Udanavarga Tibetan Dhammapada

V-Z.
^^
LIBRARY OF THE THEOLOGICAL SEMINARY
PRINCETON,
N. J.
Division
XjXrrS^
I
'
Section
.\Xj.rX: l\
i
vJ
g,Cv
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ESSAYS ON THE SACRED LANGUAGE, WRITINGS, AND RELIGION OF THE PARSIS.

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TEXTS FROM THE BUDDHIST CANON

COMMONLY KNOWN AS
DHAMMAPADA."
With Accompanying Narratives.
Translated from the Chinese by S. BEAL, B.A., Professor of Chinese University College, London.
by
The Dlianimapada, as liitherto known by the Pali Text Edition, as edited Fausbijll, by Max Milller's English, and Albrecht Weber's German
translations, consists only of twenty-six chajiters or sections, whilst the Cliinese version, or rather recension, as now translated by Mr. Beal, conTlie students of Pali who possess FausboU's sists of thirty-nine sections. text, or either of the above-named translations, will therefore needs want Mr. Boal's English rendering of the Cliinese version ; the thirteen abovenamed additional sections not being accessible to them in any other form ; for, even if tliey understand Chinese, the Chinese original would be un-
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critical
"Mr. Seal's rendering of the Chinese translation is a most valuable aid to the It contains authentic texts gathered from ancient study of the work. canonical Viooks, and generally connected with some incident in the history of Buddha. Their great interest, however, consi.sts in the light which they throw upon everyday life in India at the remote period .at which they were written, and upon The method the method of teaching adopted by the founder of the religion. employed was principally paraljle, and the simiilieity of tlie talcs and the excellence of the mor.als inculcated, as well as the strange hold which they have retained upon the minds of niillions of people, make them a very remarkable study." Times. " Mr. Beal, by making: it accessible in an Engiish dress, has .added to the great services he has already rendered to the compai-ative study of religious history." Academy. "Valuable as exhibiting tlie doctrine of the Buddhists in its purest, least adulterated form, it brings the modern reader f;ice to f.ace with that .simple creed and rule of conduct which won its way ovcrthe minds of myriads, and which is now nominally professed by 145 millions, who have overlaid its austere simplicity with innumerable ceremonies, forgotten its maxim.s, perverted its teaching, and so inverted its leading principle that a relit,don whose founder denied a God, now worships that founder as a uod himself." Scotsman.
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THE HISTORY OF INDIAN LITERATURE.

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THE BIRTH OF THE WAR-GOD.

A
Poem.
By KALIDASA.
Translated from the Sanskrit into English Verse by Ralph T. H. Griffith, M.A,
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A CLASSICAL DICTIONARY OF HINDU MYTHOLOGY AND RELIGION, GEOGRAPHY, HISTORY, AND

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METRICAL TRANSLATIONS FROM SANSKRIT

WRITERS.
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Hindu poetry." rimfs. .A volume which may be taken as a fair illustration alike of tbo religious writers. and'nioral sentiments and of the legendary lore of the best Sanskrit Sdinburgh Daily Review.
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An
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MISCELLANEOUS ESSAYS RELATING TO INDLA.N

SUBJECTS.
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CONTENTS OF VOL.
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On the Kocob, B6d6, and Dhimal Tribes. Part I. Vocabulary Section 1 Location, Numbers, Creed, Customs, Part II Grammar Part III. Thrir Origin, of the Climate they dwell in. Character, and Condition, with a General Description
Appendix.
Vocabulary of the LanSection Il.-On Himalayan Ethnology.-L Comparative the Dialects of the Kiranti guages of the Broken Tribes of Nepal.-II. Vocabulary of Language. The Vayu Grammar. Lanâiage -III. Grammatical Analysis of the Vayu The Lahmg GramI-IV Analysis of the Bahing Dialect of the Kiranti Language. Kiranti mar. V. On the Vdyu or Hayu Tribe of the Central Himalaya. VI. On the Central Himalaya. Tribe of the
CONTENTS OF
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Comparative Vocabulary Section III. On the Aborigines of North-Eastern India. Tongues. tlie Tibetan, Bodo, and Garo Section IV. Aborigines of the North-Eastern Frontier. Section V. Aborigines of the Eastern Frontier. connection with the HimaSection VI The Indo-Chinese Borderers, and their of Indo-Chinese Borderers ni Arakan. lavans and Tibetans. Comparative Vocabulary Tenasserim. Comparative Vocabulary of Indo-Chinese Borderers in Comparison and AnaSection VII. The Mongolian Affinities of the Caucasians. lysis of Caucasian and Mongolian Words.
Section VIII. Physical Type of Tibetans. Comparative Vocabulary of the Section IX The Aborigines of Central India. of the Eastern Ghats.-VocabuAboriginal Languages of Central India. Aboiigines some of the Dialects of the Hill and Wandering Tribes in the Northern bircars. larv of Supplement to tha Abori-dnes of the Nilgiris, with Remarks on their Affinities. Southern India and Ceylon. Nilgirian Vocabularies. The Aborigines of X.Route of Nepalese Mission to Pekin, witli Remarks on the Water-
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Nepalese.
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" Upon the whole, we know of no work comparable to it for the extent of its original research, and the simplicity with which this complicated system of philosophy, religion, literature, and ritual is set iovtli." British Quarterly Review. " The whole volume is replete with learning. ... It deserves most careful study from all interested in the history of the rehgions of the world, and expressly of those who are concerned in the propagation of Christianity. Dr. Edkins notices in terms of just condemnation the exaggerated praise bestowed upon Buddhism by recent
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THE GULISTAN;
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ROSE GARDEN OF SHEKH MUSHLIU'D-DIN SADI OF SHIRAZ.
Translated for the First Time into Prose and Verse, with an Introductory Preface, and a Life of the Author, from the Atish Kadah,
By
EDWARD
B.
EASTWICK,
Of Merton
C.B., M.A., F.R.S., M.R.A.S.,
College, Oxford, &c.
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LINGUISTIC
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Bt EGBERT
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of
Her Majesty's Indian
" We know none who has described Indian life, especially talent. -Academy. with so mucli learning, sympathy, and Hterary " 1 1 is inipos'îble to do j ustice to any of these essays in the space at our command original remarks."-. James s GazMc. lo us to be fnll of suggestive and But every " His book contains a vast amount of information, ... of much interest to of thirty-five years of inquiry, intem^nt reader It is, he tells us, the result fiUl of fascination as of food for speculation, and that on subjects as J-e&on, and
.
the
life of
the natives,
theyS
thought." Tablet. , , x, i history and " The essavs exhibit such a thorough acquaintance with the speak as one having authority. -EcUnO^mjk an.iqufties of India as to entitle him to Daily Review. tj. +i It is tnis " Tbp author speaks with the authority of personal experience. the people which gives such a vividness constant Association with the country and v.m. to many of the irAgQS,." Athene
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i.
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BUDDHIST BIRTH STORIES;

The Oldest Collection
or,
Jataka Tales.
of Folk-lore
Extant
BEING THE JATAKATTHAVANNANA,

For the
first
time Edited in the original Pali.

;
By V. FAUSBOLL And Translated by T. W. Rhys Davids.

Translation.
<<
Volume
I.
l.en toM byê Budxlha c,f wljatÎ. These are tales supposed to have They and heard in his previous bu-ths Europe as weU as J^^^ P^t^^;'Yolk-lore of of the original Aryan o"|^ âois^ so borrowed much. The introduction India, and fr"'^\^'^J'=lV^^ ^'îl', these fables, tracing 'uiStion on disquisition on^ the migrations of contains a most interesting respectively known as vai^nib groups 01 lui their reappearance in the p,^=,,^.^g series, and even 'The CalUag ^sop-s Fables, the Hitopadesa the ^^^^J^^^^^^X-ersio,. of the Judgment ["^'i/^^^"^^^;^^ Arabian Kights.' Among other o d not a Semitic tale."- Times. of Solomon, which Vô..^.^^ ^^ '^^^ a sorted his right to be heard on Encyclopedia i^ the new edition of the
l^s^
D.^C
tMl'^^^^cTb^TairarîroifBud!lSs
Britannica.'"-Xdsil/em<ry
' All
'
who
indebted to Buddhist literature ought to feel deeply are interested in T^,,ddhlst MeK^^ .^ p^,li s.liolar is a sufficient
of oui eartiest imaginative literature to us aêai in claiming that it P'-^^jts
^f
'
eom^^^^^^ y ^"'i^;^^^^^^
of the social life

""'
and
closely related to
'^S^^^^^'^'^S^^^^^^^^^ James's Gazette.
^'^*'*^^'^^
civihsation."-.

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A TALMUDIC MISCELLANY;
Or,
a thousand AND ONE EXTRACTS FEOM THE TALMUD, THE MIDEASHIM, AND THE KABBALAH. Compiled and Translated by PAUL ISAAC HERSHON,
Author of " Genesis According
to the
Talmud," &c.
"With Notes and Copious Indexes.

" To obtain in so concise and handy a form as this volume a general idea of the Talmud is a boon to Cliristians at least." Times. " This is a new volume of the Oriental Series,' and its peculiar and popular character will make it attractive to general readers. Mr. Hershon is a very comThe present selection contains samples of the good, bad, and petent scholar. The indifferent, and especially extracts that throw light upon the Scrijitures. extracts have been all derived, word for word, and made at first hand, and references
'
are carefully given."
British Quarterly Revicto.
and truthful notion

Daili/ News.
" Mr. Hershon's book, at all events, will convey to English readers a more complete of the Talmud than any other work that has yet appeared."
" Without overlooking in the slightest the several attractions of the iirevioiis volumes of tlje Oriental Series,' we have no hesitation in saying -that this surpasses
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Edinhuryh Laily Review. all in interest." " Mr. Hershon has done this he has taken samples from all parts of the Talmud, and thus given English readers what is, we believe, a fair set of specimens which they can test for themselves." The Record.
;
them
" Altogether we believe that this book is by far the best fitted in the present state knowledge to enable the general reader or the ordinary student to gain a fair and imbiassed conception of the multifarious contents of the wonderful miscellany which can only be truly understood so Jewish pride asserts by the life-long devotion of scholars of the Chosen People." Inquirer. " The value and importance of this volume consist in the fact that scarcely a single extract is given in its pages but throws some light, direct or refracted, upon those Scriptures which are the common heritage of Jew and Christian alike." /o/iu Bull. " His acquaintance with the Talmud, (fee, is seen on every page of his book. Itii a capital specimen of Hebrew scholarship t is a monument of learned, loving, lightgivmg labour." Jewish Herald. iviug
of
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THE CLASSICAL POETRY OF THE JAPANESE.

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Author of
hall CHAMBERLAIN,
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Yeigo Henkaku Shiran."
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"It is inidoubtedly one of the best translations of Ivric hteraturc which has appeared during the close of the last yea.r." Celestial Empire. "Mr. Chamberlain set himself a difficult task when he undertook to reproduce .Japanese poctiy in an English form. But lie has evidently laboured con amwe, and his efforts are successful to a degree." iondon and China i'.fjrress.

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THE HISTORY OF ESARHADDON

KING OF ASSYRIA,
;
(Son of Sennacherib),
B.C. 681-668.
Tablets in Translated from the Cuneiform Inscriptions upon Cylinders and Analysis the British Museum Collection together with a Grammatical the each Word, Explanations of the Ideographs by Extracts from of &c. Bi-LiDgual Syllabaries, and List of Eponyms,
By
ERNEST
A.
BUDGE,
B.A., M.R.A.S..
Assyi-ian Exhibitioner, Christ's College, Cambridge, Society of Biblical Archaeology.
Member
of the
haddon.' "
'History of Esarof scriptural archseology will also appreciate the Times. much to attract the scholar in tliis volume. It does not pretend to object is to translate, popularise studies which are yet in their infancy. Its prirnary to tbe professed but it does not assume to be more than tentative, and it offers both scholar the means of Assyriologist and to the ordinary non-Assyriological Semitic controlling its results." Academi/. book is, of course, mainly addressed to Assyrian scholars and
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MEVLANA (OUR LORD) JELALU

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MUHAMMED
ER-RUMI.
Author, Together with some Account of the Life and Acts of the of his Ancestors, and of his Descendants. Selection of Characteristic Anecdotes, as Collected Illustrated by a by their Historian,
Mevlana Shemsu-'D-Din Ahmed, el Eflaki, el
'Arifi.
Translated, and the Poetry Versified, in English,
By
"
JAMES
W.
REDHOUSE,
M.R.A.
S.,
&c.
.
complete treasui-y of occult Oriental lore." SahM-dayifmew. reader ignorant of Persia, who is This book will be a very valuable help to the department of the hterature desirous of obtaining an insight into a very important extant in that language." Ta6(c<.
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EASTERN PROVERBS AND EMBLEMS

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KINDNESS, AS A SLIGHT KECOGXITION OF HIS GREAT
BY
THE TRANSLATOR.
INTEODUCTION.
taken from
vol. xxvi. of
The
text here translated
is
the
folios 329-400. sutra section of the Bkah-hgyur, Ixxi. of the Bstanversion has been revised on that of vol very incorrect hcryur folios 1-53, which, though generally
This
the re"producing nearly all the errors of

sides
Bkah-hgyur
(be-
and complete
so text in many places where it was of (that of the effaced in the copy I made use much nearly useless. National Library at Paris) as to be into thirty-three chapters and four
many
others of its own), has enabled
me
to correct
my
The work is divided about the same number of books, each of which contains twelve chapters and 260 verses, Book I. has verses.
Book
III. six twelve chapters and 249 verses. Book and verses, Book IV. three chapters chapters and 248 verses or udanas, the greater 232 verses, making in all 989 seven and nine syllables.^ part of which are in verses of " Tched-du brjod-pai tsoms," is rendered The title, udanas, but the i.e., chapters of
Sanskrit by Udanavarga, imply "joyous word udana must not be understood to hymns of praise," but something nearly aputterances,
proaching "gatha, verse, or stanza,"

cases,
although
where
ployed with
word certain virtues are extolled, the of " hymn." its habitual acceptation
is
some em-
Such verses
sermons or
end of the are very generally found at the
sîtras of
Gautama, and were probably intended

" It would be perfectly admissible to call this work "a.stoa," usmg however, that word in its habitual See sense of " series of aphorisms^
1 There is really no prosody in Tibeten metres being only distin-
SaSe^ythenumber of
syllables
In the fn each line i "ol-pa (Lalita Vistara) I fiS 7, 9, L 21 syllabled lines, 13, 15. 17' ^^'l most used. first three being the
the
Rgya-tcher-
L- F-r, Une Sentence du sur la Guerre, p. 34, note,
Buddha
viii
INTRODUCTION.
lines,
to
convey to his hearers, in a few easily remembered

It appears to
the essence of his teaching.

to these verses,
me
that the
founder of Buddhism must have attached great importance and that he advocated their use by all his
Take, for example, the history of âriputra's disciples. meeting with Acjvadjit shortly after the former's conversion, and we see at once what a single gatha was able to do in the eyes of early Buddhists, and what role these
sionaries.
aphorisms undoubtedly played in the work of their misAs a natural consequence of the importance
it
attributed to these verses,
appeared desirable to the
first
successors of the
Buddha
to collect in separate
works
all
such utterances of the Master as might prove especially instructive, and as best answering the purposes of their
To this plan is undoubtedly due the fact that in both the Southern and Northern canons are numerous works which only contain the pith of more voluminous and older In the Northern canon ones attributable to the Buddha.
school.
we know
of the Sutra in
42 sections and the Udana-
varea, besides several others in the extra-canonical colThe Southern canon offers us lection (the Bstan-hgyur).
orreater number of such works, the best known which are the Dhammapada and the Sutta Nipata, The Udanavarga contains 300 verses, which are nearly identical with verses of the Dhammapada; 150 more resemble verses of that work twenty are to be found in the Sutta Nipata, and about the same number are very similar Thus move than half of the to parts of the same book.
much
of
Udanavarga is found in works of the Southern canon, and it appears highly probable that if the Udana, the Theragatha, Therigatha, &c., had been examined, many more of the verses of the Tibetan work would have been found in them. If the Tibetan version has been constantly compared
with the
Pali, it is
not because
the Tibetan
consider the latter as
the text on which
translation
was made,
but because
it
is
the only term of comparison available.
INTRODUCTION.
Throughout
this
ix
tions from the Pali, and,
work there occur constant slight variaknowing as we do, the scrupulous
care of the Indian Pandits

translation,!
it
is
who
supervised the Tibetan
not possible to admit that these differences are the result of carelessness, but rather we must explain them by the existence of different versions on
which the Pali and the Northern Buddhist translations were made. Now, for example, in the Pali Nidanakatha, p. y6, we find the two celebrated verses, 153, 154, of the Dhamniapada. In both works these verses are the same in every
respect, but in the Tibetan version of the Nidanakatha,
called the Jatakanidanam,-
we
find a quite different ver-
sion of them.
6, 7)
The text
of the
of the
Udanavarga
is
:
(chap. xxx.
closely follows, however, the Pali version.
The version
sung
this udana,
Jatakanidanam sung by all Buddhas
as follows.
"
He
" 153
Through an endless circle of births Have I sought to end, to destroy the poison, Seeking the maker of the house , Again and again (have I known) the sorrow of 154 I have found the maker of the hoxise No more shall (he) make a house for me
; ;
;
birth.
All his grief is pulverised, And the poison is destroyed with the house. "(My) mind is freed from the sansk&ra Craving is ended and (I) shall be no more."
;
This differs too much from the otlier versions to admit of the supposition of the translator having misunderstood the Pali " sandhdvissam, visamkhitam," &c., of the generally
received text.
might show similar discrepancies between gathas Nidanakatha and the two Tibetan versions of the Jatakanidanam 2 and the Udanavarga, but what has been said appears sufficient to show that there must
133, 134, of the
'
We
p.
See Burnouf, Intr. h, I'Hist., 25 etpas.; Foucaux, Rgya-tcher-
Jatakanidanam,
loc.
cit.,
fol.
rol-pa. passim.
=*
454b, and also fol. 45Sa, which corresponds with Nidanakatha, p. 24,
Bkah-hgyur,
Mdo
xxx.
f.
520
gatha 163.
INTRODUCTION.
have existed at an early date several versions of the Buddhist canon, and that the Pali and the Tibetan translations were most likely made from texts that differed to some
extent.
it
Our text affords no clue as to the language from which was translated it only gives the name of the work " in This expresthe language of the White Plain " or India. sion is generally used to designate " Sanskrit " it can, howand it ever, mean nothinfr more than Indian vernacular
;
is
known that at the time the Tibetan translations were made there existed Buddhist works in the language
well
of Li (Khotan or Nepal). Zahora (Punjab), Kachmere,^ &c., and that Pali works were also made use of by the Indian translators, for quite a number of volumes of the Bkahhgyur (notably vol. xxx. of the Mdo), contain texts directly I am, however, inclined translated from that language.^ to think that it was made from a Sanskrit version in the
dialect prevalent in
Kachmere
in the first century
B.C.,
at
which period and in which place the compiler, Dharmatrata,
probably lived.
The Udanavarga is found also in the Chinese Tripitaka. The title of the work is there " Chuh-yau-king," or Nidana
Sutra.^
titles of
It is also divided into tliirty-three chapters, the
with the "Absence of Careless Behaviour;" chap. v. " Eeflection " chap. vi. "InThe telligence;" chap. xxix. "The Twins" {Yamaka^). contents of the two works, as far as has been ascertained,
of the Tibetan,
iv. is
which agree with those
following slight differences:
Chap.
are identical.
Both the Chinese and the Tibetan version attribute the

compilation of the Udanavarga to Dharmatrata,^ and the
^
See Schlaginweit's Konige von

fol.
Tibet,
^
2ob.
See L. Feer, Annales du Musde
night and day are considered as forming a pair. ^ Csoma in As. Res. xx. p. 477,
ii. p. 288. See Beal, Catalogue, p. 85. I am indebted to Mr. Beal for this information. The title of chap, xxix. of the Tibetan version might also be translated by Yamaha, if
Guitnet,
^
and M. Feer, Annales du Muaê Guimet, ii. p. 280, call him Dharmarakshita, which in Tibetan would
be Tchos
is
ski/onj, whereas the translated by Tchosskyoh.
name
INTRODUCTION.
xi
former says that he was the uncle of Vasumitra. If this Vasiimitra was the one who was president of the Synod held under Kanishka, we might at once assign Dharma-
Unfortunately the question trata to the first century B.C. cannot be solved so easily. Taranatha says that there was a Sthavira Dharmatrata, who was one of the leaders of the Vaibashika, " but," he adds, " one must not confound this Dharmatrata with the compiler of the Udanavarga." ^ So
likewise Tchandrakirti, cited
by Burnouf,^ mentions two
Dharmatratas, a Sthavira and a Bhadanta, and it is highly probable, from Mr. Beal's catalogue of the Chinese Tripitaka, that both these Dharmatratas
composed works.
The
Sthavira composed the Samyuktabhidharma gastra (Catal. p. 82), but cannot have written the commentary on Aryadeva's Catagastra Vaipulya,^ for
later
Aryadeva must have
lived
than he.
of the first translation into Chinese of a collec-
The date
by Dharmatrata (a.d. 221-223), enables us, however, to limit the period in which the compiler of the Udanavarga can possibly have lived, and to assert that
tion of gathas
the work was composed somewhere between 75
B.C.
and
200
If
it
A.D.
we compare the Udanavarga with the Fa-kheu-pi-u,* appears that in this latter work, out of 140 verses or parts of verses, there can be traced back to the Dhammapada about twenty-five which do not occur in the Tibetan
version.
This has led
me
to
suppose that
if
the other
works attributed to Dharmatrata in the Chinese Tripitaka were examined, one might probably discover all the verses of the Dhammapada and quite a number of those
of the Sutta Nipata.
The Tibetan translation was made by Vidyaprabhakara, who, from the fact that his name is frequently mentioned in connection with those of îlendrabodhi, Danaqila, &c.,
1 2 ^
See Taranatha,
Bumouf,
there are no works by Dharmatrata p. 54, lig. 8. Intr. k I'Hist., p. 566.'" except the present one.
* Beal, Texts from the Buddhist Canon, Triibner's Oriental Series.
See Beal, Catalogue, pp. 76, 77, In the Bstan-hgyur 82, and 108.
xii
INTRODUCTION.
of the
well-known translators
pa-chan
(a.d.
ninth century, was most

time,
likely in Tibet at about the
same
when King
Eal-
817-842) was giving great encouragement to translators of Buddhist works. The commentary which has been made use of in the present work was composed by Pradjnavarman, who lived
Kachmere in the ninth century a.d.-^ Besides the precommentary entitled the Udanavarga vivarana, he composed a commentary on the Yiceschastava by Siddhapati, and one on the Devaticayastotra by Sanskarapati. In the introduction to the Udanavarga vivarana^ it is said that " Pradjnavarman was an Indian of Bhongala (Bhangala ?), and a disciple of Bodhivarma of Kapadhyara {sic). He was born at Kava, in the country of Bhangala, and his fame was great he was blessed with great steadin
sent
fastness
and sound understanding.
Being blessed with
the recollection of
kind.
many
of the flawless jewels uttered in
the Dharma, he was of infinite service to the rest of
man-
His recollection
of the
many
sayings of the holy
law caused him to shine forth like the sun, and through the extent of his knowledge he dispelled the darkness that enveloped mankind, bringing them joy and confidence. He composed, then, a commentary to help to set forth clearly the sayings which he used to speak to the multitudes. He kept the still beautiful cut flowers (of the Dharma) in their original form, but dispelled the
. .
obscurity of some of the utterances, making their perfections to burst forth like lotus flowers,
of
and
th^^s
every one
{i.e.,
the utterances of the most excellent of

as the sun.
Munis
Gautama) has become as bright mentary was therefore composed
This comof great
to extract the essence of

'
the utterances of the Tathagata, called

^
words
and 2, and Sutra and 10 1.

