NatO TABSA BBA.(lAVATO ARAlLU'O SAMMASAMBUDDIIAS8A..
DHAMMAPADAIt VERSES ON DHAMMA
I. YAMAKAVAGGO.
1. Mano.~glunii. dhamma IlllitllOSett.hi Ill&D01I.Iayii.,
manaal1Ce padu~~hena bhasa,ti va karoti va,
tato DSlJ dukkham anveti, cakkalJ va va.ha.to padalJ.
2.!~ '"s"'" illuu.llwii. 1llI\,m)l:Ie~~hii. wallomay~.
e pasannena ~ha.sati va karoti ~'~. _
tato na.1J sukham anvetl, chaya va anapayuu.
3. Akkocchi Dl1l.lJ, avadhi lllaIj, ajini ma.lJ, a.hasi me:
ye tag upanayhanti, veraIJ tesag na sammati.
4. A.kk:occhi malJ, avadhi mag, ajini llllliJ. ahii8i. me;
ye mlJ na t upa~lI.yh3nLl, VldtaJ) teSUpttMIDl1UIti.
1 Hr nupanayb.anti; :::;, nopanayhanti.
21d. For the simile cf. Tha. 1041 3.
3·6. = Yin. i, 3i9; Jat. iii, 212 (108-10)_
NOTE._Thp. linAli lInde1 Vi'\rAA~ indicate where the Commentary
haa 8 fregh story to tell, to which the ve;:se WllS supposed to be the
outcome as mantra, summing up the religious lesson. Opposite, the
lin, merely indicates division between eet.<; of 'twins:
2 , , references in footnotes.3
1. TWIN (VERSES).
1. Things are forerun by mind, ha.ve mind /LS best, Are rom-
poundll of the mind.I "
1£ with corrupted mind • man do ,peak, or act,
t.herefrom ill follows him as wheel the foot of draw..
i ng (beast).
2. Things are forerun by mind; bave miDd as best, are com-
pounds of the mind. *
1£ with a mind serene a man do speak or act,
therefrom bliss follows him as shadow that does not
depart.
3. They who (in thought) belabour this:-That man
has me abused, has hurt, has worsted me,
has me despoiled:-in these wrath's not allayed.
4. They who do not belabour this :-That man
has me abused, baa hurt, has wor~d me,
has me despoiled ;-in them wrath 15 allayed.
• Grounn 1.
1 For a. criticism of Mcssra. ~a.rua ~Dd M~t[a. ·a lit;king this senti-
ment with the Chindogya Up~UIl!ll1~d (Ill ~belf Prakn! Dha1nmapada)
eee my htrod. p. X'Ii. Such link aft there is lis. betw~9n both the
pauage8 and 'the growing ~ii.nkhya. vogue. Tbe~e IS far closer
linkage with t.he Upa.niehadlc te~chlUg 19vea.led In other verses.
See 1111'1'0
4 I. YAMAKAVAGGO.
5. Na hi verena verani sammatidha1 kudii.canaIJ,
Averena ca 9ammanti; esa dhammo sanantano.
6, Pare ca na vijananti: mayam ettha yamamase,
ye ca tattha v:ijananti, tato sammanti medhaga.
7. SubhanupaasiI] viharantaIJ indriyesu aBal]\utaI] - -
bhojanamhi amattaiiiiUlJ kusltalJ hlnaviriyaIJ
tal] ve pa/lahati~ MaIO yaW mkkhaIJ va dubbalalj.
8. AsubhinupassilJ 'viharan"taIJ indriyesll SIlSfl.I)VlttaIJ _____ -.
bhojanamhi ca ma.ttafiIiul) saddhal) araddhaviriyalJ
9. Anikkasavo kiisiivaIJ yo vatthaIJ paridahcssati3
a.peto damasaccena, ns so kasa;vam arhati.
10. Yo cs vantakasa:v' aaBa ailesn suoo.mii.hito
upeto damasaccena sa va kasavam arhati,
F., Br sammant' iilha. 2 Br Ii'. pasahati.
Br paridahissa. ti.
6. Tha. 275, 498.
9,10. Tho.. 969, 910; Jst. ii, 198; Y,50.
I. TWIJI,' - (VERSES). 5
5. Nay/ not by wrath are wrathful moods allayed here
(and) at any time,
but by not-wrath are they allayed: this is an (ageless)
endless thing.
6. People do not discern that here we straitened are
(in life, in time)/"
but they who herein do discern, thereby their quarrels
are allayed.
7. Whoso abides with eye alert for beauty,
unrestrained in sense, in food immoderate,
slothful, inert: that man does Mira swa.y, lUi wind the tree
that'e weak.
8. Whoso abides with eye aleri. fo)' whll.t if! foul,
in senses well reskained, in ea.ting temperate,
trusting and having energy stirred up:
that man Ma.ra. sways not, no more than tree the mountain
crag.
9, Whoso (himself) not olean of sttl.in will don the
yellow-stained robe,
Forth-goer he from state of training, unfit he to wear
the yellow.
10. But whoso may have vomited (all) stain, on morals
well intent,
Upgoer he to state of training. fit is he to wear the
yellow.
• Grounds 1, 12 (Introd .. p. xniJ).
1 The frequency in Pali verS6 of the particle hi is pO~Bibly due
in part to metrical couvenience. But, like have, ve, if not ~o emphatic-
ally, it has the efiact of giving weight to what follows . Cf. the
Amen, clico vobis of the Gospels. ]f it precede explanatory matter,
'for' is a possible rendering. Of. Fausbijll's tmim.
, The Pali line is found only here and in Pss. of tlie Brethren,
VCl'!;e Z7:'i. Cf, my note there, and 10. on p. xlvii,
 6 I. YAMAKAVAOGO.
11. .A.sare siiramatino safe cisaradaasino
te siiralJ nadhigacchanti micchfulankappagocara.
12. Saran ell, sarato natva. asaraii oa asarato
te saraIJ adhigacchanti sammasankappagocara.
13. Yathii agar~1Jl ducchannaIJ vut-~hi samativijjhati.
evaI,) abhaVltalJ oittaIJ rago ~amativijjhati.
14. Yatha agara.~ 8ucchonnaIJ vut~hi na samativijjhat,i,
evaIJ subhiiVltU.1J cittalJ rago na samativijjhati.
15. Idha s~catiJ pecea socati, papakan ubhayattha
Bocatl,
so socati, so vihailfiati, disva kamrrrnkilittham
attano. ..
16. Lilia rno,dati, pecea modati, katapuiiiio uhhayattha
modatl,
so modati, so pamodati, disva kammavisuddhim
attauo.
17. Idha taI:pati. pecoa tappati. papakari ubhayattha
. tappatl, . .
-papaI!1 me katan ti tappati, hhiyyo tappati dug~
gatlIJ gato.
1 Br F. yathii agiiHIJ, and in 14.
13, H. Tha.. 133, 134.
J. TWIN (VERSES). 7
11. They who deem oore in not-oore, yea, and they
who see not-core in oore, they go not on .
into the oore, their range is wrong intent.
12. But they who know oore as oore and not-core as
not-oore,
they go on into core, their range is right intent.
13. As through the ill-roofed house ra.in penetrates,
so passion penetrates the mind where is no growth.1
14. As well-roofed house rain does not penetrate,
:so passion penetrates not mind where is good
growth. 1
15. Here doth he mourn, gone onward doth he mourn,
both here and there the evil-doer mourns.
'Tis the same man2 who mourns, who's crushed.
in that he sees the deed-defilement of the self.
16. Here he rejoices, gone onward rejoices too;
worker of merit doth rejoice both here and there.
'Tis the same man rejoices and exults,
in that he sees deed-purity of the self.
17. Here suffers he, gone onward suffers he;
doer of evil 8uiiereth both here and there.
At. thought: III have I wrought! he suffers (here);
gone to t.he woeful bourn he suffers more.
1 Lit .• [not] well-made-to·become:
• Met:icAI convenience ma.y here AgAin have dictated; yet it is
overlooked by tra.nsla.tors and Buddhists genemlly, how s~, • this
one,' is us~d in the Suttas for utmos~ emphasis in questiOnB of
personal identity. E.g., ' is it true that one and the 8&me man does
the deed and exp21riences the result1' •.. SCI k:mti, 8C1 pat~8a'1lJeaeti 1
•
8 1-, YAMAKAVAGGO. I. TWIN (VERSES). 9

18. Idha nandati, pecca nandati, katapuiiiio ubhayattha 18. Here is he pleased, gone onward is he pleased;
nandati, . worker of merit fecleth glad both here and there.
.
pufifiam me katan ti nandati , bhiyo nanJati
6uggatllJ 'gata.
At thought: By me is merit wrought! glad is he
(here) j
gone to the lucky bourn he is more glad.

10. Bahum pi ce aahitaIJ bhallamauo, lla takkaro hoti 19. Though he say much that's proper, yet the man
naxo pamatto, is wanton if his actions ill accord.
gupo va ga;~o ga~ayalJ paresalj. Ill!. bltagav~ s!1man- Like cowherd counting kine of other men,
naS3& hotl. partaker is he not in holy life.

20, Appam pi ce f;abitalJ bhilllamano, dhammassa hoti 20. Though he say little that is proper, yet if he
anudhammacari by dharma. walk, of pa.ssion, hate and dulness rid,
ragan ca dosaii ca pahu.ya mohaIJ sammappajano Sli- righ.tly intelligent, his mind well freed,
vimuttacitto not, grasping after oither earth or yonder,·
ilollupiidiyano idha vii. hural.) va, 1)& bhagava sl1rnanfiassa partaker is that man in holy life.
hoti.
I. YAMAKAVAGGO PAl'HAMO.

"

II. APPAMA.DAVAGGO. II. SERIOUSNESS,'

21. Appal11ad~ amat~pad~IJ, PlF-iido maccuno padalJ,
appamatta no. llliyantl, ye pamatta y;athamati.i..
. V
21. To be serious is the way to the·immortal,
To be wanton is the way the mortal (takes):
The serious (become) not (as) the dying;
The wanton are as men ah-eady dead .
• Cf. Ground n.

I The Pali is & negative term from the root mad, \0 be wanton,
excited, drunk, mad (PaIi and Italian coincide in mallo, the past
participle). Earnestness would come as ne!l.I as my choice, but
cxa.ct. rendering ill illlpollsible. Of. vene 19.
 n. II. S ERlOU S Nr~s.
APPAMA,DAVAGGO.
"
22. Etru.J viacsato1 natva. ap,Pamadamhi pa~Q. iM. 22. The wise in seriousness have come t o know
appa.tnli.de pamoda-ntl arlyitnalj gocare ratio this as a thing tha.t's different, (select),
an~ in this scxiousness they make them joy,
lovmg the range of true-arietocrat!,

23. Te jhayino sii.tatika. nicca.1) dalhapa.rakkamA 23. They who arc musers constantly
phusanti dhira. nibbanal) yogakkhemalJ a l1ut Lara.Ij. ~nd ever stou.tly forwa.rd preas;
men well-inspircd/ they come to touch
the Waning, peace after the toi1. 2

24. U~~hli.na.vato satimato t 8ucikammasea. noouillutkii.· 24. Is a. man Gtrcnuoll&, does he :reflect,
rm03 doer deliberate of the pure deed,
8aIJyat.asS8. ca. dhammajivillo a.ppawl:lt tassa. yasa is he controTIed, of righteous life,
'bhivaQ-Q.hati. tho fa.me of him exceeding groW:5.

25. U~~a,nen' appamadena Ballyamena4 {ht.Ulena ca 25. By atrenuousnel!!:5, by seriousness

dipaIJ kayirath3~ medhl vi ralJ ogho na.bhikirati. e a.nd by cont rol a.nd training too
a.n island should the IIl&D 6aga.cious ma ke,
not to be sca.ttered by the floodin g sfJl;I.\;e.

26. Pamad.a.m anuyuiijanti baJa dummedhino jann., 26. The simpletons, the unsagaciou6 folk
a.ppam~ii ca. medhavi, dhanaIJ 8et-~ha.IJ' va rak- are ever given o'er to wantonness,
khatl, . . Wardeth his seriousness sagaciOllS lJ:UI,U,
(wa-rdeth) as wealth in which is higlitn:lt worth.'

27. Ma pamltdam anuyuIljetha.. Ma. kArnarat isanthavaIJ. 27. Never be given o'er to wantonne~i:C,
appamatto hi jhii.yanto pappoti vipulslJ sukhaIJ. nor intimacy in love of 8ellse-desi.i'~.
The serious muser verily
to happiness a bundan t wins.

I p.n. vi8~dha=(' ) v iseuUalJ . a Br F. ntImato.

, P.K.h °carino. ' Br !l&l)yamena. 5 F. kayrii.f;ha. 1 On Oi'ira. see Index.
G P ,n. divu karoti medhEn;i ya jara nabhimardati. I F or earlier and later values in yoga, cf. verses 209. 282 with
, P.Kh. 8e~hi. 411 , etc.
~ Or, as rich man doth hie chiefe.st treasure wud. See l' ..K.h.
28('), Cf. S. ii, 232.
26, 27. Tha. &13, tim (Angulimi la).
 II. APPAMhDAVAGGO.
28. PamadaIJ appamadena yada. nudati pa¥Q.ito,
paiifiilpii.sadam aruyhll. l1soko sokinilJ pajalJ
pabbatattho va bhurrun.atthc dhiro bale avekkhati.
29. Appamatto pamattcau suttesu hahujagaro
l
Il.balaEsaIJ va sighasso hitva yii.ti sumedhaso.
30. Appamadena Maghava devanalJ eetthata1l gato.
appamadalJ pasaljsanti, pamado garahito sadii.
31. Appamadarato bhikkhu pamade bhayadassi va.
saljyojanalJ anuIJ thulaIJ, da.ha.IJ aggi va gacohati.
32. Appamadarato bhikkhu pamade bhayadasBi va.
abhabbo parihanaya nibbiuaBB' eva santike.
II. APP..u!ADA·VAGOO DUTIYO.
1 P.Kh: bhe.dr' e.su. 2 P.Kh. SElomidhl.
28(bl(ol. Mbh. xii. 151, 12; Mil. 387. Cf. D. ii, 39; S. i.
30. Jat. No. 31; S. i, 229, 239.
32. A. ii, 40; ltv. § 4,5; Mil. roB.
II. SEAIOUSNESS,
28. "¥hen the wise man by seriousnes3
doth drive aw9.Y (the mood of) wantolll1ess,
as one mounting to wisdom's terraced roof,
griefless, grief-smitten humankind surveys,
as would a llliln mOIe worthy, standing on
the hill, the simpletons who stand upon the plain.
2Q. Serious among the wanton,
very watohful 'mong thc sleepers,
man sagacious fares as -swift horse,
leaves behind him horae that's weaker.
30. Through serioUBnes5 the Maghavant l
to highest rank of devas went.
SeriousneBS (the devas) praise;
1;he wanton man is always blamed.
31. The monk who's fain for seriousness,
or peril sees in wantonness,
burning the fet,ter thin or thick,
goes on his way as (were he) fire. 2
32. The monk who's fain for seriousness,
or peril sees in wantonne5s,
not his, 'Becomer,' is't to fall away;
near to the very Wsning he ....
* Ground 10. Cf. Introduction, p. xviiij.
On this ne.mefor Sakka, cf. JiiJ.ak<t, No. 31; K.S. i, 300 f.
• Uf. K.K i, \:14 f.; Sakya, p. 336. Contrast the monastic dreElod
in veIseb 202, 251.
 Ill. CJTTAVAOQO.
III. CITTAVAGGO.
33. ~hand.l;l.nalJ capalalJ cittal), durakkhalJ, dunniva·
rayalJ,
ujU!J karoti medhivi, usukaro va tejanal) .
~4. Vlicijo va thale khitto, okamokata ubbbato
pa.ripbanda.ti 'MIJ ci'talJ M.ull.dheyyalj paUta-ve.
M. Dunniggahassa Jahuno yatthakamanip§.tino
cittassa damatho sMhu, cittalJ dantalJ sukhavahalJ.
36. S~duddasalJ l5unip~alJ , yatthaka~nipa.tinalJ
Clttal) rakkhetba. medhavi, cittalJ guttalJ sukhA.-
vahalJ·
37. Dur~ngamaIJ ekacaraIJ .asariraIJ guhasayag
ye Clttal) saIJyamessantl, mokkhanti Marabandbanii. ,
S8. An~vatthitacitta.Bsa sautThammalJ avijllnato
panp]avapasiidas&l. paii..iili. na paripQrati,
m. TH~ MIND. ,5
III. THE MIND.
33. Restless and wavering the mind,
hard both to guard and to restrain.
The man sagacious makes (it) straight.
as fletcher makes the arrowshaft.
34. As water·creature flung on land
(when) drawn from thiB home or from that
twitches·and.writ.hp..B thiR mind about '
from realm of Mara to be rid.·
35. Of mind hard to coerce, buoyant,
and t?ere alighting where it. listH,
good IS the training; tra.ined miu.d
the bringer is of happine38.
36. Sore hard. to see and very fine,
the mind, alighting where it lists,
the maIiSitgacious holds in ward,
the/guarded 'mind brings happin~ss
/ \ .
. \ /
37. The ~irjd far·goin'g •.llone Iaring; /
not of the bodY, o'f lhiddenlair '
t1"
whoso -will keep wider control '
from Mara's jail be set free.·
38;--"*-n him whodmind unsto.blc stands
o£1ii~ drum:nu. uno.wo.ro, .'
in him whose trust is fluotuate.
wisdom is not at ita full worth .
... Ground 12. • M ara nowhere occul'e ' ill P.Kh. frag ments.
 Ill. (;IT'fAV AlOOO. III. T HE , MIND. '7

39. An a.va.ssuta.cittas~auauviLhatacetaso 39. In him whose mind is not (sense-)moist

punaapa.pahInali::la na.tthi jagarato bhayaIJ . in whom intent is not confused, '
who is of sin and merit rid,
for him alert, there is no fear.

40. Kumbbdpam.~ kAyam im.~ viditva 40. ~ike to a jar if you ~ave wot the body,
nagarllpamaiJ cittam idalJ ~hapetvA like to a stron~hold if you've set the mind,
r.odhethal MaralJ pafiiiAvudhena, you may .fight Miiro with the arm of wisdom,
]it.a.n co. la.kkhe, a nivesano siyL and conquered, ward, an you no :respite give . .

41. AciraI) vat' ayaIJ ka.yo pa~haviIJ adhisessati 41. Ere long indeed this body on the ea.rth wiUlie .
chuddho apetavififia.~o, niratthaIJ Ya kalingaraIJ·. (lllst down, with mind gone hence, like useless log.

42. Diso disalJ yalJ taIJ kayira.2 verI va, pana verinalJ, 42, What foe may do to foo, bator
micchll.ps!lihitaIJ cittaIJ p Apiyo naIJ tato kare. to him he bates, yet worse tbe mind
wrong-o..imcd may do unto tho m.o..n.l

43. Na talJ m§.t.A pitA kayira, anne vilpi ca. nataka., 43. The (deed)2 that mother, fa.th er could Dot do
sammipa!lihitaIJ citta.IJ seyyaso nRI] tato kare. nor other kinsfolk- better (far) than they ,
that (deed) the mind can do that is well aimed.
Ill. CU'TA. VA.Geo TAl.'IYO.

IV. PUPPIL\.VAGGO. IV. FLOWJ£J.tS.

44. Who is this man who will.diaocrn this earth
44. Ko imaIJ3 pa~havll] vijessati/ Yamalokafi ca l.lllaIJ
and this, the Watohers' world, tho devtLa' (homo) 1
sadevakaI] ~
Who will appraise a YorSO(though 't bo) well shown
ko dha~pa.daIJ sudesitaI], kusalo puppham iva
on (his own) dharma., as expert the .fl.ower ~
pace9sstl 1
1 F, yujtJtiul.. ~ F. J.:ll.yri. s n< ko 'mai;)o • Dr vioellMti. I Lit. him. 2 Com},. KilTtl1)a'1'

4-2. Ud. iv, 3.

18 I V. FLOW£RS. 19
IV. PUPPHAVAGGO.

45. Sekho l pathavig vijessati/ Yumalokan ca imsIJ sade- (5. The learner 'tis who will discern this earth .
vakag. . and this, the Watchers' world, the deva,s' (home).
8e~ol dha~apadaJJ t:ludesitaIJ, kusalo puppbam The learner v:illappl'!l.ise a. verse, well shown (it ia)
Iva pace:ssatI. on (his own) dharma, aa expert t he flower. '

46. PheJ;t~pa.ma.lJ kayam, imalJ viditvii., 46. l ike unto foam if you have wot this body,
marimdhammo.lJ o.hhiaambudhano, aa mirage-thing well understanding it"
chetviina rYfiJaSIa papuppha1c:ini,3 the ftowel4ipped darts of Mara breaking off,
aci&88ana,1j Maccurijassa gacche. you may go where the death-king 8ee8 you Dot. *

47. P!lpphan' h' eva pll.cinanta.1J vyasattamanasa1]4
naraIJ
Butta!) gama1;] mahoghn VA, maccu adaya g8.cchati.
47. The man with stagnant mind, appraising only
flowers,
88 mighty flood a village sunk in sleep,
death gathers him and goes his way.

48. P~ppha.ni h' evn. pil.cinantru.J vyasattamanasalJ naY!!.!J 48. The man with sta.gnant mind, appraising only
atlttalj yeva .kame~u antako kurute vasal). flowers,
insatiate ever in his sense-desires.
End-maker brings under his sway_

4.9, Just as a. bee, not harming flower

.~ ..
49. Yathapi bhamaro pupphalJ vannagandhap ahetha-
, in hue or fragrance, flies away
pa1eti rasam aoaya, eV8.IJ game muni care. the nectar taking, even so
the sage should through the village go.

roo Na PA.J'f'-SalJ vilomAni, ns. paresalJ katakatalj 50. Not th,ings by others in the wrong way done,
attano va 8vek.kheyya. kat§.ni akatiw ca.. not thmgs by others done or left undone-
'tis things which by the sell are done
or left undone that you should contemplate.

P.Kh. budhu. • Ground 12.

I J Br vieessati.
a Br s8.pupphaUni. , Be vyiis&ttaminalllllj.

47. =verBe 287. 49. Netti, 184.

