
 came with magnificent presents to induce the Thnthe 
 to give him his lovely daughter, but Skivadd/iana, 
 thinking that if he gave her to one, all the others 
 would be angry, made her a Eahan. Eeaching the 
 stage of a Rahanda, she received the name of Uppala- 
 Yanna Eahandama. 
 
 End of the Stoey of UppALAVAis^vA Eahandama 
 
 Theei. 
 
191 
 
 CONCLUSION. 
 
 As a deposit of mud which, is produced from water, 
 ™^y by water be washed away again ; so sins which 
 are produced by the mind, by the mind can be cleansed 
 away. 
 
SCHEME OF TEAITSLITEEATION. 
 
 CONSONANTS. 
 
 Gutturals . 
 Palatals 
 
 Linguals 
 
 Dentals 
 
 Labials .... 
 Semivowels. 
 Sibilant . . . 
 
 Aspirate 
 
 Lingual 
 
 Pali. 
 
 k kh g gb n 
 
 h Teh g gh fi 
 
 t ih d iih n 
 
 t tb d dh n 
 
 p pb b bh m 
 
 y r 1 V 
 
 s 
 
 b 
 
 I 
 
 BlTEMESE. 
 
 k kb g gb n 
 s bs z bz n 
 
 t th, d dh n 
 
 t tb d db u 
 
 p pb b bb m 
 
 y r 1 w 
 
 t/j 
 
 b 
 
 I 
 
 The first four letters pro- 
 nounced by the Bur- 
 mese as dental sibilants. 
 
 1 Pronounced by the Bur- 
 f mese as dentals. 
 
 r pronounced indifferently 
 by the Burmese as y. 
 
 pronounced by Burmese 
 asthinEng. "theatre." 
 
 pronounced by Burmese 
 as ordinary 1. 
 
194 
 
 SCHEJIE OF TRANSLITERATION. 
 
 VOWELS. 
 
 a 
 
 Paii. 
 
 a 
 
 BtTBMESE. 
 
 as " a " in " America." 
 
 as "a" in French "patte." 
 
 a 
 
 as "a" in "bar." 
 
 a 
 
 as "a" in "bar." 
 
 i 
 
 as " i " in " pin." 
 
 i 
 
 as "i" in "pin." 
 
 T 
 
 as"ee" in "feet." 
 
 T 
 
 as "ee"in "feet." 
 
 u 
 
 as " u " in " put." 
 
 u 
 
 as "u" in "put." 
 
 u 
 
 as"oo"in "boot." 
 
 u 
 
 as "go" in "boot." 
 
 e 
 
 as "a" in "pay." 
 
 e 
 
 as "a" in "pay." 
 
 
 
 as "o" in "hope." 
 
 
 
 as"o"in "hope." 
 
 
 
 ai 
 
 as "i" in "light." 
 
 
 
 an 
 
 as"o"iii "how." 
 
 
 
 e 
 
 as "e" in "let." 
 
 
 
 e 
 
 as "e" in French "the." 
 
 
 
 e 
 
 as "ai" in "fairy." 
 
 
 
 6 
 
 as "o" in "nor." 
 
 N.B. — The anusvara in the Pali forms is represented by the lette 
 m. In Burmese it is impossible to distinguish it hy any character as i 
 takes the place of an "m" or "n;" all three characters being in ; 
 great measure used indifferently, without any fixed rule. 
 
195 
 
 INDEX OF TECHNICAL TEEMS IN THE 
 PAEABLES. 
 
 Pali. 
 a 
 Akusala . . 
 Aggapuggalam 
 a^apala 
 adinnadaiia 
 
 anagami 
 
 anumodana 
 arahatta . 
 
 ariya . 
 amnavati 
 asankhya . 
 
 ayu . 
 asivisut 
 
 BUEMESE. 
 
 a 
 . 164. 
 