*
See Taranatha, p. 204 trans. See Bstan-hgyur Stotra, Nos. I xxxiii., Nos. lOO
mentioned in the Index of the Est. a Pradjnavarma as a translator of Indian Buddhist works into Tibetan. It is most likely
the same writer,
Bstan-hgyur
Ixxii.,
fol.
Ixxi,
fol.
vol.
244b.
54a, and find also
INTRODUCTION.
blessiiifr,'
xiii
fragments of the words of the udanas and to teach their real signification." Victorious One
or
'
'
This commentary
is
each one of which
is
divided in thirty-three chapters, devoted to a chapter of the text.
Each verse
is
generally preceded by a short history of the
events which caused the
Buddha
to speak
it.
In some
cases these stories appear to have
some
historical value,
but in the great majority they have evidently been invented to sviit the text. In the Appendix there will be found a certain number of these " nidanas," as they are
called
by Pradjnavarman,
illustrating the different kinds
he joins to the text. In some few cases there is some analogy between the events related and those mentioned in Buddhaghosha's commentary on the Dhammapada, but it is unimportant. The explanations of the words of each udana are borrowed from the sutras or the agamas (lung) they are all
of stories
;
of that literal description

"
which one might expect
of a
hinayanist
"
who
anything more chapter on nirvana he shows us that Tchandrakirti's observation about the Vaibashika Dhamatrata, that " he
believed in the
future,"
^
did not pretend to extract from words In the than their ordinary meaning.
existence
of
things
past
and
things
is
also applicable to him.
Let
me
here call attention to the use
made throughout
In the greater
the Udanavarga of the
word
"
nirvana."
number
which Arhat "(xxvi.

other hand,
of cases it only implies the condition of Arhat, in " sorrow has been left behind," " the nirvana of the
lo),
or in
Tali, kilesanihhanam.
On
the
cannot be understood to imply anything else but annihilation in such verses as xxvi. 27, in which " not existence, not to be born." Here, it is defined as then, it is in the " destruction of every particle of the elements of being (skandhas) or anupddisesanibhanam." It has frequently been asserted that the Northern
it
Buddhist texts were

1
of
no value
for a critical
cit.,
examination
See Bumouf, he.
566.
xiv
INTRODUCTION.
early
of
Buddhism
the
Dhammapada
Mâs
held up as
being absolutely necessary for any correct understanding

of the real ideas of
Gautama.^
is
I think, therefore, that
when
there exists so exact a rendering of every important
verse of that book as
found in the present work, we are
entitled to score a point in favour of the
much-abused
deep regret
first
Tibetan and Chinese

to
texts.
It is a matter of
me
that
M.
Schiefner, to
whom we owe
the
know-
ledge of the real contents of the Udanavarga, did not live

to publish the translation of this
taken, for in his hands

ill-treatment
it
it
work which he had underwould have escaped much of the
has here experienced.
However imperfect
it
this translation
may
be, it is to
be hoped that
will
prove of some use, and that some indulgence will be shown to the translator of verses which are thus spoken
of by the Chinese editor of the Fa-Kheu-king-tsu ^ " The meaning of these gathas is sometimes very obscure, and men say that there is no meaning at all in them. But let them .consider that it is difficult to meet with a teacher like Buddha, so the words of Buddha are natur:
ally
hard of explanation."
remains for me to express my thanks to Dr. E. Eost, through whose kindness I have been able to avail myself of the rich collection of Tibetan works in the India
It
Office,
and
also to Professor S.
Beal, to
whom
owe
much valuable information

of the present
concerning the Chinese version
work.
1882.
MoNTKEUX, 6th November
^ See for example Oldenburg's Buddha, sein Leben, &c., p. 198, where it is called " die schcinste und
reichste unter der
Spruchsammlunp. 30.
gen."
^
Beal,
Dhammapada,
CONTENTS.
PAGE vii
INTRODUCTION
BOOK
CHAP.
I.
I.
IMPERMANENCT
DESIRE
LUST
..
II.
9
13
III.
IV.
PURITY
17
V.
VI.
VII.
AGREEABLE THINGS
MORALITY
VIRTUOUS CONDUCT
SPEECH
.
24
29
33 36
VIII. IX.
DEEDS
FAITH
39
X.
XI.
XII.
43 46
49
THE (JRAMANA
THE WAY
BOOK
Xin.
XIV.
11.
HONOURS
57
HATRED
.
61
XV. REFLECTION
XVI.
XVII.
65
MISCELLANEOUS
WATER
xvi
UDANAVARGA.
{In the
Language of
India,''-
"
Uddnavarga;"
in the
Language of
Tibet^ " Tched-du brjod pai iso/ns.")
Book
I.
I.
IMPEKMANENCY.
Glory be
happiness
to
Him who knows

I.
all
^
!
Let there be
The Victorious one^ spoke these verses (udana"*); Hearken unto me while I tell them; what I say is to dispel sleep and torpor, and to bring gladness to the mind.
The
All-wise, the Protector, the
Mighty
one, the
Very
compassionate one,
He who had
finished with corporeal

:
existence,^ Bhagavat,^ spoke (or has spoken) thus

^
The numbers
in brackets refer
to the verses of the
Dhammapada.
the Buddhist terminological dictionary, Mahavyutpatti, chap. i.

^ He is called Bhagavat, says P., because he has conquered pain, pas-
Notes followed by the letter P. (Pradjnavarman) are translations

f
rem the Commentary.
^ Sanskrit, Sarvadjna, epithet of the Buddha. 3 Djina, epithet of the Buddha. * The Commentary explains this word thus: " tJdana are sayings such as are found in this work." * For the Sanskrit equivalents of all these names of the Buddha, see
sions, hatred, ignorance, sin ; for this he "victorious." I was at first inclined to consider these two verses as an introduction, and to call No. 3 the first ; but I have thought it best to adopt the commentator's arrangement. These verses, however, are not supposed to be udanas, but are
is
by Dharmatrata.
UDANAVARGA.
3.
Alas
the
impermanency
is
of created things (samkara)
what
rest
^
!
is
created
subject to decay.
born must come to destruction, happy they
As what has been who are at
4 To one who
ness,^
is
(146).
being burnt,^ what joy can there be, what

?
subject of rejoicing
Ye who
dwell in the midst of dark?
why
seek ye not a light
5 (149)-
Those pigeon-coloured bones ^ are thrown what pleasure scattered in every direction
;
away and
is
there in
looking at them
6.
One who has

birth from the
heretofore been subject to the misery
of
womb may
go to the highest place and
come no more back again
(into the world).
7.
One
sees
many men
of
in the forenoon,
;
some
of
whom
one
will not see in the afternoon
afternoon,
some
whom
one sees many men in the one will not see in the (next)
8.
forenoon.
Many men and women

^ Coinp. Beal, Dhammapada, p. 32; Rhyd-Davids, I'arinibbanasutta,
do die even in their prime

ness,
p.
117; Anityata Sutra

246a.
-
(Mdo
xxvi.),
fol.
"By
row."
^
P.
the misery of sin and sor-
"The
darkness of ignorance."
for this pleasing colour fast fades away." Comp. theVCdikapoto, '^pigeon," and bipotako, "grey." ^ I have tried to follow the suggestions of P. (fol. 746), but there are several words that embarrass me. The first two lines of this verse are :
(/(tnri-tji
The
*
" light " implies faith, applica-
nub-mo Lho-na-iias
mngal-
tion, &c., says P.
Comp. Vasubandhu gathasam-
da dang-por hjug-pai mi. The verse was spoken to inspire confidence to

the Bhixus, then at Cravasti, who thought that they would be subject to death (for ever ?}.
graha, 21; Mel. Asiat., viii. p. 565. " Pigeon - coloured," P. says, "is used to convey the idea of perishable-
IMPERMANENCY.
place in
life
though men then be called young, what reliance can they

?
9.
Some
die in the
gradually decay,
womb, some die some pass away in

10.
at the birth,i
some
the vigour of their
manhood.
Some
are old,
and some are young, some are grown up

all
by degrees they
do disappear, like ripe

II.
fruit falling.^
As
ing,
always filled with the dread of fallso likewise he who has been born is filled with the
the ripe fruit
is
fear of death.^
12.
It is
with the
life of
mortal
man
as with the shining
vases
made from
clay
by the potter
13 (347).
they
all finish
by
being destroyed."*
It is
with the
life
of mortal
man
as with the spider,

its
who, stretching hither and thither

in
it.
web,
is
enclosed
14.
It is
with the
it it
life of
mortal
man
as
with (the spider),
who, though
ever
way
from its trap, finds, whichtakes a step, the abode of death before it.^
would
free itself
15-
always running swiftly by and never they depart and come returns are the days of man's life back no more.
As
a river that
is
Btsas-pai sar.
"
The
child dies
after birth, while the mother is still in the house where she has been delivered." P. distinguishes four
pata), 5.
*
Comp. Sallasutta (Sutta Ni^ Comp. Sallasutta, 3. Comp. Burnouf, Lotus de la Bonne Loi, p. S6 and Sallasutta
^
;
periods of life (2.) childhood, hood.
(i.)
(3.)
in the womb, youth, (4.) man-
(Sutta Nipata),
^
4.
Comp.
this
and preceding verse

152.
with Beal,
loc. cit., p.
UDANAVARGA.
\6.
Joy
is
fleeting
appears, like
and mixed with pain it swiftly figures traced on water with a wand.
;
dis-
17(135)-
As
stable,
cowherd with his staff gathers his cattle into the so disease and old age bring mankind to the lord
18.
of death.-
As
end.
the waters of a brook, so flow on by day and night

life
;
the hours of man's
it
draws nearer and nearer to
its
19 (60).
Loncf
is
the night to him
who
is
watching, great the

circle of
distance to
him who
is
wayworn, and great the
transmigration to the fools
who know not

(62).
the holy Law.^
20
"
These children are mine, these riches are mine ;" with these (thoughts) is the fool disturbed. "What are children and riches to one who (owns) not even himself in the other world ?
21.
law of humanity that, though one acquires hundreds and thousands of worldly goods, one still falls into the power of the lord of death.
It is the
22.'^
The end
end
of
of all that has
the end of what has been lifted up
meeting
is
been hoarded up is to be spent the is to be cast down separation the end of life is death.
;
^ Both the text of the Bkah-hgyur and that of the Bstan-hgyur read dkali-ba, " difKculty," which is evidently incorrect. The Commentary,
^
*
Comp. Beal, loc. cit., p. 33. -jije ;f-oui. Truths." P. Comp. Vasubandhu, loc. cit.,
<i
p.
;
foh 836, has
the
correct
reading,
569 ; Bkah-hgyur, i. 29S, vii. 63b Schiefner, Tibet. Tales, p. 30 ; Beal,

loc. cit., p.
dyah
ha.
34.
IMPERMANENCY.
23-
As
the end of
life is
death, and all creatures do die, so
likewise do virtue and vice bear fruits which follow after
the deeds.
24 (126).
They who do
go to happiness
evil
;
go to hell
they
^ they who are virtuous ^ who have observed the right way
;
and are without
sin obtain nirvana.^
25.
The Buddhas, the pratyeka Buddhas, and the disciples of the Buddhas cast off this body; what is the use of speaking of the ignorant crowd ? *
26 (128).
There is no place where is not the pain of death, not in the sky nor in the midst of the sea, not even if one enters into the clefts of the mountains.
27.
All
who have been and

;
all
who
shall be,
abandon
this
body and depart

to the Law.^
the wise
man who
understands that
(the body) is to be dreaded, lives a life of purity according
28.
Seeing old age, the pain of disease, and the death of the heedless, he who is earnest gives up a home that is like a
prison
;
^
?
but how can the
common
but
of mortals
cast off
desires
1
Comp.Beal,
"
&c.
*
P. "
He who
They
loc. ci<.,p. 37, note l. has been charitable,"
is
little
who do
sions.
hope for the unbelievers not give up worldly pas-
will go to the city of nir-
viina,
is lio
which is the place where there remnant of the skandhas." P.
* The Commentary omits this verse, The last line, skye-bo phal-pa s7nos
* According to the text of the Bstan-hgyur, " abide in the Law and practise it," but the Commentary follows the text of the Bkah-hgyur. " Frees himself of humanity."
*^
dd-dyos, seems to imply that there
P.
UDANAVARGA.
29(151).
Even the brilliant chariot of the king is destroyed, the body also draws nigh to old age but the best of men/ who teaches others this best of all good laws, shall not know old age.
;
30.
Thou
which
is
art foolish
and
despicable,^
right
for that
and doest not that body (rupa) in which thou de-
lightest will be the cause of thy ruin.
31-
One may
is
live
a hundred years, yet he

;
is
subject to
the lord of death

carried off
one
may
32.
reach old age, or else he
by
disease.^
He
.
who
is
is
(always) changing without

filled
ceasing, de-
caying day and night,
and death,
like the fish
with the anguish of birth thrown in hot water.
33.
This
stable
life
is
fleeting
away day and night;
it
is
un-
like
the
stream of a great river; one goes on
not to return again.^

34-
Man
is
like a fish in a shallow pool of

this
life
is
and night
rejoicing
1
passing
away
?
water day what subject of

;
is
there in so brief a thing
"
They who have become pure
fish into
vessels and gyur tching
who
snod-da sJcal-pa ilang-ldan-pa

are holy
a pool of boiling water in the midst of the sands on the The sight of the fish's conbank.
vulsions
dag-go"
'^
P.
Ngan =
smad.
P.
and
growing
weakness
Pradj.
fol.
suggested the simile.

94a*
Comp. Sallasutta, 16. Bhagavat being on the shore of the stream that passed at Ayodyaya near the Ganges, saw some fishermen throw an old and decrepit
3
*
Comp.
ver. 15.
* This verse is not in the Commentarv. Comp. Beal, he. cit., p.

1
64.
IMPERMANENCY.
35 (148).
The end
mass
of life
is
death
this
this receptacle of disease, is rapidly wastingof corruption will
body bent down by away

;
age,
this
soon be destroyed.
36
Alas
!
(41).
this
body
will soon lie
on the earth unnoticed,
empty,^ senseless, thrown away in a cemetery like a

billet of
wood.^
37-
Continually afflicted by disease, always emitting some impurity, this body, undermined by age and death,
what
is
the use of
it ?
38 (286).
" This
(abode)
will
do
for
winter
and
(this)
for
summer;" thus ponders

has not seen the danger.^
the rapidly decaying fool
who
39 (^88).
Thou who
children
kinsfolk
1
>
surrounded by children and flocks, are no refuge, nor are father, mother, and thou art without a refuge *
art
!
Stong-dsing,
" that
is
to
say,
without self (bag-med), separated from the three abodes (of the self), deprived of reason." - Comp. Vijayasutta (Sutta Niand' Manava dharma II, pata), castra, iv. 241. 3 According to the text of the Bstan-hgyur and to Pradj., this verse is as follows : " Devote all
thus ponders the fool," &c. The first word of the fourth line seems to read ne, but I can do nothing with it. I have substituted conjecturally dsi. ' peace." This arrangement does not appear to me as good as that of the text of the Bkahhgyur that I have adopted. See
the energy of this purulent body, which is rapidly decaying and subject to disease, to the acquisition of This will do for supreme peace. ; summer, this for the rainy season
'
Commentary, fol. 97b. * Comp. Dhaniyasutta Sutta Nip;Ua), 17, and Manava dharma 9as1
tra, iv. 239.
According to Pradj., instead of this verse we ought to have two verses, which are
:
39-
"
surrounded by children and Whose mind is distracted by passions,
He who
is
flocks,
UDANAVARGA.
40.
"
Such and
siicli
actions are a sonrce of felicity, which
I,
having performed them, will acquire." He who prepares himself in this manner will overcome age, disease, and
death. 41.
Give yourselves up then to the unceasing joy of meditation (samadhi); see the end of birth and age in the birth of diligence overcome the hosts of Mara and the Bhixus shall pass beyond birth and death.
;
Chapter' on
Impcrmanency,
the First.
As
"
Is carried off by the lord of death, is a sleeping village by the flood. 40.
When
Nor
comes the hour of death, There is no refuge for him in his children,
He
Comp. the
first
is
are father, mother, or kinsfolk a refuge without a refuge

!
verse to xviii.
3.
II.
DESIRE (KAMA).
I.
All
indecision
;
produces desires;
it
is
called the root
of desire
suppress indecision and (desire) will arise in
thee no more.
2 (215).^
From desires comes grief, from desires comes fear who is free from desires knows neither grief nor fear.
3
he
(214).
From he who
fear.
pleasures comes grief, from pleasures comes fear grief nor is free from pleasures knows neither
4-
The
fruit of desires
and pleasures ripens into sorrow

is
their at first agreeable fruit
burning, as the torch that

fool.^
has not been cast away does finally burn the

5
(345)-
Look
rings,
at those
who
are fondly attached to jewels, ear(those
to
their
children
are
fetters);
but iron,
wood, and rope make not strong

One.
1
fetters,
says the Blessed
Kun
f ol.
230, vol. 7
be to (vikalpana).
Hog, which appears from 1 of the Commentary equivalent to rnam-rtofj
"
'
Comp. Beal, loc. cit., p. 119. Comp. Sutra in forty-two see-
tions, sect, xxiv,
lo
UDANAVARGA.
6
It
is
(346).
is
held by the fetters of desire The them, says the Blessed One. steadfast, who care not for the happiness of desires, cast
hard for one
who
to free himself of
them
off,
and do soon depart
(to nirvana).
7.
There
is
no
beincc in the
indecision affected
by
desires, yet
seek to free themselves of
world who is not throiidi his they who are steadfast desires, though they do per-
vade the world.^

8.
Mankind has no lasting desires they are impermanent in them who experience them free yourselves then from
;
:
what cannot
last,
and abide not in the sojourn

9-
of death.^
The
turb
it
sinless
experiences no misery
not
mind in which a desire arises from it the different desires dishe who (has such a mind) is beyond death, I
and
reflective
^
;
declare.
10 (239).
As
the smith does with the silver, so does the in-
telligent
man, gradually and
little
by
little,
cleanse
himself of all his impurities.*

II.
As
^
the
shoemaker,
is
when he has well prepared

injurious, they
his
This verse
very obscure, and
are like the arya-
offer
-
my
translation with great
marga."
109a.
^
See
Commentary,
it
fol.
diffidence.
to convince of error a parivradjaka, who, among other arguments, said it is not necessary for three reasons to cast off desires, If they are permanent, i. 2. If they are a treasure (gter). they are not permanent, they are like the horn of a hare (nonentities, nonsense). 3. If they are not
"Spoken
"Misery
(zag-pa),
is
called
thus because it drops {zag) from out the different regions of the six ayatanas as drops (hdzag) water through holes." Comp. the Sanskrit airaM, meaning also " oozing out, misery." Comp. Sutra in 42 sections,
*
sect, xx.xiv.
DESIRE.
leather, can use
off desires,
it
to
make
shoes, so
when one has
cast
he has the highest happiness.