'0 I V. l'UPPHAVAGGO.
51. Yathapi ruci,r!l.lJ pupphalJ va~~avantalJ agandha.kal),
evalJ subhltsltA vacA aphatit hoti akubba:to.
52. Yatha~i ruciralJ pupphal] va~~vantaIJ sagandha .
kalJ,
eV8.1J subhasitii. vacs. saphal1i. hoti kubbato.
53. Yath~pi puppharasimhA ko.yirall mll.l1gu~e bah11
eva!) Jatenl1 macceua ka.ttabbalJ kuaallllJ bahu1).
54. Na puppbagandho pativAtam eti,
Da CandflD!ll'.h tagaralJ3 ma,llikA va.,
sataii oa. gandho pativi\ta.m eti,
sr.bbii dis§.4 aa.ppuriso pavati.5
55. CandanaIJ tagaralJ va-pi uppalalJ atha vassiki
etesaIJ gandhajatanalJ silagandho anuttaro.
56. Appamatto ayaI,) gandho yayal] tagaracandan~
yo ell. sIlavatalJ gandho vitti devesu uttamo.
57. TesalJ sampannasilaDalJ appamadavihlrinag
sammadaiiiiit-vimuttiinalJ Miro maggB.!J nIL vindo.ti.
I Br 8ugandha.ka!J. . ~ Br kariyA. F. kayrii..
a C. C. F. taga.ramallilra. , B" aabbadisi.
I D' pBvayati. ~ D" La@al'ilCaUUlIlltHJ.
51.52. Tha. 323, 324. M. A. i. 226 .
54 1i. Mil. 333.
4
[v. FLOWERS .
61. Just as a. flower lovely in hue (but) odourleeB,
so speech well uttered fruitlesB is in him who actA
not (in accord).
52. Just as a flower lovely in hue (and) odorous,
so speech well uttered fruitful is in him whose
Ret (is in acoord).
53. Just as . from flower heap one may make a. many
4
gar1and -WTp.R.thR,
so by the mortal come to birthl is there much good
that he can do.
54. Odour of flowers goes not against the wind.
not sandalwood, rosebay, nor jp.8.."I!lmine;
but scent 0' the pious goes againRt the wind;
the very mant suffuses all the world.
55. Sandalwood, rosebay and lotusflower,
ay, and the greater jessamme:-{)'er these
live odours odour of virtue (is) supreme.
56. A little thing this odour, even this
of r08ebay and of sandalwood.
That which is odour of the pious men
wafts among devas (fragrance) unsurpassed.
57. To men who rich in virtue, of serious lives,
by insight rightly freed, Mara. finds not the way.
1 It is rau t;o:lind 8uTviving a. sa.ying ~howi ul! £tlbirth as an oppor-
tunity in beeoming.
2 See I ntroduction. p. X%xv.
n V. lIALAVAGGO. V. TUE YOUNG - AND-FOOLISH. 23

58. Yatha sankaradhauaSnlllJ ujjhiul.IunilJ mahiiopathe 58. Just as on he&p of soourings cast aside.
pllduDl8lJ tattha jiiyctha sucigandhalJ manoramalJ. on the main road a lotus t.herp. may s:prmg
pure-scented, full of charm,

59. EvalJ aankarabhiitesu andhabhiite1 puthujjane 59. So 'mong the folk who as th~ 8courin~ are,
a.tirocati 2 paiifiaya Sammasambuddhasavako. the blinded manyfolk, by WIsdom shines
brightly disciple of the rightly wake ....
IV. PUPPHAVJ.GGO CATUTTHO.

V. THE YOUNG-AND-FOOLISH.'
V. BALAVAGGO.
60. Long to the watcher is the night;
60. Digbii. jo.garato ratti, dighalJ santassa yojanaIJ, long to the weary is the league;
digho balanalJ salJ8iko saddha1llIUeIJ avijanataIJ. long to the fools the wayfaring,
of their own dharma unaware.

61. li as he fare, he fail to come upon

61. Ca.raii co nadhigaccheyya seyya!] sadiaam attano one better than, or equal to himself,
ekacariyall daJhalJ kayira, natthi bale sahayata. let him lone-faring bravely go;
with fool there is no comradeship.

62. Sons own I! Wealth own I ! and SO

62. Putt§. m' attbi dhanam m' atthi iti balo vihaiiiiati. the foolish man is worried sore,
atta hi attano natthi. Kuto putta ~ Kuto dha- The self in sooth owns not the self:-
naIJ ? how then the sons? how then the wealth ~

63. The fool who his own folly doth appraise

63. Yo balo I.IW.fiilati balyag pa~Q.ito vapi tena so, is none the less a wise man just in that.
balo ea pa~Q.itamarn sa ve bAlD ti vuccati. But fool who in his own conceit is wise,
he verily is one men call a fool.

1 B' a.ndhIbhuto. 1 r.Kh. ~bhi".

... Ground a; Introduction, p. xxx.
3 F. ekac.aryalJ. Br ekaccariyaIJ. 1 Biila me8.lllI both.
5
24 V. BALAVAGGO. V. T HE YOUNC-AND.FOOLISH.

64. Ysvaji\'am pi ca ~~lo ~!-,l).italJ VSyirupiiMti,l 64. Though alJ his life the fool on 'wise man wa.it,
ns. so dhammaIJ Vl]aniltl dabbI so.parasaI) yatha.. no more he dh,anna knows than spoon the taste of
soup.

65. Muhutmm R.pi ce viiiiid pay.ditaJ) pa.yirupAsati. 65. '1'hougb but a moment ware-IIlAn wait upon the
k.h.ippalJ dhammalJ vijAnati jivhA. silparasal] yatha.. wise,
swiftly he's ware of dharma as is tongue of taste of
aoup.

66. Garanti bala. dummedhll amitteiJ.' eva attanl1 66. Fools short of wit fare with the salI as foe
karont> papaka~ ka=~ y.~ hoti k.\ukapphHl.~. doing il1 deeds wherefrom bitter the fruit~

67. Na talJ kammaIJ katal) slI.dhu yaIJ katva. allutappati, 67. Not well dona is the deed whioh hl1viug done
yassa assumukho rodalJ viplikalJ patisevati. hereafter he repents, and the resUlt,
weeping, with tearful fnoa he undergoes.

6S. Tan os. kammalJ kata.lJ 8!1.dhu ya.n katva u~uutap­ 68. But well done is the deed which having done
pati, he afterwards repents not, the result
yassa pa.tito sumano vipltkalJ pa~isevati. whereof plM.8ed and glad be undergoes.

69. Madhuva? maiifiati balo yavs. pltpaIJ ns. paccati ~ '69. Sweet deeID8 the fool his ill-deed while it riperu
yadli oa paCC&ti p.p.~ atha [M!o] dukkh.~ nigHc- not,
ohati. but when it ripens he goes down to woe.

70. MA.se mase kusaggena. ba.lo bhunjetha8 bhojanslj, . 70. Month after month the foolish ma.n may make
ns. so sankhatadhammAnaIj kaJaIJ agghati" solasiIJ. his mea] of food on tip of ku.sha. grass· l
that ma.n's n ot worth 8. sixteenth part' of them
who well have taken thing6 into account.

1 F. payrupasati. i Br madhil 'va. Y. roldbuva. 1 l'he line is quoted in TberagitM Corny., see Pas. Brethren,
3 Br bbunjeyya. t F. Se Sd On niigghati. p. l80.
66. Ne tti, 131. 67. Netti, 132.
66.68. S. i, 57. 69. Cf. S. i. 86. _
70. Cf. Uttaradhyayana, ix, 44 (Jaina SiUf'(18, S.B.E. xlv, p. 39).
 V. BALA VAGGO.
71. Na hi papalJ katal,) kammalJ .sajju khirun va llluccaLi,
dahlIn t~ ba.lam anveti, bhasmacchawlO va pli.vako.
72. Y:lv~deva anntthii.ya fiattaIJ bii.lassa jayati,
hantl balas80. sukkaIJsBIJ muddham assa vipatayaIJ.
73. AsAtalJ bhiivII.TIam 1 icC'.heyya, purekkhiiraii ell. bhikkhusu,
avaeesu ca issariyalJ, pujii. paralrulesu ca.
U. Mam' eva kat", mafiiiantu gmt pabbajita ubho,
mam' evativasii. assu kiccaJcieeesu kismici
iti bliJassa .sankappo, iceha mano 00 vtl.Q.Qhati.
75. Affiiii. hllabhuparuafi., afiiiii. nibbanagiimini,
evam etal) abhiiiiiaya, bhikkhu Buddha88& s8vako
sakkaralj nabhlnalldeyya, vivekam anubruhaye.
v. BAT.AV.' (:OO P~CAMo.
1 Br asantabhavam.m. F. asatarll bhavan iecheyyllo.
71. Netti,161.
V. THE VOUNG·AND·FOOLISH.
71. Truly no more than milk curdles (forthwith,
. ripens) the deed ill done; burning it dogs
the fool, as fire ash·covered (wakes when blown).
72. When to his harm the £001 develops skill,
it smites the top of him bashing his head.
73. Unreal estate he may desire,
to take the lead among the. monks,
in monasteries mastery,
honour 'mong others' families.
74. LeI, laymen deem t.haL this W\l.!I dOLle by me,
a.nd clerioo too! Let them defer to me
in aught that is to do or not to do I
Such is the aspiration of the fool;
his wishes grow and likewise hiB conceit. *
75. One is the course t 'ward gain; but other is
the Way toO Waning going. When thiB well
he knows, the almsman, Duddhll.-follower
in worldly favours should no more delight;
he should develop life in solitude. t
... Ground 8. t Ground 6.
 VI. PAl:"tHTAVAGGO.
VI. PAI:!I?ITAVAGGO.
76. NidhinalJ va pavattaraIJ yalJ passe vajjada3SinalJ,
niggayhavadilJ medhavilJ tadisa.IJ pa~4italJ bhaje.
tlldiS3.1) bhajamanaS8a seyyo hoti na pipiyo.
77. O\'o.deyyanuail8eyyll., asobbhv. 00. nivaro.yo.
sato.lJ hi so piyo hoti, asatllIJ hoti appiyo.
78. No. bho.jo plipake mitte, nB bha.je purisil.dhame.
bho.jctba. mitte kalya.~e, bhajetha. purisuttame.
7!1. Dho.m.ma.piti sulchaI) seti vippaaannena cetasa.
arjyappavedite1 dha.mme sa.da ramati pa~9.ito.
80. UdakaIJ hi na:yanti nettika.
ueuklrll. nam.ayanti tejanalJ .
... di\!U1jilama.yanti tacchakii..
; att!n) damayanti p.~<)it•.
1 F. aryo,llp8.vedite.
76. Tha. 993.
SO. Thllo. 19, 87'i.
VI. THE WISE MAN.
VI . THE WISE MAN.
76. As one who tells of hoo.rdings is the ma.1?-
whom one may Bee showing what things to shun,
sagacious censurer i a. man 80 wise as this
one should frequent, frequentiDg Buoh a. man
'tis better one beoom~, Dot worse.
77. Let him exhort. let him instruct,
let him deter from what is wIong.
)'Tis to the pious that man dear
becomes, to impious men not dea.r.
78. Thou shoulcbt not evil friends frequenti
thou shou1dst not baser men frequent.
Lovely the friends thou ehoulcLst fooq uent,
thou shouldst frequent the best oi men.
79. Drinker of dharma1 huppily L~ nmLs,
and with s pmp088 ma.de !:!erelle.
Mandate of t·rue sristocrats,2
in dharma. wise ~man aye delighb:l.
80. Water in sooth the conduit~IllakeIs ~id6,
arrow~makers bend forthright tbe pomt,
timber woodcraftsmen bend forthright.
the self (it is) the wise men train. S
1 The author of Milindapafiha ox£ands this: a1amnwtwgarc
s00ii pil'iisii, p. 245. Of. my Milincla Queatio1U, p. 14·S .
77. Tha.. 994. ~ See verse 22. a _ ...·er6e 1411 .
30 VI. PA~pITAVAGGO. VI. THE WISE MAN. 31

81. Selo yatha ekagha;to vatena na samirati, 81. Like to a roek that's of one mass,
evalJ nindapasaIJsasu na samifijanti pa~Q.it1i.. and by the wind unshook,
e'en so by praises or by blame
unmoved are the wise.

82. Yatha.pi :rahado 1 gambhiro, vippasanno, anavilo, 82. Just like a lake deep, clear, serene,
aWl) dhammani sutviina vippasidanti p9.~9.ita. whenas they things in dharma! hear,
wise men become serene, composed.

/~,

83. Sab~~tha ) vo sappurisa ca.janti,2 ns. kamakama 83. On every side the genuine men let go;
lap~ti santo. not, as fo], plea.sures fain, make ola.mour holy men,
sukhena phuttha athavii. dukhcna, ns. ucoitvaoll1J3 When touched by gladness or maybe by woe,
pa~Qitli. dassayanti. the wise men make no show of ups und downs.

84. Na attahctu, ne. parnssa. hetu, na p-ut~am icchc, ns. 81. Not for the self, nor yet for sake of other
dhanal). na ratthat;l,4 // '\ should one wish son, woolth, or estate; 2
nayicche adhammena samiddhim Itttano,) sa silaw, let him not for the self desire success
paiiiiava, dhammiko aiya. '\''- '----- c01Ulter to dharma; let him be
virtuous, wise, a (very) dharma·man.

85. Appaka te manUS8esu ye jana paragamino,
athayalJ itara. paja tiram evii..nudhavati.
,
86. Ye ea kho sammadakkhate dhamme dhamminu
vattino,
te jana. param essanti, maccudheyyalJ 8uduttarag.
85. Few among men are they, the folk who go to the
Beyond,
This ·other raoe is it who just run up a.nd down the
strand.
8 86. But they who, when dharma has rightly been
revealed, by dharma hold upon theu way,
these folk will come unto t.he shore bevond-
(crossing) the realm of death so hard to cross.

I F. rho.do. ~ F. vajanti. 3 F. n' uccivaC8IJ. 1 Dka,nmant; IlkammQ 11.11 neuter plural, is 110 rare that it is strange
, P.Rh. pavani kamani samayarea. no war!.: known to me Clommenu on it. The Corny. has only dham·
trnldesaThi. I hold it more probable we have here an Asokan form
81(0). Yin. i, 185; Tha. 64:3; Mil. 385. of the masculine accusative plural. Cf. Hultsch's Asokan Edicts.
85·89. A. T, 232. • Or, shouJd one accomplish actions that are evil (of. opposite).
3' VII. ARAIIANTAVAGGQ.
87. KanbalJ dhammo.IJ vippahaya sukka.lJ bhfi-vctha
p'anc;lito
okA. 8.llokam liga.lWllJl., vivckc yllttho. dl1rBl1l£l.lJ,
88. Tat,rAhhiratim iccheyya. Hitva kame, akincano,
paryooP..[lflYYa. attanalj cittaklesehi pa.~dito.
89. YesalJ sambodhiyangesu sammii. cittaI] 8ubhivital].
Idina pa~inissagge a.nup8.dii.ya ye rata,
Khll;lasa.va jutlmant,Q t.e loke parinibbuta..
VI. PA¥pITAVAGGO OHATTIlO.
VII. ARAHANTAVAGGO.
90. Gataddhino viBok."", vippamuttassa .ahh'dhi
Sabbaganlbsppahlnas,. p.ri!lho n. vijjali.
91. Uyyun janti satima.nto, DB. nikete Ia-manti te,
ha~,~ V8 p.ll81a~ hitvA okam okro;) jahanti Ie.
VII. AR AHAN ';; 33
87. Leaving the worser 1 dhaxma the wise man
Ehould make the betterl dharma come to be;
from home into the homeless h aving come,
io solitude not easy to enjoy,
88. t·here lei him wish exceeding gnat delight ;
rid of senae-pleasures, man who 'nothing owns
and wise. he should wholly a nd utterly
from mind·defilement. purify the seU.
89. In whom, in factors of enlightenment
right.ly the mind's been made to grow,
not. tt.kinl: (thil.lWO), llurlenUering ("Ifhat ~hey have),
they who delight in grasping not at all,
with iimvas all wilted, radiant onea,
they in the world have waned utterly.·
VII. ARAHA."S.
YO. For him who is a Wayma.n, rid of grief,
on every hand set free, a.ll bonds cast ofl,
feveri8hn~s for him does not exist.
91. They who are mindful inwardly stl'ive forth
in effort, nor find joy in fixed-abode,
as swa.ns quitting (in upward flight) the fen .
home after home abandoning they go .
• GroundlllO, 16.
1 Lit. ' clark' and' bright.': a common 'piritual d istillction.
34 vn. A RAHA NTAVAGGO.
D2. Yesa1) sannicayo Datthi, ye pa.rii5.iiat.abhojall~
IIUOO/j,to animitto ca vimokho1 yemlJ gocaro,
lkaae va sakuntanalJ gati tesalJ dumnua.ya..
93. YlllI:liimvi pllrikkhini, ahare ca anissito,
81liiiiato animitto 011. vimokho yassa. gocaro,
akiise va saknntAna,1J padalJ UtAA!\ durannayalJ.
IJ4. Yass' indriy1i.ni samathangatani.
assa yatha sl1rathinll sudantii.,
pahInamanassa. anaM yassa
devapi tassa pihayanti tadino.
06. Pa(;ha.visamo no virujjhati,
indakhihlpamo tA.di 8ubbato,
rahado va apetakaddamo,
saIJsara Da bhavanti tadino.
96, SantatJ tassa manalJ hoti, santa. vael!. ca kamma ca.,
sa~d.aiina. vimuttaBBa upasantassa. tlldino.
97. Assaddho akatatuln ca snndhicchedo ca yo naro
bativakiw vanta.eo M ve utt.amaporieo.
L Br "rimokkho.
92. Tha. 92. 9<1, Tha.2M; Hetti, 162.
VII . ARARANS.
92. They' for ~hom (worldly) store 18 not.• ~~o understand
t he body 8 needs, the men whor.e range III In
t.l1 p. void, th' unmarked. in liberty,·
as bourn of birds in air so hard it is
to trace whither those men are bound.
93. The maD in whom the 8s8;vas are dried up, t
who not on food relies ; whose r&nge is in
the void, th' unmarked, in liberty,'"
as bourn of birds in air 80 hard it is
to trace whither that man will go.
94 .. 10. whom the senses have become composed,
like steeds well broken by the charioteer,
by whom conceit is put away, in whom
the 8BaVQS are not:t such man as this
devas themselves are longing for to see.
95. The earth resembling, he doth not rerent,
to Indra's column comparable he,
so pious pure, as pool that's rid of mud,
for him lile's ups and downs come not to pass.
96. Holy the mind of him, holy the speech
and deed of him who, having rightly hawn,
is one that is relell.o6ed, is sanctified..
97. The man who t&king (naught) on kud,
hall come to know what men sense not,
who every link (with life) h86 cut,
with opening ClU8hed. with longing spewed,
he is indeed tht man supreme. :::
'" Ground 11. t Ground 16. t Grounds 4. 5.
 VII!. SAHASSAVAGGO. VIII. MA~V IN NUMBER. 37

98. Game va. yadi varai'ine ninne va vadi va tlmle 08. In- village, in the wild, in vale, on hill,
yattharahanto viharanti tal) bhul:DilJ ruma¥eyyakalj. wherever men of worth, the arahans,
tlieir dwelling make, delightful is that spot.

99. Rama.;uyani sraiiiiani, yattha ns ra,mati jano, 90. Delightful are the forests, where the folk
vitaraga. ramisaanti, na to kamagavel:!ino. come not to take their pleasure, there will they,
all lusts evicted, £nd their joy;
VII. AB.AHANTAVAGGO SAITAMO. not seekers they for sense-satiety.

VIII. SAHASSAVAGGO. VIII. MANY IN NUlIIBER.

100. Sahassam api ce vli.cii. o.nuttho.po.daso.Ijhita, 100. Better than speech of thousand words, to weal
ekalJ atthapu.dalJ Beyyo yv.lJ 8utvii upasammati. unsuited, is a single welfare-word,
which in the man who hears leads on to calm.

101. Sahassam api 013 gii.tha o.na.tthapadssslJhita 101. Better than poems of a thousand words, to weal
ekalJ gathilpado.IJ seyyo yaI] sutvil. upasammati. unsuited, is a single line of verse,
which in the man who hears leads on to calm.

102. Yo 00. go.thiisatalJ bhase anatthapadasalJhita/ l02. Better than he who hundred verses should recite.
ekaIJ giithapadaIJ seyyo yat;) sutva. upasammati. to wea1 unsuited, single strophe is .
which in the man who hoars leads on to calm.
103. Y 0 sahassa~ s;1:assen~nga.me manuse jine; 103. Compared with him who 'bests in fight
ekalJ 0& jeYYl ~ttii.n8IJ s~ve3 sangamajuttamo. a thousand and a thousand more,
he who should best the one-the 3e1£-
he sure's the chiefest warrior.

i B' "sa.iihitalJ. ~ J!'. jeyya-m-attanalJ. 3 P.Kh. ho (kho).

98. S. i. 233; Tha. 991. 981a). Cf. A. i. 281~-Ja.t. iii.169~-229 .
99. Tha~ 992. 100-115. Mvst. iii, 434ff.
103. =Uttaradhy. ix, 34 (Jai1l<l 8iilras, S.B.E. xlv, 38). -
 VIII. S AHASSAVAGCO. VitI. MANY IN NUMBER. 39
104. The self, in truth I a. better victory this
than what these other people (fain would win),
of him, the man, who with the trained sell,
walks ever with (the seU) controlled.
1015. N' eva devol na gandhabbo, na Mitro saha Brah- 105. Not even deva nor t he man who bringeth luok,
muna., nor Mara with a BrahmA. could unmake
jitaIJ apajitroj kayir1i. tatharfipassa jantuno. the victory by such a. person won.

106. Maae mii.:5e Mh~ yo yajetha satalJ sama.lj, 106. A ma n might offerings ma.ke month after month,
ekaii. ca bh5.vi to IJ muhuttam api p1faye- during a century, of a thousand (gifts),
aa. yevs. plijana y)'o yan. ee V8.88a.8&ta.IJ 1utalj. but should he for a. moment venerate
one ma.n in whom the self developed is,}
better a veneration such as this
than what is offered for a hundred years.

107. Yo en YIlSBaso.~tU · eggig paricare vane, 107. A person for a century illUY tend
ekaii 0(1. bhii.vi~(l.IJ muhuttam api piljaye- the (8B.Cl'ed) fu-e ill (mloori.fieial) grove,
sa. yevn. piljanit seyyo yaii ca. V8B.sasatalJ hutalJ. but should he {or " moment venerate
one man ill ",hun} t.h~ !!eli developed is,}
better a veuern.tiou f5U(lh &8 this
than whtLt it! offered for a hundred years.

lOS. YalJ kiiici yitthalJ ell. hutalJ ea loke 108. Whatao the man who m.erit quests
. SalJvacoharalj yajetha pufiiiapekho l yearlong has offered in this world,
Sabbam pi talj ns. eatubhagam eti- or sacrificed, not e'en all that
Abhivadana. ujjuga.tesu seYYO. 2 amounts to but a. farthing-worth-
better the homage paid to upright men.