 . eggapoggalam, 160. 
 . idzapala^ 46. 
 . adiimadanaj 153, 155. 
 . anagami, 44, 46, 47, 56, 57, 95, 123, 
 
 151. 
 . amimbdana, 68, 76, 92. 
 . arahatta, 165. 
 . ariya, 4, 56. 
 . 126. 
 . atMnkhye, 157. 
 
 a 
 
 5yu, 182. 
 at/iiwit/iot, 106. 
 
 uddhain-sota . 
 upapiZitakam . 
 
 k 
 kamuttara 
 kammaif/iana 
 
 kammapabhedadipa 
 kammavakya 
 kasina .... 
 kaliapa7za, 
 kaniesuiiu.i:fc/iaA:ara 
 
 . oddhant/iotaj 123. 
 . upapi/itakani, 164. 
 
 k 
 . 126. 
 . kamma^Hn, 4, 5, 27, 28, 29, 56, 63, 
 
 66, 74, 77, 94, 105, 174. 
 . kommapabhedadipa, 174. 
 . kammava, 119. 
 . kat/ion, 108. 
 . a.thahja, 47, 48, 140. 
 . kamet/iumetlisasara, 153, 157, 158. 
 
 o2 
 
196 INDEX OF TECHNICAL TEEMS IN TlfE PARABLES. 
 
 Pali. 
 
 Bdemese. 
 
 g _ g 
 
 gandha-dhura . . . gandha-dhura, S, 4, 26. 
 gavyuti gawot, 82. 
 
 k s 
 
 ^akra sekya, 181. 
 
 /cakravarti .... 82, 136. 
 
 ^tumadhu .... sadumadhu, 120, 167. 
 
 A;etiya sedi, 45. 
 
 gai 148. 
 
 giatisara zatitAara, 106. 
 
 taga, 28, 43, 169, 170, 189. 
 d d 
 
 dayaka (?).... darakS, 5, 8, 27, 33, 66, 80, 87, 107, 
 
 109, 113, 181. 
 devafeakkhu .... deppasekkhu, 107, 108, 112, 113. 
 devadbamma . . . dewadhamma, 136, 138. 
 
 dh dh 
 
 dhammafcakra . . . dhammasekya, 162. 
 dhammadana . . . dbammadana, 160, 161. 
 dhyana hzan, 105, 122, 123. 
 
 n n 
 
 nat 2, 8, 14, 15, 32, 44, 46, 79, 93, 95, 
 
 108, 109, 111, 115, 120,138, 160. 
 
 naga naga, 127. 
 
 nibbana nepblian, 1, 102, 161, 162, 168, 174. 
 
 nirodhasamapatti . . nirbdhatTiaiiiiiiabatj 58, 59, 108, 110. 
 
 P P 
 
 paA;A;ekabuddha . . . pyitsekaboddha, 43, 58, 59, 60, 78, 
 
 84, 108, 109, 110, 111, 112, 113,' 
 152, 16]. 
 
INDEX OF TECHNICAL TEEMS IN THE PARABLES. 197 
 
 Pali. Burmese. 
 
 panfcanga pyinsin, 3, 26,63,- 117, 118, 119, 166. 
 
 paranibbana .... parinepbhan, 108, 128, 154, 166, 168, 
 
 187. 
 
 pavarajia pawarawa, 4. 
 
 panatipata .... pawafcipata, 163, 154, 155. 
 
 para para, 1, 14, 38. 
 
 pali pali, 3, 63. 
 
 pifeka piiakat, 3, 49, 59, 60, 68. 
 
 putbugrgrana .... pudiuziH, 117. 
 puluvakasana . . . puluwakat/iifia, 105. 
 
 prasada pyat/tat, 34, 49, 63, 66, 57, 61. 
 
 preta pyetta, 157, 158, 180, 182. 
 
 b b 
 
 brakmini . . . .44. 
 
 bk bk 
 
 bkavana bkawana, 4. 
 
 m m 
 
 mantra 177. 
 
 makatkera .... matki, 1, 5, 8, 11, 154, 164. 
 
 musavada .... mut/iawada, 153, 158. 
 
 y y 
 
 yog-ana yuzana, 4, 42, 127, etc. 
 
 r r or y 
 
 ra^okara72am. . . . razbkara?iani, 65. 
 
 rakanda rakanda, 4, 6, 8, 9, 10, 26, 29, 47, 63, 
 
 66, 68, 77, 81, 84, 85, 86, 95, 96, 
 102, 106, 113, 116, 117, 123, 131, 
 151, 154, 161, 165, 166, 168, 169, 
 170, 174, 186, 186, 187, 190. 
 
 riski rit7.e, 20, 21, 22, 23, 24, 32, 33, 35, 
 
 36, 37, 154, 163, 176. 
 
 1 1 
 
 lokaknmbki .... Ibkakombki, 132, 134. 
 