12.
If
one longs for happiness,
let
him
cast off all desires
he who has cast

happiness.
off all desires will find the
most perfect
13-
As
long as one follows after desire, one finds no satis;
faction
they
who through wisdom have given

14.
it
up
find contentment,
Desires are never satiated
wisdom
affords content-
ment
he
who
has the contentment of wisdom cannot
fall into
the power of lust.

15-
They who have fondness for pleasure, and who delight only in what is wrong,^ would not perceive the danger
they run, even
if
their life
were drawing to a
16.
close.
subdued by wealth and seeks not after the other world his mind is subverted by his fondness for desires he brings destruction on himself and on
The evil-minded
;
is
;
others.
17 (186).
Even a shower
covetous
;
of
Kargapanas^ would not
satisfy the
the wise
know
full well that desires bring little
contentment and (much) pain.

1 The text is: de-dag hye-ma tcJios I have tried to follow tchos. the suggestions of the Commentary, correct reading is probably The
min
de-da<j-kyi ma-tchos, &c. 2 " weight of gold
or
silver
equal to sixteen marshas." Wilson, Sans. Diet., p. 199. P. says, " There are a diversity of Kargapanas, some made of gold, &c. Others say that the copper pana piece (zan<js-mai pa-nai tchad) is called Kargaka."
12
UDANAVARGA.
I8 (187).
even in the pleasures of the gods does the disciple he rejoices only of the perfect Buddha find pleasure
iSTot
;
in the destruction of desires.

19.
Even 1
a mountain of riches like unto

full well.
Himavat would
;
not suffice for the wealth of a single
man
he
who has
understanding knows this
20.
They 2 who know that

sorrow,
this
(i.e.,
desire) is the origin of
how can they

is
delight
in
pleasures
Having
learnt that this
the cause of pain in the world, they
acquire steadfastness to help to control themselves.
Chapter on Desire, the Second.
"Spoken by
in
residing
brdal) vati."
-
large
Bhagavat while town [grong(îla-
lates thus
"
He who
observes sor-
P.
of the
fol.
Cakyas, called
iogb.
starting from this base, how can he take pleasure in enjoyments ?
row
Comp.
Beal,
loc. cit., p.
108.
last
four verses are in Mr. Ralston's English translation of M. Schiefner's miscellaneous The last verse he transwritings.
These
He who is steady, who has learnt to recognise the thorn in the treasures of the world, will learn the essence of things to his own correcSee Tibetan Tales, p. 19. tion."
13
III.
LUST (TKICHNA).
Mankind
and adds
is
subdued by
its
indecision
evil passions as pure, increases
^ he who considers and multiplies his passions

;
to the strenGfth of his bonds.
2.
He who
continually keeps present in his

is
mind
that the
quieting of indecision
frees himself
peace, and that
it is
not agreeable,
from
all lust
and destroys
3-
his bonds.
Desires envelop one as

to pieces
it
were in darkness
;
one
is
torn
by delighting in
lust
the heedless are held fast
by
their bonds, as are fish to their watery homes.^
4
Beings
(284).
who
give themselves
up
to their heedlessness,
;
their lustf ulness increases as does a creeper

after old age
they run
and death as does the
calf after its
mother
when
1
-
loncring for milk.
tsed
Comp. note to verse I, ch. ii. The last line of thisgatha is mar tchud-hai ha dang hdra.
htso-la,
ment
I of
it.
is
so
much
effcaced
here that
have not been able to make use

^
Tsed I have translated as equivalent

to
"
"to
live."
The com-
?wto," the
Or more correctly called maCommentary says.
14
UDANAVARGA.
5 (334).
He whose mind
who
is
impure and who
is
passionate,
and
seeks after happiness, runs hither and thither in the orb (of birth), like the monkey in the forest seeking for
fruit.
6 (342).
Continually longing for happiness and walking in the
way
of birth and death, mankind is led on by and runs about like a hare in a net.^
7-
its
passions,
They who are held in the folds of lustfulness, who care only for what concerns existence (lit. existence and not
existence), the fools delighting only in the
enjoyments of attachment (yoga),^ will find suffering again and again.

8.
Beings who are without righteousness (correct religious views) and peace of mind, who have all the attachments of Mara (sinful attachments), run after old age and death
as does the calf after its
mother when longing

9-
for milk.
He who
affection for
casts off lust
and the
like,
who
is
without
what
is
or
is
not existence, the Bhixu,^ has
conquered existence and will attain the perfect and unsurpassable nirvana.
^ According to the version of the Est., there ought to be six lines to this verse, the two extra ones being placed after the second line. The
ment
"Converse would be as follows tinually longing for happiness and walking in the way of birth and death, one is held by the bonds of Mara and is walking in the way of mankind is led old age and death on by its fancies," &c. Again, the comment reads, instead of "bonds of Mara," " delighting in the enjoy: ;
of every (form) of attachment (yoga)," as in next verse. - " The four yogas or attachments attachment to sensual pleasure, are to existence, to false doctrine, to ignorance." See Childers,s.v. "Yogo." ^ " Bhixu " here, and very gene-
rally throughout this work, implies, not a Buddhist mendicant, but " one who has overcome all evil influences." Nirvana here means the nirvana not having any particle of the skandhas remaining ; in Pali, anwpddiscsanih-
bdnam.
LUST.
10 (335).
15
He who
has cast off the world, which

insensible to love for
is
hard to do,
(or
must become
grass,
women
women's
love), for it increases
sorrow as does a shower the (birana)

11 (336).
He who
has cast off the world, which
is
hard to do,
falls
and has become insensible to love for women, sorrow from off him as does the water drop from the lotus,^
12 {337,
I
St part).
;
salutary
here come together this unto you Pull up the weed of lust by the root as one does the (birana) grass for the sake of
Therefore as
as
many
are
word
I tell
the ugira
(root).-
13 (337. 2udpart).
They who
are given to the

;
der about for a long time
so pull
company of lustfulness wanup lust by the root,
and sorrow and fear are no more.

14 (340-
Again and again seeking for it (existence), they again and again enter the womb beings come and go to one
;
state of being succeeds another.

15.
It is
hard to cast
off lust,
off (existence) in this
world
he who
has cast
will no
who has
pulled up the seed (of existence),

to transmigration, for
more be subject
to lust.
he has put
an end
16.
Care not about abiding in the conditions of humanity ,2

^ -
Comp. Bhagavad
U(;ira is the
gita, v. 10.
name given
root of the birana grass.

^
P.
to the
Dal-hhyor, which the
comment
explains as being the mi-Jchom-pa Iryyad. M. Jiischke says this latter expression means "the eight obstacles of happiness, caused by the re-birth
i6
UDANAVARGA.
which hold one captive among gods and men, but cross over from the regions of lust. If one is born in hell, the human condition (dal-hhyor) is at an end, and one repents
him
(of his mistake).
17 (340).
The channels
Lust in
(this)
of lust are the source (of transmigration).

is
world
the root of the vine, which creeps up
folds of a net. If one does not destroy this tormentor, he will be subject to ever-recurring
suffering,
and entwines one as in the
and will never leave
it
entirely behind.
18 (338).
been pulled up by the but only cut down, it springs up afresh; so it is that if even the smallest atom of lust has not been eradicated, one will not leave behind this ever-recurring sufferas a live tree has not
roots,
As long
ing
(i.e.,
existence).
19.
As he who has himself made a weapon is killed by it when in the robber's hands, so likewise the bein^ in whose heart lust has arisen will be killed by it.
20.
Knowing then
its
the sufferings that
come from
lust
and
punishment,^ having cast
off lust,
without eagerness
entirely
for anything, the reflective
Bhixu has departed
(from this world).^
Chapter on Lust, the Third.

in places or situations unfavourable to conversion." Dal-Jihi/or also, according to M. Jaschke, is " often used directly for condition of humanity, or of hiunan nature." This verse is rather obscure. ^ There are two punishments (cs-
dmigs),
-
transniigi-ation.
the principal of which is P. rgijus, generally used to render the Sanskrit parivradjaka, but here, according to the comment, it means, " he will obtain the auupadisesanibbana."
Kun-tu
17
IV.
PUK
I
T Y.
(21).
;
The pure man knows not death he who is impure dwells with death he who is pure will not die ^ he who
;
;
is
impure
dies repeatedly.
2 (22).
The wise
and purity
;
who know
this difference delight in
modesty
their pleasure is that of the elect.-
(23)-
With
this (idea) incessantly present to their minds,
and
always firm in their resolution to gain the other side, they (finally) enjoy nirvana,^ that unsurpassable felicity.
(28).
When
come
the wise
men through
earnestness* have over-
heedlessness, then, steadfast through wisdom, they
ascend to above the abode of the gods, and, free from sorrow and pain, they look down as from the summit of a
mountain
1
at the fools
on the face
of the earth.^
"
P."
2
^
For he has attained nirvdna."
Province of activity of the Bhagavat has said that the elect. four smriti upasthana were the field
of activity of the elect."
sorrow (asrava), holds fast to the laws of virtue." It admits, as also bag-med = pramada, of many translations.
The
Commentary
adds,
P.
"They put an end
to misery."
p.
* is
" Such as Cariputra were bag-yod ; some of the (ordinary) priests and laymen are bag-med.'" 5 " He who suffers from sorrow."
Bag-yod apramada. P. says "it a mind which, proof against every
P.
^
Compare Mahavagga
i.
5, 7.
i8
UDANAVARGA.
5
(25).
The 1 wise man through earnestness, virtue, and purity makes himself an island which no flood can submerge.
6.
'Tis
the earnest that become far-famed by their
dili-
gence, reflection, the purity of their lives, their judgment,

their perfect observance (of the
commandments), by
their
whole
life
which
is
according to the law.

7-
One must apply
oneself
to
acquire superior insight
and the foundation of the condition of the Muni. who is wrapped up in his uninterrupted thoughts peace knows no sorrow (nibbuta).8.
He
of
do with false doctrines, have nothing he who delights not in false to do with the heedless
to
;
Have nothing
theories shall not continue (in) the world.^
9-
He
M'ho has correct ideas of the world shall acquire
such greatness, that though he goes through a thousand regenerations, he shall not fall into the evil way.
10.
The (mind
of the) fool
who
is
given up to carelessness
tion of
1 "Spoken in answer to a quesAsivangaka, the son of a merchant." P. The wise man " is one who has perceived the four
truths."
-
P.
;
See Pratimoxa Sutra, and Mel.

viii.
The pp. 591 and 593. commentator does not analyse this
Asiat.,
^ Hjig.rten Tiphel-har mi lyao. P. condemns the way I have translated, and says this expression " does not mean to escape from the circle of transmigration, but to acquire perfect understanding." I have, however, followed the text as exactly as possible,
verse here
he places
it
after ver. 9.
PURITY.
is
19
perv'erted
the wise
man must
be careful, as
is
the
head of a caravan watching his treasures.

II.
He who
will put an
is
not given up to carelessness,
delight in pleasures, whose
mind
is
who finds no always attentive,
end to sorrow.^
12.
has put an end to sorrow, and is not given to carelessness in this world, can no more be hurt by the careless than can the lion by the antelope.
13 (309).
He ^ who
The shameless man^ who covets
his neighbour's wife

:
will experience these four conditions
reputation, troubled sleep, thirdly scorn,
he acquires (bad) and fourthly he
goes to hell. o
14 (310).
who, acting not virtuously, doeth evil, indulges but for a moment, amidst fear and trembling, his burning passion, and then he has to bear the heavy punishment of the king, and he is burnt in hell.
15.
He
He who
seeks after happiness, let
him
act vigorously
like
^
;
the steadfast makes no slothful exertions

the foolish waggoners.
1
those of
irrational, or,
Bsam-lrlag, " whose ideas are as others explain it,
who, careless through ignorP. ance, listens not to the law." - "Will be freed from the three kinds of misery (kleca)." P. * There are several words in this verse which are evidently corrupt, but as I do not find them in the Commentary, I am unable to correct
one
Barj-med mi = Pali naro pamatto, "his neighbour's wife," phaConip. Pali pararol hud med.
*
ddro.
*
Gong-ma
is
hdsin-dii
hya.
translation
not very exact,
This but
the text. P. gives several explanations of the simile.
I think that it conveys the sense " Bhagavat was of the original. residing in the Anarjana grove [sic. i.e., Anjanavana) of Saketa, and had gone with a great number of Bhixua
into the
town
of
Saketa to collect
20
UDANAVARGA.
I6.
with their waggons have given up the highroad and have entered a bad road, they deeply grieve
tlie fools
When
over their mistake,^

17-
manner, the fool who gives up the law and follows that which is not the law falls into the power of the lord of death he also is destroyed by reason of his
In
like
want
of sight.
1
8.
They who do not what ought to be done, and who do that which ought not to be done, who glory in their carelessness, increase the extent of their troubles, and he who adds to his misery finds its cessation a long way
Off.2
19.
He who comprehends
flects,
the nature of the body,
who
re-
and whose exertions are unceasing, does not what ought not to be done, and does what ought to be done.
20.
He, therefore, with memory and understanding will put an end to his misery, and when he has put an end to his misery (asrava), he will find the untroubled state.^
21.
As many
as
you
be, I declare
though they have heard but

alms.
little of
unto you that those who, the law, have followed
It happened that some waggons having given up the highway, had taken to a cross road, in which (The ownthe axles broke down. ers) then saw that they ought to have remained in the highway they had left. Bhagavat, who had been witness of the occurrence, spoke
these three verses (15-17) to illusP. fol. 151a. trate this event." ^ 3Ii(/ tchag, "at the time of death the eye and the other organs gradually give way." P. These words occur at the end of ver. 1 7. - "Nirvana is afar ofif." P.
verse out of 19
The Commentary makes one and 20.
PURITY.
its
21
commandments, have understood the law
they who
follow the law have understood the law.
22
(19).
Even
if
the careless
it
the law), he follows
the cattle of others
can recite a large portion (of he is like a cowherd counting he has no share in the priesthood.^
not
;
man
23
(20).
who, though he can only recite a few lines (of the law), walks in the path of the law, and has forsaken passion, anger, and ignorance, he has a share in the priesthood.
24.
He
He
whose speech exalts earnestness and who always
despises heedlessness will be greater
among the gods than
he who has made a hundred
sacrifices.
25.
The sage who praises earnestness in his speech knows what is right and what is wrong the sage holds fast to earnestness for two reasons for the blessings it brings
;
:
this life,
and also on account
of the future; the steadfast
who have understood
this are called sages.
26 (327).
The Bhixu ^ who
delights in purity
and who looks with
dread on impurity will pull himself from out the evil as the elephant pulls himself from out the mire.
27.
way
The Bhixu who

leaves of a tree.
1
delights in purity
off sin
dread on impurity shakes
as does the
and who looks with wind the
See
Commentary,
fol.
155b.
occasion.
six,
The
Commentary
says
this verse and preceding one with Sutra in 42 sections, xxxviii. 2 According to P., the five verses (26-30) were spoken on the same
Comp.
tioned, p. 22 notei. in 42 sections, xli.
which includes the one menCompare Sutra
22
UDANAVARGA.
28.
The Bhixu
and gradually
who
delights in purity and

all
who
looks
with dread on impurity puts an end to

arrives at felicity.
29.
attachments
and who looks with dread on impurity arrives at perfect comprehension of rest from the sanskara, the perfection of peace.^
delights in purity
30-
The Bhixu who
The Bhixu
(to
wlio delights in purity

is
dread on impurity
reach
it).
so near nirvana
and who looks with that he cannot fail
31-
The
diligent
the law,* finds
and virtuous man, who lives according to by following the law happiness in this
world and in the other.^
Ye who
are earnest in learning for the sake of rest
(nirvana), exerting yourselves
and
filled
with application,
consider well the
lives
of
those unreflecting, careless,
negligent, uncontrolled,
away from
learning,
and lazy men who have turned and hearken not to the unreflecting.
33-
The Bhixu who

1
is
truly moral
and who delights in
text of the Est. insert before this verse one which ends by these two lines " He casts off all attachments, and they vanish as if burnt up by fire." The first line is completely effaced in the text, and the comment does not give it in full. See Commentary Of. Uham. 31. 7, fol. 159a. * Dsi-bai-'jo-hphanij, in Pali amatam padain, seems to correspond with this expression. 3 " To escape the circle of trans:
The Commentary and the
migration." P. Or we may translate it, " he cannot possibly fall away
from
*
it.
"Who is virtuous in body, speech,

P. Pha-rol, "other side." Here, are told it means " in other
and mind."
5
we
birth.s."
" Txul-lhrims = (;ila. See Spence Hardy, Manual of Buddhism, p. 506 " Bhixu implies one who can and does keep the moral precepts."
et seq.
P.
PURITY.
earnestness brings thus
trol,
23
all his
thoughts well under con-
and
his
mind
is
in safety.
34-
Arise,
of
commence a new life, turn towards the doctrine the Buddha; trample down the hosts of the lord of
death as an elephant does a house of mud.^

35.
Whoever has
in gentleness
tion,
lived according to this
law of
discipline,
and purity, will, having put an end to his misery.^

Chapter on Purity,
cast off transmigra-
the Fourth.
Comp. Pratimoxa Sutra, Dulva

fol.
Burnouf, Intr. k I'Hist. pp. 184 and 342, where it occurs in the Pratiharya Sutra, P. imagines a special event for this
V.
30
is
slightly different
du Buddh.,
cit, pp.
Comp.Pratimoxa,where the text Bumouf, /w. 184 and 342 also Bhixuni
; ;
vinaya vibhanga,
fol.
483.
verse
see foL 163a.
24
V.
AGREEABLE THINGS.
I
(212).
;
Feom
those things that are agreeable comes sorrow
from
those things that are agreeable comes fear: if one casts off ao-reeable things he will be without sorrow, without
fear.
2.
which is enjoyable ^ comes fear from the agreeable comes misery, from the agreeable fear if that which is pretty changes, one reaps but despair.
From
that
3-
The miseries 2
lamentations,
of
cries,
sorrow, the world are numerous &c. they all arise from holding on
;
:
to those things that are agreeable

is
if
one gives up what
agreeable they will all cease to be.