109. AbhividanasiliSAA.3 nic.('.a1J vaddhlpacay:iD.o 109. In one habitually reverent,

cattaro dhammii. vac;1d:hAnti: iyu, v~o, silla!), ever his elders honour rendering,
balo.1). four things increase: the length of life,
comeliness, happiness Qnd strength.

1 B' pekkho. I S~ lIeyya. 3 K . IIIlUBlI.. I Lit. mo.do- ~o - booomo; tho OIlUBll.tive of bhi4, bcoomc.
109. Mallu. ii, 121 ; Mbh. v, U121 ; cf. Sn. J2ti.

,
•
•
 VIII. SAHASSAVAGGO. VIII. MANY IN NUMBER. 4'
_ . .. _ - -
. . .. . . •.

110. Yo cs. "YassasatalJ jive dU8silo asamahito, 110. Better than living for a hundred years
ekahalJ jivitalJ seyyo anavantassa jhayino. the life immoral, (mind) not concentrate,
were it to live but for a single day
as man of moral life, as musing man.

111. Yo ca vaasasata.lJ jive duppaii.fio asamiihito, 111. Better than that he live 0. hundred years
ekwlJ jiyitalJ seyyo paiiiiavantaasa jhayino. (0 life) un",iac, (the mind) not concentra.te,
were it to live but for a single day
as man of wisdom, as the musing man.

112. Yo ca YassallatalJ jive kusito hinaviriyoJ 112. Better than that he live a hundred years
ekahalJl jivitalJ seyyo viriyalJ iirabhato dalhalJ. a sluggish (life of) energy sunk low,
were it to live but for a. single day
as man of strongly stirred up energy.

11:3. Yo oa vassasatalJ jive apassaIJ udayavyayal), 113. Better than that he live a hundred years
ekahall jivitalJ seyyo pasaato udayavyayalJ. not seeing how things wax and wane,
were it to live but for a single day
as man who sees the waxing and the wane.

114. Yo os Yassasatall jive apassaIJ amatalJ padalJ' 114. Better than that he live a hundred years
ek&haIJ jivitalJ aeyyo passato amatalJ pada.1J. unseeing the immortal worth,l
were it but for a single day to live
with seeing of th' immortal worth.

116. Yo ca yassasatalj jIve apaijBaIJ dhammam uttam:a.IJ~--) 115. Better than that he live 11 hlUldreu y~ars
ekilhalJ jivitaIJ seyyo passato d.hamma~ ut!~¥lIJ. unseeing dharma lUlsurpassed,
were it to live but for 11 Sillglt:l Ua Y
VIII. 8AHASSAVAGGO Al'l'HAMO. while ~eeing dharlllli. wu;urpas!:lt:lu.

--_._-------
1 P .lih. IDuhuta. I Cf. Introduction, p. vii.
 42 IX. J>APA\'AGGO. lX. EVIL. 43

IX. PAPAVAGGO. IX. EVIL.

]16. AbhitLilltl'e,thu kaly!l~le, papa cittaIJ nivllraye. 116. Make y~ good haste in lovely (deed);
dandha,1J 11 karato punnaIJ plLpasmiIJ rarnatl mal~O. from evil (deed) repel the mind;
for :whe~ a man slow does what's good,
da.llies his thought with what is bad.

Il? Papafi ce puriso kayira.,l na talJ kayira. pUDo.p- 117. H e'ex a man work evil (dP-t'.d).
punalJ· work he it not again, again;
na tamhi chand!l.l) ko.yiratba. t Dukkho pilpaasa n or let him work df':RirPi in it:
uccayo. woeful of evil the up-pile.

118. Pulinan ce puriso kayira, kayirath' enSlJ puna.p- 118. If e'~r a man work worthy (deed),
punalJ· let blm work it again, again;
tamhi chanda.u kayhatha. Sukho punnassa uc- a.nd let. him work desire in it:
ca.yo. happy of worthy deed the up-pile.

119. P'~ pi !",""ati bhadraq yova papaq na p ...ati.
y&da co pancatl.pOpaq (atha] papo pop.ni p.....i.
120. Bhadro pi pa98,,:ti piipalJ yava bhadralJ DS. paccati.
yadii. es.. paccstl hhadraIJ [atha] bhadro bhadrlni
\ passatI.
119. Even a man in evil plight sees luck
50 long as evil luck does not mat.ure,
but when the evil thing mat.lJ.reij, why, then
the man in evil pligh~ l:Ieel:l evil things.
120. Even a lucky man sees evil plight (ahead)
so long as lucky plight does not mature'
but when the lucky plight matures, why, then
the man in lucky plight sees lucky things.

1"'4
\\ c.." -- .
\'6.\J"' J21. Map~IIl&~n~tha. p1passa: ne. ~n tal) ,agamissati, 121. Hold evil not in little worth, nor say
to me this will not come. Even the waterjar
u~a.bm~un~paten& udakumbho pI p~tl. by drip of waterdrops is filled up ;
(. balo purat. p.p .... tbokathokam pi Acipaq.
is filled up wit,h evil, foolish man,
. .U-
\:~
'r"
'{ -- - -===-- -----.: .--.. __.
! B'kariya. F.ka.yrs.. ' F. kayratha.. Brkariyath~.
e'en though but bit by hit he builds the pile.

116. Quoted Jat. iv, ' 90. 121(0). Cf. Jst.iii, 169.
44 IX. P"PAYAGGO. IX. EVIL. 45
122. Map,lJaula..iiiietha pniiiia.55a; na. ma.n tal) agamis- 122. Hold worthy deed not small in worth, nor say
&tti, to me this will not come. Even t he waterjar
udauindunipatena udakumbho pi piirati, by drip of waterdrops is filled up;
dhiro ptirati puiiiiassa. thokathokam pi §.c.i~lJ. is filled with worthy (deeds) the man of worth,
e'en though but bit by bit he builds the pile.

123. Vll.~jo va bhayaIJ maggaIJ appasattho mahad- 123. As trader scantilr escorted, rich in goods.
dhano, (avoids) a way 0 peril, as one fain
visalJ jivitukamo va, papani parivajjaye. to live, a poison~, so let a man
a.void entirely evil things.

124. PAnimhi ce va.!l0 n8.ssa, hareyya pA!linii visalJ 124. If in the hand there be no wound, a man
na,6ba.palJ visam a.nveti, n J atthi plpaIJ akubbato. tna.y carry poison in his hand; as, where
no wound is present, poison dogs him not,
evil comes not to man who none has wrought.

125. Yo appa.duHhas.sa nara.saa dussati 125. Whoao ofJendeth unofIending man,

8uddhassa posassa. ananga!,assa, a pelSOn pwe wit·hout a flaw (in's worth),
tam eva balaIj paccetil papal), back to that fool the very evil comes,
8ukhumo raja pa.~iviita,lJ va khitto. like fine dust tha.t is t.hrown against the wind.

126. Gabbham. eke upajjanti, nirayaIJ plLpa.kammino, 126. Earth-life befalls some men; down.£aJl,
sagga1J sugatino yanti, parinibbant' alli8&V8.. doers of evil; W the lucky bourn
wellia,re!'s gOj they who ale rid
of al!Avae wane utterly.-

127. Na.' antalikkhe, na. sa.muddamajjhe, nn. pabbatanaIJ 127. Not in t.he air, nor mirlrllA of th~ RAa,
vivaralJ pa.vi88ll., . nor in hin-cave ('..onld Si. man waygat.e find,
ns. vijjati 80 jagatippadeso, yatra.t~hito2. na. mun- nor in earth-faring is thAM any spot
ceyya piipaka.m.m§., where halting be from evil dep.(l could 'scape.

~ F, :patieti. • Grounds 10, 16.

- --::--,,---c:-:-:c---
122!Gl. Cf. J iU,. iii, 169.
1215. S. i, 13 ; 16!; Sn. 662 ; Jat. iH, 203; P.V.24.
126. Mvst. ii. 42'. 127,128. Mil. 100. Divyi. 532.
 X. THE ROD. ' 47
X. DAt:I!'AVAGGO.

128. Nil. ~nta.lik..khe,. na. ea.mudda.majjhe, Uti. pabbat!l.D9.lJ 128. Not in the air, nor middle of the sen.,
YlvaralJ pa.Vl.$S8., . nor in hilI·cave could a IDa.D waygatc find,
na vijjatl so jagatippadeso 1 yatra.t·~LitalJ l nappasa· nor in earth.farrng is there any spot
hetha maccu. where he might halt beyond the power of dOQth.

IX. P).PAVAGQO NAVAl-to.

X. DA~pAVAGGO. X. THE ROD.

129. Sabbe tasanti dant;"iassa, sabbe bhii.yanti maccuno, [29. All men shrink from the rod, all men fear death'
~IJ upamalJ katva. na haneyya, na ghittaye. Making the self the type, let him not smite, '
nor let him cause another man to strike.

130. ~ tasa.nt i dap.t;"iaSBa, sabbesa.g jivitag piyalJ, 130. ,All men shrink from the rod, to aU men 'life is dear:
.~:'lpaIJ upamal) katva. na haneyya, os. ghata.ye. making the self the type, let him not smite,
nor let him cause anotber man t o strike.

131. ~~ka.ma.ni bhiltltni yo dandena vihiIJsati 131. Whoso 'Vl'eaks injury with rod
atta.n~ 8ukham eaitno, pacea 'n'a labh~te sukh.alJ. on creatures fain for happiness,
when for the self hereafter he seeks happinesa,
not his, it may be, ha.ppiness to win.

1321~~khaka.mAnibhiitini yo da.!Jd-ena lilt. hUJsati, 132. Who wreaks no injury with rod
~~ sukham esA.no, pecca. 80 lablut.te sukhaIJ' on oreatmes fain for ha.ppiness,
when for the self hereafte~ he seeks happwtlSS,
tha.t very man may h appmess attain.

1291&). Sn.705. 131. Netti. 33. 130.

132. Ud. ii, 3; Netti, 134; Mbh. xiii, 113, 5.
 X. D .... ?:l'!?AVAGGO., X. THE ROD. ' 49
133, Ma 'voca. l pharusa.lJ kaiici, vuttlt patJvadeyyu tal). 133. Speak not harsh words to a.ny man, (for) they
dukkhil hi sarambhakathA., pa~ida~Q.~ phuseyyu you so accost may like rejoinder make.
lag. III verily is talk provocative;
blowil given in return may light on you. 1
134. Sace ner~JJ kalJso upBho.to yll.thi, 134. If you keep self from moving, like a. gong
that's broken,lo ! 'tis you have won the state
eea. pat;to ·8i-n.ihbi~aIJ, sinunbho t e na vijjfl.ti,
of waning; naught of quarrel lies in you.·

135. Yathit da.!l9cno gapilo giva paceti gacaralJ. 135. As with a stail the herd drives kine to gra..
evalJ jara en. maecii en ayu1J paeenti pii.!linaIJ. so age and death drive life of breathing· things.

J36. Atha pa.pAui kamm!!.ni karaIJ balo Jl3 buj jbati, 136. Whenas a fool is working evil deeds,
sebikammehi dummedho, aggidacJQ.ho va tappati. not walre is he; together with his deeds
he poor in sense is burnt as by a fire.

137. Yo da~ena ada~c,lesu appadu~~hesu dussati .
dasa.nnam ao.iiataraJ] thinalJ khippam eva. nigae-
chati:
13S. VedanalJ pharu8aIJ janiIJ, sarirassa. ca bhedanaIJ,
garukaIJ vapi abAdhalJ. cittakkhepaIJ ca. pa.p~e,
139. Riijato va upassaggaIJ, abhhakkhanalJ cs. da.ru~al),
~ikkha.yaIJ ca. natin&lJ. bhogana.IJ ca pabhfmgu-
ralJ.2
140. Athavassa agiirani a.ggi Q,ahati pAvako,
ka.yassa bhedA. ~uppa.niio nirayalJ sopapajjati.
137. Who hurts with rod the men who use no rod.
who men in whom. is no oHence o:ffends,
quickly he gotlll down to one plight in ten:
138. Sore sufierins, waste, to body injury,
or sickness dire, mind-tossing he may get,
139. Molesting from the king, arraignment sharp,
calamity to kin, or loss of wealth,
140. Or else the thunderbolt consumes his house,
and, body broke, th' unwise is born in hell.

1 F.2d. Sk vo ca. , Br F. Ca pabhaiJgunalj. • Grounds 10, HS.

1381~1. Cf. M. i, 237. I Cf. the n.ner motive in the modern ~em (Freiligrath's 0 li.eb 10
lang du liebell kannst und mayst): 'Wound not in words your fellow-
man lest you burt his beart, viz. t,he ma.n in him.'
 X. THE ROD. 5I
50 X. DAJ::l'l?AVAGGO.
- - -
141. Na naggacariya na jata na panka
1 141. Not naked wont, not matted hair not dirt
nanasaka. tha!l<.lilasayika va. not fasting, not the bare ground ~5 a bed, '
raja va jail' ukkutikappadhanalJ not dusty smear, nor squatting on the calves
sodhenti maccaIJ avit~~kankhaIJ. cal'!- cleanse the mortal, victim to desire.

142. .A.lankato ce pi samail careyya 142. 'l'hOllgh smartly gal'bed, if he walk piously,
~lt.lltO dantu ni yaw brabrrmdlri pea.ceful, well-cultwed and controlled
&LLLe~u bhllteBu nidbaya da~l9.aIJ walking in God, toward every living thing
. .
.w uriihlllano, I:!O. samallO, sa bhikkhu. the tools of violence laying aside
he is a brahman, he recluse, he ~onk !

143. Hiriniscdho puriso koci lokasmi vijjati, 143. Is there in all the world a man restra.ined
802 llindaIJ appabodhati aasa bhadro kasiim iva. by modesty. 'tis he who blame forestalls
,, as thproughbred (anticipates) the Whip.l '

144. Asso yathii bhadro kasanivittho 144. As thoroughbred attent to (touch of) whip,
atapino salJvegino bhavatho. 3 beco~e ye ardent, (yea, and) sensitive.
saddhaya silena ca viriyena ea By faIth, by ~orals and by energy.
samadhinii. dhammavinicchayena ca by concentratIon and the dhamma-rede
sampannavijjacarana patissat.a4 ~n wisdom .and good conduct rich. withht
pahassatha5 dukkham, idaIJ anappakaIJ. m~nt, y,0nrs will it b.e to rid (yourselves)
of Ill: thIS (look you) IS no little thing.

145. Udak~lJ hi nayauti nettikiL 145. For conduit-men the water guide,
usukarij. namayanti tAjanalJ. fletchers shape the dart
l~ rl:amayanti tacr.haka.
timbe.r the ,,~oodcraftsm~n shape j
~al,) damayanti subbata.
t,he plOUS train the self.2

x. DA~:pAYA.GGO DASAMO.

1 F. carya. ! ()1 yo. 3 Br bhavattha.

1 1.:1. .Srt?Jyu~a, i, 7 (1, 2, § 8): 'like horse at whip '-i.e., says the
, Be patissata. eUIllY·, on seelng (cast by the sun behind) the shadow of the whip
6 Bt jahissatha. or goad.'
HI. Of. Sn. 249. Z Rlmdered a Jit~le otherwise than in VC~ 80.
U2. Divya. 339; 142(0). SCl. 35; of. below 406' 142(d). Mvst.
iii,412. 143. Cf. Uttaridhy., p. 3. =80 q.t!. as.
 52 XI. JARAVAGGO. XI. OLD AGE (DECAV). S3

XI. JARA.VAGGO. XI. OLD AGE (DECAY).

14.6. Ko nu bAso 1 Kim anando, nicca!) pajjalite sati 1 146. How now, wouldst laugh ! What ! Happy be,
a.ndhakirena onaddhii padipruJ na gavessatha l' when (all) is ever but a.blaze ~
(How is't that) smothered in the dark,
\ ye've made no quest fo any lamp 1
~ ..
, M UA~
147. Behold th,e tric~ puppet, heap of sores,
framework-diseased, (object) of many aims,
whereof nothing doth last, naught doth persist I

148. Pa!!jiJ)!.lAm ,ida!) rUpIU], :coganiQQ.ha~, pabhangural). HS, Worn out this shape is, of diseases neat,
bh11Jati plltlsandeho, maral;l3ntal] hl jivitalJ. brittle (it is), a rotting congeries;
truly a. dying cnding hn.th (this) lib,

149. YA.ni 'mani apAtthAni alApiln' eva sarade 149. Like to those gomds men cast s.sicle.
kipota.killi a.~t.hini, tarn disvall!l. kii. Iati 1 in autumn are the3e dove-grey bones ;
for whom when seen have they a. lure t

]60. A~tbtna.1J ~agQ.ralJ btag. malJ891ohitalepanaIJ, , 150. A city 'tis of bones, rough-cast with 8esh
yattha Jara ca macc1i2 ca mino makkho.C3 obito. and blood. wherein old age and death, wbereia
conc.eit and cant 8re (all) deposited.·

151. Jiranti ve r!jaratha sucitti, 151. The king's well-painted chariotll wear out;
atho sarira.m pi jaraI) upeti. like them the body too goes to !lee!:!.)';
sa.tan ca~ dhammo "ns. jaralJ upeti, but in the pious dharma ageth not ;
santo ha.ve sabbhi pavedayanti. 10 ! good men make it known among the good.

l Br sav8aatha. 2 en ma.ccu. S P.Kh. tu. • Ground 1.

US. MVllt. iii, 376. 147. M. ii, 64; Tha. 769.
14:8(1) (&eoond half). B. i, 97.
U.S. Divyl. 561. 150. Manu. vi. 76.
1~1. Cf. S. i, 71 ; Jat. v, 483.
54 X.l. J ARAVAGGO,
102. AppassutaytuJ purum ba.livaddo va jimt i.
IOOfJsiWi i.ol!.8Ma vmJ{,1 hanti, panna. tassa. na vaQ·
<J.hat.i.
153. Aud:cajii.t.iI)l,JJ6li.ra1J IlandhiiviBSI.1j anibbi51uJ
gahakarakalJ' gaveeanto, dukkhi jiti punappunal).
104. Gah&:,ki.raka.,1 di~~ 'lIi,.puna gehal} D3; kaha~i.
~bba ~ phasu.ka ?liagg&, gsha.kutal) Vlsank.~lta.tt.
v'Mlllibara ~ !a...... ~ khayam aJJhaga.
1M. ~Cij.ritViL brab~acariyaIJ, aladdha. yobbane dhanaIJ,
JI ~l!lakot\ca. va Jh1tyanti khi~amacche va pa.llale.
166. Aooritvii. b-rabmo,cariyal). alnddhii. yobbo.nc dhall6lj.
senti oitp atikhi~li. 'va pUl'ii.~ani anutthunalJ. 2
XI. JAR.iVACCO EKAOAaulO.
XII. A'fTAVAGGO.
157. AttA':lan ce piyaIJ janna, ra.kkheyya naIJ sUlak-
khita~. . him as thing well warded should he waul;
ti;t;taro aiinstaraIJ yama.l) pa~iiaggeyya. panQj.to.
1 B' gahakArau. ~ J/QT anutthunantii., Corny.
ltsa, 1M. Tha .183j.; cl.TS.
107. Cf. B ~h. Up. 1, 4,8; 2, 4; 4.5; S. i. 76.
XI. OLD ACE (DE CAV). 5S
152. Look a.t this man; of learning scant
he grows old like an ox;
flesh on him waxes here a.nd there;
wisdom in him grows not.
153. Faring ilirough many births I've Min for naught,
8ePJcing the maker of the houl!e. Woeful
i8 bitth again, again• . . .
Ba ! thou art eeen,
154. housemaker! ne'er a.gain a. house thou'lt m&ke;
thy ra.frerli all are broken, the ridge-beam
is shattenru. ..• 10 I the mind hae lost its plana,
t o waning of aU cravinge haB atta.ined.*
155. Where no God-life is led, nor in their youth
was trellSure gained. like herons gro'wn infirm
o'er perished :fish in shallow pool, they brood.
156. Where no God-life is led., nor in their y outh
was treasure gained, like bows unstrung they lie,
bewailing things that now a.re past and gone.
XII. THE SELF (TIlE SPIRIT).
157. If a man as precious know the self,
in olle 01 other of the watches three
(o'er him) the wise man should his vigil keep.
• GroUD.d" 4, 5. For a. 8UggMted original 8ee GlltGma th8 Mal'l,
p.162.
7
 XU. A'TTAVACCO. XII. 'IHE SELF (THE SPIRIT) . 57
158. AttAoam eva. pQ.tho.mal) pa.tiriipe nivesaye. 158. The seli it is the wise should settle fust
ath' aiiiiam auusfureyya! na kilisseyya pa~c;l.ito. in what. is seemly; then may he instruct
another; then would he, not. worsened· be.

1~9. Attanaii ce tathi kayid.1 yath' anna-m anusiisn.ti. 159. If he would ml\ke thP. Rp.lf 80 (to henomp.)
8uciauto vata dametha, atta hi kim duddamo. as he instrnatll anothAr mAn to h e,
well-trained i' faith let him (set out) to train ,
for hard. to train, so 81\y they, is the self.! .

HlO. Attn hi ~ttallo nAtlio, k6 ill llath~a.ro siyA 1\ 160. The self in BOoth protector is of seU,
attanA hi sudantena natlw:lrlttobliitt dullabhalJ . how, Booth, protector can another be ~
'Tis by ~he seU in BOoth well-trained t hat he
wins a. proteotor that is hard to win.

161. Attana. va~ ka.tau p apaIJ, a ttajalJ , attasambhaYHlJ , 101. Evil that's wrought by eell, eell-born, 5elf-ca.used,
a b hi~nthati' dummedhalj, vajiralj4 v' asm8 u.u~yalJ grinds to powder that evil, sensele~ man,
ma~lIJ· as a.damant (\n Il grind) the hard(cst) gem.

162. Yassa accantadussilyalJ, maluv§. salam iv' otthata.IJ,1I 162. I n whum it; wickewlw l:I uulimitei1,
karoti so tath ' attanaIJ, yatha naIJ icchati disa. 8. !:I t'lli.14ree by u creeper uver~pn~au,
he makes the !:jelf to be no other than
his enemy would wish him (to be ma.de).

. 163. Sukararu asMhllni, attano ahitll.ni ca, 163. E asy to do are things unseemly, a.nd to self
yalJ ve hitaB ca, sadhun ca, talJ ve paramaduk- Ullhealthy; truly that whioh health. is
kara~. and seemly- sooth 'tis ha.rdest thin~g to do.

I B'i-ariya. - F. kayri. 2 B<hi. 1 Cf. lJfg/ta.Ni lWyll, i, No. XlI (Diaiogft.u , i, p. 294).
S Bt F. enabhimathati. t F. vajralJ;
~ F. malyi .. . otaotslJ. Kh. P. malua va vitata yani.

159, 160. Cf. ldaitri Up. 7. 7; Uttaradhy., p. 3.