198 INDEX OF TECHNICAIi TEEMS IN THE PAEABLES. 
 Pali. Buemese. 
 
 V V 
 
 vatthu wutthu, 122, 164. 
 
 vipassana . . . . wipattAana, 27, 29, 66, 105, 123, 166, 
 
 168, 172. 
 vipassana-dhura . . wipatt/iana-dhura, 3, 4, 26. 
 veda 45, 129. 
 
 s t/t 
 
 sakadagami .... t/iakadagami, 56, 151. 
 satipaif/iana .... tAatipaiMn, 106. 
 
 t/iabet, 59. 
 samapatti .... thaxmaaShat, 69, 73. 
 
 samvega t^anwega, 65, 106. 
 
 earajiagamana . . . t^rawlgow, 54, 104, 151, 152, 166, 
 
 163, 184. 
 t/iingan, 73, 79. 
 thugye, 1, 79. 
 tkathe, 12. 
 
 sutta t/iottan, 181, 182, 184. 
 
 susana thotthan, 26, 27, 28. 
 
 surameraya .... thurameriya, 153, 168. 
 
 sotapatti t/ibtapatti, 16, 24, 31, 48, 56, 69, 60, 
 
 71, 83, 97, 101, 104, 106, 119, 134, 
 161. 
 sotapan t/tbtapan, 14, 17, 48, 83, 85, 106, 151. 
 
 h h 
 
 hattliikanta .... hattikaaidha, 33, 36, 37, 38. 
 hatthilinga .... tkihlainga, 34. 
 hiri hiri, 136. 
 
 z z 
 
 zayat, 18, 62. 
 
199 
 
 INDEX OF PEOPER NAMES IN THE 
 PAEABLES. 
 
 Pali. 
 
 Burmese. 
 
 A 
 
 A 
 
 Akajaitha, . . . 
 
 . . Bkkane^Aa, 123. 
 
 AAiravati . . 
 
 . . Asirawadi, 103. 
 
 Ag'apala . . . 
 
 . . Idzapalaj 46. 
 
 Afifcma . . . 
 
 . . Ifisana, 178, 179. 
 
 Adinnapubbaka 
 
 . . Adennapoppaka, 12, 14, 16, 17. 
 
 Anavatatta . . 
 
 . . Anawadat, 114, 115, 116, 117, 118. 
 
 Annradba . , 
 
 . . Anuradha, 186. 
 
 A miruddha . . 
 
 . . Anuroddha, 107, 110, 111, 112, 113, 
 
 
 114, 115, 116, 117. 
 
 A n egava^ma 
 
 . . Anegawujwia, 123. 
 
 Ano^a 
 
 . . Anbza, 80, 84, 85. 
 
 Annabbara . . 
 
 . . Annabbara, 108, 109, 110, 111, 112, 
 
 
 113. 
 
 Amita. . . . 
 
 . . A-metta, 179. 
 
 Amitodana . . 
 
 . . Amettbdana, 179. 
 
 Avriha . . . 
 
 . . Awiha, 123. 
 
 Anjakondaniia, . 
 
 . . AnyakujwZina, 163. 
 
 Allakappa . . 
 
 . . Alakappa, 32, 33, 34, 35, 36. 
 
 Assag'i . . . 
 
 . . At/iazi, 161. 
 
 Avara?bfc/i.a . 
 
 . . Awaritbsa, 82. 
 
 Arii/iapura . . 
 
 . . Arii/iapura, 189. 
 
 A 
 
 A 
 
 Ananda . . . 
 
 . . Ananda, 24, 50, 51, 55, 1 05, 1 1 7, 1 1 8, 
 
 
 157. 
 
 Abbassara . . 
 
 . . Abbatt/iara, 122. 
 
200 INDEX OF PROPER NAMES IN THE PARABLES. 
 
 Pali. 
 I 
 
 Isipatana . 
 
 U 
 
 Ukkakaragra . 
 Ukkamukklia 
 Ukyodana 
 TJggeni . . 
 Uttarakuru . 
 Udena . . 
 
 \JipSkgghaj& . 
 TJpaditha, . 
 Upari . 
 Uppalava»wia 
 Unmadanti . 
 
 K 
 
 Kakusandha . 
 Kaii/i;ana .... 
 Katanukatavedi 
 Kapila .... 
 Kapilavatthu . . 
 Kambalara-Tissa . 
 Kamllakainaliaviliara 
 Kassapa .... 
 
 Kaka . 
 Kakavaraia 
 Kasikarac/ 
 Ki/v/iakut . 
 Kimbila . 
 KisagotamI 
 Kukkuvati 
 Kufi . . 
 
 BUEMESE. 
 I 
 
 ItMpadana, 163. 
 