4-
nothing whatever agreeable in the world are happy and without sorrow they therefore who would be without affliction, free from human passions,^
They
for
whom
there
is
must never do that which
is
agreeable.
1 Sdurj-gu-ma. This verse is intended to teach " that he who would cast off all that is harmful must free himself from all that has the appearance of being agreeable." P. 165b.
The
six verses that follow
were
spoken on the same occasion,

Rdul, " dust," copied in the Sanskrit rcuja, and here used for " evil desire, passion," &c., as in the ori^
trinal.
AGREEABLE THINGS.
5 (210).
25
what is agreeable is painful, so likewise is the sight of what is not agreeable one must never seek what is agreeable he must not seek what is not agreeable.
Not
to see
6.
It is
findinfr
by being deprived of what is agreeable and by what is disag-reeable that men create (for them-
selves) the intolerable sorrow of age.
When that in which one delights does die, such as one's kinsfolk or friends, it brings one a great and enduring sorrow, for to be separated from that which brings pleasure
is
painful.
8.
He who knows
neither
agreeable
or
disagreeable
is
without bonds; he, therefore,

able as sinful will give
who
is
considers the agree-
up what
9.
agreeable.
who, having ceased to consider what is agreeable, has nought to do with attachment to (worldly) happiness, who has attachment to the happiness that is not that of the individual, seeks the object of his fond desires
He
(nirvana).^
10.
He who among
wdiat
is
gods and
men
is
held by fondness for
pleasing in the body (rupa), does evil and suffers affliction, he falls into the power of age and death.
1
This verse
is
difficult to translate
one of the most in this work,
The comment substantially says, " They who comprehend the agreeable, who have learnt what is evil
and have renounced
it,
profits only their being, strive to enjoy the object of their desires, which is the bslab-pagsum or three perfections (?)." See
given up what
Jiischke, s.v. " Bslab."
who have
26
UDANAVARGA.
II.
He who
is
steadfast both
is
away what
of Mara.
pleasing in the
by day and night, who casts body (rupa), which is

roots sin, that food
difficult to do, pulls
up by the very
12.
<Tood,
The what
foolish people,^
is
consider what is not good as not agreeable as agreeable, what is misery
who
as happiness, will surely
come
13-
to destruction.-
He
who, doing
evil,
would be made happy by

evil.^
it,
finds
no contentment,
let
him not do
14.
He
it,
who, doing what is right, would be made happy by finds contentment, let him not do evil.
15.
As
the frontier town
is
protected by strong retrenchprotect himself
ments, so let
him who would be happy

i6(iS7).
by
strong defences.
The wise man who would be made happy watches during all the three watches * his watchfulness makes him
;
safe.
17 (315).
"When the
1
frontier
town
is
well guarded within and
siding in the
Spoken by Bhagavat while reAmalakalava (Amala?)
body and mind were rightly employed one enjoyed real pleasure, ^ The text of the Bk. reads sduij, "agreeable," but the Commentary reads sdiff, and we iind this reading in the next verse, * 2'/i mm, lit. " night watches." See Compare Siitra in 42 seefol. 1 72. " To the Tathagata the tions, xlii. research for nirvana is like watching
:
kavana
of
(,'akya
village,
be-
cause he would not rejoice at the birth of a child. - Verses 13-17 were spoken for the edification of Prasenajit, king of Kosala, who, at that time living in solitude, was thinking of what might be of pleasure to one's self, Bliagavat explained that when the
day and night."
AGREEABLE THINGS.
without,
thyself
;
27
its
peace
is
not disturbed
do likewise and watch

hell his peace
left
is
when one has been born in gone and he repents him (of what he has
for
18.
undone).
Look where you will, there

himself
;
is
nothing dearer to
is
man than
therefore, as
it is
the same thing that
dear to you
and
to others, hurt not others
with what pains yourself.^
20 (130).
To
you,
all
men
this life
is
dear; all
men
fear
punishment;
who
are like unto them, strike not, put not to death.
21 (219).
has been to a great distance and who returns from afar without mishap, his assembled kinsfolk and ^ friends receive him with joyful cries of " Alala "
He who
'
22 (220).
So likewise he who has been virtuous,^ on arriving from this world into another, his good works receive him like kinsfolk and welcome him.
23-
Lay
world
;
up, therefore, good works in view of the other

for it is
good works that receive beings in the

24.
other world.
He
he in
w^hose
whom
one of virtue is praised by the gods there is nothing to be blamed finds perfect
life is
joy in heaven.
1
3Ii thcd-pa.
The
text of the
Used
to express
e-7na,
joy or aston"
!
Bk. reads mi tkos-pa, but the comment apparently follows this reading ; the leaf which refers to this verse, however, is very much effaced, 2 Comp. Est. cxxiii. f ol. 1 74 Csoma, Tib. Gram. p. 167 ; also Hitopadesa, i. 1. 11.
;
ishment, like
*
"well done
"
Bsod-nams bijas, who has done good works, who has been chariP. table," &c. verse, Manava
242.
Comp. with this dharma castra, iv.
28
UDANAVARGA.
25.
observes the law, who is perfectly virtuous, modest, speaking the truth, doing what he ought to do,
He who
delights the rest of mankind.

26.
He
who, doing what he ought to do, and who, extolling
the true law, gives to others pleasure, shall find joy in the other world.
27.
His speech
unrighteous.
is
doings, in this
and he has given up all wrong delights the righteous, and delights not the
edifying,
28.
Therefore what
separated
ritihteous
is
;
good and what

the
is
not good are

hell,
at
sjo
death
unrighteous go to
the
to heaven.^
Chapter on Pleasure, the Fifth.
Mtho-ris, "heaven," "that
is
to
say, the
abode
of
It corresponds to
the the
gods." P.
expression.
which occurs elsewhere, obtain happiness."
of
"they
=9
YL
MORALITY
(f;iLA).
The
sage, for the sake of acquiring the three kinds of
happiness, praiseworthiness, treasures,^ and to go to the abode of happiness in the other world, watches well his
conduct."^
The
sage, besides these objects,
watches well his conduct
for the sake of acquiring saintliness,
most perfect
3 sight,"
and worldly
peace.*
IMorality brings happiness
the body
at night one's rest is peaceful,

still
is free from pain and on awakening one is
happy.
4-
and who observe the moral precepts, acquire by the merit of charity endless happiness in this world and in the other.
The
wise,
who
are charitable,
(other)
1 Nor, " to obtain everything that can be wished for by human and superhuman beings. " As, for example, the advent of a Buddha."
p_
"
'
Tsui
kJirims
fiâ,
but here
spijod,
corresponding with legs-jMr "good conduct, a righteous
life,"
The body and mind are cool like water, tchandana wood, &c."^P. "The eye of truth." P. Sansk. vipacyand. Hjig-rtcn dsi ?, "to be free of the three regions of human passions, to pass away from the grief of the road of ignorance." P.
"
*
30
UDANAVARGA.
5-
It is well for
him who
observes, even unto old age,
morality and virtue, and

the greatest treasure of
who
;
is
a believer
wisdom
is
man
'twould be hard indeed for a
robber to steal away the merit (of one's good works),

6-7.
The Bhixu who observes the moral laws/ whose senses

are controlled,
who
is
sober in his food,
who
gives not
himself up to sleep;
he who
is
thus diligent,
who
is
never lazy day and night, is so near nirvana that he cannot possibly fail (to reach it).
B.
^ Observing the moral laws, his mind and understanding Bhixu ^ diligent in meditation, by such a life will the
arrive at the destruction of misery.
9.
careful to observe the moral laws and meditation will acquire supernatural sight and discriminate according to knowledge.
He
consequently
who
is
10.
Then he
will,
having destroyed
all
his attachments,-*
enfranchised his mind, be separated from all things, and, possessed of knowledge, he goes beyond an incalculable
quantity of sorrows.^
1
"The Pratimoxa." P.
Kan-sbyor,
i.e.,
"put an end to
- êms daivj ije-shes, i.e., "acquiring meditation and wisdom, they destroy klega by this means as with a thunderbolt (vadjra)." P.
"
One who, having put an end
to every particle of klega, attains in the heavens {dbjings) pariuirvana."
P. the whole body of passions." * Byrang-dii-med-pai viya-ngan" I do not say that these lidas. perfect Bhixus go to the western Happiness of region (Sukhavati). nirvana is here used to imply that one attains the longed-for goal." P.
P.
MORALITY.
1 1.
31
He who
devotes himself to these three things, morality,

to pain
meditation, and knowledge, arrives finally at perfect purity,
and puts an end
and
also to existence.
12.
He who
is
released from the bonds of the passions,
who
as
has cast away the body and
who has wisdom,^
has passed
beyond the kingdom

does the sun.
of Mara,^
and shines in splendour
13-
Bhixu who outwardly and inwardly
is
impure and
arrogant will not arrive at the perfection of morality,

meditation, and wisdom.
14.
The
rain falls from a sky covered

;
by
clouds,
it falls
not
from a clear sky remove then that which obscures (the mind) ^ and the rain will not fall.
15.
He who
Bhixu
*
always sees and keeps the moral laws of the does speedily arrive on the road to nirvana at
16 (54)-
perfect purity.
The odour The odour

all
of the flower travels
not against the wind,
nor does that of aloe-wood,^ of incense, or of tchandana.

of the
holy travels even against the wind
regions are pervaded by the fragrance of the perfect
man.
^ " The knowledge of the cessation and of the non-production (of sorrow.)" P. ^ The lord of death. P. ^ The darkness of ignorance obscures the view of the four truths,
*
^
The
rules of the Vinaya. P. Jitsaba, lit. "root," but the
Commentary explains it by "agaru and such like." Jiischke explains this word by " aloe-wood, agallochum, calambac."
P.
32
UDANAVARGA.
17 (55)-
Incense, tchandana, utpala, and mallika,^
among
these
is
sweet perfumes the sweet odour of morality (or virtue)

unsurpassed.
18 (56).
How mean
(tagara)
is
the sweet odour that comes from incense

;
and tchandana
the sweet odour of those
who
possess morality penetrates even heaven.
19 (57).
They
therefore
who
by
live
in thoughtfulness,
who
are
perfectly purified
their
moral conduct, and who are
emancipated by the perfectness of their knowledge,^ will not meet with the road of Mara.
20.
This
^ is
the road that leads to happiness
he
who
has
entered on this road of perfect purity will by keeping to

it
cast off the
bonds of Mara.*
Chapter on Morality, the Sixth.
^ Malika, in the text, or jasmine. See Childers' Pali Diet. s.v. " Ma-
a flower." P. - Who are free from the klena of the three regions (of desire). P.
lika
is
Morality, earnestness, &c. P. snares of Mara, sxich as death, affliction, slothfulness, &c. P.
^ *
The
being subject to
JO
VII.
VIRTUOUS CONDUCT.^
I.
He who
if
casts
away wickedness
life
in the
body
for a vir-
tuous bodily course of
will be secure in his
body
he
is
guarded against the great sins of the body.
He who
casts
away wickedness
in speech for virtuous

if
speech will be secure in his speech

against the great sins of speech.
3-
he
is
guarded
has cast away wickedness in thought for virtuous thoughts will be secure in his thoughts if he is
fruarded acâinst the crreat sins of thought.
4.
He who
has cast away wickedness in the body, who has cast away wickedness in speech, who has cast away wickedness in (his) thoughts, has cast away likewise all
He who
other stains,
5-
He who
does what
is
virtuous in the body, he
who
is
virtuous in his speech, he
who
is
virtuous in his thoughts,
will possess the four immeasurables.^

^
In the Chinese version the
title
of this chapter is " Intelligence."
" Tsadmed hdsi, "the four immeasurable (merits)."
3-\.
UDANAVARGA.
6.
He who
is
virtuous in body, speech, and mind, obtains
unceasing happiness here and in the other world.
7-
The sage whose body

by nothing he goes there is no sorrow.
;
to
^ can be harmed an immortal dwelling-place, where
is
well controlled
8.
The sage whose speech is well controlled can be harmed by nothing he goes to an immortal dwelling-place, where
;
there
is
no sorrow,
9-
The sage whose thoughts are always controlled can be harmed by nothing; he goes to an immortal dwellingplace, where there is no sorrow.
10.
The
steadfast control their bodies, the steadfast control
their speech, the steadfast control their
minds
when
the
steadfast are well controlled in everything, they go to an
immortal dwelling-place, where there

II.
is
no sorrow.
good to control the body, it is good to control to the tongue (speech), it is good to control the mind have everything controlled is good the Bhixu who is entirely controlled is freed from all sorrows.^
It
is
;
:
12.
Watching over
1
his speech, his

"
mind well
controlled,
Mel.
Who carefully observes the rules

Pratimoxa.
of the
P.
See Pratimoxa Sutra, 9

viii.
>
Asiat.,
pp. 591, 592.
VIRTUOUS CONDUCT.
35
doing nothing that is evil with his body, by observing these three ways of doing one finds the way spoken 0I
by the
Eischi.^
Cha;ptcr
on Virtuous Conduct,
the Seventh.
Gautama
is
rratimoxa Sutra,
frequently called the Great Rischi (Maharischi). lo, loc. cit p. 592.
,
Comp
36
VIII.
SPEECH.
I
(306).
He who
alike,
says he has not done that which he has done,
and he who
graded
is a liar, will go to hell; both these men having gone to the next world, will be in a de-
state.
2.
Every man that
is
born,
and who
speaks
wicked
words, will cut himself with the axe of speech that has been born (with him).^
3-
He who
praises a
man who ought

;
to
who blames
man worthy
mouth
of praise, brings sin^
be blamed, and (upon

will
himself) with his

find happiness.^
he who
is
sinful
not
4.
He who
1
in this world loses his wealth at dice

mustard
iv.
is
Comp. Sutta Nipata, 657 (Koi).
seeds,
Pradj. Coram, agrees with the Sutta Nipata as to the The origin of these four verses. calumniator is called Kokalika, a lihixu who, having accepted the
kaliyasutta,
false theories of
leutils (sran-ma),"
became as large as &c. Cf. Manu,
Devadatta, was
re-
256. - Ilthab - hhrol. Jiischke, " dis; pute, contest " but P. says, "Some persons understand by hihab-khrol to do injury ; but this is not exact, as it means that they do themselves such injury that it will prevent them enjoying (happiness)."
^
siding with him in the Venuvana. He uses the same terms to describe the progress of Kokaliya's malady: "the boils, from being as large as
Comp. Kokaliyasutta,
2.
SPEECH.
little sinful
;
37
he whose mind is evilly disposed towards the Tathagata is an extremely sinful person.
^
5-
He who
in this
world uses his speech and mind in

(of lives) to
hell,
reviling an Ariya will go for ten millions
the Nirabhudas
and
6.
for
thousand and forty-
one to the Abbudas.^
He who
who
is
in the sinfulness of
his
mind accuses one
not sinful of guilt, increases his own punishment He who has the might (of wisdom) makes no in hell. wrong use of his speech not even in his mind does he
;
imagine
strife.
7 (164).
by false doctrines and who renounce the teaching and the mode of living of the elect (Ariyas) and Arhats, are destroyed on account of their wicked deeds as is the reed by its
They whose minds
are perverted
(heresies),
seed.^
8.
One must only speak what is right, and must not speak evilly from wicked words comes evil,^ one ought consequently to use proper language.
;
9-
The
that he
fool
is
speaks wickedly, and

held in bondage
;
it
is
by
his speech
when one
him
*
uses this kind of
language and rejects the

1
other,'^
I call
not a sage,
of
Hthab-khrol. Comp. Kokaliyasutta, 3. 3 The Comiu. gives the same description of the length of a life in these hells as does the Sutta Nipata, pp. 120, 12 1. Ud, viv., vol.
2
Spoken on account
Deva-
datta's five propositions to reform the life of the Bhixus. See Appendix.
" Not to others, but to tlie speaker. P. According to the Commentary,
''
fol.
*
193.
4.
Comp. kokaliyasutta,
" other " refers to the other world.
38
UDANAVARGA.
10.
The Bhixus, who watch over their speech, who speak leisurely and without arrogance, who, in possession of the Law, do teach its value, their speech is pleasing.
II.
"Well-spoken language
is
the principal thing, says the
and not unkindly is the second (best thing) to speak the truth and not lies is the third to speak what is right and not what is futile is the
;
Ariya
to speak kindly
;
fourth.^
12.
He who
speaks words which bring him no grief and

to his neighbour, speaks well.^
13.
which will do no harm
Let one speak pleasing words, which, when he has spoken them, bring joy to his neighbour, and, being received with pleasure, cause him to commit no sin.^
14.
To speak the truth is (like) amrita; truth cannot be surpassed. The truth is holding fast to what is good and to what is right, say the righteous.*
15-
The words which the Buddha speaks and which remove

all
misery are words of truth cannot be surpassed.^
those that lead to nirvana
Chapter on Speech, the Eighth.
Comp. Subhasittasutta, I (Sutta Nipata, 449). - Comp. Sutta Nipata, 450 (Sub'^
^ * ^
Comp. Subhasitasutta, Comp. Subhasitasutta, Comp. Subhasitasutta,
3. 4.
5.
hasitasutta, 2).
39
IX.
DEEDS.
1
(176).
The man who gives up the one (great) law (i.e., truth), the means of gaining (happiness in) the other world, and who
speaks
lies,
there
is
no
evil that
he will not
do.i
2 (308).
would be that a man should eat a lump of flamino- iron than that one who is unrestrained and who has broken his vows should live on the charity of
Better
it
the land.^
3.
If
thou art
filled
with the dread
of suffering, if there is
naught agreeable for thee in suffering, do then no thing openly, or even in secret.
4-
evil
thou hast done evil deeds, or if thou wouldst do them, thou mayest arise and run where'er thou wilt, but thou canst not free thyself of thy suffering.
If
1 I have translated in accordance The text with the Commentary. of the Est. reads the second line,
as
does the Pali, "he who scoffs at the other world." text of the Bkh. read bchom-pa-yi, "gaining."
(spyo-ba-yi)
^ See on these verses, which, according to the comment, are from the famous Sermon on Falsehoods spoken to Rahula, the Appendix; and for a different version, Beal, Zoc.
cit., p.
The Commentary and the
I42.
40
UDANAVARGA.
5 (127).
There exists no spot on the earth, or in the sky, or

in the sea, neither is there
any in the mountain-clefts,

(to the doer).
where an
(evil)
deed does not bring trouble

6.
looked at those around him and has seen their wicked deeds,^ let him not do likewise; walk not in
the
When one has

way
of sin.
7-
He who commits
hurts men, or
crimes,^
who
uses false measures,^
vv'ho
who
does any other similar deeds, will by

fall into
walking in this path
a precipice.
8.
Whatsoever a man has done, whether it be virtuous or none that are of little importance they all bear some kind of fruit.*
sinful deeds, there are
;
9.
As long
conquerors
;
as
men
if
are united, so long will they be the
but
they would be victorious by other
means, they will find out that they will be conquered.^

10.
who sees not this wâlks on in but he who does evil will find out his
The
fool
his
wicked way,
(mistake) in the
other world.^
^ " King Adjatasatni had put to death a man who had stolen a fourth of a Kar9apana, and another who was an adulterer." P. - Lit. " very evil deeds," such as
killing, &c.
^
P. " Who deceives with weights." P.

*
&c. The Bhixus, on going into the town to beg, heard of this event and told Bhagavat, who spoke to them
recommending conquering enmity.
P.
tion
his
metal
I have followed the Commentary in translating this verse more than the literal sense that can be derived from a verbatim trausla;
Comp. Manu,
iv.
234.
text
.also is
very uncertain.
* Prasenajit and Adjatas.atni were not on friendly terms, so Adjatasatru
According to P., verses 10-14 were spoken on the same occasion,
carried off all Prasenajit's elephants,
DEEDS.
11(136).
41
The
fool sees not that his evil deeds,
when they
shall
have matured, will still be burning. will torment him as if burnt by fire.
12 [66).
Hereafter his deeds
The fool of little understanding treats himself as he would an enemy he does evil deeds which will bear
;
burning
fruit.
13 (67).
The deed which harms, and

not well done.
14
(68).
of
which the reward
is is
received with tears and a downcast face, that deed
is
The deed which harms not, and of which the reward received with joy and happiness, that deed is well
15 (69)-
done.
When
when
man
in the pursuit of his pleasure accomit
plishes an evil deed,
brings smiles to his face;

it
but
his evil deed has ripened,
brings
him
sorrow.^
16 (71). Surely an evil deed does not turn on a sudden like

milk;^
it is
like fire smouldering in the ashes,
which burns
the fool.
17-
An
^
evil
deed
kills
not instantly, as does a sword, but
it
follows the evil-doer (even) into the next world.

Ehras-hu
tsar.
In Tibetan
tea,
Max
Miiller
by "honey," means
is is
" salt," and tsa, " hot," are only distinguished by a vazur or small triangle under the word, which is The Pali is kafuoften omitted.
" agreeable, savoury." Dgong explained by P. as "that which

*
happhalam, " bitter fruit. - I have not been able to translate this literally, "like a smile,"
Madhuva in the T'Cili, " like a cry." translated very freely by Professor
beautiful " (hdsuvi-j)a-dan(j-Idan pa). Egyur admits to a certain extent of the double sense given to the Pali "muccati," " to get rid of, to curdle." The Commentary explains hgyur by dsor-hgyur, "to be
transformed."
Cf.
Manu,
iv.
172.
42
UDANAVARGA.
i8.
How
burning
is
(an evil deed)
when
it
has arrived at
maturity, the evil-doers will find out in the other world.
19 (240).
As 1
by
it,
iron,
when the
rust doth take hold of
it, is
eaten
so in like
into the evil
manner is the heedless man brought way by his own deed.

Chapter on Deeds, the Ninth.
1 This verse was spoken at Djetavana for the edification of the Stha-
viras,
and
of
Akrojaka, Rojaka, and
Parivajaka.
43
FAITH.
I.
Taith, modesty, morality, charity, these virtues ^ are lauded by holy men 2 by them one goes to the world of the gods; this road, I declare, leads to the land of the
;
gods. &
2 (177).
The avaricious go not to the world of the gods (devas), they who are steadfor the fool commends not charity
:
fast rejoice greatly in charity, also
they enjoy happiness
in the other (world).