16Q10J=381J1<>'. 161, 162. Nt:t~, 183.
58 XII. ATTAVAGCO.
l64. Yo s3.sa.J;l&IJ arahataJ;j, ariyanalj. dhammajivinalJ
patikkosati dumm€dho, ditthilJ nissays. papikru;!.
_phaliini katthakass' eva attaghafiiiaya phallati.
165. Attana va katalJ papal), nttana fUl.TlkilisRf!.ti .,
attana akatalJ r.~na va visujjhati . .
sriddhi asuddhi ~ anno anna~ visbdh.ye.
166. AttadatthaIJ parattbena bahunapi na hapaye,
attadattham abhiiifiaya sadatthapasuto siya.
XII. ATrAVAGGO DVADA,8AMO.
XIII. LOKAVAGGO.
167. HInaIj dhammal) na seveyya, p~lliadena na Sal)'
vase.
micchaditthh:l ns. seveyya/ na Hiyii. loh.vaudhano.
168. UttJt;t.he, napparoajjeyya, dhammalJ BucaritalJ care.
dhamm.a.can sukhaIj seti aamiI.J loke pa.ramhi ca.
I P.ll. roy[e]a-roceyya.
168. Cf. Mil. 213.
XII. THE SELF (THE SPIRIT). 59
161.. Who unsagacious, teaching of the saints,
the men of worth, the dharma-followers
abuses, he because of evil views
engenders, like the fruit of kii.~~ha reed.
a crop to the undoirig of the self.
165. ''11s by the seli evil is done, 'tis by the self
one comes to grief; 'tis by the f.lelf evil 18 left
undone; 'tis by the self Jl. man is purified;
the pure, the impure, t.his is of the self;
one man cannot. another purify.
166. Let no man worsen welfare of the self
for weal of other man however great!
when he weal of the self has come to mow,
let him pursue intent that very weal. 1
XIII. WORLDS.
167. He should not follow dharma. that is low,
nor with a wanton heedlessness consort;
he should not follow themielS that are wrong;
he should not grower be in worldliness.
laB. He should arise, he should not heedless be,
by dharma of wcll-fanng let him fare.
HapPY the dharma-faror lives,
both In this world and in tho next.
1 Of. f!radual Sayillgs, i, Introdnct.ion, p. ix (3).
60 XIII. LOKAVACCO. XIII. WORLDS.

16!}. Dhammal) CaTe sucaritaIJ. No. naIJ duccaritalJ 169. By dharma of well-faring let him fare;
care. not that which is ill-faring let him fare.
dhammacari sukhal) seti asmiIJ loke paramhi co., Happy the dharma-farer lives
both in this world and in the next..

170. Yatha bubbulakaIJ passe, yath1i. passe maricikal], 110. As 'twere (but) froth he saw, as 'twere mirage he saw:
eva!} lowl) aveklchantaIJ maccuriija na passati. when he the world so contemplates,
the death-king (passing) sees him not.·

171. Etha, paaaath' imal) lobI] cittalJ riija.ra.thUpama.1J! 171. Come ye a.nd look upon this world,
yattha biiIa visidantij n' atthi sa.ngo vijinatalJ. gaudy as chariot of a k:in~,
wherein the foolish folk smk down;
no hold is there for them who know.

172. Yo cal pubbe pamajjitva, paceha so nappamajjati, 172. \\-no in the past has wanton been,
so ima1J lokaIJ pabhasetV abbh§. mutto va candima. and later no more wanton is,
he makes this world to shine as bright
as does the moon set free from cloud.

173. Yasaa papal) kataIJ kammaIJ kusalena pithiyati, 173. Vlho evil deed with goot! uue cuvers,
BO imalJ lokaIJ pabhaseti, abbha mutto VlJ, canwrnii. he makes this world I,u shiue a~ bright
as does the moon I:!d free from cloud.

174. Andhabhiito aYalJ loko, tanuk' ettha vipassati, 174. Blinded this world is; little here one sees;
sakunto jalamutto va appo saggiiya gacchati. as bird that from a net makes its esco.pe,
'tis few that go to world of lucky doom.

175. Hal]sidicca.pathe yanti, ii.kiise yanti iddhiya, 175. Swans travel in the pathway of the sun;
niyanti dhlra lokamhii jetvii. Mara:g savaJUI,I;Ul.lJ. in air men tra.vel by abnormal work;
the men inspired forth-travel from the world,
o'ercome for them is Mara and his mount.t

1 P.Rh. tu. ~ P .Kh. ohaseti. • Gronnd 4. t Ground U.

170~.Of. R. iii, 140f.; Sn.1l19; .K,f._6.
172. M. ii, 104; Tha.87l.
173. M. ii, 104; Tha.872. 173lbl=382Ib'.
 YIlr. LOKAVAGCO.
176. EkalJ dhammalJ atita.'Jsa mnsi'i,vi'i,dissa jantnno
vitiimaparalokassa n' atthi papal) akariyalJ.
177. Na ve kadariya devalokalJ vajanti.
bala have nappasaIJ8tmti danaI}
dhiro ca danaIJ anumodamano,
Len' eva so hoti snkhi parattha.
178. l'athavya ekarajjena saggassa gamanena vii.
sabbalokad.hipaccena sotapattiphalaIJ varalJ.
XIII. LOKAVAGGO TEI!.ASAMO.
XIV. ·BUDDHAVAGGO.
119. Yassa jitalJ navajiyati, jitamassa. no yati koci loke,
talJ Buddham anantagocaral,) apadalj kena padena nesstha. 1
\
180. Yassa jalini visattika t,a..Qhii. n' atthi kuhinci neta.ve,
talJ Buddham anantagoca.raIJ apada.lj kena padena nessatha 1
176. Itv.,§25.
179, ISO. Of. Mvst. iii, 91, 92; cf. Jat. i, 313.
180. S. i, 107.
XIII. WORLDS. 63
176. For man, who e'en one duty overrides,
whose words are false , has with another world
No truck, there is naught bad he may not do.
177. Nay, niggards fare not to the deva·world;
in giving, foolish men find naught to praiso;
but man inspired giving accepts with thallkB j
'tis just by this that the Bame man
becOlllW in worlds else-whither well.
178. Than sole dominion in the earth,
than going to the happy land,
than lordship over all the worlds,
better is progress in the Stream.l
XIV. BUDDHA (, WAKE ').*
179. Whose victory is not turned to defeat,
to conquer whom no one on earth sets out,
Buddha, (the wake), whose range is innnite,
hitll·of·no·way by what way will ye lead 1
180. For whom she who ensnares, embroils,
'craving,' no whither is where she may lead,
Buddha, (the wake), whose range is iiliite,
him-of-no.way by what way will ye lead 1
... Grounr'l 14- .
1 Lit . • fruit. (realization) of attainment in the Strea.m '-i.e. the
Way (SayyuUa, v, M7).
 XIV. DUDDHAVAGGO.
181. Ye jhanapasuta dhira nek:khammilpasame rata,
devapi tesa~ pihaYf..ntil sambuddhanal) satimatal).
182. Kiocho manuesapat;ilabho, kicchal] macnana jlvital),
.kicohalJ saddbaIllIllll.Baval).aIJ, kiccho DuddbanaIJ uppiido.
183. SabbapiipaBSa amamalj, kusalasBa upaaampada,
sacittapariyodapan&l;),; etam Buddhana sasanaIJ.
18·!. Khan ti 'ParamalJ tapo, titikkhii. nibbii.na.1J paramal] vadanti
Buddha,
no. hi pabbajito panipaghati, na samal).O hati paTalJ ville·
~hayanto.
185. AnUpaviido, amipaghato, patimokkhe ca saI)varo,
mattaiiiiuta. ca bhattasnlll) panthal) ca sayana.sa.nalJ
adJJ.iCltte ca ayogo etam Buddhana ~a8&nalj.
1813. Na hh9.paQavassena titti kimesu vijjati.
appassMii. dills kama it,j viiii'iiiya pawito.
187. Api dibbesu kimeall ratilJ 80 nadhigacchati,
ta:Q.hakkhayarato hoti sammasa.mbuddhasavako.
188. BahulJ ve 8ar3:r;lslJ yanti pabbatBni vanani C&
ii.ra.ma~rukkha~cetyani manussa bhayatajjitii.,
F. pih~llti. ~ F. paryudapalllUJ. D' parlyodii.panalJ·
---:-:-:c--::-::-::---:--::
183.. D. ii, 49: of. Netti. !3, 81, 171.186; Mvst. iii, 420.
184. D.ii,49. 185. D.ii,49; Ud.iv,6.
11!6, M. i, 11l0; Yin. i~ 21i; Tbi. 487; Divya. 224.
XIV. BUDDHA (' WAKE ').
lSI. They who inspired arp. mllf',h t.o musing given,
glad in mrmounting, glad in their giving up,
for these the very devas longing feel,
Buddhas, (the wake), ohe inwardly alert.
182. Hard is't to win birt·h as a man,
hard is the life that, morta-Is (lead);
ho.rd Very Dho.rmo. is't to hear;
hard is't for Buddhas to appear.
183. Not doing aught that's wrong;
accomplishing of good;
with purging of 'Ghe mind:
so do the Buddhas teach.
l8!. Patience is the austerity supreme,
forbea.rance is the waning~out supreme: the Bu:ldhas say.
For never world·exile another harms
(ne'er) as recluse another injuring.
185. Not an abuser, not reviler.
restraint according to the Code,
in eating moderatlOn end the lonely coucb,
and study in' the higher thought:
so do t.hl;;\ Buudhas teal\h.
186. Not by a rain of coins contantment oome6-
in sense·desireR; bllt f~int.ly "weet, (nay) ill
are sense~desires: thus', knowing (them), the wise.
187. Not fa.in even for deva-Benae-desirea
comes he to be; for wane of craving fain
hearer becomes of Vflry Bnilrlhn.-Mn.n .
188. To many refugesl men verily'
betake themselves when penl mal:es afeared;
to hil~s and woods, t o/gardens, trees aDd shrine!!.
, Ou SMUtw' I>ee below, p. xliv f.
66 XIV. RUDDHAVAGGO.
J
189. N' etal] kho S&rauaJ;) khemalj, n etalJ silranam IlttamalJ,
D.' etal) Saral}.aOl agamma sabbadukkha pamuccati.
190. Yo ea Buddhafi ca Dhammaii ca Sanghaii ca sara1)al) gato,
cattari ariyasaccii.ni sammappaniiiiya passati.
191. DukkhalJ, dukkhasamttppiidalJ, dukkhassa ca atikkamaIJ,
ariyai'i c' atthaitgihlJ maggnlJ dllkkhUpl\Samll.gii.miD!l.l].
/1' \ '\
ID2. EtalJ kho saraQalJ khemalJ. eta.1J sanu,lan!dttamal), )
etalJ sara:Q,aoo agamma sabbadukkhii. pa~El.~i/
'~
193. Dullabho purisajaiiiio ua. so sa.bbattha jaya.ti,
yattha so jayati dhiro, taIJ kulaIJ sukham edhati.
IBi, Sukho BuddhlmiuJ uppiido, aukhii aaddh.ammademmii.,
8ukhii. sanghasea siimaggi, samaggana:.J tapo sukho.
195 . .Piijarahe piijayato Buddhe yacli va sava.ke.
papaficasamatikkante tiI.ll}.asoka pariddave,
196. Te tadise piijayato nibbute, akutobhaye,
!lll. sakka pufiiiu4 ~i1khiituIJ iill' ettalll api kena. ui.
XIV. BUDDHA-VAGGO CUDDASAMO.
K. On puiiila.
139, 190. Divyii.. 161. 191. Thi:. ycrsc 186.
XIV. l:!UDDHA (' WAKE ').
189. Nay, this refuge no hawm is.
nay, this refuge:is nOf supreme.
Not when to this refuge he's come
:8he from every ill set free.
190. Whoso has to the rehlge gone
of Buddha.. Dha.mma. and of Church,
four worthy truthS by fitting wisdom sees;
191. III and the genesis of Ill, and wha.t
transcending is of Ill, and worthy wa.y
eightfold that goes to the sllIIDounting Ill:
192. Lo! thiB refuge a haven ie, 10! this
is the refuge supreme; to this refuge
when eome is he from every ill set free.
193. Hard is't to get a man that's thoroughbred;
not. e·...erywhere comes such a man to birth;
where such a man inspired is born,
"hat family thrives happily.
191. Ho.ppy the coming of the Buddhas it;!
happy when Very Dharma is the guide I
happy the concord in community!
happy the life-austere of those at one !
Hl5. For him who reverence pa.ys to them
of reverence worthy, whether they
be lluddh.as or be followers,
transccnders of all worldliness,
traversers of all grief and woe,
196. For him who reverence pa.ys to them,
"hus wu-lled u-lld for whom il:i nu lear,
is merit that ~aJ not be gauged
hy a.ny man as such and such. *
" Grounds 8, 10.
68 XV. SUKHAVAGCO. XV. HAPPINESS. 69
--------------------------

xv. SUKHAVAGGO. xv. HAPPINESS.

197. SusukhaIJ vata jivama yerinesu averino, 197. 0 let us indeed live happy, 'mid haters unhating!
verine:m manussesu viharama averino. 'mid men -who hate let us dwell unhating.
HIS. Susukhal] vata jivama atureau anatUI'a, 198. 0 let us indeed live happy 'mid men unhealthy!
aturesu manussesu viharama anatura. 'mid men who are sick let us dwell healthy.

199. SusukhalJ vata jivii.ma ussukesu anussuka, 199. 0 let us indeed live ha.ppy 'mid strainers un-
.. I
ussukesu manussesu viharama anussuka. strammg. .
'mid men that are straining let us dwell Ullstraining.

200. S~~ukhalJ vata jiv:ama ye.ean no u' aUhi kiiica.nal]. 200. 0 let us indeed live happy to whom naughL be-
pltlbhakkha bhavlssiima dt:vii. iibhallsru:a. yatha. longeth!
rapture enjoying let us become like the bright
devas.

201. JayaIJ VeraI] pal:lH.vati, dukkhalJ seti parajito, 201. Conquering engenders hate; the vft.llquislled lUan
upasanto SuklmlJ seti hitvn- jayaparltjayalJ. ·,ill woe apide!:>;
the Illa,ll serene happy abides, discarding victory
and defeat.

202. N' atthi ragasamo aggi, Il' Il.tthi dosasamo kali, 202. TLI:J.re is no me that's like tu lu!:!~;
n' tl.tf.hi klumdlu'ldisa dukkha, n' atthi tlantiparalJ l5ukht.1J. there is no evil luck like hate;
there are DO ills equal to those
of (huma.n) body and of mind (cf. 251);

_-_--=r/ ,
there is no bliss swpassing peace.'"

---------------~-".---
-----
2
198 • Of. Tba. 276. '" Grounds I, 9, and p. xxxv.
200. S, i, 114; Uttaradhy. ix, 14 (S.B.E. 45, 37).-
201 . S. i, 83.
202, _ 251 , Bave in ont pada.
 xv. .c:.UK H AVAGGO . xv. HAPP I NESS.

20.1. .TighaccU paramil. raga, sankha:ra parnma dukM., 203. Hungers are ch i eff.>J~ t illnesses;
et.a.lJ nfl.tva. yathahhiitaIJ, nibbanalJ pa:ramalJ SU- toilings-and'('Al'£,Sl are ch iefest iUs'
khaU· this .knowing as a very fact, •
wamng (hecome.<;) the chiefest blis8.2

20£. Arogyaparama1 13,bha., s8,ntutt hi para.maIJ dhanal). 204. Health is the ohie[eBt gain j content the chieiest
viss§Saparama.! iiati/ nibbanalJ paramalJ sukbalJ· wealth;
trust is the chieiest kinsman ; waning is chieCest
bliss. 2

205. PavivekarasB.IJ pitva, raS&lJ upasamassa ca, 205. Has he but savoured t aste of solitude
niddaro hoti ruppapo dhammapitirasalJ pival]. and taste of calm, DO woe is his nor sin,
the taste of dha.rma-rapture savouring. 3

206. Sadhu dassa.nam ariyanal],~ sannivaao sada sukho, 206. Good it is to see the worth v .
adassanena bAl§.naIJ niccam eva sukhi siya.. happy 't.is to dwell with th;.~ ;
did one never see the fooliRh,
happy would one be jmt ever.

207 . RA.la.'mngllt.a('ATi hi dighllm adclhanll. Mr.ll.t,i, 207. For he who walks in company
dllkkho b§.lehi ~I)VMo amitten' eva sabbadi, of fooh. long time a grieving hath '
dhiro ca. sukhasal)vaso fiii.tinal)6 va samagamo. ill if:: the eompan:y of fools •
a.~ were it ever WIth a foe ;
hut with inspired men to consort
ifl.hH.ppy, like for¥athering
Wlth them of one s own kith nnd kin.
- - -- _ . _ - - - - - - - - --
I BT liroRyao. • J3r vissasao. 3 P.Kh. mitra. : Cf. ."~ptfH'u, .. l'tIatt.bel\" vi, 25. Cf.i·njra,.varse 255.
~ F. &ryiJlal)- • P. Rh. il.atihi. ~",.[JJ])g. (Nlb~lna) 13 here used, 8S In the Magandiv& Sutta
(~C!?1h1ma, I , 50S) 1Ii it.~ eil.rl;r meaning ; Il. IJ tlgative term for" healtb.'
Ct. vers~ 79 .
204. M. i, 608, 2157; Sn. 2~7; Ja.t. iii, 196.
2Oei. Sn. 2ei7.
6
 (I,
J
XVI. PRECIOUS. 73
7' XVI. PIYAVAGGO.

Hence verily : 1
Tasmii hi:
208. The m<:Ln illt>pi Ied~' the WIse man and the learned
208. Dhiran ea paiinan ea bahussufan ca, rnan,
dhorayh&f<ihD l yat.avantam al'iyalJ t he dutiful, the man devout, the Ariyan;2
tal) tHdisalJ IUl.ppul'if!!tl] l'mmedhaIJ man ::;ueh al> t his,.'1 I>agacious man, yea, very man
bhajetha, nakkhattapathalJ va candima.. ye should frequent, as moon the pathway of the
staIS.

XV. SUKHAVAGOO PAlfl!ARASAlIIO.

~
",,"
,

.'
,~
XVI. PRECIOUS,
(jl f V IYAVAGGO.
209.~ yuiiian\.~ttan_~~ ayo~ayalJ,
209. Yoking the self to that which is no yoke,
?gasmin ea and (self) not yoking unto what is yoke,
'~)itva P~- plhet' ~nuyogma~, leaving the goal, grasping where he is fond,
(this man) may envy one yoked to the self.

210. Consort not with the men thou !:l.Oldest dear,

210, Mii. piyelti samiigaiicill, appiyehi kudacanaIJ. neither with men thou holcl'st not clear at auy time;
piyan' adassanalJ dukkhaIJ, appiyanaii co. daesannlJ· woeful is 't not to see them t llOU holdcst dear)
and (woeful) to see them thou hold'st not dear.

211. Hence let a man make no one to be dear,

211. Tasma piyal] un. kayiratha, piyapiiyo hi papako, for separation from the dear is bad;
gantha. teaaIJ na vijjanti yesalJ n' atthi piyiippiyalJ· no ties exist for them to whom
nothing is dear or is not dear.+

* Grounds 2, ~ , 5. So irifra.
____ ~-=-~--c'--;:-::--"---:-_-;-;-;-_
1 Be dnornyhclJ. 1 P.Rh. omits the curious gloss. It suggests an addr.n WHRe,
uut the values .anyway a.re old. Conceivably it has been eiected
from the followmg line to make room for Dhiraii ca .
209. Probably a word-play on (lUll and ult!tuy_ • TLe w'Jrd Ariya. for saint il:l characteristic of !ater usage.
210. Of. The First Utteranoo, Yin. i, 10; S. v, !21; P~. ii , 147. 3 Tar/icc is a luter epitllet for t he sup~rrnan.
2lD-13. Ut.tararlhy., p. 32.

=
 XVI. PRECIOUS. 75
74 XV I. PIYAVAGGO.
._-- -
212. Piya ~o jay!l.tr soko: piyato jiyati bhayalJ, 212. From (being) dear is sorrow born, born too therefrom is fear'
piya to Vippo.Dlutrosoo. n' atthi Boka: kuto bhayo.lJ 1 for one set free from holding dear, no sorrow is; whenc~
fear 11

213. Pema.to jayaU soko, pernato jiiyat l bhayalJ, 213. Fr?m fondne6S is (our) sorrow born, born t,oo therefrom is
lear'
ptmato vi ppamuttal\M. n' atthi I!oOko. kuto bhayal) ?
fOI on~ from fondIle8S well set free, DO SOrrow is ' whence
fear! '

214. na.~i>.:a j,ayiloU tloko, rllot.jya jaya\"i bLayal), 214. From being fain is sorrow born, born too therefrom is fear '
rattyo. 'Vippamu~taaaa. n' atthi soko, kuto bho.yn.lJ 1 fQr one set free from being fain, no 8orrow is; whence fear i

2U5. Kamo.to j~yatI soko, kamato jayati bhayal}. 211'.i. From sense-desire is sorrow born, born too therefrom is fear'
kimato vlppamutt.as53 n' atthi sake, kuto hhayaJ;l1 for one from sense-desire set free no sorrow is; whence fear i

216. Taohiiya jiiyati 8oke, tal).bii.ya ja.yatI bhayalJ, 216. F r?IU (sense of) cravi!lg sorrow's born, born too therefrom
18 fear;
tBIJ.hAya vippamuttafBa n' atthi scko, kuto bhayalJ ~
for one from craving well set free, 1'.0 Borrow is; whence
fear ~

217. Siladassanasampannalj , dhammat~halJ, saccavadi· 217. Whoe'er has won to virtue and insight
nalJ,t who~'er on dharma stands and spea.keth truth,2
attano-..k~mma kubbAnaq. tal] jano kurute piy8J). to his own work attends : him folk hold dear.

218. Let but desire be born for the ineffable 0

218. Challdajii.to anakk let but the min~ of him therewith surcharged be,
kame!Ju eft, ap ti from sense-desU'eS unbound: upstream~r is he
vuccat i. called.'

219. Tile ma.n long a.bsent from afar sa.tdy returned

219. Cirappa.vasiIj purisalJ durato sotthim agataI] gives joy tu kinsmen, lrit::w.1s and well-wishers,
Teturned.
iiAtimitta suhajja. ca abhinandanti agatal].
- - - - - -- _._- -- - I. Ct. ior opposite source of fearlessness, Brho402 4: end 4: 25'
Talt, 2, 4. . 'J "
! Vp.ll. sacco. '/edinal]. P. Rh. siidhuj[vano. I P.Kh. ha~ < and liveth welL'

) 'I'bi.o tione .:pi~het. , :neet for a gospel of Becoming, is applied to

212. Cl. M. ii, 87. Dhamm ..dmna (Pss. s-.sters, verse 12). Of. A. i, 233, etc., etc.
218. Ct. Thf. 12, and 7; contexts in S. amI A. , one in D.