 U 
 
 Okkakarit, 175, 176,177. 
 Okkamokkia, 175, 177, 178. 
 Ukyodana, 179. 
 Otseni, 38. 
 
 Ottarakuni, 159, 187. 
 Udejma, 35, 36, 38, 39, 40, 41, 42, 
 43, 44, 47, 50, 51, 52, 53, 55, 56. 
 TJpidlize, 3, 
 
 Upadi«7ia, 108, 109, 111, 112, 113. 
 Upari, 105, 106. 
 'Oppalawun, 86, 188, 190. 
 Ommadandl, 189, 190. 
 
 K 
 
 Kaukkat/ian, ] 05, 106. 
 Kinsana, 178, 179. 
 Katinukatawedlii, 138. 
 Kapplla, 176. 
 
 Kappllawut, 110, 175, 176, 178, 179. 
 E:ambalaya-TettA.a, 76. 
 Kamllakamahawihara, 106. 
 Katt/iapa, 60, 64, 79,80, 84,87,88,121, 
 122, 125, 131, 135, 168, 172, 180. 
 Kala, 42. 
 Kakawuwjia, 185. 
 Kat/iikarit, 140, 170. 
 Ketsagot, 180. 
 Kimila, 112. 
 
 Kett/iagbtami, 98, 99, 100, 101, 102. 
 Kokkuwadi, 80, 84. 
 Knti, 113. 
 
index of proper names in the parables. 201 
 
 Paii. Buemese.. 
 
 Kuxurafi/ia .... Gururit, 44. 
 
 Koliya Kbliya, 178. 
 
 KosambI Kbt^ambhi, 32, 34, 36, 37, 38. 
 
 Kosala KotMa, 149, 154, 164, 167, 175. 
 
 XTi 
 
 Kh 
 
 KhugigTittara . . 
 
 . Kbodzottara, 32, 47, 48, 49, 59, 60. 
 
 G 
 
 G 
 
 Gandhakufi . . . 
 
 . Gandbakuti, 65, 89, 90, 101. 
 
 Gandhamadana . 
 
 . Gandamadana, 120, 121, 122. 
 
 Gundha . 
 
 . Gandha, 106. 
 
 G^mbhira . . 
 
 . . Gambhira, 171. 
 
 Gotama . 
 
 . . Gbthama, 46, 49, 50, 51, 52, 80, 93, 
 
 
 106, 107, 110, 121, 125, 156, 175, 
 
 
 190. 
 
 Gh 
 
 Gh 
 
 Ghosita Ghbt/taka, 38. 
 
 Gbositarama . 
 
 K 
 
 S^akravartti . 
 ifakravala 
 Kakkbupala . 
 
 Xatum.aharap'a 
 X^atulokapala 
 iTandapa . 
 Xinfemana . 
 ZiiUakala 
 Sulla-Pantbaka 
 
 Kulla-Pala . . 
 ICuUa-Magandiya 
 
 GlibtAidarom, 32. 
 
 S 
 
 Sekyawade, 82, 90, 136, 137, 179. 
 SekyawaZa, 161. 
 
 Sekkhupala, 1, 6, 7, 8, 9, 10, 11. 
 Saadapitsbta, 38, 39, 40, 41, 42, 43. 
 Sadumaharit, 15, 122. 
 Sadulbkapala, 95, 97, 160. 
 Sandapa, 82, 83. 
 Sensamana, 158. 
 SuZakala, 25, 26, 29, 30. 
 Su?a-Bandbaka, 61, 62, 63, 64, 65, 
 
 66, 67, 68, 71. 
 SGZa-Pala, 2, 6, 7, 9. 
 SulsL-Ma-gfuidi, 44. 
 
202 INDEX OF PROPER NAJIES IN THE PARABLES. 
 
 Pali. BoEiiESE. 
 
 KuHaratha, .... SularsitJia,, 123. 
 
 Z"ulla-Sumaiia . . . Suls^Thma&na, 107, 113, 117, 118, 
 
 119. 
 
 Ketija. Setiya, 158. 
 
 Kelakunthi .... Zethaknthi, 42. 
 
 G Z 
 
 Ganapadakalyam . . Zanapadakalya/ii, 179. 
 
 Gantu Sanda, 175, 176. 
 
 Grambudvipa . . . Zambudipa, 22, 190. 
 
 6rivaka Zivfaka, 64, 65, 66, 67, 68. 
 
 Getavana Zedawun, 1, 2, 9, 25, 72, 78, 87, 98, 
 
 104, 105, 117, 120, 122, 125, 138, 
 142, 146, 151, 164, 181. 
 