3-
Taith
for
is
the greatest treasure of
man
in this (world),^
he who in this (world) observes this law finds happiness truth has the sweetest of all flavours, and to live according to knowledge is, I declare, the best of lives.
:
4* has faith in the doctrine of the Arhats that leads to nirvana,^ and if he listens respectfully, he
If the wise
man
will acquire that knowledge.*^

1
Tclios
=
"
yon-tan, jjjgut"
2
dharma, explained by good quality, acquire-
^ Dgra-lcTiom tchos taught by the Buddha.

5
That causes to
"By
cipies."
3
the P.
Buddha and
his dis-
tion.
^
P.
P. find emancipa-
the
way
Comp. Beal, Dham.,
p. 52.
of the (four) the skandhas, of the P. dhatus, of the ayatanas, &c.
The knowledge
of
truths,
44
UDANAVARGA.
5.
saved from the ocean,^ and by faith from out the river; by earnestness misery is reearnestness one
is
By
moved
by wisdom one
is purified.
6.
of
The Bhixu whose wisdom will cut
associate
off all
is
faith
and who
for
is
full
his
bonds
the sake of
attaining nirvana.
7-
The wise man who has real faith, morality, wisdom, and who does keep them present in his mind, casts off all sins
he, I declare, is in the
good way.
8.
He who
all avarice,
has perfect faith and morality,
who
casts off
and
is
liberal,^
wheresoever he goes, he will

9-
be honoured.
The wise man in this world holds fast to faith and wisdom these are his greatest treasures he casts aside
;
;
all
other riches.
10.
He who
must be
likes to look
on holy men, who delights
to
hear the Law, M'ho has cast away the stains of avarice, he
called " faithful."
ir.
One must
have no fear
lay
up provisions
of
faith
for
it
is
not
possible to deprive one of his lot of merit,

of the robbing of thieves.
and one need

are the
is
Happy
^ramanas who have acquired it, and happy man when he meets with (such) a Cramana.^
1
the wise
The ocean
of the three evil
ways
mentary
explains
(regions of desire),
sin (klega).
-
P.
and the
river of
f/tonr/sons-ldan,
as if it were "he who gives what
he possesses."
Gtonff
Idan,
which the
Com-
Comp.
vi. 5.
FAITH.
12 (249).
45
Men
to
give according to their inclination or according

faith.
their
He whose mind
eats
is
made unhappy by
no composure 1 by
what another day or night.
and drinks
finds
13 (250).
He who
has put an end to this (feeling), as he would
cut off the top of a tala-tree,^ finds composure by day
and by night.
14.
One must
for
he is only gives muddy, dirty water.

15.
not associate with him who is without faith, like a dried-up well, which, if it be dug out,
Let the wise associate with the faithful, who are like a great and limpid river,^ like a cool and untroubled lake.
16.
The Muni is affected^ by those who have kindly have then feelings, or by those who have them not nothino- to do with the unfaithful, and associate with
;
the faithful.
Chapter on Faith, the Tenth.
i Samadhi, "he will be troubled by envy." P. Comp. Pali " samddhim ahhlgacchatV
ings." of this
We are
told that the origin
2 When the top of the tala-tree has been cut off, it does not grow p. aâin. "=* Where crows gather together (?).
verse was the following event: Cariputra and Maudgalyayana had left their forest retreat, and had gone into a Brahman vil-
p_ * De-yi thub sku-vii-nf/as-pas. The words seem to mean last four "made ill, infected by." Tchajs sam ma-tchaqs the Commentary
Some Tirthikas beg. to lage scoffed at them, and in the wickedness of their hearts they filled the alms-bowls with dust, but other
Brahmans, who were
posed,
the
explains by "those who have faith, I or those who have not faith." have translated it by " kindly feel-
kindly disTo gave proper offerings. is reserved the misery of the second the joy of to hell, heaven. Tchags refers to the latter,
first
and ma-tchays
to the former.
46
XL
THE gRAMANA.^
1
(383).
Brahmana, stop the stream (of birth) Cast off desires, by thy earnestness he who is not able to cast away all
;
desires cannot find the one
(perfect state).
2 (313)-
heap up and again ;^ he who is diligent and earnest knows how to do that which ought to be done.
The
irresolute
and
careless Parivradjakas only
sins again
3 (312).
An
irresolute act, badly

life,
performed penance, an unprofit.*
righteous
bring no great
4
If
(311).
it
an arrow
is
badly grasped,
cuts the
^
hand
the
Cramana who performs

to hell.
his duties badly
is
on the way
5.
If
^
an arrow
is
properly grasped,
it
does not cut the
pa
rii/s),
One who does meditate [dgongnot simply a Brahmana or
a Muni. P.
2 The nirvana of the complete destruction of all the skandhas. p. ^ Kun-tu-rgyu-ha-dsan-pa,coTa^3.re the Pali, saihllo hi paribhdjo hhiyyo The Tibetan has ukirate rajam.
used non-mongs for rajam, whereas it generally translates this term by rdw/, "dust." * Tsangs-spyod yongs-su ma-dagpa, an exact copy of the P;ili expression sankassaram brahmacariyam.
*
Who
cepts.
P.
observes not the 9ila pre-
THE CRAMAN A.
hand
;
47
in like manner, the
^ramana who exactly performs
his duties is on the
way
to nirvana.
6.
The ignorant ^ramana, who

stream), hard to be patient,
finds
it
who
is filled
hard to cross (the with the many
sorrows that his f aint-heartedness brings

7.
him
The ^ramana whose

ever-recurrincr grief, of
life is like this, is
subject to the
free himself, of
which he cannot
one who
is filled
with indecision.
8.
He who
a layman,
that
is
is
a bad priest,
who
delights in sin,
and who, as
given to sinful deeds, addicted to everything bad, he lays up for himself the wretchedness of
is
regeneration.
9-
Many
gown
of those
who wear
are unrestrained
and delight in wickedness
the patched saffron-coloured these ;
bad men go to
perdition.^
10 (162).
He
tree
who, breaking
all his
vows,
(is
held) as
is
a sala-
by a creeper,^ brings himself enemy would like to bring him.
to that state to
which his
11 (260).
Though
an-e,^
one's hair
may
reason admitted
among the
be grey, one is not for that he has reached old elders

;
but he
is
called " Old-in-vain."

this
life,
Having departed
they
fall into
That is the evil way. P. to say, they are born in an inferior condition, as an animal, a demon, &c. or in hell. 2' He who is entwined in the folds
is the sala-tree by the widespreading creeper. P. ^ Lang-tso gtuijs-pa ste. Although all the lexicons translate lang-tso by "youth," it is evidently used here for the Pali raô {paripakko vayo
of sin as
48
UDANAVARGA.
12 (261).
He who
"
is
virtuous,
who
all
has cast off
sin,
who
is
is
Bramacharin, and free of
(impurities), he
called
an
elder."
13 (264).
He whose
his
conduct
lust,
is
head be shaven,
is
bad ^ and who speaks lies, though not a ^ramana. They who live in
can they be (^ramanas
?
ignorance and
how
14 (265).
He whose
his
conduct
is
head be shaven,
is
bad and who speaks lies, though not a ^ramana he who has
;
" quieted " sin,
him the wise know

15.
to be a ^ramana.^
conduct is bad and who speaks lies, though his head be shaven, is not a ^ramana but he who, having distinguished all sins, great and small, does keep away from them and does " quiet " sin, he is called " a ^ramana."
;
He whose
16.
He who
has " cast off sin

is
" is
;
does " quiet " sin

his impurities
^ramana
he who a Brahmana he who has cast off all

;
is for
that reason called a priest.^

"
Chapter on
tassa),
The Qramana,"
the Eleventh.
which is any period of
also used for " youth,

life."
means he who does not keep the

precepts of the Pratimoxa. P. - See Max Miiller's note on this
verse,
^
See Childers,
So also r(jain-hlun, v., p. 561. "old and foolish," is, according to the Commentary, rgas-pa don-medpar (j)/ur pa, " having become old for no purpose." Comp. moghnjinno in Pali, in which mogha signifies " vain, useless, foolish." See Appendix comj). Book of Wisdom,
s.
;
Dharamapada,
p. 65.
In Nagarjuna's Commentary on
iv. 8, 9,
^
and Manu,
ii.
156.
Verses 1 3- 1 5 were spoken in answer to a question of the Brahman Rohitaka. " Bad conduct
the Dharmadhdttlgarhha (Estanhgyur, vol. Ixxii. fol. 245) we find " He is these definitions repeated. a Cramana because he quiets sin and pain (kleca). He has cast off all sin, and is therefore a Brahmana. He has removed his imperfections, and is thus a priest [rah-tu-byung)," &c.
49
XII.
THE WAY.
I.
When
one's
wisdom has brought him

of this
to see the four holy
truths, the
knowledge
way
will destroy all love of
existence.
2.
As
his
the dust
is
raised
faUing rain, in like
by the wind and is laid by the manner he who has the eye of wisdom,
whole mind
is at rest.
3-
That knowledge which enables one to put an end to birth and death, and by which one is freed of the world,
that
is
the best
(kind of knowledge).
(273);
Among 3
fold
sees
truths the four truths (are the best)
the eightis
way is
;
the best of ways
the best of bipeds
he who
the greatest of virtues (dharma), passionlessness.

5 (277)-
" All created things

1
are
impermanent
The
"
when one has

;
Rdul, " dust and passion." The latter part of this verse may be rendered " all indecision is over-
best of herbs, the tsitraka
(Ricinm communis)
come.
eightfold way. P. 3 Bhagavat was residing at Eajagriha in the grove of Amrap;ili. young physician came and saluted
'^
The best of fluids, sweets The best of salts, rock salt {rgyam
;
The holy
<â)."
Bhagavat answered, &c. P.

iced.
^ In the Pali, sahbe sankkurd anThe Tibetan version uses hdu-hycd throughout for sankhdra ; frequently it must be rendered by
Bhagavat" and spoke this verse:

"
The
best of fruits (skyu-ru);
is
the amalaka
"body."
50
UDANAVARGA.
lie is
seen this through knowledge, pain

:
no longer
afflicted
by
this is the
way
to perfect purity.
6 (278).
"All created things are grief;" when one has seen this through knowledge, he is no more afflicted by pain
this is the
way
to perfect purity.
7 (279).
All created things are empty (Qunyata) " when one has seen this through knowledge, he is no more afflicted by pain this is the way to perfect purity.
"
;
8.
" All created things are unreal
"
when one has seen

afflicted
this
through knowledge, he
is
no more
by pain
this is the
way
to perfect purity.
9
have taught you that The Tathagata existence.
I
(276).
this
is
way
cuts off the pain of
a teacher; you yourselves
must
strive after (nirvana).

10.
have taught you that this way removes the pain of The Tathagata is a teacher you yourselves passion.
I
;
must
strive after (nirvana).
II (274).
There is no other road but this one that leads to perfect enlightenment by concentrating your mind on it you will cast off the bonds of Mara.;
1 Bag-mcd-par anatma. Seeing that all corruptions participate of the condition of unreality, and as all conditions (tchos) are dependent, old age and death, like desires, are made and occupy one. This is the
knowledge that that which is misery does not constitute the self (atma) ; it is the truth of (the existence of) misery. P.
Comp.
vi.
20.
THE WAY.
12.
51
This
it
way
is
straight
it
leads one to the other world
is
the one road to the ocean of purity,
well composed and wise, expounds this
âkyamuni, again and again to
the multitude.^
13-
Having 2 discovered the ending through kindness and compassion

the only road.
I will teach others to cross as I
of
birth
and death,
sin),
I will
teach the way,
After having crossed the stream (of
have crossed.
14.
The way
of birth
to reach complete cessation (from existence),^
control, purity; the
way
to
put an end to the recurrence

all
and death
*
the means of distinsjuishing

(of
the
dhatus
that
is
what he who has the eye
wisdom)
teaches by this way.

15.
Ganges flow swiftly on and empty into the ocean, so likewise he who walks in the even way of perfect knowledge shall arrive at the cessation
As the waters
of the
of death.^
16.
He
who, through compassion towards
all creatures,
does
turn the wheel of the law, heretofore unheard, the Pro' Cakyamuni explained this (way) while seated on the diamond throne (vadjrasana, i.e., under the Bodhi This verse appears to tree). P. be the work of Dharmatrata, and not a gatha attributed to Gotama. - This verse, the Commentary says, was spoken while Bhagavat was at UruviJva, on the bank of the Narandjana river, a short time after he had obtained the all-penetrating and perfect enlightenment. Comp.
^ A parivradjaka called Rdje-ngar sbom po (thick ankle ?) had asked Bhagavat what his system (marga)
taught.
*
P.
Khams-rnams du-ma so-sor Hogs,
perfectly distingiiish thought (sankalpa) and nature (svabhava), conditions {:/nax) and not conditions, the seven manners of existence," &c.
"to
P.
^ He shall find the cessation of P. the fear of death, &c,
Mahavagga,
i.
i.
52
UDANAVARGA.
gods and men, he
tector, the teacher of
who
has arrived
at the
end
of corporeal existence,
him do
(1) worship.^
17-
By
obtaining the perception of the three happinesses,^

off the three
and by casting
unhappy
things,^
one will
and by attending to them, arrive at (it is) as the dust (raga) laid by the rain, when peace the mind and manner are at peace, one then enjoys the
by these
:
perceptions,
felicity of the
unsurpassable bodhi.*
i8.
His mind attached
to the three kinds of samadhi,^

^
;
he
meditates in solitude on the (four) immeasurables

does the reflective and wise
thus
man undo
the knots,'^ and

^
tear (himself away) from the three regions
(of desire)
by means
of the three.^
19.
He who
might,
who
has wisdom for a weapon, diligence as his is^reflective,^'^ well composed, and who delights
in meditation (samadhi), having
comprehended the
origin
and destruction
of
:
worldly (existence), will obtain per-
fect emancipation
he who has comprehended the endThe void, the uncharacteristic, the without longing (smon-pa vied''
^ The agamas say that a deva " Sthavira Kaundinya, induce Bhagavat to turn the wheel of the Law." P. This verse was consequently spoken by Kaundinya and not by Bhagavat. Perhajas, instead of translating ^MW.^' by a^'ajna, it ought to be taken as an abbreviation of
said,
jja).
^
P.
difference.
Kindness, mercy, exertion, inJiischke, s. v. " Tsad,"

sin in
and Commentary, fol. 230b. ^ Mdud, covetousness, &c.,

general.
**
lung-hstan or vydkarana. ^ Dije-ha gsum = the real delivery P. (from transmigration), &c.
Dge-ha ma-yin
htse-ha).
(jsum,
i.e.,
desire,
(gnod-sems), hurtfulness P. In possession of the yoga and the dhyana he will find the felicity of the extinction of desire (trichna), or the felicity of having assumed
evil
*
mind {mam-par
calmness of mind.
P.
root of transmigration, according to the agamas. P. The three regions of living beings or the three evil ways (ngansong). P. " Morality, meditation (samadhi), and wisdom (pradjna), these are the three constituent parts of the holy way. P. i" Dranldan, smriti, the seventh branch of the eightfold way.
The
(Jf. xii.
2.
THE WAY.
53
ing of worldly (existence), lie, I declare, is called "one who has put an end to worldly (existence) and has arrived
at the other (shore)."
20.
He whose mind
is
concentrated on the holy eightfold
way, the straight way, has found the immortal (lit. amrita); by following it he finds the much-longed-for happiness, and by finding what is so praiseworthy he
increases (his) fame.^
Chapter on
"
The
Way"
the Twelfth,
The
last line
is
snan-pa thoh-
I diing yrays-pa hphel-bar-hgyur. think that my translation agrees with the explanations of the Com-
mentary, but the essential words of the phrase are unfortunately effaced
in
my
copy,
BOOK
II.
Boofe
XIII.
IE
HONOURS (SATKARA).
I.
the she-mule (dies) on account of her offspring, as the reed and the plantain decay on bearing fruit, so likewise
is
As
the foolish
man ^
destroyed by honours.^
2 (72).
No
matter
how
it
long the fool sacrifices, he will not

;
cease from being infatuated
the fool's bright lot ^ goes on
decreasing until
head.*
brings to sorrow even the crown of his
3 (73)-
The fool ^ wishes for riches, for the subjection of the Bhixus (to his orders), for lordship ^ in the abode (of the clergy), to receive the homages of other people.
1 Pho-shal, " a contemptible, foolman." P. This word is not in the dictionaries.
ish
up. "
P.
The same explanation apbamboo.

Cf.
ii.
plies to the reed or
Hitopadesa,
*
1.
148.
Devadatta and his five hundred followers were receiving from the king of Magadha many presents and marks of honour. Bhagavat spoke
-
J)kar-poi-tcha is the exact translation of the Pali sukl-amso. * Spyi-ho. Comp. the Pali muddhct,
*
verses i and 2 to illustrate how inP. jurious these riches, &c., were. " The female mule on bringing forth
"the head, top, summit." wicked ngan, but the Commentary tells us that it is to be understood as synonymous with phoLit. the
''
When she and her offspring. therefore she is on the point of bringing forth, a person who is aware of the fact pierces her side with a knife (?) and takes the embryo, otherwise it would die also." P. "When the plantain produces its fruit, called mo-rtsa,ihe plantain decays and dries
dies,
shal in the preceding verse. Ser-sna hi/ed-pa, " to be avaricious," according to the dictionaries ; but as it is here used for the Pali
issariyam, we must suppose it can mean " being lord or ruler," or the Tibetan translator may have been misled by trchya (Pali issd\ " envy."
58
UDANAVARGA.
4
"
(74).
Let both priests and laymen, whosoever they may be, imagine that it is I (who have done it) in whatever is to be done or not done, let them be subject to me " such is
;
;
the
mind
of the fool,
and
his desires greatly increase.^
5 (75).
One is the way to

if
wealth, another
is
the road to nirvana
the Bhixu, the disciple of the Buddha, has learnt this, he finds no pleasure in honours, but seeks after perfect
seclusion- (from the world).
6.
deceive no man ^ Ketain no fondness for anything give up any occupation * in (following) the law one
; ; ;
must not be engaged
in commerce.
7-
Look what is
after
what
^
is
to
your own
to that
of another, for the
profit and envy not Bhixu who does envy
another cannot find tranquillity (samadhi).

8.
^ramana aspires to lead a happy life, on the gown (sanghati) of the priesthood and
If a
let
him put
receive alms
of food
and drink.
9-
If a
^
^ramana
aspires to lead a
happy
life, let
him keep
who
tion,
His covetousness and pride, which are the root of transmigrado increase. P. - Lit. "he increases gradually (his)
The Bhixu who

tell
is
virtuous and
seclusion;"
brilhai/c.
^
in
Pali,
virekam anu-
informing men of your own qualities, by boasting your own qualities." P. This refers, P. goes on to say, to observing the 9ila precepts.
"
By
keeps the 9tla precepts would not a lie for a hundred thousand karshapanas, whereas he who thinks of but profit and honours would tell a lie for a single karshapaiia. * Such as that of king, &c. P. ' The good works that another
may
have.
P.
HONOURS.
to the rat's hole.^
lO.
59
to a dwelling-place (of the priesthood), as the reptile does
If a
^ramaua
aspires to lead a
happy
life, let
him be
contented with the meanest thinos,^ and think onlv of

the greatest of laws.^
II,
Though one does not know much,

moral precepts, leading (such) a
ledge,
life
if
one keeps well the

not heedless."
*
according to his knowis
men
say of him in praise,

12.
"
he
If
one possesses the three spotless sciences that overfool thinks
come the lord of death,^ the and that he can blame him.
he knows nothing,
13-
He who is under
food, drink,
the rule of misery and sin,
if
he has
bu.t
and wealth, him the

14.
fool will praise.
head is shaven, and who w'ears the coloured gown, but who seeks only for food, drink, and bedding,^ is his greatest enemy,
15-
He whose
saffronclothes,
When,
therefore, one
knows
the sinfulness and danger
of honours, with but

all acritation
few
desires,
of the mind, the reflective
and having cast away Bhixu wanders
here and there.

^
As
(neu-le,
a reptile like the ichneumon Sansk. nevald), pushed by

rat's hole to pro-
Verses II-13 are to teach that
fear,
runs into a
tect itself against what it apprehends, in like manner does he who is pursued by misery and desires
you are not to boast of your virtues nor to conceal your sins, for thus you increase your righteousP. ^ Perfect understanding, wisdom, (djana) of the world, and wisdom of delivery from the world. P. * The three requisites of the body. P.
ness."
"
seek a dwelling-place of the holy disciples, such as a vihara, &c. P. - Such as food, clothing, &c. P. ' The law by which one obtains freedom. P.
6o
udanaVarga.
i6.
The mind cannot become dispassionate with but a scrap he, conseof food, for one must eat to retain this life quently, who knows that this body only exists through
;
eating, goes to collect alms.
This
is
moval
of every
difficult
what the wise reverence and honour: the reatom of the grief of misery, which is a task, and men honour him who is patient and
painstaking; learn, therefore,
how
to recognise the
swamp ^
(and to keep away from

Chajjtei'
it).
on Honours, the Thirteenth.
He who
;
falls
it is
in
does sink
so
the swamp with him who
seeks wealth and honours into sin or misery.^P.
he
falls
6i
XIV.
H A T K E D.
I.
Hatred towards
those
who do no
hate, this is the sign
(lit.
evil and who do not garment) of the sinner in this
world and in the other.
After havins broudit misery on himself, he would afterwards bring trouble to others, like unto the hunting hawk, (?) 1 who, captive himself, does injury to others.^
3-
He who
viling,
smites will be smitten

;
will find rancour
so likewise
is
and
to
him who
he who shows rancour from reviling comes reangered comes anger.^

;
4-
Those foolish cramanas who know not the holy law,

though
this
life
be
brief,
in
the foolishness
of
their
hearts they give themselves to wrangling.