.. .
 XVII. WRATH. 77
XVII. KODHAVAGGO.

Tath' eva. kataputiiiam pi a.:;ma. lokli pamJ] gaLa!] 220. 'l'hn~ also him, who worthy work bas done and from
puiiiiini pt\~iga,~dmllLi, pjywJ iHLtLva agata.IJ. thiR ,~orld to other gone, those worthy works
rer.P.lve
XV<. POVAVAGOO SO'''''''O. ~~("f a.nd welcome, as kinsfolk a dear one (aa.fe) returned.

.
\,
\

~ \f)
. ,
I
'\ ,v1I
XVII. KODHAVAGGO. XVII. WRATH.
221. KodhaU jshe, vippajaheyya manau. 2"21. Put wrath a.way, put quite away conceit,
saiiiiojanal] sabbam atikkameyya. that every fetter you may get beyond; .
ta~ narnatilpasmiIJ asajjamanaI) the man who doth not cleave to name and form
akliicanalj nanupatanti dukkha. illsl in no wise whate'er befall.

222. Who sooth can ma,na.gf. wrath uprisen, like rolling ~­

% 1:.)
'~ ! 222. Yo ve uppatitalJ kodhalJ rathalJ bhantalJ va
, ' "I
" . dharaye, car,
him call I chariotol'-lll', l'ein.holdefj; other folk.
\..am I:i.Ltt.1J !Jiil'athiJJ Lriirni, rnti!lliggiiho 'taroJano.
~~
r(] 223. ~odhen~ jine kodhaIJ. Madhul) sadhunl jine. 223. By no-wrath should he conquer wra.th;
unworth by worth should be o'ercome; '-- ----- -
Jllle kadanyal) dlinena, saccen' alikavadinaIJ.
he should o'ercome the stingy by a. gift,
and by the true the man who falsely speaks.

224. SaccaIJ bha~, na. kujjheyya: dajjn. 'ppasmim 1 pi 224. If he say what is true, not. anlVY be,
yll.cito, . and though it be but little, give when asked,
etebi tihi tha.nehi gacche devina santike. for these three things 'mong dens may he go.

225. AhilJsa.~a ye munayo, niccalJ kayena SaIJvutlt. 225. They who be Beers, who harm no ma.n, in body aye
te yantl accutal] thanalJ yattha gantvA. no. soea.re. controlled,
go ~e place where death is not, where gone they
grIeve no more.

.. .... _-, ..... .." --'-~==~---"-'-- --

Hr appnmpi, ~" appasmi, Cn appasmil), omitling pi. .----- 1 'rho pluml in Pali is ra.re, 0.9. Su.IIIl.NirlJlll, 721.

221. 8. i, 23.
223. Jat, ii, 4; Mbh. v, 15H~.

XVII. KO DHA VAGliO.
226. S&da. jiigaraminiinalJ, ahoraUanu!likkhi llUIJ
ni bbanalJ lldhimuttuntl.l), otthnl) gacch.ant.i a&J.vii.
227. Pora~am etam, atula ! n ' etal) ajjatanam iva:
nindanti tu~him §.sinal), nindanti bahubhartinalJ,
mitabh a~inam pi nindanti; n' a ttbi loke aninilit.o_
228. Na cahu, na cs hessati,1 na c' etsTR.hi vijja ti ,
ekant.aIJ nindito paso, ekantaIJ va
229. Yaii ce viiiiifi pasalJsanti anuviccSl~ 1\11ve stlve
acchiddavuttilJ medhiivilJ pannaRilasaniAhitalJ·
230. NekkhalJ3 jambonadassevA. ko tal] nindit um aru-
bati 1
Deva)li nalJ yasRl)santi, hrahJIllltlA pi pasal)sito. .
" -........ ./"\
231.--J5aya~eIJ ..~kkhl'yy(,~ en.J .saIJvuto siya.
<.... kayaduccantau h'tva0a~a
1 P.T13. bh8Vi$s£ti. ~ Br °djja.
228. Tha.l 8:l; Ud. vi, 6.
xnr. "'iRATI!. 79
226. In them who ever vigil ki!ep. training by day and night, _ .
upon the Waning wholly bent, iisa\'8.S fade away.* I,
227. An old thing this, my worthy sir; this is not of toda.y;
men blame the aileni sitter, much-talker too they
bla.me;
sayer of but a littla',s blamed; nowhere is unblamed
man.
228. Nor haa there been, nor (ever) will there be,
nor yet is now a man on eartb whom folk
JUlsalJ~ito. do solely blame, nor one they solely pl'u.i~.
229. Dut he whom wise men praise day afw.r day,
of flawless life, sagacious, viJLuuul),
230. As "ere it censure or fi lle gula from Indian streams,
who's fit that man to bll:l.IJle ? e'en deyB.s praise
tha.t man, nay, by a bmhma. t uu he's praised. --"
231. Let t here b e warding 'gaiust Lhe fussy deeds;
let him in deed be well Te.'5w:ained,
SUCllrltaIj care. renowlCing (all) ofienee ill uwU,
let him ,vell·Iering fare ill u ~u .
232. LeL Lhere be wrud ill [u~y I:Iptlooh,
leI; h im in speech bt! well t elStramed,
renowltJing (all) uIIel1ce in speech,
leL Lim well-faring i l:Lre in speech.
233. LeL Lhere L~ ward in fussy thought,
leL him in mind be well restrained,
n :lJuwlcing (aU) offence in mind,
let him well-faring fare in mind.
* Ground:':! 10, 1G.
a Br nik kl181J.
230. A. ii, 8, 29.
.. $n
So XVIII. !>IALAV.\GCO.
XVIII. FLAWS.
.,
234. In deed controlled are men inspired, and p-ke in
234. Kaycnn. 83.lJvut.A. d~ir_a , Btho vaca.~a. salJ~tii, speech,
rno.nnso. BaIJVUU. dhira, t e ve supanS3lJvuta..
in mind controlled are men inspired, yeR., they
are well controlled.
XVII. KODHA'''AGOO SA TTAR .... SAl'dO.

XVIII. FLAWS.
XVIII. MALAVAGGO.
235. Now are you Jike a yellow leal,
235. PanQupali1so va 'dani 'si, yamapUl'isa. pi ca taIJl and Yama's men upon you wait;
upa\\hita. . you stand at j o~ney's starting point,
uyyo~amukhe ea tiHhasi, plltheyyam pI ca te na and provender for you there1s none.

~
vijJati. '~"
. " \ .
236. So aroliCdlpam_attano j khlppaIJ vayama, pa~Qlto
- . 236. Do youl make for the self a lamp;2
endeavour swiftly; wise become!
·""""·oli.va. \\!) with flaws blown out, corruptions gone,
niddhantamalo a'D1l!9ga!lO dibbaIJ ,(aiiY~bho.roim you 'll come to devas' worthy plane.
ebisi. 2 '---'"
237. Now are you brought to 0(000 of life;
237. Upauitavayo Ca.;.! 'dani 'sij sampayiLto 'si Ya maf~<ja to Yama.'s 'Presence seUing out;
eantike. n o ha.lting place betwcell for you,
vl1so pi ca te" n ' a.tthi aDtara.,~ patheyyam pi ea te alld provender for you there's none.
na vijjati.
238. Do you make for the 60lf a lemp;
238. So karohi dipam attan9';khippalJ vlLyama, pa.!lQ.ito endeavour swiftly; wiso beoome I
bhava. -,,- ~ with Oa.W8 blown out, corruptiolls gone,
niddhantamalo ana.IigaDo, Da puna6 jliti-jarslJ upe- 110 more to birth and age you'll come.
hisi.

, The So has toot) (youj, implicit : ' this YOU,'.8 us~1 emphlsis.
I Br teo ~ :& upehisi. 3 Co .,a. i Br vi so teo ~ Dipay ill <IolllbiguO UII; lit.. till two-wlI.ter, ilm-apo, It co.n mean
I Br a ntare. G F. nil. pur.al). isIs or roof bttweeJ). watera. Lamp (from v ' df.p, ,flf; t o shlUe),
- -- -- - - - - _ ._._- _ . _.- is here. wit.h 'no halting place ' in the Way in ~he wOrld.Il, the
234. Of. M. i, 373 f . . probable mea.ning. The conte~t in verse 20 r~qUlres t he fonner
236. e bb. 3, 13. 7; Katha, 5,lfi ; Svet. 6. 14 ; lIImt . 6, 35. meaning. This is more Donastlc, a.nd as lueh l~ preferred by the
Corny. FausbOlI has iruula1~ i n both contex ts.
238. Cf. Tho.. 4:12.
 82 XVIII. MALAVAG GO. XVlII. FLAWS.

239. Anupubbena medhav} tbokathokalJ ' khane 1::ha.ne 239. ~ little now a little then.
kammli.ro ra jatass' eva niddhame maJam :littCnO'" t ime after time, like silver smith
~\\.r.-- ~4, in silver, so fl aws in the self
~: sagacious man may blow away.

240. AyaR& va mnlalJ M.mur,thitaTJ, tadutthaya tam eva 240. Ae rust, on iron fonned, when risen
khilnnti, . that very (iron) doth consume,
eVillJ at.irlh onR.r.ii.rin31J sakllkammHni naYilnti dug- so ~hem who fare intemperate
gati fJ · their own deeds bring to evil bOUfn.

241. AsajjhayamalA manta, a.nu~thanamala. ghara, 241. To be unuttered is the rust of mantras,
mnlal) va~assa kosajjalj, pamado rn.kkhato maJiUj. where is no rising is the rust in homes, 1
beauty by indolence is marred, tbe flaw
in man who \Va.rds is tha.t he pay no heed.

242. ?tfuP itthiyil duooaritalj. ma ccheraJJ dada.to lIlamlJ, 242. The woman 's flaw misconduct is,
mala. ve papaka. dllammll. asmiIJ loke paramhi cu.. I';t"inginesc; i.e; the donor'!) fl aw,
flaws verily are evil things,
both in this world and in t.he next.
243. Taro mala mala.tara lJ a.vijjA paramalJ rnalalJ . 243. :l'h.an (any ) flaw a greater flaw
etam malalJ pahatvana. nimmalii hotha bhikkhavo . IS Ignorance, the flaw supreme;
exterminating this same flaw,
become ye, monks, without a flaw!

244. Sujival) a~irikena':;: kakasurena, dha~sina,
pakkhandma, pagabbhena, sankilitthena jivitaIJ.
245. H irImatii. ea d ujjiv8Ij. niCcaIJ sucigavcsinii,
alinen' appaga bbhena. Budqpil.E~_~.na-pa.ssatlL.."
----
244. Easy to live is life of shnmclcss mnn,
crow-bully/I. bn:okbitcr o.nd (arrogant),
forwa.rd , assortIve, utterly oorr upt.
245. But {OJ t he modest hard is life to live,
for one who ever seeks the -pure, detached,
and not assertive, pure in hfe, who sees,

I K. t hokalJ r.hrlk-Il. IJ. , P. ahiri". , Of. verse 280. ~ N. ' tI.S Sf.ucy as a jay.'
2~9 . K. v, loa. 239'. So. 962' .
240 . Netti, 1:!9. 2U , 212, :!1S'. A. iv, 195.
244. 243. Cf. Jiitailamalii, No. 16 (du:,~ glinted fro m Aryas\l.uivi-
rlyakanikiya).
 XVIII. MALA VAGGO .
------
246. Yo piinom a.tipu.tcti,l musii.vadafi 00. bhw ti,
loke adinnal) Miyati, pa.radaraii 00. gacohati.
r
2.7. Suriimexayapiinan ca yo naro anuyu njat:i, ~
idh' eva-m-eso lokasmilJ mulalJ kha~1Jl.ti attano ' J~
':--=-v
/./
248. Evam bho purisa 12 janahi: papadbamma asa~yatu.,
rna tal] lobho adhammo ca. ciralJ dukkhaya ran·
dhayu~.
249. Dadati ve yathlisaddha~. yathiipasQdana~ jano,
te.ttha :yo manku bhavati paresal] panabhojane,
nil. so dIvA. va rattllJ va samadhim a dhigacchati.
250. Yassa c' etaIj samucchinnaIJ, HlulaghacC8.lJ sarou -
hataI),
sa ve diVii va rattilJ va, samadhim adhigacchati.
251. N' atthi ragasamo aggi, n' atthi dos8samo gaho,
n' atthi mohasamalJ jaIal), n' a.tthi ta~hasalDii. nadi.
252. SudassalJ vajjaIJ aiiiiesaIj, attano pana duddasa1] ,
paresll.J] hi so vajjltni 0pu!lati yatlin.bhusal),
a.ttano pana chadeti, kaliIJ ' va kitava satho.
1 F . K. !l.timri.~ti. ~ F. POS;l ,
3 B' kill va . .
251 . = 202, except in oue parla. 252. J iit. iii, 2:cl3.
X\TIIl. FLAWS. 85
-
246. Who ruins brea.thing (lile), and utters lies,
takes what folk give him not, and goes t.o wife
of other mau ,
247. the man who's given o'er
to minking heady liquors: even here,
in (this) world is"he iligging at the root
of (his own status, bis own worth as) seU.
248. Know thns, 0 man! 'tis evil things befa.ll
t he unoontrolled. Let not impiety nor greed
excite you to your ill long time to come.
249. Truly folk give as t hey believe, 8S they are moved;
herein whoso repines at food by others given,
to concentration never wins by day or night.
250_ But he in whom this (worry) is cut out,
root-haoked a.nd well exterminate,
he wins to conoentration day or night.
261. There is no lire equal to lUllt,
there is no grip equal to ha-te,
no net equa l to mutldled t.houfht.
equal to craviug it> no ~~l'e<t1ll.
202. El:lt>y to see a.re otherl)' faul~,
tho~e of the I:lelf are hard to t>Ctl.
Surely the faults of other men
a. man doth winnow as 'twere chaff,
but (faults) 0 ' the self he covers up
like crafty gamester losing throw.
1 Of. veu e 202 .
 86 »(IX. DI-lAMMATT IiAVAG<.iO, X I X . ON J>HARMA STANDING.

2M. Para\'ajj9.nupassiss~ niccalJ ujjhiinasniiiiino 2t$3. Who IDIlrl::s of ot,hf':r mr:n the fa.ults, in him.
as&vi tassa vlIoQQhanti, irii. ~I) ;\SRvakkhaya~ eVllf of captious mind, grow aSlLvlLs;
from wa.ne of asavas fat (yet) is he. '"

254. AkiilSe padalJ u' a.tthi, sa.maQ,o n' atthi-bahire I 2:S4. In space tUere is no track; not outside is
papaiicabhirata paja, nipp<l-pafica TatbAgat1i.. '\ the lIaDl&I).a.;lt ffi!l.nkind llOO fa.in for thing
wherein obstruction lies; the ' men·so.gone'
aTe dear of things wherein obstruction lies.
255, Akase padalJ Q' atthi, tlalUar.lO n' atthi bahire 200. In ap!foce there iG no track; n ot outaidc j~
s:mkbara.! 6I.WOO.tli. n ' a.r.t11i , n' atthi Buddhiilla;n iiijita.rJ' the oo.mo.J}.3; ehrnal ill no W'orlc
of body a.nd of minrl ; in Buddh&8 !Iloveth naught.!
XVI II. lf AT, AVAGOO AIT-lARA&.l:loIO .

XIX. ON DHARMA STANDING.

XIX. DH.~ATTHAVAGGO .. . 256. No man by case he settles forcibly
256. N. ten. ho~mmaHho yen ~~~ ""bu•• is rightly on~ 'on dharma standing.'
na~.-- L_A .... ,~ But the wise man who into both inquires
yo ca. ana.ttb~ ca ubho nice terra paudito.
~
:l.tthj _ '--. ' '') . . '
whl;\t is the case and what is Dot the case-
257. In tha.t he settles (case) of other men,
257. Asahasena hammena &:l.mena nayati pare, by dharma and by justice, not by loree,
dham,massa gutto, medhavi dhammattho ti pavuc- warded of dharmal that sagacious man
catl. is (rightly) named ' he who on dharma stands.'

2liS. Na le.lla pa~Q.ito hoti yavaM bahu bhasati, 258 . Not wise a man ill ra.ted who much talks;
kL~1ll1, averI, abbayo, pa~t;lito ti pavuccati. t.be Ulan who's safe, the man who has no ha.te,
t lte ma.n fearless : he goes by name of ' wise,'

I K. F. hahira; Br S~ bahire. ~ F. crea.turE.

.. Cround 16. t Grou nd 8. :I: Ground liS .
I Ito bahidd/la- 8a1llll-ti o pi ,.' atlhi (Dig/v.l, ii, 101) i~ said t o ha'/e
been spoken by the Founder on his deu.thbeu to hi:; la~ ~ uOllverL,
a nd the Oommentllrio.l story evan puts the two verset in Dfip. into
hil~ mouth. -r hat. he did llTg P. t.hp, Wa.y with his last brea.th 18 ve ry
probable; but that he Shollldheve been aoncerned wi~h the' religieu.l '
only, as in tbe Way, i. {(ir me, in both workB, monastic gloS! .
2 Dha1llma!8a gutto; Corny. dlW1IImtI9 1/1.w.
,

-
88 XIX. DHAMMATTHAVA<:GO.
259. Na ta.vatA dhammadharo yavata. bahu bhasati,
yo ca. appaID pi 8utvana, dhamma.g kayf'l1a passati,
Sll ve dbammanharo hoti yo rlhnmmR.1J nappamaj-
jati.
260. Na tens thero so DatP yen' assa. phalit8.I) siro,
pa.ripakko vaya tassa. mogha.ji~o ti vuccati.
261. Yamhi saccan ca., dhammo ,ca., ahil)sa, salJyamo,
damo;
sa ve vantamalo dhiro thero2 ti pavuccati.
2e2. No. vakkaro.-!lSmattena vo.~~pokkh,ufl,taya va.
sAdhuriiFo naro. hoti issuld macohari B(l,~ho,
, ~
263. yasen. 0' eml) samucchinnaJJ, mulaghaccalJ, Sflmu-
ho.tolJ,
IXl vnntudoso medhii.vi siidhuru.po ti vueest-i.
264. Na mu~4akena sa~o. abbato, alikslJ bha~alJ :
icchalobbasamApanno sama¥o kil) bha vissati 1
~65. Yo ca sameti papani 8!l-UlJ thiilani sabb880,
samitatta hi pApAnaI) sama~o ti pavuccati.
l F. bha\'a.ti. l F.thavil'o.
260. Of. MAUU. ii, 154, 1M ; l1bh. iii, 13S; 11, 12; .xii, 323, 324.
XIX. ON" DHARUA STANDING. 89
259. Not by the measure of his t.alking much
is a man (rightly called) • in dha.rmA. vp-raerl';
but he who, though he little learni ng M.vP.,
Eees dharma with his act, ftnd trifles not
with dharma: _ SUIely he • in dharma ve1'HP.d'
beeomes.1
260. Not thereby 'senior' he becomes whose head is I
ve~e;:;ature his days, but' aged for naught' he's 1\
called. ...... -<::} \,
261. In whom is truth and dharma, and not-harm,
cont.rol &nd training, surely he, the man
inspiTp.d, with fiaws spewed out. is • senior' called.
262. Never by eloquence a.lone or comelinesf!
a. man become::; one voted· excellent,'
if he be envious, grudging, full of guile.
203. Dut is 1e one in whom these things are shorn
--away;- -root-hacked, exterminate, this man
flaw-spe~d, sagacious, 'excellent' is called.
( ___ J
264. ~ot by head shaven is he 8a.ma~,
who is undutiful and uttera: lies;
conspicuous in wishes and in greed,
how will this man a sama.!liL become 1
265. But whoso wholly evil things subdues,
both big and little, verily bad things
o'ercommg, (hence) is he called 'sama~a.'
, Hcrll we !:>ee the IlxWIll",}i"illg uf olLufWlL uhooktu, Ttlbuked,
Gf. Introduotion, l:Xi:l(ff.
90 XIX. DHAMMATTHAVAGGO. XIX:. ON DHARMA STANDING. 91

266. Na tena bhikkhu so hoti yiivati'i. bl1ikkhate pare, 266. Not by the measure of his seeking aJms
vissalJI dhammalJ samjid~ya bhikkhu hoti na ta- from others is he 'monk'; nor an h~ tl11m
vatU. upon him dharma truly is he 'monk';

267. Yo 'dha pnfifiaft ca piipaft ell. bahet.vii brahma(>Ari. 267. who here the score I)f merit and 1)£ gin
yava thrusting aside,· the God-lite leads 'mong mrm
sankhaya loke carati, sa. ve bhikkhiiti vuccati. deliberately, 10 ! he's called' monk.'

268. Na monena munl hoti rnii)hariipo aviddasu. 268. Not bv no words is man of worth, who is
yo ell. tulalJ va. paggayha varam adaya pa~Q.ito, but d';;'ll of wit and unintelligent;
but he who like a man grasping the scales
(export in worth), the better having ta'en,l

260. Pa-pani parivajjeti sa ruuni, tena so muni. 269. eschews the evil things:-this man has worth;
yo mU!lati ubho 101m, m'?-lli tena pavuccati. in that he measures has he worth ; both worlds
he mefl.Surcs: hence he's called' a man of worth.'

270. Na. tona. ariyo hoti yena pii~ani hilJsati, 270. Not therefore is a mo..n aristocrat,
ahiIJsa sabbapa.~nllJ) ariyo ti pavuocati. in that he (any) brof1thing creature harIllil;
of every breathing creature harmer-not:
such is the man who's called' fl.Tistocrat.'

271. Na suabbatamattena, bfihuaacccno. vii puna, 271. Not by mere mora.ls, by mere pious tite,
athava samadhilabhena, vivicca 2 -sayancna va, nor yet by learning much, nor an I win
to concentmtion, nor by lonely couch,

272. phuaami nekkhamma3ukhaIJ aputhujjannsovirolJ; 272. touch I renunciation's blios, pursued

bhikkhu vi!!l!it5amapii.di, appatto aBa.vakkhayalJ. not by the many-folk. MOllk! ha.ve a care!
not won is yet the waU!;l oj iisavas,p
XIX. DHAM1IfATIftAVAOOO EKTj¥AvisATIMO.