 Gayasena .... Zeyat/zena, 178. 
 
 T T 
 
 Takkasila Tekkat/io, 68, 69. 
 
 Tavatinsa .... TawatentAa, 14, 15, 79, 156, 160. 
 
 Tissa Tett/i,a, 18, 19, 20, 24, 72, 74, 76. 
 
 Tissamahaviliara . . Tett/iamahawiliara, 106. 
 
 D D 
 
 Dawf^apani .... Dantapani, 179. 
 
 Disapamokkha . . . Dit/iapamaukklia, 68, 71, 171, 173, 
 
 174. 
 Devadatta .... Dewadat, 179. 
 Devadaha .... Dewadaha, 175, 178, 179. 
 Devala Dewila, 20, 21, 22, 23, 24. 
 
 Dh Dh 
 
 Dh&na.sethi .... Dhanat/ieiM, 61, 62. 
 Dhotodana .... Dbdodaua, 179. 
 
INDEX or PROPER NAMES IN THE PARABLES. 203 
 Pali. Burmese. 
 
 Nanda Nanda, 179. 
 
 Nandamula .... Nandamulaj 60. 
 Nagadatta .... Nagadatta, 120, 121, 122, 123,124, 
 
 125. 
 
 Narada Narada, 20, 21, 22, 23, 24. 
 
 Nalagiri Nalagiri, 42. 
 
 Nilavaha Nilawaha, 82. 
 
 P P 
 
 Pag'apatigotaini . . Pazapatigbfcami, 179. 
 Panfcapathaka . . . Pyifisapatliaka, 106. 
 PanAapapi .... Pyifisapapi, 142, 143, 144. 
 Pa?w&,pura .... Pan-cZapura, 103. 
 
 Fandita. Pa«,iita, 87, 94, 95, 96. 
 
 Padumuttara . . . Padommottora, 107, 112. 
 
 Pannaga Pananda, 114, 115, 116, 117, 118. 
 
 Panthaka .... Bandiiaka, 62. 
 Pa«,(£ukabra .... Tandukahra, 154. 
 ParaniminitaVasavartti Paranemmitawatt/ia-wadi, 122. 
 Parantapa .... Purandappa, 34, 36, 37. 
 Pasenadikosala . . . Patt^eiiadikbt/i-ala,125jl28, 133, 134, 
 
 181. 
 
 Palita Palita, 7, 8. 
 
 Palita Palita, 179. 
 
 Pi?i(iapatika-Tissa . . PeJii^apatika-Tett/ia, 75. 
 Putigatta .... Putigatta, 154. 
 Pubbarama .... Popparom, 107. 
 Purika Piirika, 125. 
 
 B B 
 
 Benares, 10, 58, 69, 78, 87, 108, 136, 
 138, 171. 
 Bimbasara .... Pempat/iara, 163. 
 Bimba Pempa, 179. 
 
204 INDEX OF PfiOPEE NAMES IN THE PARABLES. 
 
 Pali. 
 Brahma . 
 Brahmadatta 
 Britatpliala . 
 
 Bh 
 Bhaddavaggi 
 Bhaddayati . 
 Btaddi . . 
 
 M 
 Maddliaku?! dali 
 Mallika . . 
 Matakappina 
 Matakala . 
 Mahaduta 
 Maha-Pantliaka 
 Maha-Pala . 
 Mahapurwia . 
 MaMmunda . 
 M.aha.rsith& 
 Matasena 
 Mahasvawwa . 
 Magandiya . 
 Magandiya . 
 
 Maya . . . 
 Mittapindaka 
 Mungrakesi . 
 Munda . . 
 Mera . . . 
 Moggalana . 
 
 BuEilESE. 
 
 . Brahm£, 105, 106, 115, 116, 123, 163. 
 . Brahmadat, 58, 136. 
 . Wehappho, 123. 
 
 Bh 
 
 . Bhadaweggi, 163, 
 . Bhattawadi, 38, 42. 
 . Bhaddiya, 112. 
 Bhura T/iakin,' 2, 4, 5, 6, 9, 10, 12, 
 
 14, 15, 16, 18, 19, 20, 24, 25, 26, 
 
 29, 30, etc. 
 