1 Khra-yis gzan-mai hija, a bird the extremities of whose wings have been clipped. When a bird like a ârika, &c., draws nigh, it pounces on it and puts it to death. P. - Verses i and 2 were spoken on account of the cries of Devadatta,
the
Cakyas by VirAdhaka. P. Virudhaka, son of Prasenajit (according to Wassilieff, Taranatha,
p. 2S7.
Prasenajit's son was called Nanda), dethroned his father, and
suffering in hell's
say,
fire, or,
as others
nearly exterminated the (Jakyas ; he died in a conflagration. See Dulva, x. 140- 1 60.
^
on account of the massacre of
Comp.
xxvi.
3,
and Dham.
133.
62
UDANAVARGA.
5-
the best (man)," they think, being thus at variance with the unanimous opinion: "Why does the clergy choose this man? he is without strength and
"This
is
without mind."
6.
broken, (they advise) killing, carrying off horses, cattle, and riches, subduing kingdoms, and then
If a
bone
is
afterwards to become friends again.^

7-8.
But
"
the wise man,
who knows what
is
(right), says
do you not learn this law, which teaches the real way to live?" (lit. field of activity). You who have not the conduct of sages, watch carefully over the words of your
Why
mouth
know
(the danger they
guard those of your neighbours who do not may run) they who know (this
;
law), speak soft-toned pleasing words."
(3).
abused me, he reviled me, he beat me, lie subdued me;" he who keeps this in his mind, and who feels resentment, will find no peace.
"He
10
(4).
abused me, he reviled me, he beat me, he subdued me;" he who keeps not this in his mind, and is
"He
not resentful, will find peace.

1 This verse, as well as several of the others, were spoken in illustration of the conduct of King
by
nientary
Brahmadatta
{sic)
of
Kaî and Dirgila
of Ko9aIa,
who were
enemies.
It is to show the fickleness of the foolish man's doings, who, for a,
mere nothing, commits much evil, and who ends by doing that which ought to have been his first act.
This
(ver.
6)
is
the advice given
priests, but the Comdoes not explain it this way ; from ver. 7, however, I think there can be no doubt about it. ^ Kha-bi/a-yis ni rtsul-bucd-pa. I fear I have not perfectly understood the remark of the commentator on the first two words. He says, "i>sps hya-hani gti-mwj-gidhang-gis rjcs-su mthun-jxii mtchog riams-pa nHha-hga dscs-brdjod-de, kha-ni khai-sgoo.'^
foolish
HA TRED.
II
(5).
63
He who
be at
shows hatred to those who hate will never peace ^ he who is patient with those who hate
;
will find peace
this is the spirit of religion.
12.
He who
bears ill-will to those

;
never become pure

:
them who hate saire knows no hatred. o
bear ill-will can no ill-will, pacifies as hatred brings misery to mankind, the
who
but he who
feels
13 {2>2^)'
If a
man
find a wise companion,^

let
who
is
both stead-
fast
and pure,
him, having overcome
all corruption,
associate with him, thoughtful
and
glad.*
14 (329).
If a
fast
man
let
find not a wise
and pure,
like a king
dom,^
him
live
companion, who is both steadabandoning his broad kingalone and commit no sin,
15 (61).
If a man find not a good friend who leads a life like unto his own, let him resolutely keep a solitary life, and not associate with a fool.^
1
Spoken to a female demon
P. Tchos-kpi rang-hdsin, lit. '' the nature of the dharma ; " but the Commentary tells us that this idea of patience has belonged to the teaching of all the Buddhas. physician of Rajagriha having two sons, had allowed one to enter the sixfold congregation (Buddhist), the other the sect of Kaphina
chasi).
'^
(rak-
gavat spoke, vers. 13 and 14 in conuection with this event. P. * Comp. Sutta Nipata, 44. (Khaggavisana Sutta, 1 As a king vvlio has faith in the
).
law gives up
reaches
to
his
kingdom which
four
oceans.
the
P.
translation Fausbijll's Pali has " his conquered
from the kingdom."
Comp. Sutta Nipata, 45. Such as Devadatta, Adjatasatru,
the latter had fallen among evil companions, the former had found virtuous friends. Bha-
(Kapila?);
Virudhaka,
&c.,
according to
the Commentary,
64
UDANAVARGA.
1
6 (330).
life than to have companionship with the fool casting off all taxation of mind, one lives alone, like the elephant of the Matanga forest.^
It is better to live
a lonely
;
Chapter on Hatred, the Fourteenth.
Ma-tang dgon-pai glang po

:
liar,
the
The Commentary
saying
"
Formerly a
explains this by richi called
also
Pali, matangaranno va ndgo. " Taxation of mind " (sems-khral) is exactly copied on the Pali
Matanga
lived in this forest."
Comp.
apposukko.
65
XV.
KEFLECTION (SMRITl).
I.
It
is
the teaching of the Buddha, that whoever (coramencGS
by) reflecting on the operation of breathing, and

goes on through the different stages
^
who
(of meditation), his
mind well composed, will reach perfection, as the sun and moon, when free from clouds, illuminate the whole
world.
2.
who, standing, sitting, and sleeping, keeps both body and mind under control, such a thoughtful and well-controlled Bhixu will find the above-mentioned and other blessings ^ and if he has obtained the above-mentioned and the other blessings, he will not go to where
;
He
is
the lord of deatli.

3-
He who
tanas),
continually reflects on what appertains^ to

(ay^^"
the body, and has well under control the six senses
and who
is
always well composed, knows the ex-
tinction of sorrow.
1 The six stages {rnam-pa drug) are the different steps by which one becomes free from all the iniperfections of mankind. See, on this mode of meditation, Giri Ananda Sutra, Mdo, XXX. If. 447, 44S. - S)iga jihyii kftyad-joar-rnams ni
]'!ti/i
mentioned in the f.rst verse, and to "the discovery of the knowledge of birth and destruction, of impermanency," &c. The " other
blessings," or literally " the folio vving," are mentioned in ver. 3. The text of the Bkah-hgyur has
*
thob-par-hijyvr.
The
Commentary
rto js in this
it is
says snga refers to the perfection
and the next ver.-;e, but evidently a mistake for gtogs.
66
UDANAVARGA.
4-
He who
body
continually reflects on
in all its different shapes,
what appertains to the on being without self,
without attachment for the " mine," will not care for self he will have no attachment for the "mine: " in this manner will the Bhixu swiftly cross over from the regions of
desire.
5-
He who
is
thoughtful, wise, well composed,
happy ,^
and pure, and who attends carefully at all times ^ to this law, will, I declare, cross over from birth and old age.
6.
Thus learning to be always on his guard, the wise, thoughtful, and diligent Bhixu, after having cast off all bonds, finds by this means the destruction of sorrow (nirvana).
7-
They who
sleep, I tell
awake can watch better than they who you it is better to watch than to sleep, for
are
;
he who watches has no
fear.^
8.
He who
and he
is
v/ill
watchful and diligent is safe day and night, find the end of pain (klega) in the longed-for
cessation of death (nirvana).

9-
They who ^ day and night

1
are reflecting on the

^ *
Buddha,
"Happy,"
for he
who
is
per9,
Cf. v. i6.
fectly virtuous, knowing no repeuP. tance, is always happy.
Bus
dm su.
This word
is inter-
preted in the dictionaries by "frequently, now and then ; " but these terms cannot, I think, be used in The Commenthe present case. tary says, " Dus-dus-su dses bya-ha
Tti
According to one account, vers, were spoken of a man of who having heard of the Buddha, had taken refuge in the According to three precious ones. another authority, they were spoken of a devaputra who had been born P. at Kajagriha as a pig.
lo, ii,
Virata,
mthar-giiis mngon-par hbyurvj-ba phyii'-ro,"
rtogs-par
REFLECTION.
and who go
to the Buddha for a refuge, these the profits of mankind. ^
10.
67
men have
They who day and night

(dharma), and
are reflecting on the law
who go
to the
law
for a refuge, these
men
have the
profits of
mankind.
II.
They who day and night

(sangha),
are reflecting on the church

for a refuge, these
and who go to the church men have the profits of mankind.

12 (296).
The disciple of Gautama is always well awake, day and night reflecting on the Buddha.
13 (297)-
The
disciple of
Gautama
is
always well awake, day and
night reflecting on the law.
14 (298).
The
disciple of
Gautama
is
night reflecting on the church. o o

15-
The
disciple of
Gautama
is

(gila).
night reflecting on the laws of morality

16.
The
disciple of
niG:ht reflectins;
always well awake, day and on renunciation.^

is
Gautama
17-
The
disciple of
Gautama
is
night reflecting on the way.^

^
-
See note to Vasubhandhu's first gatha, in the Appendix. Gtony-ha appears to be the accomplishment of the paramitas. Seeking to free himself of the region of desire and of passions.
P.
68
UDANAVARGA.
1
8 (299).
is
The
disciple of
Gautama
night reflecting on what appertains to the body.

19.
The disciple of Gautama is always well awake, day and night keeping in mind the four kinds of meditation
(samadhi).^
20.
The
disciple of
Gautama
is
nicrht delishtin" in the cessation of death.
21 (300).
The
disciple of
Gautama
is
ni"lit delicfhtinfT in
kindness of heart. 22 (301).
The
disciple of
Gautama
is
nidit delighting in meditation.

23-
The
disciple of
Gautama
is
night delighting in the unconditioned.^

24.
The
night
disciple of
Gautama
is
delishtins]; in
the uncharacteristic.^
25.
The
disciple of
Gautama
is
nirrht delirditin<:j in solitude.

^ Divided into two classes (i.) dhyana; (2.) indifference (a/loms-âr Perhaps P. Cy". xii. 18. hdjuy-pa).
Stonrj-pa hid, sunyata,
lit.
void,
emptiness.
" basis
[fjdai)
of meditation "
is
the
Mtsan-ma-med. See WassiliefiF, Buddh., pp. 293, 29S (French trans.)

'^
correct readinjr.
REFLECTION.
26.
69
The
disciple of
Gautama
is
nidit deliErhtin" in what leads to salvation.^

27.
The
disciple of
Gautama
is

?).
night delighting in nothing (worldly

28.
The
disciple of
Gautama
is
night rejoicing in nirvana.^
Chapter on Reflection, the Fifteenth.
^ Nges-par-hhynng-pa, nirydnilM. See Childers, s.v. " Nij'yaniko. - The nirvana of the destruction of every particle of the skandhas is
what he
all
when he has
and longs for, which, reached, he will have the felicities of peace. P.
strives
70
XVI.
MISCELLANEOUS.
I.
When
you feel inclined to do a thing, commence by If I had only done thus at first, one examining it
:
''
wishes
when
it is
too late.
2.
it
would have seen the real nature of desire, and that becomes a fetter " let one watch what he does as long
" I
;
as he
is
striving after perfection.
3 (238).
By
application and diligence one will
make
oneself an
island.
Eemove
:
thine impurities as does the smith those
of the silver
thine impurities removed and free from sin,

age.^
thou shalt find no more birth and old
4(316,317)-
ashamed of what is not shameful, and not ashamed of what is shameful, who fears what is not fearful, and who fears not what is fearful, that man has wrong views and will be lost.
He who
is
also
Although this verse reproduces Dham. 239, I take it to be the equivalent of 238, as ver. 10, chap,
^
ii.,
is
than
these
a more exact translation of 239 this one. See, on the origin of two verses, the Appendix.
MISCELLANEOUS.
5
71
(172).
He who
formerly was heedless and
who
afterwards
has become careful, like the
moon
free
from clouds, he
brightens up the whole world.^

6.
He who
become
formerly was heedless and
who
careful will
by
reflecting leave
afterwards has behind him the
desires of^this world.
7 (382).
He who
who
free
has entered the priesthood
follows the doctrines of the Buddha, like the
when young and moon
from clouds, he brightens up the whole world.^

8.
He who
of
young priest and who follows the doctrine the Buddha will by reflecting leave behind him the
is
desires of this world.
{^7?>)-
He who
covers
up
his evil deeds
up the whole
of this
by good deeds brightens world like the moon free from clouds.
10.
He who
covers
reflecting leave
by good deeds will by behind him the desires of this world.

up
his evil deeds
II.
finds no sorrow in death he knows the reward of earnestness, and is without pain even in the midst of sorrow.^
He who
delights not in
life,
1 Verses 5 and 6 were spoken for the edification of King Prasenajit. 2 Verses 7 and 8 were spoken because King Prasenajit would not believe in young priests, but only in
grey-headed men.
P.
Bhagavat
caused all the priests to appear as if seventy years old, and afterwards
they became young as before. This legend is well known. ^ Verses 11- 13 were spoken by Bhagavat on hearing of the massacre " Reof the Cakyas, his kinsmen. ward of earnestness" {brtan-pa gohphang) means, most likely, nirvana in this and next verse.
72
UDANAVARGA.
12.
He who
delights not in life finds no sorrow in death

is
he knows the reward of earnestness, and

to the rest of his relatives.
a shining light
13-
The Bhixii who bv meditating on virtue has cast off sin leaves his home for a homeless condition, which is tlie true field of activity, and then, having learnt what
is real
joy,
he casts
off
every desire.
14.
One whose
heart
fessing his sins,
always pure, pure by always conin every act observing the way of purity,
is
will reach perfection.^

15 (356).
weeds that do damage a field, 'tis passions that damage mankind he therefore who gives to them who are without passions will receive a great reward.^
'Tis
;
16 (357)'Tis
damage mankind
weeds that do damage a field,^ 'tis hatred that does he therefore who gives to them who
;
are without hatred will receive a great reward.

^
Brahman
{sic)
sundarika
"
Cramana
called Vardvadjasaid to Bhagavat, Gautama, I bathe in the
Sundarika river." Bhagavat asked him, " Brahman, what is the use of " bathing in the Sundarika river ?
"
- A poor man, who had given Subhuti some flour, found a treasure (as a reward). Bhagavat then f^poke these verses (15-1S). Accordiug to another account, Prasenajit asked Bhagavat to whom one ought
Why,
praises
Cramana Gautama, one monument (?) (stegs-ni
to
make
*
gifts.
P.
Rtsa, " grass,"
is
here used for
hsngags-pa yin-te), and one praises the river Sundarika, which is holy. He who bathes in the Sundarika river is cleansed of all his sins." Then Bhagavat answered, &c. P. fol. 263, vol. Ixxi.
"bad weeds." Compare the Pali " Mankind," in Tibetan s^7/etina. dgu, lit. " nine men." Compare with
such jilural forms the Chinese wenmin, "nations," pe-kuan, " magistrates," &c.
MISCELLANEOUS.
17 (358).
73
weeds that do damage a field, 'tis ignorance that does damage mankind he therefore who gives to them
"lis
;
who
are without ignorance will receive a great reward.

18.
weeds that do damage a field, 'tis selfishness that does damage mankind he therefore who gives to them
'Tis
;
who
are without selfishness will receive a great reward.
19 (359)-
weeds that do damage a field, 'tis lust that does damage mankind he therefore who gives to them who
'Tis
;
are without lust will receive a great reward.^

20.
weeds that do damage a field, 'tis desire (trichna) that does damage mankind; he therefore who gives to
'Tis
them who
are without desires will receive a great reward.

21.
(These) six
are lord
and master.
If
;
one
if
is
given to
is
passion (raga), he has
(all)
the passions
one
with-
out passion (raga), he is without (any He who is passionate is called a fool.
of)
the passions.
22 (150).
When
a citadel has been
made
of
bones, plastered
over with flesh and blood,^ passion, hatred, and selfishness dwell together in it.
1 Although we are told that only four verses (15-18) were spoken to illustrate the reward of charity (see note to verse 15), verses 19 and 20 evidently belong to the same sermon. - i.e., passions, hatred, &c. ; see I have the six preceding verses. followed the indication of the Comtranslating this verse, mentary in
The text uses only the word tcJiags, but P. says that in the second and fourth cases it is to be understood
as
"passions,
hatred,
ignorance,
&c."
^ The Tibetan expression,^ sha danff khrag-gis dsal-dsal hyas, is an exact copy of the Pali mamsalohita-
lepanani.
Cf.
Manu,
vi. 76.
74
UDANAVARGA.
23.
They who do not perceive the source from whence

comes all their misery are held in bondage; they who have found it out leave the waters (of sin) and cross over to the other side, where they are free from passions.
Chapter on Miscellanies, the Sixteenth.
75
XVII.
"W
ATE
K.
(91).
They who, with
all their
energy given to
reflection, find
no pleasure in a home,
like a
luted lake, they leave their
swan^ who leaves a polhomes and cross the stream.
2 (175).
The
steadfast depart from the world,^ having overcome

;
the troops of
of the sun,
Mara they are like unto swans moving in the ether by means of culous power (irddhi).^
3 (155)-
in the path
their mira-
and who do not acquire wealth in their youth, become like old herons on the banks of a polluted pool with few fish.'*
live like Brahmatcharis,
^
They who do not
this
The text has ngang, " goose," but word is here used as in the
Pali hamso, " goose, swan."

^ Ilj'ff-rten ngas-hyunrf-Tias. This expression is copied on the Pali niyanti loJcamha. ^ These two verses (l, 2) were spoken on the following occasion There was a Brahman called Nyagrodha, whose riches equalled those
:
He owned sixteen thirty slave villages, nine hundred and ninety-nine pair of oxen, sixty koti of treasure, besides eighty gold ear-rings. His son, called Mahaka9yapa, had not taken
of
Mahapadma.
villages,
a wife, notwithstanding the entreaof his parents. Finally he " If there be a maiden who eclipses this image made of gold of the Jambu river, her will I take." He took as his wife Kapilabhadra of Magadha, and after a while left her and entered the priesthood, where he obtained the condition of an Arhat. P. See Dulva, ix. fol. 37-54 where these verses are not, however, occur ; and in Schiefner's Tibetan Tales, the story of Mahaties
said,
kasyapa and Bhadra. " Few fish," na nung

*
compare
the Pali Ichinamacche.
76
UDANAVARGA.
4
They who do not
(156).
live like
Brahmatcharis, and who do

lie thirsting for
not acquire wealth in their youth, remembering what
they have formerly done, they
the past.
(121).
;
Think not
follow after
"
Evil
;
is
of little importance
it
will not
me
" for as a
large vase
is
filled
by the
full of
falling of drops of water, so will the fool

evil,
become
even
if
he gathers
it little
by
little,
6 (122).
Think not
follow after
"
Virtue
;
is
of little
importance
is filled
it
will not
falling
full of
by the of drops of water, so will the earnest man become virtue, even if he gathers it little by little/
" for as
me
a large pot
7.
Longing
to leave the vast
and turbid lake and
to cross
the waters of the ocean, the wise
man
is
carried across in
the vessel that he has prepared.