1 Br visa!], ! Br S' C' vivitta. • Ground 8. t Ground 16 .

'Making t,he hP.t.t.P.r Ilhoice' had been m)re convenient, but I
266, 267. Cf. S. i, 182. 2681 • l\'Ibh. v, 43, 60. would here t()O insist tha.t, in deciding, 'ch·) ice' and 'choosing'
271, 272. Mvst. iii, ~~~. ale never used in old Indian literature.
~ We here see the growth in the monastic ideal.
 92 xxI MAGGAV,AGGO. xx. TR!': WAY. 9 ,\
. I

XX. THE WAY.

273. Of wa.y. the eightfold is the best;'
and of ~rue things the stag~1i tour;
dispaSlliull is t.h.e beet of thinga;*
(/ of ~~'flt is he who sees. .
274. This is the very Wa.y; there 1S
none else for seeing purity;
herein do you a-faring go,
the way to baffle Mira this.t
275. Etamhi , ~umhe pl:l.~ipanna dukkhass' antaIJ karis- 27[1. Herein when vou have faring gone
satha. t ~ an end youill ·come to l1Ul.ke of ill;
akkhlito ve illlLya maggo afiiiaya sal1asanthanalJ. shown surely was the Way by me,
frI'O; 1.(.,; f(~" J r" who ease from darts had. come to know.
276. Tnmheni ~r.~ 1i.tappa.1J,
'-
akkh.<itiiro tathiigata. . . . "
patipanni pamokkhanti jhB.yino Miirabandha.na. ) l '276. 'Ti~ you the ardent (will) must work;
the men-so-gone but show the way ;
WAO in their musing, as they £&re,
from Mii.ra's bonds find liberty·t
--- .. -.. ~--- ~.---
.. ,
271. • Sabbe 8a.likhiri anicca. ' ti yads. pafiiliya. po.8IllLti, 277. Tra.nsient is all men think Bnd do : .
,
atha nibbindatI dukkhe---eaa maggo v isuddhiyi. when this by wisdom is diseerned,
then does one turn away L.·om ill:
'.r
I
this ie the way to purity.:
278. ' Sabbe sailiui dukkba ' ti yadi Jl8iiiis~sati,
at ha. nibbindati dukkhe-ess maggo visuddhi,t8:.
278. Woeful is aU men think and do:
when this by wisdom is diseerned, .....
-,
\. ~/
then does one turn away from ill: C
this is the way to purity. ~ j
279. '&bbe dha.mm.a ana.ttii. 'ti yadii. paiifiii.ya passsti, 219. W ithout the self men think and do: '\J 'c
Atha nibbindatl dukkhe-esa maggo visuddbiya.. when this by wisdom is discerned,
then does one turn away from ill:
this is the way to purity.

-:-:c-.. _..J..... .. .__ _

I B' , K. d'{!padnnail ca. P.Kh. prallabhuta.na.. "' Ground 10. t Ground 12. + Ground 9 andfJ·
273. c r. nr. i, 008, 510 ; Netti, 18B. 275. Of. Brhad. !. {, 8. - 1It is-;'ot the Bubj-,,-'~o~f-th~'~W
C=-.-y~,b~u-,~,7h-e~th~,-,,-~pp~nag;' ~-.'-ruth;,
271-219. Tha.615·678; Netti, 6, 167. di8pa~ sion, vimMhi, that are t o me h,te.
94 xx. MAGGAVAGGO.
- - - - --
280. Uttha.nakalam hil IlTIuH,nahano,
)'llVii. hali alll.f'.lYi11J upeto,
Sl'l.lJHil.nnasankappamano,2 lnB.ito,
paoiiiiya. maggulJ alaso na vindati.
XX. THE WA\'. 95
- --- - -
280_ He who at rising hour arises not,
(though) young and strong, yet giv'n o'er t.o sloth,
the purpose of his mind grown enervate,
this man of sloth and sluggishness
the 'Way by wisdom findeth not.

281. Warder continuous of word, and well

controlled in mind, no wrong aet should he do:
these the three ways of karma should he pUl'ge,
and progress make in Way by seers declared.

282. From CEtrncst pondering is wisdom born,

!
283. VanalJ chindatha, rna l'ukkhalJ, vanato jayati bhayalJ.
chetva vanan ell vanathaii ca, nibbao8. hotha bhikkhavo.
from laok of earnest pondering wisdom wanes: 1
this parting of the ways when he doth know,
by making,to-bceome, or the reverse/
,i he may so fix the self that wisdom grows.
283. Cut down the wood, not just [l. tree,
for from the wonrJ {p.ll.r comes to birth.
With wood and brushwood both cut down,
woundless3 do ye become, 0 monks I

284. Yiiv&lj [hi] vanatho nn chijjati anumatto pi narassa narieu, 284. So long as brushwood's not cut down,
pa~ibaddhamano va tiiv1t, :,jU, vac(Jhu khirap3no' va miitari. cares man for woman but a jot,
yet i/:l he theIeby bound in mind,
as unwea.ned ca.lf to mother~cow.

285. Ucchinda sineham attallo, kumuda~ siiradik&lJ va pauina, 285. From out the 58f cut being fond,
santimaggam eva briihaya nibbiinaIJ sugatena desits,lJ, as autumn lotus with the hand;
fogter the way of holiness;
the waning by wen~farer taught.*

, P.Kb. °alaslL. .. lfrounds~, 10.

o B'· ~ampanllao. Sd sfuJ~atta. P.Kh.omanosmatima.
3 F. khir.'lpo.ko. Almost the only US€, in the SllttJl p()f>.mf>. of yo[la in the true
Indian Bense of rapt musin!t. Cf. verse 209.
2 Corny. 'by growing or by \lot-growing.'
281. Netti. 183. 285. NeW, 36.
3 A word-play and a poor one on niboollft-nibbatw .

.
 97
, -
XX I. MISC ELLANEO OS.
- - -- - _ ... ---
286. Idha vassal] vasissami ,l idha hemantagimhisu 286. I Here will I dwell in the rains ;

iti b,~lo vici~:e~i, antar?Y~IJ na !bujjhati. '_ here (will I dwell) in t~e su~me! ':
j' .- ,.",)1
__- 1 ' .
(;~;, ~' /I'" r.J1
v" M . ut L 1', <" • ,"~ so phms the man who IS foohsh;
.~ :-2. ' mo.kes for the andl no a.waking.

287. Tat) puttapasusammatta.lj, vyasa.ttamanas!ll) na1il:IJ. 2R7. The man whose mind is absorbed
Buttal) gBmaIJ mahogho va maceu adD-ya. gacchatl. with success a.s to children and herds
death gathers and goes on ~is wax, .,
as a great flood the slumbermg village. .
288. Na santi putta ti4laya. ns pita n' api bll.ndhava, 288, Sons are no leroge, nor father, neither are kins-
antakenadhipa.nnassa n' attbi i'iiitiRII tJi.~t.a..
, folk;
i~ Oll~
to end-maker come, kith is no shelter.
.
~.
289. E lialU atthavagal) fiu.tvij pa.!l!j.ito sila.saI)vuto, 289. Learnin~ the worth in the ma.tter, the man wise
~<' nibbenagamanalJ 1ll11.ggalJ khippam eva visodhaye.
,"I
a.nd YlltuouS .
\r\' " swiftly makes clear the Way tha.t leads to the Wll.ning.8
'\: ~ ~ XX. ;'tlAGOAVAOGO v7SATlMO.

<:
,

XXI. PAKWlj'AKAVAGGO. XXI. MISCELLANEOUS.

290. ~uk-hap9.l'icc~a passece ViP~lJEtha~. 290. If by surrendering limited happiness he may
caje m~ukhalJ dhiro aampa\"1J) i ula9 8 U-
behold
kha~. I.:, . happiness a.mple·and-rich, the man inspired
ma.y forgo the limited happiness, in that he (now)
contemplates happiness ample and rich.

kkh '~"" f!
291 . Pa.radnY.L~anena: ttano " LL
SUJUlam l• COba.tl,
.
291. The ml1n who for the self wants happiness,
. vp.ra.sa.1J~sat.tJlo ve~8.0 na. pamuccati. through ill inflicted upon other men,
in broil of wra.th embroiled, from wrat h
not wholly is he set at liberty.

-~;:::==--------
1 P.Kh. kari~mu.
I Lit. intervening (of dt'!l.th). Ci. Gospel of Luke, xii, 16-21,
287. = verse 47. 288. UttaradLy. vi, ::I (~.B.E. 41), 20); 30!. ~ Veru 41. ~ I suggest here all ea.rlier Ullattha-gam4ln4l?/.
 X)O(T . l'AKII';l!:1AKAYAGGO.
--- -------
292. YalJ hi ki~r.n.1J apa.vidrlhalJ akiccalJ pana. kayirati.1
unnali\nfll)z p a mattamLIJ, teS:l.1) vaMbanti isA.vu.
293. Yesa.n ca. susamaraddhi niccal} kii.ya.gn.ta. sati,
akicca.lJ te nil. sevanti kicce siitaccaknrino.
satana.l) sampa.ja.na.naJ) ntthaJ) gaccha.nti asavii.
294. MataralJ pitaralJ hantv2, rajano dye ca. khattiye.
ra~~halJ sanucara.lJ hantva, anlgho yati bril.hmll.~o.
295. Ma.tarat.l pita:aIJ hantvR, rajano dve c4Qtf~~~)
veyyagghapancamaJ;j hantva, anigho yAtl orab-
mano.
296. Suppabuddham pabujjha.nti S:\Lc:W-Gotama~a kit..
yesal) diva. ca ratto ca niccaI}(Buddhagata8it~ )
'----- \ S=;f
291_ Suppab~d_dbam pabujjb~n'i ~i.-Got&ma~-...
yesalJ d!va ca. ratto C3 DlccaI)..!'hammagati;mti·1 ..J
~ ___..r-
298. Suppabuddham pabujjbanu Sjldi _Gol.8wllsavukii,
ycsalJ diva all. ratto ca niccntl~!~ta sa£Q.)
299_ Supp.buddham pabujjhanti sada' t.mas.vaka,
yesaIJ ~A ca ratto ca niccaIJ_:~a.Yaga.ta ~~-
\ V I ~--
L Dr khiyli.. F. kayrP..t.i. ~ ThlL. (P.T.B.) IlnDlqc .
3 P.Kh. imi {these)/Qr sadii (SO in.ff.).
292. 1'hfl. 635. 636. 293. Netti. M .
294. Netti. 165.
XXI. MI SCELLA~E OUS. 99
2P2. That put a,~i n A whicb should be done, surely
he does that. which he should not do: in such,
wanton and arrogll.n t, grow thE ilmvas.
293. But thAY in WhOlil the introspective-mind
intent on needs are ever well alert,
pursuing not tha.t which should not be done,
constantly doing things whioh should be done,
in them the introspective. t he intelligent,
go to an utte:r end the iiaa.vas.* /1
294. MotheT and father he slew, yea, and two rajas;
,
. men of the n oble class, kingdom he stripped
of it... subjects-sinless, a brahman he fares ! ,-
295. Mother and father he slew, yea., and two rajas,
men of th' elect. and fifthly a. man
of high worth-sinless, a brahman he fares !1
/-
! 295. Always to wen-waking wake the disciples of Gota.ma,
! they in whom. day and night, is 6'ier Buddha·awareness.
\
297. Always to well~wakillg wake tJae disciple6 01 Gotama,
they in whom, da.y a nd night, is over Dho.rmo.-lI.Wtl.renem.
>
293. Always to well-wa1:ing wake t..h e (li!V:ipIM of Gota.ma. ---------------
\ t,hf.y in whom, da.yand night. is ever Church·awarCIle8E.t
! Always to well-wakillg wake t.hedisciples of Gotama,
~-
they in whom, day l!.UU night, is eyer body-awa.re-
ness.
-- - - -- - --
• Ground 16. t Grouncl14 .
I The violent antithe8is in acts snd subsequent betterment
possible in a mao have led to sophisticated explanation in Com-
mentary. accepted by writer&. To the ChristinD. t.hc regCD.erate
murd1rer should present no difficulties.
' 00 XXI. )'>"'KJl:l~AKAVAGGO.
300. Suppa.b~ddham po.bujjhanti aada Gota.masiLvalm.
yeSaIJ dmi. co. lntta c4!§~ya ?au; ~~
301. Suppabuddham pabujjhanti sada Gotamaslvaka,
"------ -----
yesal] diva. oa ratto caCbliiivan1i.ya rata-mlmo/,
302. D'.lppabbajjal) dUl1lbhiramalJ, duriivasi ~hari dukhi,
dukk!to 'sa.manaaa lJv8.so, dUkkhenupatit addhagO.,
tasma ns c' addhagu eiya, os es dukkhanupatito siyli..
303. Saddho, aUena sampanno, yasobhogasamappito,
yalJ yam padesalJ bhaja.ti,l ta.ttha tattb' eva
piijito.
304. Dure santo pak1i.seati, Himavanto va. pabbo.to,
asant' ettha DB diesanti, ratti-khitta. yl.lthli sarA.
305. Ekasanal] ~~,yyall~~o cafam atn.ndito,
eko da.maya\ ' sttana_lJ .~anante ro.m.ito! siyi\.
XXI. PAXIr:n:-rA!tAVAGOO EKAvI.sATIMo.
, P.Kb. yena yenev& vajati.
304. Netti, 11 . ZOOlbJ, Cf. Sn. 7(11;1.
XXI. MI SCELLANEOUS.
300. Always to well-waking wake the disciples of
Got&ma,
they in whom, day and night, the mind delights in
not-harming.
301. Always to well-waking wake the disciples of
Gotama,
they in whom, day and night, mind loves the
, making-become. > \ ._
302. Hard isreeluse-life; hard is indulgence;
hard are settlements, hard (too) are houses;
ill i8 intercOllrlle with unequal!!;
ill is the dogging (~o) of the trr.veller;
hence So man should /lot be a travE'lIer,
nor should he be one that is ill-dogged.*'
303. He who has faith, is with morals endued,
is blest with repute and with riches,
here and there where'er he resort.,
here and there is he honoured.
304. The good are manifest afar
like mountain 01 Himalaya;
the not-good here are not discerned,
as it were arrows shot by night.
30Ji. Sitting Jl.lonP., rflRting aJmlR, walking alone, nn-
wearied ,
training the Kelf a.lone, let him joy in t,h" fringe of
the woodland.
... Ground 4.
 XX II. NIR AVAV AGGO. XX It. PURGATORV. 10 3

XXII. NIRAYAYAGGO. xxn. PURGATORY.

806. Abhiitav!di niro.yo.l] upeti yo cllpi kat va. na 306. Who speaks untruth to purgatory goes,
karomi a' i!.~ .~ he too who doing sa.ys I I do it not ' ;
ubbo pi te ( l'ec.ca. ao.mo. bhavanti nihi~kamm1i both these, in passing on, equal become,
manujA. J>ttrattha.. men of base actions in another world.

307. Kasavaka~tha. ba havo pi'ipadhamma. asaiiiiatil 307. Many about whose neck is yellow robe,
papa. papehl kammehi nuayalJ te upapajjare. of evil qualities and uncontrolled,
wioked by 'Yricked deeds, in hell they're born.

308. Seyyo ayogulo bhutto tatto aggisikhupamo, 308. Better it were to eat an iron ball,
yaii ce bhunjeyya. dussilo ra.tthapi~t;lalJ asaiiiiato. heated and like a (very) sheaf of fire,l
than were a man immoral, uncont rolloo.
to make his meals off (the wholp.) f".onntry's a lms.

309. Catta.ri ~hanani Daro pamatto §,pajjati paradaru- 309. Four grounds 01 ill the wanton ma.n
-pasevI: incurs who others' wives pursues:
apufiiialabhalj, na nikA.maseyyalj, ninda.lJ tatiyalj, discredit got, not wanted couch,
niraYaIJ catuttb&lJ· and odium third, and hell the fourth.

310. ApuiiiiaJiihho ca gali ca pi!.pikii, bhltassa bmw-y. 310. Discredit won and evi l bourn,
rati ca thokikA, brief joy for him and her afeared,
raja ca daD<;l&IJ garukalJ pa~eti. taamll Daro para- a.nd king the heavy rod sends forth :
daraIJ ns seve. hence none should other 's wife pursue.

311. Kuso yatha duggahito hattham cva.nukanto.ti. ::J 11. As grass ill-grasped just cuts into the hand,
samai'iiial) duppal'amattbalJ nn-ayay' upakaQ,Q,bati. so monkhood handled ill drags man to hell.

306.811. 001; ttv., § i8. 3U. S. i, i9. 1 ce. verse 371.

10
 XXII. PIJRGATOR\'.
XXII. NIRA\'AVAGGO.

312. Yal) kiiici 8ithiiaI/ kammaIJ, sankilit;tha ii cs. yaIJ 312. 'Vbatever .act is ~ax and dllt,y fouled
and God-hfe dublous: (conrluflt like) this
ntalJ, becomes not that which in milch fmit results .
.sankasss.ralJ brahmaca,riyaIJ, na taIJ hoti mahap -
phaJ.~ . .
>,
313. What he should do th.l. .Jet him do;
:U3. l{ayira.~ ce ka~yira.th' enal), datham enn.') parak·
let hlm promote it doughtily·
kame, the rel~i~ux whose wSl.ys a:re'slack
sithilo l hi paribbajo bhiyyo akirnte raja,lJ·
g?es sturmg more and more !1. dust. 1

314 . Not-done is botter than ill·done·

314. Akat,!-IJ dukkataIJ seyyo, paccha tapati3 dukkatalJ . ill-done hereafter burning brin~ j
kata.n (:&" sukataIj seyyo. yalJ katva nanuta.ppati. but better yet the done well-done
whereby the doer is not burnt. )

/~ 315. Like border City warded in and out

3l5. Nagarag yat~a. paJcantalj guttaI) santarabahilalJ berd ye the seU j let not the moment pass
eV31J gopp.t,h~iir))a lJ ' kha!1o ve rna. upaccagil.. you by ! . Surely the mel.l of moments past
kh~atita hi sOfffi:iiti nirayamhi samappiU. sre gnevlDg handed o'er to purga.t'ry.

316. They who feel shame where none need be.

316. Alajjitltyeri lajjanti, la jjitaye na 5 lajjare, who feel no shame where sha.me should be,
micchA.ditthisamadA.na r8'atta gacchanti duggatil). men w~o have taken up wrong views:
such bemgs go to evil bourn.

317. Who peril see wherein is none

317. Abhaye co. bhayadassino, bhaye cabha.yadassino r who in no peril peril see, '
miCCha.di~thi8amiidanli.~gaCChanti duggatiIJ· men wh.o have taken. up wrong views:
such bemgs go to evIl ·bourn.

I Symbol of passiona.te desire (raga) .

1 F..n~hi1° .. 2 K. kayiraIJ. 3 Br tnppati.
4 P.Kh. nu. $ en °tli yeo

312. Too. 277.

315. Tho.. 653, 403, 1005 ; Thi. 5; ct. Sn. 3aa.
'06 XX III. Nii.O/tV .... GGO.
~~\-IX\.; '1..)\;. .. xxm. THE ELEPHANT. ' 07
;; .I. v
318. Avajje vajjamatino, vaj.je........cavo.jjo.do.ssino. 3t 8. \Vbh.. deem the' may be ' • must not be.'
micchiditthisamadani! satt; gaccha.nti duggo,tilJ. in ' may not be ' see that which may.
mp.n who have taken up wrong views:
'--~- snch beings go to evil bourn.

319. Vajjan ca. vajjato natva, avaj jaii ca avajjato, 310. Who knows t.he 'may not be' as sllch,
sammaditthisamA.dll.nfi., satta. gacchanti sugga.tilJ. and a iRO the' may be ' as such.
men who have taken up right views,
XXII. NIRAYAVAGGO .HAviISA'1'UlO.
snch beings go to lucky bourn. •

- -- \
XXIII. NAGAVAGGO. XXlII. THE ELEPHAKT.
320. Aha!) nago va sangame ca.pa.to 1 patitalJ sara!) 32U. I, as an elephant within the fray
8.ljivakyal) titikkhissaI). dussilo hi bahujjano. endures the arrow flyin g from the bow,
shall outrages in word (endure); surely
of evil morals are the many folk.

32J. Da.ntal) nayanti sa.mitilJ. dantaIj rajabhinlhati, 321. ~ined is the beast tbat men to concourse tead,
rlant,o AA~tho msmussesu, yo 'tivakyal] titikkhati. tramed is the beast on which the raja rides,
trained is the man who is t he best 'mong men,
~ho worded outrage suffers patiently.

322. Elect are well·t rained mules and thoroughbreds

of Sindh, and ~he wild elephants we 'nagas • (call);
man of t·he tramed self's more elect than these.

323. Na b~i
ylnehi ga.ccheyya agatal) disalJ 323. Surely 'tis not by those eteeds that a man
yath~a ~udantena., danto dantena gacchati. may go the land he has seen not;
'tis by the self well· trained that he goes,
thit.hP-T thp- ti~ined by the training. \",
( ", y .
---...-::----===-c-::----:-:-- ~.
\ Br cApato. 2 F. yath' a.ttanii.
323. On elephant and training d. Tho.. palHi,I'" esp . ~cvi.
V\
\\iJ/
 XXIII. T HE ELEPHANT. 109
' 08 XXIII. NAGAVAGGO.

324. Dhallapalako nama kuiljaro

ka!-uklt.ppalJbedanol dunnivAuyo
ba.udho kabalalJ ns. bhunjati,
~24. Wealth-warder, royal elepha.nt
in rut-eruption hard to check,
captive he would no morsel eat,
\
'' A
)
'r1.
mindful he. bull·elephant rJ
sUIlla.rati nilgavanassa kunja-ro. of the wood where (roamed) his peers. -"t 7
~) ,,---
32;'). Who waxes torpid an~ in diet ~oss,
"" .(''--'
~ ,
326, MiddhI yada. hoti mahagghaso ca given to sleep and rolling as he lies,
lJiddayitlL samparivattasa.yi like a great hog with, provender replete,
mahavaraho va nivApa.pu~tho the dolt goes on again, again to birth.
punappunalJ gabbharo upeti mando.

326. Of yore .this min~ a.-faring went ,

326. IdaIJ pure cittam ac9:ri cA.rital)J whf'.re Wlsh or whim or pleasure leu;
yeni""haka~ y.tthak~ma~ yathlisukha~ t.oda y I'll hold it fitly checked.
tadajj' ahalJ niggahesSlim17-.QlllSo, as t.rainer'!'. hook rut-elephant.
hatthippabhinnalJ viya ankusaggaho.

327. Become ye fain Ior seriousness;

hold ye -yOUT mind in warn a1-way ;
from evil pass draw ont the R~)f
as would wild elephant slink- m swa.mp.