 M 
 
 . MaiAako?!^ali, 12, 14, 15, 16. 
 . Mallika, 130, 131, 134, 154. 
 . MahSkapewwa, 78, 80, 81, 82, 83, 84, 85. 
 . Mahakala, 25, 26, 27, 28, 29, 30, 31. 
 . Mahadot, 88, 89, 90, 91, 92, 93. 
 . Maha-Bandhaka, 62, 63, 64, 67, 68. 
 . Maha-Pala, 2, 3, 4, 5, 6. 
 . Mahaporena, 106. 
 . Mahamonta, 113. 
 . Maharaif/ia, 123. 
 . Mahat/iena, 72, 73, 75. 
 . Mahat/iumana, 1. 
 . Magawcfi, 44. 
 
 ■ . MEg&ndi, 32, 44, 46, 49, 50, 51, 52, 
 63, 54, 55, 57, 58. 
 Man-Nat, 46. 
 . Maya, 148. 
 
 . Mettapendaka, 171, 172, 173, 174. 
 . MonsaketTii, 42. 
 . Monta, 113, 114. 
 . Myinmo, 22. 
 . Maukkalan, 6, 49. 
 
 ' N.B. — Always pronounced Para Taken. ■ 
 
INDEX OF PROPEB, NAMES IN THE PARABLES. 205 
 
 Pali. Buemese. 
 
 Y Y 
 
 Yasodhara .... Yat/tbdhara, 178, 179. 
 
 R RorY 
 
 Rajragalia .... Razagyo, 61, 62, 72, 105. 
 
 Rama Rama, 177, 178. 
 
 Rahula RahuH, 179. 
 
 L L 
 
 li&tthi Laddiii, 163. 
 
 Liitfeavi L^thsawi, 136, 137. 
 
 Lokatissa .... Lbkatett/ia, 164, 165, 166, 167, 168, 
 
 174. 
 
 V 
 
 W 
 
 Vanga . . "" . 
 
 . Winga, 72. 
 
 Vasuladatta . . . 
 
 . Wat/iuladafcta, 38, 41, 43, 44. 
 
 Vidadupa . . 
 
 . Widadupa, 154. 
 
 Vimanopeta . . 
 
 . Wimanapeta, 172, 173. 
 
 Visakha . 
 
 . WitMkhS, 118, 123. 
 
 Vef^adipaka 
 
 . . Wei/iadipa, 32, 33. 
 
 Velama . . . 
 
 . Welama, 151. 
 
 Veluvana . . . 
 
 . Weluwun, 61. 
 
 Vesali .... 
 
 . Wetlwll, 136. 
 
 S Th 
 
 Samsaraka .... T/iantAaraka, 154. 
 Sakka TAigy5, 8, 9, 15, 89, 90, 91, 92, 95, 
 
 97, 123, 160, 161, 162. 
 Sakkodana .... T^ekkbdana, 179. 
 Sabbui-isa .... TAabburitAa, 138. 
 
 Sakiya TMgiwin, 110, 154, 175. 
 
 Saketa THketa, 80. 
 
 Samavati TMmawadi, 32, 38, 47, 48, 49, 50, 
 
 51, 52, 53, 54, 55, 56, 57, 58, 59. 
 
206 INDEX OF PEOPEK NAMES EST THE PARABLES. 
 
 Pali. Bdemese. 
 
 Sariputta T/taripottara, 49, 72, 73, 74, 76, 76, 
 
 94, 95, 96, 161, 165, 166, 167, 168. 
 SavattH T/iawatthi, 1, 4, 8, 9, 12, 14, 18, 25, 
 
 73, 75, 80, 81, 94, 98, 101, 103, 
 
 104, 149, 165, 174, 190. 
 Siddhattha .... T/ieddhat, 179. 
 Sirimahamaya . . . T/iirimaMmaya, 179. 
 Siiivaddha,na, . . . Thiriwadhnna,, 189, 190. 
 
 Sivali TMwali, 120, 121. 
 
 Sihanu T/tlhanu, 178, 179. 
 
 Sudatta TAudatta, 123. 
 
 Sudassana .... T/ioddhiawat/ia, 123. 
 Suddhodana. . . . T/iuddhbdana, 18, 147, 179. 
 Suppabuddha . . . TAoppaboddha, 179. 
 Subhakritsna . . . TA-ubhaken, 122 
 
 Subbaga T/ibbhaga, 119. 
 
 Sumana TAumawa, 108, 109, ilO, 112, 113, 
 
 119. 
 
 Sumana T7iuma»ia, 47, 48. 
 
 Setavya T/ietappa, 25. 
 
 H 
 
 Himavanta 
 
 H 
 
 . Hemmawunta, 20, 32, 34, 78, 113, 
 118, 120, 122, 168. 
 
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