8.
he has crossed over,^ he shall inhabit the promised land of the Enlightened, of the Blessed, of the Brahmana therefore let the Bhixus, and they who listen (to my doctrine), washing themselves clean (of sin), make ready a vessel.
;
When
9
becomes
1 ^
(82).
The wise and excellent man who like a deep, limpid, and pure
Cf. Hitopadesa, ii. cl. 10. After having gradually cast off and acquired wisdom. Being
listens
lake.^
to the
law
free of all
'
enlightened
all sin
human conditions, he is P. (i.e., a Buddha). According to the Commentary this verse ought to come after No. 1 1
WATER.
lO.
77
water everywhere, who is there who would run about seekinsj the water of a well ? "What use Destroy then desires from the is there for well water ?
there
is
When
very
roots.^
II
(80).
The scourer ^ washes with water, the

(his arrows)
fletcher straightens
with
fire,
the carpenter
hews
his logs, the
wise
man
shapes himself.
12.
Passionless as the firmament, firm as the lintel of the

door,^ the wise
is like
man
delights not in transmigration,
which
a troubled lake.
Chapter on Watei', the Seventeenth.
1 This verse is not mentioned in the Commentary. * Gtso-hlay-mkhan is a man who (uses) tcliu-tchu (rhubarb ?) mixed with water, or, according to others,
one
in
23.
^
who washes and
soda [hul-tog) water, &c.
cleans clothes P.
Comp. Stan.
Julien, Avadanas,
i.
p.
Comp. Sutta Nipata,
213, 228.
78
XVIII.
THE FLOWEK.
1
(44)-
Who
how
is
there that can overcome the world of the gods,

lord of death
of the
(Yama) and
of
men, who knows
to
?
expose the most delightful law, as one would

^
flowers
2 (45)It is the disciple (sekhas)
of the gods, of the lord of death
who can overcome the world and of men, who knows
how
to expose the
most delightful law, as one would
flowers.
(283).
;
so cut down (of ignorance) not (only) the trees of the forest, but all that appertains to the forest (i.e., the roots), and then the ^ramana will
Fear
is
born of the'forest
find nirvana.^
1 "Like unto a clever wreathmaker, who, having taken flowers from a garden, has manufactured them into beautiful wreaths and has then given them away, is he who, having gathered a quantity {(jya nom) of precepts from out the ('astras and formed them into a
"Quisnam
ratos,
velut,
versus legis bene enarflores (coronarius) peritus The French colliget ? "
translation (Fernand Hu's) appears "Qui to me very objectionable: developpera les vers de la Loi,
comme on
developpe
adroitement
of this verse
pleasing collection, does teach P. vol. Ixxii. fol. to others.
them
14b.
une fleur?" - See on the origin the Appendix.
Comp. M.
FausboU's translation
THE FLOWER.
4
If
79
(284).
man
destroys
not everything that appertains to
the forest
down
to the smallest part, his
mind
will be
is
held in bondage, as the calf that wants milk

mother's side.^
5
to its
(285).
Cut out the love

the Victorious
of self as
you would an autumn
lotus
cherish the road of peace on account of the nirvana which
One has
explained.^
(SI).
Like a pretty flower, of pleasing colour but without scent, are the agreeably spoken but fruitless words of one who
does not act (accordingly).^ 7 (49)-
As
the bee, which harms neither the colour nor the

it
scent of the flower, but having sucked

let the
Hies away, so
Muni walk through
a village."^
8 (50).
and what they have undone, one should remark what he himself does right or wrong.
Eemarking not the

left
sins of others,
done or
9 (58). and in dirty water grows, unaffected by them, the padma, pure, sweet- smelling, and lovely,
As on
piles of filth
1 disciple called Uttara parasharya, who had given his small possessions to his son, heard of his son"s death, the burning of his home, and of great afflictions to
many
tells
of
his
relatives.
Bhagavat
Jjischke) is "a tropical climbing plant, a sweet-tasted, lenient purgative." According to the Commentary, there ought to be after this verse No. 52 of the Dhammapada I keep, however, to the text of the
to be grieved, that ought to be always well composed, &c. Cf. in. S. - See also Tittha Jataka. 3 Bhagavat walking in a forest saw some kosnataki (?) and donka plants, which suggested this simile. The donka or don-'ja (according to
disciples
him not
Bkah-hgyur, which omits it. Lucian uses the expression avetiGjvaL Xoycov, "anemony words," to describe senseless verbosity.
*
See also Pratimoxa Siitra, 4;

;
Asiat., viii. pp. 590, 592 Beal, Catena, p. 159. ^

INIel.
and
8o
UDANAVARGA.
10
(59).
So the disciple heap of

filth.
of
tlie
perfect
Buddha
shines
by
his
wisdom among other men, who

11
(53)-
are blind and (like) a
As out of a heap of flowers many garlands are made, so when a man has been born he can do many virtuous
deeds.
12 (377)-
As
the vakula
plant in
summer sheds
all its flowers,
so let the
Bhixu drop passions, hatred, and ignorance.

13 (47)-
A man
whose mind
of
is
troubled, like
one gatherinfj
the flood
flowers, the lord
death carries him
off as
does a sleeping village.
14
(48).
A man
flowers,
whose mind is troubled, like one iratherinfr falls into the power of the lord of death without
having
satisfied his desires.

15-
A man
flowers,
whose mind is troubled, like one gathering: falls into the power of the lord of death without
to satisfy him).
him having acquired wealth (enough

i6.
A man
flowers,
whose mind is troubled, like one gathering falls into the power of the lord of death without
having arrived at the object of his pursuit.

17-
He who
vase,
^
has perceived that

all
tliis
body
is
(empty) as a
and who knows that

Elcviji.
things (dharma) are as an
The Mimusops
The
Pilli
text has the vassikd plant or " great-
flowered jasmine."
THE FLOWER.
illusion, does thus destroy tlie chief of
Mara's flowers, aud
will no
more be seen by the king

1
of death.
8 (46).
has perceived that this world is like froth, and who knows that all things are as an illusion, does thus destroy the chief of Mara's flowers, and will no more
be seen by the king of death.
19.
He who
has perceived that this body is like froth, and who knows that all thinQ;s are as an illusion, does thus destroy the chief of Mara's flowers, and will no more be
seen by the king of death.
20.
He who
(Eepetition of verse
21.
18.)
The Bhixu who knows that existence is without reality, like an udumbara ^ flower, casts off what is and is not of
the other shore, as a snake shufiies
skin.2
22.
oft'
his old dried-up
The Bhixu who cuts off every particle of passion, as one does the flowêr from the water-born (lotus) growing in a tank, casts off what is and is not of the other shore,
as a snake shuffles off his old dried-up skin.^
23.
The Bhixu who
cuts off every particle of hatred, as
one does the flower from the water-born (lotus) growing

^ Ficus glomcrata. looks for flowerrf Fausbolli.
"Like one that

ou
fig-trees "
nasa),
- See Uraga Sutta, 5 (Sut. Nip.) Bhao-avat was quietly seated near
the great lake Ma-dros-pa (Mawhen perceiving near by a grove of fig-trees (udumbara trees), spoke this verse. P. he ^ See Uraga Sutta, 2.
82
UDANAVARGA.
what
is
in a tank, casts off
and
is
not of the other shore,
as a snake shuffles off his old dried-up skin.

24.
The Bhixu who
cuts off every particle of ignorance, as
one does the flower of the water-born (lotus) growing in a tank, casts off what is and is not of the other shore,^ as
a snake shuffles off his old dried-up skin.
25.
The Bhixu who

one does the flower
cuts off every particle of egotism, as

of the
is
water-born (lotus) growing in a

is
tank, casts off wliat
and
not of the other shore, as a
snake shuffles
off his old
dried-up skin.
26.
The Bhixu who
cuts of every particle of affection, as
one does the flower of the water-born (lotus) growing in a tank, casts off what is and is not of the other shore, as a
snake shuffles
off his old
dried-up skin.
27.
The Bhixu who
cuts off every particle of desire, as one
does the flower of the water-born (lotus) growing in a tank, casts off what is and is not of the other shore, as a
snake shuffles
off his old
dried-up skin.
the Eighteenth.
Chapter on
"
The Flower"
^ That is to say, the five skanBeing on the edge of the dhas. world, he strives earnestly to cast off what is opposed to the other world. P. The text is rather obpha-rol-po plia-rol-7nin-pai SGure, According to M. Fansspong-ste.
boll's
translation,
" he leaves this
and the farther shore." The Tibetan

text might, however, be rendered, " he casts off what is opposed to the other shore." Sir Coouiara Swamy translates this phrase by " gives up
Orapara."
83
XIX.
T
II
E
I
E S
E.
(144).
is
If a good horse
is
struck with a whip, he

;
frightened and
exerts himself with all his strength
so likewise
when
one is full of faith, morality, and meditation (samadhi), having never aught to do with the phenomenal world (dharma), having his senses well composed, patient, and
glad, thus
goaded on he leaves the world completely

2.
behind.^
If a
good horse
is
struck with a whip, he

;
is
frightened
and exerts himself with all his strength so likewise when one is full of faith, morality, and meditation, having never aught to do with the phenomenal world, having knowledge and (observing) the fundamental (rules),^ thus goaded on ^ he casts away every particle of misery,
3 (143)-
They who are well subdued, like well-broken horses, whose senses are so well controlled as to keep down anger, putting thus an end to sorrow, these Munis will soon be rejoicing among the gods.
^
They
learn
how
to acquire the
nirvana
^
of the destruction of
particle of the skandhas.
P.
every
Rkang-par-ldan, which the Comor
mentary explains by tsul-khrims

morality.
' STcyoh-pa de-mams, lit. " those protected or those protections." I have forced the meaning so as to bring out my idea of the simile in these two verses.
84
UDANAVARGA.
4-
The pure man has no
intercourse with the careless, the
vigilant with the slothful, as the good horse
who
is
wise
leaves the wild horses and wanders (alone).^

5-
He who minds modesty and knowledge

does the whip, and
as a
good horse
who
is
well composed by wisdom,
cleanses himself of sin.^
6 (321).
The tamed (horse) is made to go to the place of asthe best sembly ^ the king rides the tamed (horse) among tamed men is he who patiently endures abuse.
;
7 (322).
Better than the largest of elephants, than thorough-
bred
* Sindhu horses, than well-broken mules, tames himself.
is
he
who
8 (323).
"With one's
own well-tamed
self
one can reach peace,

it is
but with these other modes of conveyance

sible to reach that state.
9-
not pos-
Better than the largest of elephants, than thorough-
bred Sindhu horses, than well-broken mules, tames himself.

10.
is
he who
With
^
one's
own well-tamed
19.
self
^
one can arrive at the
Comp. Khaggavisana Sutta,
simile used in the Pali version, " let one wander alone like a rhinoceros," is frequently used in the
The
Tibetan
passim.
"
Vibhanga.
ff.
Cf.
Bhixuni
ct
Vinaya Vibhanga,
90b, 91b,
text is Sindui chang-shes which, if we translate according to the lexicons, would imply "all knowing Sindu (sic) horses." I think that we may use the word " thonnighbred " when we take into consideration the Piili cijchilijd^ ra
rta,
The
'
Comp. Dham. 143. Ildun-sar. Compare Pali dan-
sindhai'd. See Childers, s.v. uami " and "Ajaniyo."
" Aja-
tarn naijanti samitim.
THE HORSE.
end
ance
of affliction,
it is
85 of
but with these other modes
convey-
not possible to reach that state.

II.
Better than the largest of elephants, than thoroughbred Sindhu horses, than well-broken mules, is he who
tames himself.
12.
self one can cast off humanity, but with these other modes of conveyance it
With
one's
ow;n
well -tamed
is
not possible to reach that
state.
13.
Better than the largest of elephants, than thoroughbred Sindhu horses, than well-broken mules, is he who
tames himself.
14.
With
one's
own well-tamed
self
one will depart, having
severed one's bonds, but with these other modes of conveyance it is not possible to reach that state.
15.
He who would
himself
;
be tamed like a good horse must tame with the self well tamed one reaches the end
16.
of affliction.
Self is
the lord of self
self is
the refuge of self

horse.^
there-
fore break the self as
you would a good

" Tlie
Chapter on
Horse," the Nineteenth.
^ Spoken for the instruction of an old merchant of Veratya (Virata ?), who, being an object of scorn to his
children, &c., asked (Bhagavat)
was the master.
P.
who
86
XX.
ANGER.
I
(221).
When
one has cast
off anger, cast off selfishness, leaving
beliind every description of bondage, without
any fond-
ness for
fall
name and form, free from into the way of passions.

2.
everything,^ he cannot
Casting
soon as
away rising anger, casting away the passions as they show themselves, the steadfast man casting
ignorance, will find happiness in the perception
away
all
of the truth.2
3.
If one has cast
away
is
anger, his sleep
is
peaceful
if
one has cast away anger, he knows no sorrow.

destroy anger, which
declare sorrow.
4-
Bhixus,
the elect
the root of the poison

it,
that they
who have overcome
are without
There is nothing better than to master one's anger." This is a great saying,^ for pain comes after anger, as it does when one has been burnt with fire.
1
"
Having
cast off all subjection to
desires
-
and ignorance. P. The Four Truths. P.
"pordnam etam atulam." These words are not found in the Tibetan version of 227. See chap.
pada, 227
:
'
to
Dscs rah smra-ba. This seems have been taken from Dhamma-
xxix. ver. 49.
ANGER.
5-
87
He who
to anger,
is
not chaste, without modesty,

restraint,
who
? ^
gives
way
who is without by passion, who is there
he who
is tlius
subdued
that cares for
him
6.
He who
who knows
strength which
has but the strength of the ignorant has a It is not likely that the fool is not one.
nothing of the law can attain perfection.^

7-
having strength is patient with those who are weak, him I call the most patient of men, submitting always to the opinions of the weak.
He who
8.
He who, though he is lord over others,^ is patient with those who are weak, him I call the most patient of men, submitting always to the opinions of the weak.
9-
who, having been chided, is patient though he be strong, him I call the most patient of men, submitting always to the opinions of the weak.
He
10.
who, knowing that his enemy is angered, remains peaceful himself, preserves himself and others from great
He
dangers. o
1 He is like a poisonous black snake, which nobody will take, love, P. or admit in their dwelling. Brahman of Cravasti called Giriya-gro (?) carried" (on his back) a sala-tree and laid it down before King Prasenajit. Bhagavat coming there after a while (the king said),
" Venerable one, I have a very strong man here." Then Bhagavat answered, &c. P. The fool cannot attain the happiness of those who are virtuous and who walk in the way.
P.
^
The Commentary
reads,
"a
mighty lord."
88
UDANAVARGA.
II.
who, knowing that his enemy is angered, remains peaceful himself, does that which is beneficial both to
himself and to the other.
12.
He
He who
acts thus for the benefit of himself
and
is
others,
they who know not the law, lightly think

13-
"He
a fool!"
The words
(of the
of the superior
;
man
are patient through fear
consequences)
the patience that endures abuse
and provocations, which endures humiliating words, that

patience
is
the best, the sage says.

14.
The
fool
who
is
angered and
is
who
thinks to triumph
by using abusive language, whose words are patient.
always vanquished by him
15(224).
Speak the truth yield not to anger give to him who begs, even though it be but a little by living up to these three (rules of conduct) thou wilt go to the abode of the
; ;
:
gods.i
16.
overcome by anger sees not what is good for if you would free yourself of transmigration, himself speak not angry words.
is
;
He who
17-
He
is
it
who, having been angered, gives way to anger again, sinful but he who, having been angered, gives way to
;
no more, has won a mighty victory.

if it
^ Verses 16, and 1 7 were 15, spoken to an old priest who was avaricious and cheaty, and who had taken an old worn-out cloak and had dyed it and fixed it so as to look as
had just been made. Rebuked by Maudgalyayana, he seeks Bhagavat, who speaks the words of the
text.
See IJaka Jataka.
ANGER.
18 (223).
89
Overcome anger by not being angered; overcome evil by good overcome avarice by liberality overcome falsehoods by trutli.i
;
;
19.
He who
is
controlled and
who
leads a righteous
life,
by what could he be angered ? The wise, who have perfect wisdom and who are emancipated, are without
ancrer.^
20.
always with him who is without anger, without wickedness they who are wicked and given to anger (live alone), weighed down as if by a
The
elect associate
mountain.^
21 (222).
He who
holds in rising anger, as he would guide a
chariot on the road,
him
I call
an accomplished driver
the vulgar crowd only hold the reins.*
Chapter on Anger, the Twentieth.
Brahman
This verse was addressed to a called Asurayana, or, ac-
to the one given in the Sutra in sections, vii. See Appendix,

^
42
cording to other accounts, to the Upasikji Udari, wife of Udara. P. ^ According to the Commentary, this verse was spoken to the son of a Brahman who had come to abuse The story is similar the Blind one.
The
text
is
ri-ho bdsin-du sguris difficult
lar-hyed,
*
which
to explain
satisfactorily,
Dsays hdebs ; compare the Pali
rasmi(/gdho.
9^
XXL
THE TATIIAGATA.
In
free
world I know all, I have conquered all, I am from all conditions (dharma), I have cast away having put an end to all desires, perfectly everything emancipated, manifestly wise, by whom can I be taught ?
this
;
2.
am
the Tathagata, the highest teacher
am
al-
mighty, omniscient, and have obtained perfect wisdom (bodhi), which I fathomed by myself; incomparable and
unequalled, by
whom
can
be taught
3-
am
the Arhat of the world

;
in this world I
am
un-
equalled
(alone)
the hosts of
among gods and men I have conquered Mara.^ As there is none other like me, no
one can be my master; all alone in the world I have found perfect and unsurpassable wisdom (samyaksambodhi).
4.
me
have found the cessation of the asravas like unto I have are (all) Djinas, who have found this out.
;
^ According to the Commentary, these first two verses are not seIn fact, nearly all the parated. first part of this chapter is supposed to be one uddna, spoken by Gautama shortly after attaining en-
lightenment. See Appendix.
Comp.
the
Mahavagga,
^
i.
7, 8.
q^,
" I
enemy of ^ Comp.
xxvi.
have conquered )" the world (Mara.

Lalita
Vistara,
chap,
THE TATHAGATA.
overcome
Djina.^
5-
91
all
states
of
sinfulness,
therefore
am
As
am
the conqueror
of
all
that
is
like (sin),
the all-wise, perfectly enlightened one,
who have
crossed
over from the region of desire, I
who have
attained nir-
vana, I
am
not to be taught by any one in the world.

6.
am
jToinfr
for those
turn the
sound the Drum of the Law who until now have known naught of it, to Wheel of the Law that has been turned by
to Yaranasi to
no one in the world.^

7.
^ by the law no one that can
The mighty Tathagatas do
instruct here
is
they who have learnt the law, there look down on them.
8.
Both gods and men delight in him who
is
steadfast,
who
given to meditation, delighting in the peace of salvation, who has reached the end of corporeal existence,*
is
who
is
Perfectly Enlightened, glorious, and

of
who
is
in the
enjoyment
Wisdom
(pradjna).
9-
They who have been Buddhas, the future Buddhas,

1
Comp. Mahavagga, i. Comp. Mahavagga,

translation.
9.
i.
9,
p.
and
Lalita Vistara, chap. xxvi.
379, of
M. Foncaux's
3
carry off everything, what will there be for me ? " When he told this to Bhagavat, he said that this was what he must answer on such occasions.
* The Devas, perceiving BhagaGridhrakuta mountain plunged in the calmness of the region of fire, were greatly pleased, and rejoiced, and asked Gautama, how they could attain this perfec-
" Here " means at Rajagriha. Although the Commentary P. is here so much effaced that I can hardly read it, I can make out that Upatichya {i.e., Cariputra) had at that time made his profession of faith [dad-clpang-nas ?), and had gone to beg alms, when he was met by a Tirthika who said, " If you
vat on the
tion.
P.
92
UDANAVARGA.
and the present perfect Buddha, do liberate (mankind) from many sorrows. To reverence the law, for all those who have been, who are, and who shall be, this is the great law of all Perfectly Enlightened ones. He, therefore, who in this world cares about himself, and who wishes to arrive at greatness, let him remember the commandment of the Buddhas and reverence the law.
lO.
The man who has no
faith in
the doctrine of the
Buddha
he will finally come to grief, as did the merchants with the Eakshasis (female demons).^
is
a fool
II.
The man who has faith in the doctrine of the Buddha, and who is wise, will arrive at felicity in the other world, like the merchants (carried off) by " Might of a Cloud. " ^
12.
by perfect understanding of happiness and of the value of seclusion, and by living according to both of these, that the unequalled and incomparable Tathagatas,
It is
the perfectly enlightened, dispel darkness, pass over to the other side, and acquire glory (among men).
13-
Their minds all-powerful by having
obtained what
was
to
to be obtained, perfectly free, having put
an end to
the asravas, completely emancipated, mercifully longing

deliver
(mankind), without wickedness^ or asrava,^

is
they show the beings of the universe what

to them.
1
beneficial
From
the
Singhalasiitra.
P.
See Hiuen Thsang, Si-yu-ki, xi. pp. 132-140. This Sutra is not in the Tibetan canon.
^ Sprin-gyi shugs-cJian, name of the divine horse from the Tray-
astrimcat's heaven, who delivered the merchants from the island of the Rakshasis. See Hiuen Thsang,
Ivc. cit, p.
^
133.
Tha-ba, such as anger, &c.

Selfishness, ignorance, &c.
P. P.
THE TATHAGATA.
14-15.
93
mountain can see and free from sorrow are enabled to ascend above the paradise of the gods and when they there have seen the subjection of man to birth and death and the sorrows by which he is afllicted, they open the doors of the immortal. Let
are
of a
all
They who
on the summit
men
in like
manner they who
are intelligent
those
who
will listen free themselves of all distrustfulness.^
Chapter of the Tathdgata, the Twenty -First.
These verses were spoken for

:
the edification of
P.
Mahabrahma. The last line is explained thus "They who do not believe in the
[yul]
them them
free yourselves of all doubt in the the way that leads to the cessation of death. P. Cf.
; ;
entirely
remove
of
(efficiency)
province
of
truth,
remove
iv. 4.
94
XXII.
THE HEARER.
I.
To listen home for
attentively, to live righteously, to give
a state of happiness,^ to consent to give
up a up all,
these are alike praiseworthy in a ^ramana.
The
mortal
fool,
;
who knows
not, behaves
as
if
he was im-
the wise
man
applies himself day and night

3-4.
to the holy law.
house wrapped in darkness, though he has eyes he cannot see objects that are (in it) so likewise though a man is well born and has intelligence, if he hears not the law of vice and of virtue he cannot have wisdom.
If a person enters into a
5-
having eyes and who bearing also a lamp, sees all objects, is he who has heard the law of vice and of virtue he will become perfectly wise.^
Like a
man who,
;
6.
They who hearken acquire knowledge of the law they who hearken turn away from sin they who hearken give up all evil-doers ^ they who hearken find nirvana.
;
; ;
1
*
To
enter the priesthood.
Comp.
Sutra
in
42
P. sections,
^ Don-med spong, which the Commentary explains by ^^ sdig-pa-chan

'jiji
sect. XV.
skjjc-bo-mi
bdcn pao."
THE HEARER.
7-
95
If one has heard
much but
observes not the moral

is
laws
(gila), he,
because he disdains the moral laws,
not the best kind of hearer.