328. If he win a. delee.table l ('.(lmracle;

328. Sace labhetha nipaka.'1. s~ha.¥aIJ walker in faith, more worthy in eonduct,
saddhiiicaraIJ sAdhuVl andhrral], he may overcome Q,ll that imperils,
abhibhuyy:a sabbAnL parissayani, he may walk mindlul by him uplir-....ed.
careyya ten' a tamano"MtiriIa.
329. 1£ he win no delectable 1 oomr~de,
320. No ce labhetho. nipakBg saha.yal),
saddhiiica.IQ.lJ aidhuvihIlridhimlJ,
walker in fait·h, more ,~orthy m conduct.
mjii. va ro~thal) vijitnIJ pahaya. let him like raja. rejectut~ a con(juest,
fare by his lonesome, as III the Jungle
clw care, mii.to.ng' o.mniic va. n:1go. 'mid common elepha.nts fareth the great bull.

1 B' katukabhedano. . 2 Be K. caritalJ. C· c~jka.IJ. 1 Nipl1ko. apparently :It m.on~poly of Paoli b~ooks, is }iteraily
3 Br .C-1 sanno. 'excell~ nt.' 'choice.' 'superlOr (pa.l=~ule, pa.~prote~+ ~he
Uomy. on 'SaIjYuUa, i, 13 (1, 3, §:I! 'Ja~~ ' ,1 defines It as panM"yu-
326. Tha..17, lOP ; Netti, 34, 129. 326. The. 77, 11 30. ;wnll!1: warding wj~d om, or pruutLcll1 lus,Jmu. F. '}Jfu.Jml.:m.
327. Mil. 379. 328, 329. Sa, 45, 46.
328-331. M. iii. 1M; "in. i, MO.

-
''0 XXIli . NAGAVAGGO. XX III. THE E LEPHANT. III

330. Eka.s~a
caritalJ seyyo, n' atthi bAle sahayata. 33(1. Dette~ . is faritlg o.f man that is lonely;
au c~r:' na c~ pipii.ni kayira appossukko, mAtaitg' not wlr.h ~he foohsh may be good comrade3hip;
afI.Lllue va nago. lone let hIm Care, but working no evil,
rnnm at his ease, as in the jungle
'mid common elephants fa-reth the great bull.
(~~
331. Atth~hi ja.talllhi wkhii l:Saliay§., 331. "'llfm need arises pleasant are the comrades;
, t uWhr 8ukhll ya. itari:ta.rtluu, content is pleasant; with just this or that ;
puiHilUJ sukhalJ jivita:sankhayamhi, -plf..AAA.nt is merit when the life is ended;
sabbassa dukkhassa sukhalJ pahumuJ . plefISR.nt, is of ev'ry ill the riddance.
332. Pleasant as world rates 'tis to be a Ulother, I
~32. Snkh1i. -inattey.yata -loke, atho petteyyata sukha,
8ukh ii ~maiiiiata. lok'e. atho brahmaiifiat<i 5ukU..
'-- --
pleasant no less it is to be a father,
pleasant as world rates is the monkish calling,
pleasant no less it is to be a brahman.
-
333. 8ukhalJ yava.j arD. silal.), sukhlt saddha. pati~hi ta.. 333. Pleasant as lasting till old fIge are mOl'A.I~,
Sukho .vaiiii.a.B'"' .ea~I1tbhoJ ('Bpan ' 3kara~alJ su- pleasant the faith th1Lt has been well established, -....
kh.~.,;>··- pleasant it is to ha.ve at.tained ,vi8dom,
not committing evil things is pleasant..
XXIII. NilGAV_o\JJGO TEVrl:lA.TL ~IO.

XXI V. TA~HA VAGGO.

XXIV. eRAVING (THIRST).*
334. Ma.nujl\~ pamattaearino 3::14. Hor man who fares in wantonness
ta.r.uui. va~~hati mi luvi viya, cravi!lg like creeper (in him) ~row8;
phLVAtll huri htl1'81J
I!O
he Lovtlrts back a nd forth agam,
phalam icchag va vanamhi 2 vinaro. as ape in fore3t eccking fru it.

335. Ya ~ eBB. sahatl!! jammI.taQh~ loke vmttiki

80ka ta88/:1. paVDoc;lQ.hant! ahhlva~tcaIl va bital)tll). j 3:15. Whom ~he, t he vile one, 'craving,' overcomes,
m ak~ of noxious clea.vings.to·the-:world,
-fOf LlIl1 l1Orruws grow up a od multIply,
0.8 rank en1wining binc of viraI.UL.
-:-c- ._.. - . - --.... -....-- - -- . .....--- -::-c-:- -
, Br palavet i. en palavatf. F. palav&ti. ~ F. 0' vlinasmi. --,-:-_:-_ _ __*---=G~'~ou=n=d=.~1~.~2~.~I~,=~.---=___ __.___ _
~ B' Mhate. 4 F ... bh iV&<,I<:IhaIJ; B' Q.bhivuHhlllj . ! In ~h(3e fO!lr HileS ~he Po./i ha s cvory,.,.hc~ tho o. batrQ.ct:
• motherbooo,' etc.
330. Cf. Vin. i, 353. 334--337. Tha . 399-402.
 "2 XXI\', TA~HAVAGGO. XXIV. CRAVING (THIRST), I I3
- - - -
336. But h e who' cra.ving,' vile one, overcomes
336. Yo c' etalJ sahat( jammil) r.o.Q.ho.lJ loke durOOClLY(l.1,)
Bokij tamhii papntant i, udabindu va poJ.rkhara.. who in this world !s hard to overpass, •
sorrows from 011 hIm fall and drop away,
as from the lotus leaf the drop of dew,
337. Ta.1J vo vll.dimi bhaddll.lJ vo yivant' ettha iamogata, 337. This do I aa.y t o YOll, so far a s here
t :u;iliiiya miilal) khanatha., u ~lrattho va biIaOS1j . y~ a re together come : good luck to you r
rna. vo na!a~ VO l 50to vo Milo bhaiiji punappunalJ. dig up ~he root of crnvin~, as ye were
II.Wtlll JIl qUtl:lt. oC vImQa. s swed root,!
L et it not be with you bha.t ye, the reed
Mira the stream. he break y ou o'er and o'er.
. 338. Yathipi mUle anupaddave daJhe 338. Just. as, in root. uodam.tt.ged, I!trong,
chiono pi rukkho punar eva ruhati, the tl'ec, though hewn, just sprouts o.go.in,
evam pi taQ.hanusaye anuhate 110 too, in latent tendener.
nibbattati duk.k:bam idalJ punappunalJ. of cra.ving not torn out, IS horn
this t hat is III, again, again.
339. Yassa. cb&tti1Jsa.tlaota rnana.passayal;ll1. bhusH. 339. In whom' are IIir~ m5 (of cra.ving) t hirty.six,
vah! vahant,j duddit~hilJ sunlcappii ragan..is3ita. currents of what 18 sweet, tumultuous,
as bearers be&r along him·of·bad-view8
purposes in the passions having source:
340. Savanti sabba.dhJ1 sotA, iaoll. ubhbijja ti~~ati, 340. (And) everywhere the streams ale flowing on
tail. ca di~va latalJ ja.ta:q mnl&1) palliiiya chindatha.. (and) ~ver burgeoning the creeper sta nds: •
but thIS, when vou ha.ve seen, with wisdom cut,
\ this creeper t,o its (very) birtb, its root. -
341. Sal'itani sinehitiui t.:& ::!Olll3.UlI$8i.lli bhavauti jant ul1v 3U. Things flowing and things unctuOU!i
te lJatasita. lJukhesino, te ve ja.ti!arupa.gii naro.. plea8uIil8 become for Everyman ;
men sei on pleasure, bent on quest
of happiness, men verily
W birth 1:L1ld age are given o'er.
312. To.aj~o.ya purakkhati pajii 342. Man who on craving sets high rank
pa.risappanti saAO VA. barlhito. wrig~le~ and crawls li~e captive h are,
8&1Jyolanasangasattakii IIHit. Ul Its Ietteltl UllJ lLs bonJ5
dukkham upent.i punappunalJ ciraya. goeth his way to hBp of ill
agai:t, again for Olftny a d ay.
343 , Tasinaya purakkhata. pa.ja 3i3. MU:ll whu un era villg seL8 high rank
parisappanti saso va biidhito, wriggles a.nd crawls like oa.ptivc ho.re,
ta~mi tasiQaIJ vinodaye ~" h en.c~ should the monk this. thirst di&pel,
bhlkkhu ikankhP viragam MtanO':-- d p..RITmg fAdi ng for the self.

1 F. vo. ~ F. sabbad1i.. , 1 Usira is the fragrant root of "[rR~a grass. Digging required
~ Br .li.kankhani..o, omitting bhikkhu. F . Ilkailkha . a great ~pade.' Cotl~y.
2 Lit. to, or for, or of, whom.
33'f . JU. iii. 3R7.
338. Netti. i2. 33{lf, 3401 • Tho.. 760', 76P. 340'. Sn. 10M.•
 114 XXIV. TA~HA\,AGGO. XX TV. CRAVT NG ( THIRST).
"5
344. Yo nibbanut.Uo vamld.himutto :l44. Whoso. come forth (rom wood wood·free,
vanamutto van!l.m eYa dhivati, to that same wood runs back again
tam puggalam eva pasllathn . n ow look at that same man! Set free
mut~o hll.nrlhllJlllm eva dhiivati. to the same jail he rUDS u.gain.

345. Na. talJ dalhaIJ bandhamun nhu dhirfi 345. Not this is sturdy bond , he.ve said the worthy
yad ii.~~irujam bubbajan ea, of iron made, or timber, 01 of r ushes; ,
S8J:attar tJ :u,lihtndalesu. but where is craze of passion for the jewel,
puttesu • e8U ca y8. apekhii. the bracelet, for the wives and for the children:

346. Etag da}hal) bandhanam ibu dhira. 3-16. This is the sturdy bond, ho.vc Baid the worthy
ohiitinslJ eithilalJ dup:r.amuficalJ. beadng men down, insidious,l h ard to loosen '
etam pi chetvana putlubajantri and this (once) cutting they are (free) to wander
anapekkhino kamallukhll.1) pah1iya. uncr&zed, and .rid of ploo.sure in the senses. '

347. Ye rii.gara.~tanupataQti 80talJ , . 347. The crazed with-lust fall in and down the current
sayankatBlJ makkat;ako va jrulll). as d own t h e" self-made
" web descends the spider' '
etam pichetviLoa vajanti dhl.rii. and this too cut"tiIl,~, men inspired forth wand~
o.uo.pckkhino sabbadukkholJJpahaya. uncra.zed, with all the ills (of life) put from tbem.
~ ~~

348 . .Munea pure, munca paccha.to, mu.j jhe lUufica bha~ 34R. T..et go t.he P~.Rt., lp.t go the things herea.fter,
v'''~~ragil, lflt. go the middle t,h ings, YOll·fa.:rer of becoming I
sab~ vimuttaminaso na PlJ.llll jitija.ral) upebiei. witb mind 011 every side at. liberty,
y ou'll not COOle back again to birth and age.

349. Vitakkapamathitassa jantuD(), tibbaragasaa subhanupassino, 349. In t he man who trueing t.hought is worried
bhiyyo ta.g,hi\ pava~~a.ti, e~a kho dalhalJ karoti bandha- keen of pastlion contemplating beauty, ~ ,
U(uJ. all the ,more ~ 8 c!aving in him growing,
10! he 8 fash lonmg a sturdy prison.

350. VitakkUpasa.me ea yo rato, asu.bhalJ hhavayatI sadi sato, 350. But th~ man who loves abated thinking,
esa kho vyantikahiti, esa-cchecchati Maraband.hanslJ. ever ~mdful ma.kes-become the ugly,
lo! ~ e II make o.n utter ond (of Gro.ving) ,
hfl Will break the prison·house of Mira..

351. Ni~~hangato ssa.ntiisi vItataQho a nanga~ o 351. End ·~oe: is he, all una.fraid and gOlle
aechiddi1 bhavasallani. antimo 'yal] samWl3ayo. for hIm IS arloving, rid in h e of swin
da rt.s of becomingha; he cut. clean ~ut ·
_~s_ {bod~~~e .~~_final congeries. >

I F. Cn :lcchidda. I Cf. "er6C 312: lax . ~ Of. verses 7, 8.

345 3. ,. The. 187' . 34c5, UG. S. i, 77; .Tii.t. ii , H O; N6tti, 35, 153.
a·w . Sn.38. 3.'10. Mil. a9I.

...
~_'_'6______________X_X_'_V'__'I_'A_~_'_i._'_VA_VU_'_'U__• _______ - -- _._--_ XXIV. CRAVI NG (THIRST).
..
"7
_--- - - _.--
~fi2. Gone is all craving; he doth nothing tg,ke;

~
\ 352. Vitatacho 8.11ada.no niruttipauukoviuQ skilled is he in the sequence of the wOld ;
akkharinll.lJ sannipiitalJ jaui\a. pubbaparani ' ca, conflux of letters fore and aft he knows i1
~ sa ve tt.!\timasal'iro mahii.p& iU'IO (mahiipuriso) ti \<lccati. he verily his final body beats,
man of great wisdolD (great Ulall) is Le called.·

;p~
~ ~3. Sa,bb~bbi.bhu dhamm~8u
353. All h ave I Qvercome; all things I. know;
/ sabbavidii 'bam asmi, sabbesu 'min ll.1l thing!l undefiJed, renouncmg all;
~ ~
o C\
r -. ., . anupahtto,
aabllH.i1juho tar.iliakkhayc vimutto, sayaIJ abhifiMya kaill
uddi"yy" 1 _ __
~ ---
in death of craving iree, I of my!elf
know well-who!e (pupil) should I call myself tt

354. Every gift the gift of Dhamma conquers,

J
354.. SabbadanaIJ dhammadanalJ jinati. every taste the taste of DhaIlUfls conquers,
sabbalJ rasalJ dhammaraso jinati. every love the love of Dhamma. conquers,
sabbalJ ratiIJ dhammarati jinati. waning of craving conquers every i11.t
tJ.1)bakkhayo sabbadukkh9.1J jinati.
"---L c.- - 355. Wealth slays the man of low sagacity, -
C1, 355. Ha.nanti bhoga dummedhaIJ no .ve~'plra.ga-';'~f
hhogatar'haya. dummedho hantl anoe va 3 ~t
but never them wbo!!e quest is the beyond.
'f he ma.n of low sagacity athirat for wealth
()
I<-., . c: doth slay, as 8~ew 11e other men, the self.

~
C)' . 3M. Weed-blemished the field!;2 Iust-blemished this race,
.:) 356. TiJ;1Sdosini khettani, ragadosa ayam pajii. ; h ence fertile whnt's given to men rid of lust.t

~
/ taami. hi vltarage~u dinnal) boti mahapphalafJ.
35"1. Weed-blemished the fields; hate-blemished t his race,
357. Til.Uld08Qni khcttii.ni.~o?yam paji; hence ferti.le what'! given to men rid of hate .
t9.8mi hi vItadosellu diDWLIJ oti mahapphlllalj.

358. TiJ;ladosani khettani"tllohaq9sa ayam paji; ,,_ ) 353. Weed-blemished the fields; this la.ce dulness hlightfl,
hence fertile what's given to men who're not. dull.
tasms hi vitamohesu1linD&l) hoti mahapphaJs1).
359. Weed~blemished the fields; wish-blemished t his race,
359. TiJ;l.sdoeii.ni khettani'~YAm paja,
turni hi vigaticehesu dJ'nbaifhoti mo.happha1a.l,l.
hence fertile what's given to mer.. rid of wish. '?~ ).
- -- ~-------i
-t'--,
XX IV. TA.~HAVAGGO c.~TuvfsATUfO. ;Y
-,.-c
G-,o-wo
-cd-,-,-,~5.--·--~
t ~Q~,-o-
u-nd
7C'~4.---:+~'~5~'~-.~.~G~,-o-un
-d~,~3~.~8~.~.-'
.

1 s~ K. pubbaparil.ni. ~ F. ceo ~ .li'ea. , 8: attano. L 'lhie cen only refer to the rising, t.he new importance, in the

cra( Luf writing, relatively unknown ~t,the Third Council.

353. "M. i,1 7LVin.i,8. Cf.Sn.211;8.ii,284;KV. 289_ 'l'h"ri- 1 Ficld(o) 00111(: 10 be a eymbol for gL'''UI! to ~hc monk.
gitM Corny .. p. 220: Mvst. iii. 3::'6. Aniipalitto: Ii rna. ctutsa.
,,8 XXV. DlII KKHUV .-'!..GGO. XX V. MO NKS. "9
- - - - - - -- -- - - --

XXV. BHIKKHUVAGG O. XXV. MONKS.

360. CB~khuna salJvaro sadhu, sidhu Botello. 5aljvaro,
ghal)€nB salJvaro sadbu, sadhu jivhii.ya Sll.lJvaro,
36] . kAyen~ lIalJvaro sMhu, sidhu viicay& 8&lJvaro.
m a nasa S8.l)va ro siidLu, llii.t1hu tlab ba.tt.ha SIllJvaro.
sabbattha 8lUj~uto bhikkhu sabbadukkhi. pamuccati .
360. Restraint in eye is good, and good restraint in ear,
restraint in smell is good, and good restraint in tongue.
- 3GL R estraint in act. i. good, and good r C3trll.int in epBOOh ,
r o::otro.int in mind j" good, good everywhere rest,aint:
restra.ined everywherp., the monk from every ill obtains

"r!:~#<{P
release. .

362. ~~ttiaAalJi.lto. padaSfl.lJya.t,o, viir.a.YIL jj./l'lyato sa1]yatlltta.mo, 362. Whoso is hand-controlled and foat.-oontrolled,
8.]) hattarato samahito, eko sant11 8ito : t,A.m ahn whoso is speech' controlled, of men controlled best ,·
bhikkhu~. who fain is for the inner world; intent;L- -~
lone a.nd contented: him t hey call a monk. \

alia. ~ukhasalJyato bhikkhu mantabhani anuddhato

~hanunaii ca dipeti ma.dhurall taBOO bhasi~
363. The monk who holds his face under contro1,2
who Rpeaks the mantra, is not arrogant,
\
who wm.l ano dharma teaches: sweet his speech.
\
I
364. Dharnmaramo, dhammarato, dhammal) an UVlClli- 364. Dhanna.-enjoyer , dharma·lover, on dharma. POll-
. taya~, dering,
dhammalJ anussaralj: bhikkhu saddhammA na. pari- dharma remembering, a monk (as ~ueh) ;
hiiyati. . from very dharma doth not fall away. /
/
366, Salll.bhalJ natima-iiiieyyo., nanfiesalJ pihayau care. 365. \¥hat he has gotten let. hi m not despise ; //
anfiesal) pihayalJ bhikkhu samiidhilJ nadhigacchati. nor (gain) of others wanting let him fare; /
wanting tbe a:ains of otbem , (such) a l[/onk
to concentratIon does not.,.-\vin his way.
I
- - -- -
360, 361. Mvst. iii, 423. 361'· ~. S. i, 73 ; Mil. 399.
362~. T ha. 981 (001 8usarniihito.t.to); llwt. iii, 01.23.
'" Grounds 6, 8, 9. 7
363 1 • Cf. So. 850' ; Th•. :1 1 • • In t he S6riputta gi~hiis: . has t.hc se~f 'll"eU/inumt: TLIl. 981.
364. l tv .. ~ 86; Tha.l032. 36"1. St, 327; Mvst. iii , 422. ~ • It illa@fcal.l.hillgtoC;Ollquer o ne 's fllee: Emoreon,' Be.ho.viour .'
11
 XXV. Bl!lKKIIUVAGGO.
366. Appalabho pi ee bhikkhu salabhalJ natimaiiiiati,
tUIJ ve deva pasaIJsanti suddhajivalJ atanditalJ.
367. Sabbaso namarft,l?Rsmil) yassa n' atthi mamayitalJ,
asata sa na socat!, sa ve bhikkhfrti vuccati.
368. Met1K1viharI vo bhikkhu pasanno Bucldhasasane
adhigacohe padalJ Mnta~J Bailkhiirupasamalj sukhaIJ.
369. Siiica. bhikkhu imaJ;] na:vaIj, sittS. te lahum essa.ti,
ohetv3. riigan oa dosan ca mto nibbanam ehisi.
370. Pafica chinde, paiioo. jahc, pailea 0' uttari bhavaye.
pa.iien sangiitigo bhikkhu oghatiJ;l.J;lo ti vueeati. \:
371. Jhaya, bhikkhu, rna OR pamado. J'
rna te kamagu~e bhamassu cittaIJ. / \ \.
rna. lohagujal) gill pamavto.
ma ka.udi dukkham idan tl g&yl!.amano
367. Sn. 950. 367~. Sn.861.
368' . Tha.lF; of. 521'. Cf. 368, ::S61L Mvst. iii, 4021, 523.
370. S. i, 3; Tha.. 15, 633; Netti,70. 37'. Tha.119~.
xxv. MONKS. I"
"~---366. Though little he that which he has received,
t he monk who (ne'erthelees) what. he has got
despises not, him devas verily .
commend as life-pure and unfaltering.
367. For whom no ' mine-thing' is, no name-and-shape,
for that-wmch-is-not 1 grieving not he's called a
monk.
368. The monk who dwells in amity,
believing in Llle Buddha-lore,
may win his way to holy sphere,
to peaee from worries, happiness.'"
369. Bale out this boat, monk; balM out
'twill lightly go along for you;
cut out both uafsion end ill-will, _.""",-- --
so will you cOme to waning.out.t ~~~~--:---- - - ._c:..._
370/~ut" thOl.\.-OfiQ a. vo behind,.' \-----. -, .. -
_, lJ,,~£ve in fu'rt.her~worlds) expand;
he ~ho-the 6.'@bld bond transcends,2
~
A1-
, ~
"
. \.'-.,
.5" a monk flood-tmversed is he called.
0<. . ~~' 371. Muse, monk! be you not wanton, man!
• be you not one whose mind on wa y8
of sense-desire a-whirling goes;
be you not. as a wanton man
a swallower of (hell's) lead-ball I
be you not while you're burning then;
wailer: 0 woe I 0 misery I
--. ---.~~-------
'" Ground 14. t Ground 10 and for ai!, 1.R
, Here' the ma.n ' ('}YUma) is the main t hing; the' mine ': property,
and instruments of mind in body are relatively unreal, unimpor.
ta lrt~ ,
2 These fo';tf{';;~ ·in eC l?le~ia~tienl teaching were (1, 2) tLtl ten
[~tter~, jt.he spiritual faculties (faith, mindfulness, effort, concentru ·
tJl).lr,~ wisdom) -and tile five: lust, hate. dulness, conceit, (wrong)
Oplmon.
 xxv. }lHIKKHUVAGGO.
372. N'atthi jha.naIJ apaniiassa panna n' atthi ajjhayato
yamhi jhanan ea panna ca, sa ve nibbiinasantike.
373. SuiiiiagaraIJ pavit"(;hassa, santacittassa bhikkhuno
ama.nusi Iati hoti samma dhammalJ vipassato.
374. Yato yato s&mmasati khandha.naIJ udayabbayaIJ,l
labhati pit.ipamojjalJ amat3.1J talJ vijanataIJ.
376. Patisanthiiravuty' assa, iiciirakusalo siya,
tato pamojjabahulo dukkhass' antalJ karissati.
377. Vassika viya pupphani maddavani pamuncati,
evalJ ragan ca dosaii ca vippamuficetha bhikkhavo.
378. Santakayo santavRco santava2 Busamithito
vantalokami80 bhikkhu upasanto ti vuccati.
, F. Co udayavyayalJ. ~ Com. santa.mano.
314,'. Cf. Tha. 23'.
XXV. MONKS.
372. No musing is there for the unwise man,
nor wisdom for the man who muses not;
in whom are found musing and wisdom too
he verily is near the waning-out. *
373. To monk who' into empty place has come
with peaceful mind, there comes a joy not born
of earth as he with insight dharma heeds.
374. When now, when then he grasps the rise and fall
of many things, rapture and joy he wins
of those who can discern the deathless That. 1
375. There (in t.he Rnle) this-grolifiilwork-comes. to be
f~r___mnn k~f wiMom ;~'!~TIlingJiL\everyrsfQs1.e,
/('.~nteJ}t,:::at1!t.in-the-.fEi..~:......the (life) c?ntrollea.\
- -'l:tna1ie must fleek t.hp. eom'pany---DfJrl.Allds .............-'
lovely (in deed), life-pure, unfaltering.
,
376. Let him be cordial in his ways;
he should be righteous in his dep.ds;
theteby, filled with abundant joy,
he'll come to make an end of ill.
377. Like as the jasmine sheds its faded blooms,
so do you, monks, let lust and ill-will go.
378. The monk of pious deed, of pious word,
of pious mind, intent, with worldly lure
spewed out, is called a man of piety.
* Ground 10.
, 'So he .knowing That became immortal,' Ait. 2, 4, 6. • He
who knows thi~, baving re~ched That, become!! immortal,' Kaua.
2, IS. 'Knowing 'rhat, the wi~e become immortal.' Rena, 2, 13.
'That is the immortal veiled by being' (or, the real), B.ha.d.
1, 6, 3, etc.
 - -_.--' -'-
"4
'\ I
~

'~
~_/' _________ X_X_V_l_'_T_~_R
B_R_k_H_'~1~~A~'~
__ _________ S
1 2__

379. Attan~~coday' ~.tt~na/lJ; pll.tim~e attan:l at~~naJ / 379. The man should by the self incite the Alt.
so attagutto satlma."sukhalJ bhlkkhu ythah181."'-c:- the man should by the self hold back- t . self;
,~/ he by the self safe-guarded and alert:
10 I mo~. ~n h~~piness thou'~~ dwp.l1.
38l~~~hi -;';tano natho, atta. hi att;a.no gati, ~O. Yeal 'tigtlie~~theself ;'
'\~s~a sa,1Jyamay' attana1j, assam bhadraIJ va vii· -y~ and the lieU Lhe bourn is of the self!2
~lJO. hence -shouldst thou watch over the 8elf
as mercha.nt over churgel' thoroughbred.

381. Pamojjabahulo bhikkhu pasanno Buddhasasane, 381. Now let the monk filled with exceeding joy,"
adh igacche padal) santa.IJ sankharupnsamalJ 3u khal) believing in the Buddha-doctrine (taught),
go up into the holy. ha.ppy sf.here
where worldly worries troub e bim no more.

382. Yo have daharo bhikkhu yufijati Buddhalliisane, 382. Surely the monk who young hath yoked
t:ll>'UlaIJ lokalJ pabhli.set.i abbhii. mntto va. candim1i.. himself to Buddha·doctrine (taught)"
sheddeth a radiance o'er the world
xxv. nnIKKHU\1ACCO PANCAvISATllJ o. as moon when coming free from cloud

XXVI. THE BRAHM~A.

XXVI. BRAHMAlj"AVAGGO.
383. Cut off the stream, press onwa.rd, drive away
383. Chinda sotalJ, parakkamma. kame panuda briib. desires of sense, thou brahman (ma.n of worth) ~
ma.na! hast thou the waning of worltl-worries learnt,
6O.ulchlLranaIJ khaytllJ natvii akataiiiiu lsi brahma~a ! adept art, brahman! in the things not ma.de.

384. Yadii dvayesu dhammesu paragii noti brii.hma~,

. 3S4. Wben in two thin~8 t,he brahman. man of worth ,
hi~CQmes farer-to-th(>.-beyond, for him,
nth' assa sabhe saUyoga. atthal) gacchanti jsnato. the knower, every bond ig done awa.y.

• Ground 14 .
==-
• K. pa~imilse 'tum. B" pa~irnalJ~etha attani'!..
c=---;;-:--:;o-:' .... _ . ._ . SeQ footnot& to verso 160.
379 1 , Cf. Tha. 637. 38L Tha. 1l. ~ ' To become one for whom Brahman (=At.rnt.n) is all: this is
382. M. ii , 104. ; Tha. 873. 38~1. 'fha.203. for him the highest bourn (gaCi) . ... The Ma.n : this is tbe course
;iS3' . S . i , 49. 38S.42S. Sn. 620-lJ47. (td4Wi), this is the highest bourn,' B~had. 4, 3, 32; Ka~ha , 3, 6.
 XXVI. BRAHMAt:1AVACGO. XXVI. THE BRAHMA~,r... "7
---~ ~----- ----

385. Yassa pfu'alJ apir&lJ va. piirapiir:llJ nil. vijjati, ae5. For whom beyond and not beyond are not,
vitaddaraQ, visal)yutta!), tam aha!) hriimi brahmal;l&l.l. or both beyond and not beyond,l that man
with terror gone, detached, I brahman call.'"

386. Jhayil) , virajam asina,1), katakiccalJ, anEisavalJ, 386. The man of musing, man of faded dye,
mtamattham anuppattaIJ, tam aLaIJ brumi brahmaQalJ· the sitter, man of uW1:lhl;ld work, one rid
of a&..-vas, hi3 utmost weal a.ttaincd,
that:rno.n I call a brahman, man of worth.t

387. Diva tapati adicco, rattiI] abhati candima, 387. By day shines sun, by night beams moon,
sannaddho khattiyo tapati, jhayi tapati brahma.~o. armoured the warrior shines,
atha sabbam ahora.ttalJ buddho tapati tejasii. as muser shines the man of worth,
but, all the d&y and all the night
by Itl'donrghines the wake.

388. Bii.hitapapo ti brahmaJ).o, samacariya samaQ.o ti Vllccati, 388. , Ejector of evil' is the bra.hman called,
pabbajayaml attano maial), tasma. pabbajito ti 'luccati. , he of calm~life ' (is called) a recluse;
making to go forth flaws 0 ' the self:
therefore' forth-goner' is he c~lled.

389. Na briihmal).lI.ssa pahareyya,2: nassa muiicetha. hrihmal).o. 389. He should n/ ;strike a brahman, man of worth,
dhi brahmaO:lsm hantaral). tato dhi yasM. muikati. nor shCluld (l'.lt Clh)--hmhtitan on him vent (his 'Wrath);
fie I on the man who brahman ~trikes,
fie! on the man who then should vent (his wrath)!

390. Nil. brahmat;tass' etad akiiiciseyyo 390. More than a little better for a brahman 'tis,
yada wseillw lUa..naSo piyehi, when in things prized h~ holus the mind reserved;
yato yato hilJsamano niyp,ttati As oft all mind-to· harm he turns away,
tato tato sanrmati-m-eva dukkhalJ. so often (to him) comes suaging of ill.t

391. Yassa kayena vacaya manasa n' atthi dukkat&g, 391. Whose deed and word and thought give no offence,
BaIJvutaIJ tihi thanehi, tam 8h&1) brumi brfihma~al}. him in three opportunities restrained,
that man I call a brahrrum, man of worth,

1 Cn. pabhii.jiiy'. 2 F. hareyya. * Ground 5. t Cround 16. :t Ground Hi.

---CC~:- ~ ~ -- - ~

385. Cf. .t)n. 1129. 3tH. Cf. S. i, Jb. 388'. Cf. Vd. i, 4. I Com. sees here senses and sense-objects!
391. Net.Li, 183.
 XXVI. B R AHMA~AVAGGO.
392. Ya.mhii dhammalJ vijineyya. sammiisa.mbuddhadesital),
sakkaccalJ tan namasseyya, aggihuttaJ,) va brahmal).o.
393. Na j a.~ah i,
na gottena, nil. jacca. hoti brahmano,
y~mhi saccaii ca. dhammo ca., so sukbi, tlO ca.·bratt·
lUtl"l1U.
394. KilJ te ja.tahi dummedha ! kit) te ajina8a.~iya. !
abbhantaran te ga.ha!18.I), bahirag parimajjasi !
395. PausukUladharaI] jantulJ, kis'lI], dhamanisanthatar.h
ekalJ va.nasmiI] jhayantal), tam aha!) brnmi brahruaT;l3.I].
396. Na ci.ha.m brA.hmanam brnmi yonijalJ mattisam·
bhavalj,
bhovadi nama so hor-i, sa C~ hoti sakificano,
akifica.nat) anadA.l1al), tam ahag brumi brithma~J].
397. &bbasa.lJyojana.1J chetvi yo ve no. paritassati,
sangll.tigalJ visal)yuttal), tam ahalJ hrnmi brAhmaT;lfllJ.
398. Cb.et~1i. nan~il)l v&rat~ii ca., sanda1JlAlJ~ saho.nukkamlu),
ukkhtt&a:pa.!lghalJ buddhalj, tam ahalJ brilmi brahmal;l&lJ.
• F. ~a.ndiina1J'
39tP. Cf. 1'ho.. 2-13 1
• 396. Cf. Uttaradhy., p. 14.
396·423. Rn. 620-647. 398'. S. i, lIi, 63.
XXV" THK RRAHMXijA. 129
~.---------------------------
392. From whom he eAould have come to know
Dhamma by true Sambuddha taug'ht,
with reverence should he honour him,
as brahman sacrificial fixe.·
-
-----:ma. Not by the brauhs, t.he clan, the birth is a maD
brahman true;
in whom are truth and clhanna, he is well, is
brahman he.
What use are braids to you, you unso..gacious mall ,
wha.t ure to you is skin of antelope I
yOlO' inside is a. jungle, out.side you mnke smooth I
Tha man of dusthcap·gear, the len.n , of network skin, the
lone,
the muser in ilie wood: him I call brahman, ma.n of wortb.t
396. I cull none brahman for that ho
"', is of (this) race, is of (that) mother born;
such man will dub (you) air! YCIl, be a man of
means;
the man who nothing has, who nothing takes:
that mE!.1l I call a brahman, man of worth.
397. The man who everv fetter hl\6 cut. off ,
yea, who is in no tUrmoil (of the mind),
transcending bond~ , detached in every way:
that man I call a. brahman, ma.n of worth .
398. The man who's cut the trace and (cut) Lh~ bl.rap.
tilt: bcidl~ auti the t.hong, a.nd hali the latch
tha.t ba.ll! the door thrown up, he who is wake :
that ma.n I edl a brahman, man of wl) rt.h .t
t Ground 6. t Ground L
13 0 X):Vl. HR ,\ HMANAVAGGO.
~!l9. Akko.c::t1J vlU'l h ahandhafl ca a duttho yo titi~khati ,
khantibalfllJ haljiniknYj tam ahR.lJ briiml brah.
ma ~al) .
400. Akkodhana lJ vat&vantalJ eilavantalJ a.nWS8utal),
da ntall antimasl!.rIra.1J tam ahaIJ brumi brahma.!lalJ.
401. Yiri pokkharapatte va aragge-r-iva ~po,
yo na lippati kamesu, tam ahaI] bruml brA.hma~lQIJ .
402. Yo dukkhassa ~ai~~Mi idh' eva khayam~~;
pannabharaI] VlsaI]yuttaIJ, tam ahalJ bruml~·brah­
ma~aIJ·
403. Gamhhrrll --Jt~ hii:vil), maggamaggassa kovidal],
uttamattham anuppa.tta, m a.ha.l) brilmi brahnuu,1Ql) .
404. AsaI)sa.tthal'J gahatthehi anagarehi cubhayalJ
anokasArilJ appicchalJ, tam ah&lJ briimi brii.~alJ.
406. Nidhaya da~QalJ hhiitesu ta.sesu t ha-varMa ca,
yo ns. hanti no. ghateti, tam aha.lJ briimi brih-
ma~l).
406. AviruddhalJ viruddhesu ~a~Q.e3u nibbutalJ
sad!l.nesu an adanaIJ, tam ~l1lJ brumi brlthma~a.IJ ·
405. Cf. 14.2. 401S' ·~ . Mv~t. i, 356. 406. Of. S. i, 28&.
XXVI. T HEil RAHMAl':IA. 131
,~ ----~~~~--~~~----
390. He who unangered bears reproach an.d stripes
and jail, in patience strong, l'u"f1.y~d In strength:
that man I can a brahman, ma.n of worth.
- ---400. Unangered , dutiful, and v iJ.tUQU8,
unspotted, trained, in (eanh's) last body ga.rbed:
t hat man I call a brahman, ma ll o( worth.
- --401. As water clings not to a lotus leai,
nor grain of mustard plant to point of awl,
so he who clings n ot to desires of sense :
that man I call a brahinan, m a.n of worth.
402. Who for the 661f, e'en here, knows wane of ill,
him of the fallen burden, him detached,
that maD I call a bra.hman, man of worth.
___.-403. Him of deep wisdom and saga.city,
vtll'lStl(1 ill t..he W&y a nd ill ~he not-Way versed.
him who haa come t o win wCQ,1 uttermost:
tha.t man I call a brahma.n, man 01 worth .*
"--- 404. NoL wit.h la.y-fulk associa.~. or with .
the ho u~ltJml ptlople, or WI th bot.b of these ,
faring without a houm:, wit.h w i 8he~ few:
tha.~ man ] ua.ll a bra.hmall, ma n of worlh .
.---405. Whoso has laid aside the rod (of force),
concerning creatures cowed or truculent,
whoso smites not , nor ma.kes (a.nother) slay:
that man I call EI. brahman, ma.n of worth.
406 . Whoso among withstanders withstands not,
-- is passive 'mong uplifters of the rod, .
who among them who take no taker is :
that man I call a bra.hman, man of worth.
" Ground Ui.
132 XXV I. RkAHMAf:I'AVAGGO.
--------------------
407. Yassa. r ago ca doso ca mana mR.kkho ca piitito,
sasapo-r·iva iragga., tam R.hR.lJ hrumi braJuna~:lI:J.
408. Ak&kkR.R!U,l viiiiin,pIl.~.ilJ giraIJ saccslJ udiraye,
yiiya. nabhisaje kaiiCl, tam ahalJ brumi brl!.hma!laIJ .
409. Yo 'dha dighal) va rassal) va a~WJ t hll)9.lJ subha-
subhaIJ
loke adinnsIJ nadiyati, tam ahalJ briimi brl!.h~alJ.
410. ARii. yll.RAA na vi jjanti asmilJ loke paramhi ca,
niriisayal] visal]yuttaI), tam ahal) brumi blii.hmnoa.~ .
411 . Yass' ii.laya na vijjanti aiiiiaya akathal)katbi,
amatogadha.IJ anuppaU..aIJ, tam aha.g brumi brAh-
ma~IJ·
412. Yo 'dha punfiaii en pa.llaii ca ubho sangBIJ upaccaga.,
MOkalJ virajalJ suddhag, ~m ahaIJ brilmi brihmal)81).
413. CandalJ va vimalalJ iuddhalJ vippasannam ar;Liivilnl),
Nandibhavaparikkhmau,l tam ahll.1J hrilmi brahmAl)QIJ.
1 Com. trsu bhnvC3U . • • h~J.lhA1J.
XX\'!. THE BRAHMAl;<A . 133
~07 . The man in whom passion and hate and pride
o.nd cant (all) ha.ve been made to fall,
iL6 falls the mustard-seed from point of awl:
that man I call a brahman, man of worth.
408. Who with a voice not hn.r3h, informativc.
may tco.oh thc true, and no one vilify:
that mo.n I call 0. brohman, ma.n of worth.
400. Who in this world nc.ught takes that is not given.
or long or short, fine, coarsc, or fa.ir or foul :
.that man I call a. brahma.n, man of worth.
410. The nllm in whom longings oo.n find no piMc
R.~ to this world or 0.8 to other worlds,
him of no longings, utterly detaehed:
that ma.n I call a brahman, man of worth. *
411. For whom the wonted grooves exist not, he who
knows,
who asks not how is this and hm'' ' is that,
t he plunge into the deathless has attained:
that man I call a. brahman, man of worth.
4 ! ~. Whoso hath here the merit and the evil, yea,
who hath transcended both of them as bonds,
the man griefl.e6s, dye-laded, pwifled:
that man I ca.n a brahman, man of worth.t
413. Whoao as moor: UDspotkd., purc, scrcnc,
sta.inle8s, for whom bliss and becoming have goni! out:
that man I call a brahman, man of worth. t
,. Ground 5. t Ground! 15, 7.
 134 XXVI, BRAIiMA~AVAGGO. XXVI. THE BR,\ m1A~A. 135
-----~- .. -----
414. Yo 'mali pa\ipathalJ duggaIj saIJslro.lJ moham ac- 414. Him who has fared past quagmire and bad road,
world-faring, and the baffiing in 'to has crossed.
caga,
ti~~o paragato jhiiyi A.Dejo abthan.kll.thr,
I has traversed, gone beyond, a muser is,
anupiidii.ya nibbuto, tam a haIJ brilmi brahma~l).
i unmoved and grasping naught, has waned away :*
t.hat man I call a brahman, man of w.orth.

415. ~ o 'dha kame pa.hatvii.na. anagaro parihl»je, 415. Whoso here getting rid of l!en~B·dttiire tl,
kAma~·bhavapari kk:hIl).au, tam ahal) brUmi brAhma:Q.lul. homeless should wa.nder, with desires of sense,
and with becoming wa.ned utterly:
tha.t. man T call a hranman, maD of 'Worth.

416 Yo 'dha taQha.lJ pahatvi na anigaro pAribbaje, 416. The melD who here or craving getting rid,
taQ,hi -bhavaparikkhI1)8 l). tam ahalJ brumi br8hmaQ:ul. Louseless Mould ",ander, with (all) cra.vings waned,
and with beooming waned utterly :t
ba.t man I caU a brnhman, man of worth .

Hitvi manusak&IJ yogaQ diboolJ yogalJ upaccn.gi, 417. The mitD who has discarded human ties,
Sabbayogavi!l8olJYU t ta.!J, t am ~a:!) brfimi brahmsl)alj. aud Las tra.nscended tiel! of deva.-world,
from every tic lives utterly detaohed:
t!J.at man I call Q. brahman, man of wonh .t

418 Hitva l atin e[l. axatiil. cs. s[tibhiita.n niriipadhil),

sabba!okabhibhul) vIral] : tam ahalJ brumi brlibmaJ;Ul.IJ.
l 418. Whoso, of fondness and aversion rid,
I m~ cool become, a.nd void of life's substrat e,
hero who every world has ovcrCOInc:
t!iat man I call n brahman, man of worth .!

419. Cutil] yo vedi sattanalJ upapattii ca sabbaso, . 4) 9. Whoso has come to know in every way
asattaI] 8ugatal) buddhal], t.am ahatj brumi brah· decease of beings and their going on to be,
m.a~a.IJ, without attachment, \vell~farer, awake:
that man I call a brahman, ma.n of worth.

420. Ya88& gatilJ na jiinanti dev" gcmdhabbnmii.nuao., 420. He of whose bourn nor d evas know. nor they
klw;!aaaV81j arabantat]. tam ahalJ briimi brihmar;mlJ. expert in deva-muaic. nor the men
of ea.rtb. quenched as to iisava. a r 'hau:
that man I eall a brahman, man of worth ,

. imalJ.
- - _K. .. ... _. 2 F . kAml. " Ground 10. t Ground 7. t Grounds 5, 2; if. p . xxviii, 1. 21..
4H . Cl. A. iv, 290.
420. Cf. Mbh. xiii, 113, 7.
12
 XXVI. DRAHMAl:'AVAGGO.
421. Ynssll. pure ell pacelli ca majjhc ca. n' atthi kiiica.nnl).
akincn.oalJ Jl.oiifi:i.nafj , tam nhuJ briimi briihm.'\l).lUJ.
422. Umbham pavars lJ VLraIJ mahesilJ vijitivinal) _
anejalj nahatllkEUJ buddhalJ, tam ahalJ briimi brahm.:lOAIj.
423. Pubhp.-nivRsaI) yo vedi saggapayaii ca passati,
A.thn jiitikkhaYflm patto, abhiilr.ii., v08i~o, muni,
sabbavositavosana:u, tam ahaIJ briiml bmhmn~lJ.
XXVI. BRAH MA~AVAGGO ClfAll"sisATBro.
1. Yam!aka~ Appa.:miiaul) Oillao
PupplVJ,Tj Dalenu Pw(uf,il,(u)
Amkantwj SaltaSSe1Ul
Papay Da~uJ.e"a, lfj duro,,-
2_ J .ra AU. <XI lAloo ca Buddhay Sukl"" Piy",,,, ca
Kadhay Makl.. ca Dham1lUl!!hay MU{Jgavaggena vi-
Saii;
3. Palcir;.r.al«],I} N iraya'J Naga
Tat)ha'J Bhikkh'U ca Brahm(1)-O:
eta ckabbisati mgga
dcs14idiccabandhunil.
Dl{'\M ~1APADAN Nl'!'l'H1TA~.
42Jl . Cf. Tha. 537.
423. cr. M. ii, 144; S. i, 1~1; A.. i, Hi5; Ttv., § 99,
XXVI. THE BRAHM ANA. 137
421. The man for whom the past and present t hings
and things in midst (of u51 are (as ' tw~e) naught,
who nothi.ng has, and who take! nothing up:
that· man I call a bra.hman, man of woMh.
422. The bull-like man. the man elect, hero,
great seer and conqueror, unmoved,
bather regenerate, the man a.wakf! :
t hat· man I call a bra.hman, maD of wort,h,
423. Whoso has come to know where erst he lived,
and sees the lucky world, the world of doom,
now that the waning out of birth he's won,
a super-knower, .finished, valu~I,. ...
him whu ha~ Jllwshed every Jllll~hlUg:
that man I call a brahman, man of worth. 1
- - -------
• Ground Hi.
I I here suggest a. pada. has been dropped and th.ree padaa of later
values interpolated. Cf. t'lJ.ll. in Iti-vuttakiL Tne dropped pada
lTIay possibly have been identical with that ill verse 166:
rltU!laultena ab,l.iiift4[yal
(who weal 0' the &el£ hl!.8 corne to know).