8.
but does carefully observe the moral laws, he, because he honours the moral laws, is the
If
one has heard
little
best kind of hearer.^

9.
He who
listens but little
and he who observes not the
moral laws, both of these, by reason of their disrespectfulness, lead not the best of lives.
10.
He who
has heard and he
who
carefully observes the

of
moral laws, both of these, by reason

lead the best of lives.
II.
their reverence,
Thev who have heard much and who understand the law, who are wise and well composed, no one can scorn them, for they are like a jewel of gold of Djambudvipa.
12.
He who
(only)
describes
me
in his speech, having judged

is
me
by outward appearance (lit. form), that man by lust and does not know me.^
13-
held
If
1
one has a thorough knowledge of the inner

7,
(quali-
Comp. verses
8 with
iv.
22, 23.
" Prasenajit, being very much pleased with the language of one of the disciples, had come to make him a present to where he was with Ananda, but, on drawing nigh, he saw that he had a very repulsive
appsarance, so he put down his gifts in anger and forthwith went away. Then the Buddha spoke these five
verses (12-16).
^ -tVni', "that is, the perfections (guna) that are , inside, the way to P. nirvana."
96
ties of
ÛDANAVARGA.
the Buddha), but has not seen the outer
i
(perfec-
tions of his person), let him, having perceived the inner

fruits,
be candid in his language.

14.
one has seen the outer (perfections of the Buddha),but has not a knowledge of the inner (qualities of his doctrine), let him, having perceived the apparent fruit,^
If
be candid in his language.

15.
If
one has no knowledge of the inner
(qualities),
and
has not perceived the outer (perfections of my person), a fool in utter darkness, let him be candid in his
language.^
16.
If
ties),
one has a thorough knowledge of the inner (quali-
and has seen the outer
(perfections), a sage
who
knows the way

language.
to salvation, let
him be candid
in his
17-
Though the
things, all they
believe.
ear hears
much and
the eye sees
many
who do hear and

18.
see the doctrine, do not
Though a man has inwardly digested the well-spoken words he has heard, and has acquired the essence of meditation, if he acts corruptly his hearing and understanding
will avail
1
him
nothing.
form(rupa). P.
stay in the right way (the way of truth ?). These verses present several difficulties that I am not having elucidated. This sure of last line, which recurs in each of these verses (i2-i6^, is "tie ni sr/rayis
/V(,//t-?-oZ,
thatis,
- The thirty-two signs of the great man, the eighty beauties of his person. P. They have seen the perfection of his body. P. * Drang-du rung, if they be be*
drang-du rung."
lievers in false doctrines, let
them
THE HEARER.
19.
97
They who
follow
it
in
by the elect, who body and speech, who delight in the society
delight in the law taught
of the patient,
who
control their senses, they will obtain
the reward of hearing and of understanding.
Chapter on " The Hearer" the Twenty-second,
98
xxiir.
SELF (ATMA).
I.
Learn what has been well

Cramanas,^
explained, associate only with
(live) in seclusion
and with only a
single mat,
and thy mind
will be at rest.
2.
He who
earth
?),
who
has bnt a single mat, one resting-place (the is without indolence, who dwells alone in
a forest, he will learn to control himself.

3 (103).
conquers a thousand times a thousand men in battle, a greater conqueror than he is he who conquers
He who
himself.^
(104).
He who by contiimal control has conquered himself has by this one conquest gained so great a victory that that over the rest of mankind could not add to it.
5 (105).
The Bhixu who has conquered through knowledge,

1 Bsucn-hhn; "to reverence " but P. explains it here by "to associate only with virtuous persons (Kalyanamitra)."
;
On
hearing of the great victories
of Prasenajit,
who had been
sur-
named
sijolie
the
verses 3, 4,
Victorious, P. 5.
Bhagavat
SELF.
gg
liira,
Mara and Brahma cannot

or a Gandharva.i
defeat
nor can a Deva
6(158).
one in the first place has done that which is riglit, he can afterwards discipline others to be like himself; if one in the first place has done that which is right,
If
afterwards the wise

ciplined
2
man and
from
those he shall have dis-
will be free
suffering.^
If a
man make
others as he has
rest,
made
himself, then,
to
being subdued and at happy.
he can educate others
be
8(159).
others as he has made himself, ah let yourself be well subdued, for it is difficult to subdue one's self.
!
If a
man would make
9 (166).
One must
which
his
is
give up what
is
beneficial to the multitude

;
for wdiat is for one's
own good
so greatly beneficial to himself, let
when one has found that him make
own
welfare his chief concern.^

10.
Self
^
is
the lord of self
M'hat other lord could there
the lord of the region of desires ; Brahma, i.e., the lord of all the regions of the universe ; Deva, i.e., they who are still in the regions of desire, which the Bhixu has left behind ; Gandharva, i.e., the joyous, who play music, &c. P. Hdul-tso mlhas-pa. I am not ^ quite^ sure that tso is correct, but this is evidently the sense of the phrase. P. says, " By causing others to enter the right way he and others will not suffer." 3 There was an old man in Cravastiwhowas in the habit of jesting, joking, and talking nonsense with the Brahmans and householders
i.e.,
Mara,
scoff to
who passed by, and who did insolently Brahmans and householders
about the teaching of the Dharma. Bhagavat (on hearing him) spoke these three (6, 7, 8) verses. P.
* Bhixu at Cravasti, who had heard but very little of the law, was so greatly delighted, that he would enter the town every now and then
(nung-du nung-du)
Brahmans and
to teach the householders. Bha-
gavat spoke this verse to prevent him doing this. P. ^ Bhagavat spoke these ten verses (10-14) for the following reason: He had entered a vihara\-here he saw a Bhixu very ill, who had been
loo
UDANAVARGA.
?
be
The wise
man who
has become master of himself

II.
finds great profit.
Self
be
the lord of self; what other lord could there The wise man who has become master of himself
is
finds the law.^

12.
Self
be
finds
is the lord of self; what other lord could there The wise man who has become master of himself what is glorious.
Self is the lord of
be
self; what other lord could there The wise man who has become master of himself
finds happiness.
14.
Self is the lord of self
be
what other lord could there The wise man who has become master of himself
;
finds
how
to reach felicity.
15-
Self
be
is
the lord of self;
will find joy for a long time in heaven.

16.
be
is
;
a beacon to his relatives.

hyaya who is ill ? Do not masters and disciples wait on each other when ill? Besides, is he not your "He is not our upadhyaya ? "
master," they answered.
Ixxii. fol. 61.
^
week lying in left for a whole the midst of his excrements unattended. He was a naturally violent man, and he had loudly cursed, saying that the priests {tsawjs-pa tsumjs par i'pi/od-j>a riuvns) showed Therefore the him no respect. Drawing Bhixus had left him. nigh (IMiai^'avat) said, "Bhixus, why do you not attend on your upad-
See
vol.
The lawthatfrees him of worldly existence, which prevents him reOr, turning. P. essential thing."
"he
finds
the
SELF.
17-
loi
Self is the lord of self;
what other lord could there

of himself will find
be ? He who has become master pain in the midst of sorrow.^

1
no
8.
Self
is
the lord of self
what other lord could there

all
be
He who
has become master of himself cuts off

19.
bonds.
Self
is
the lord of self;
be
He who
what other lord could there has become master of himself casts off all
20 (160).
evil births.
He who
himself.
what other lord could there be ? has become master of himself finds a patron 2 in
;
21.
Self
is
the lord of self
what other
lord could there
be ? He who becomes master of himself draws nigh unto 3 nirvana itself (or unto the real destruction of sorrow).
Chapter on
"
The
Self," the
Twenty-third.
1 will feel no pain although he lives in the regions of desire, &c. P.
He
This and preceding verse seem to be another version of xvi. 1 1, 12. " M<jon is here explained by " what
is
^ This verse was addressed to two Bhixus by the name of Dakshana (?). Nirvana is said to be the destruction of the skandhas, escape from the orb of transmigration. P.
useful to himself."
P.
I02
XXIV.
NUMBERS (or COMPARISONS).
1
(lOO).
of sense wliicli brings
It
is
better to speak one
word
one
nigh unto peace, than to recite a hundred gathus which

are without sense.
2 (102).
speak one word of the law which brings one nigh unto peace, than to recite a hundred gathas
It is better to
which are not
of the law.
(no)violating- all his vows, a

if
He who
life of
hundred years one single day is better

lives a
one observes
all
his
vows.
4(112).
He who
lives a
ness, a life of
hundred years in laziness and slothfulone single day is better if one exerts one-
self to zealous application.
5(111).
He who
lives a
hundred
years, his
mind without aim

if
or object, a life of one single
day
is
better
one
is
wise
and well composed.

6 (113).
He who lives a hundred years without perceiving birth and dissolution, a life of one single day is better if one perceives birth and dissolution.
NUMBERS.
7-
103
He who
ending of
is
hundred years without perceiving the perception (vedana)/ a life of one single day
lives a
better
if
one perceives the ending

8.
of perception.
He who
end
lives a
of sin (asrava),
hundred years without perceiving the a life of one single day is better if one
perceives the end of sin.
9 (ih). hundred years without perceiving the He who unchanging place/ a life of one single day is better if one perceives the unchanging place (nirvana).
lives a
10.
He M'ho lives a hundred years without knowing the ideal knowledge that is hard (to arrive at),^ a life of one
single
is
day
is
better
if
one knows the ideal knowledge that

II.
hard
(to arrive at).
He who
is
lives a hundred years without perceiving what
most
exalted,* a life of
is
perceives what
one single day most exalted.

12.
is
better
if
one
He who
Who
lives a
perfection of
1
hundred years without perceiving the the holy (law), a life of one single day is
how
to
late
jâda.
it
does
not learn
free himself
ceeding
from the passions profrom the two regions of
possibly
by rank, degree, &c., and by extension, " place," like

other translation of this
Any
p, form - Go-hphang mi-gyo; compare the VkM, amatam padam. Mi-gyo, "unchanging," seems here to be used in the same way as amatam for "nirvana," i.e., it is unchangeable because there is neither birth nor See Childers, s.v. "Amata." death.
word would hardly convey the idea P. explains it by of the original.

" the real immortal, nirvana." ^ Having left the senses behind P. to comprehend by the yoga. The root of virtue. P. But this explanation is inadmissible,
See note
5, p.
104.
As
to go-hphang, the lexicons trans-
104
UDANAVARGA.
if
better
one perceives the perfection of the holy (law,
i.e.,
nirvana).^
He who
better
if
lives a
hundred years without perceiving the

is
perfect cessation of death, a life of one single day
one perceives the perfect cessation of death.

14.
He who
if
lives
a hundred
years without perceiving

is
the most perfect amrita,^ a
one single day one perceives the most perfect amrita.

life of
better
15-
He who lives a hundred years without perceiving perfect

passionlessness,^ a life of one single
day
is
better
if
one
perceives perfect passionlessness.
16.
He who
better
(raga).5
if
lives a
perfect absence of
hundred years without perceiving the passion,* a life of one single day is
passion
one perceives the perfect absence of
17 (107).
If a
man
live for a
hundred years
in a forest,
wholly
is
1 This verse is repeated in the text of the Bkah-hgyur and in that of the Bstan-hgyur. The Commentary, however, reads ma-byas in verse 12, and dam-'pa in the following.
destruction of fear, because there
no death." Rdul-med go-hphang,

*
the
de-
struction &c. P.
of
ignorance, selfishness,
Ma-byas, "the unmade," free from cause and effect, a qualification
Separation from sin and from the passions of the regions of desire,
*
According to this arrangemeut there is an extra verse, and the 12 of the text of the Bkahhgyur becomes 12b. - Comp. amata as used in Pali for " nectar," and an epithet of nirvana. This appears to be the
of
nirvana.
P.
" Destruction of perceptions, &C. (see verse 7, et seq.), are all spoken about nirvana." P. That is to say, that from verse 7 to 17 all the per-
fections (go-hphang) mentioned are indicative of the happiness of nir-
meaning
of this verse. P. says, "
The
vana.
NUMBERS.
relying on the
fire
^
105
(Agni),
to a
and
if
he but
for
one single
moment pays homage

self, this
man who
meditates on the
homage
is
greater than sacrifices for a hundred
years.
18.
with a tip worth the sixteenth part of him who has faith in the Buddha.
after
He who month
month
eats his food
(of a blade) of
kuâ
grass, is not
19 (70).
He who month
of
after
month
eats his food with a tip
(of a blade) of kuqa. grass, is
not worth the sixteenth part
him who has
faith in the holy law.

20.
He
(of
wdio
month
after
month
is
a blade) of kuga grass,
of
him who has
faith in the
church (Sangha).
21.
He who month
(of a blade) of
after
month
kuQa
grass, is not
worth the sixteenth part
of
him who
is
merciful to sentient creatures.-
He who month
(of
after
month
is
a blade) of kuga grass,
of
him who
is
merciful to animated creatures.^

23-
He who month
1
after
month
^
eats his food

Sems-chan-rna7ns,
with a tip
" having a
The Maitri-
The
Commentary
three kinds of fires, garhavati, ahavani, and dakshana, to which the fire- worshippers suecessively say hhu, hhu bho, and swa.
mentions which it calls
mind."
*
Srog-tchags-rnams.
bhavana Sutra (Mdo xxx.
See
67a.
Commentary,
vol.
Ixxii.
fol.
f. 575, 576a), also in the Pali Pitaka, has some quite pretty verses on the
reward
of
mercy.
io6
(of a blade) of
UDANAVARGA.
kuga grass, is not worth the sixteenth part merciful to beings (bhuta).i
24.
of
him who
is
He who month
(of a blade) of
after
month
kuâ
grass, is
eats his food with the tip not worth the sixteenth part
of
him who
seeks to
show kindness.
25.
He who month
of
after
month
eats his food with the tip
(of a blade) of kwqsi grass, is

law.
him who explains well the holy

26.
hundred years makes a thousand sacrifices 2 each month, is not worth the sixteenth part of him who has faith in the Buddha.
He who
for a
27.
He who
rifices
hundred years makes a thousand saceach month, is not worth the sixteenth part of
for a
him who has
faith in the holy law. 28.
hundred years makes a thousand sacrifices each month, is not worth the sixteenth part of him who has faith in the church (Sangha).
He who
for a
29.
He who
for a
is
each month,
hundred years makes a thousand sacrifices not worth the sixteenth part of him who is
merciful to sentient creatures.

30.
He who
1
for a
hundred years makes a thousand

i.e.,
sacrifices
Hbyung-po-rnams,
"
who
in-
tors, this
means
"
who
offers a thou-
hale breath." P. - Accordint? to some commenta-
sand karshapanas. P.
NUMBERS.
each month,
is
107
not worth the sixteenth part of
him who
is
merciful to animated creatures.

31-
He who
for a
is
each month,
hundred years makes a thousand sacrifices not worth the sixteenth part of him who is
merciful to heiugs (bhuta).

32.
He who for
each month,
is
hundred years makes a thousand sacrifices not worth the sixteenth part of him who
33-
seeks to show kindness.
He who
for a
is
hundred years makes a thousand
sacrifices
each month,
not wortli the sixteenth part of him
who
explains well the holy law.
34 (108).
matter what sacrifice a man may offer in this world to acquire merit, it is not worth the quarter of doing homage to one who has a quieted and upright mind.
Ko
Chapter on
"
Ahimhcrs," the Twenty -fuurth.
BOOK
III.
Bo0k
3:3;]!.
XXV.
FEIENDSHIP.
I.
The who
lie
wise
is
man
should not
know him who

up
strife,
is
without
faith,
;
avaricious,
who
stirs
and who shmders
should not associate with the wicked.^

2.
The wise man should have

have
faith,
as his friends those
who
of
who speak
pleasingly,
who
are attentive, vir-
tuous,
and wise; he should associate with the best
men.
Do
men.
the wicked
If
not keep sinful persons as associates, stay not with keep virtuous friends, stay with righteous
;
one associates with such as these, he becomes not sinful, but righteous.^
4.
Associate with them who have listened much, retained much, who reflect, who have faith and wisdom if one
;
^ At Cravasti, on the one side of Bhagavat were Devadatta, Katamorakatishya, &c., and on the other Cariputra and all those who had Seeing the concast off passions. tempt which the Brahmans and householders showed Devadatta, and
the homages they offered the venerable Cariputra, (Bhagavat) spoke P. these three verses (l, 2, 3). Comp. Kalyana - mitra sevana Sutra, Mdo xxv. ; Feer, Textes tirds
du Kandjour,
liv. iv.
pp. 10, li.
112
UDANAVARGA.
but hearken here to the pleasing words (of these men), he will attain that which surpasses everything.^
5-
what is low is contaminated by he who associates with what is entirely fallen is held down to earth ^ associating with what is Keep then to those best brings one to righteousness. who will raise you to excellence.
associates with
;
He who
(their) sinfulness
6.
If
tuous, dispassionate,
one associates with those best of men who are virwho have the best of knowledge,
at
still
though one be good,^ one will arrive

excellence.
7-
greater
It is with
him who
;
associates with the sinful as with
the sweet kuâ grass in which a
man wrapped up some
decayed
fish
the kuqa also became decayed.

8.
It is
with him who
associates with the virtuous as with
the palaqa leaves* in which a man wrapped up some incense (tagara) the leaves also became scented.^
;
Rinfj-po-nas ki/any JcJtyad-par
"he
will
become more perfect than
tliob-par-hriyur.
The Commentary
the perfect (with

ciatiiig)."
*
whom
he
is
asso-
explains this by " he will obtain the highest understanding" {utrayanai

rtogs-pa).
frondosa.
laso."
Pa-Ia-skai lo-ma, the Butea See Childers, s.v. " Pa-
Thad-l-ar bab-pa bsten-pas so-7ia gnas, i.e., associating with sinners, he will not be able to escape transmigration. I have translated so-na
-
as
if it
were sa-na.
The change
of
the a into o is possible, according See s.v. " So," ii. to M. Jaschke.
p. 578.
3
^ Compare Dsang-blun, p. 1 10: "When tsampaka-ilowers are pressed together with rape-seed, does not the oil retain the sweet odour of Comp. Stan. Julien, the flowers ? " Avadanas, ii. pp. 32-34 ; (extract from the "Fa-yu-pi-yu King") Beal,
Gtso
bo
bas
lyang
tches gtsor
hgyur, which
may
also be rendered,
Romantic Dham., p.
Legend,
66.
p.
376
and
FRIENDSHIP.
9-
113
wicked associate with the wicked, there arises an inclination to do evil, which will grow into open acts of wickedness by associating with those with whom one ought not to associate, one becomes sinful through their sinfulness.-^
If those \vlio are not
:
10.
As when an arrow has been dipped

poisonous, so are those
of terror
:
in poison, even
it, it
where the poison has not come in contact with
is
who
are clothed in sin, tliat source
keep not wicked friends.

II.
As
are one's associates, as
Mill one
whom
is what one holds fast to, so become in a short wliile: examine well, then, you associate with, as you would a basket of fruit.
12.
Not
Bhixu
"
associating with the unrighteous, the wise

;
man
associates with the righteous

will find the
by following
this road the
end
of misery.
13 (64).
whole of his life be associated with a wise man, he will no more perceive the law than does a spoon the taste of souj).
If a fool for the
14
If
(65).
an intelligent man be associated for an instant with a wise man, he will perceive the law as does the tongue
the taste of soup,
^ Bhagavat spoke verses 9-12 to King Adjatasatiu, who was assoelating with evil friends (Devadatta), and caused him to repent. P. This
cannot stand comparison with Me-
nander's celebrated "Evil commuiiications corrupt good manners." - He who has cast off the klejas. P. " End of misery," ?>., end of the three evil ways (inferior births). P.
114
UDANAVARGA.
15.
If a fool for the
wise mail, as
whole of his life be associated with a he has no eyes he will not perceive the law.
16.
an intelligent man be only for an instant associated with a wise man, he, having eyes, will perceive the law.
If
17-
whole of his life be associated with a wise man, he will not understand the law taught by the perfect Buddha.
If a fool for the
18.
an intelligent man be only associated for an instant with a wise man, he will understand the law taught by the perfect Buddha.
If
19.
A
all
sinf'Ie sif'nificant
M-ord suffices for
the teaching of the
him who is wise Buddha would not suffice for the

20.
fool
He who
hundred
;
is
intelligent will
with
one word know a
the fool with a thousand words will not
know
a single one.
21.
1'he wise
man
;
cares not fur fools,

for
friends of fools
is
he who
22
" I
is
lie makes not his fond of the society of fools
led
down
to hell.^
(6t,).
am a fool," he is wise in that If a fool says, knowledge; but the fool who thinks himself a wise man, he is called "a fool" (indeed).
^ The two sons of a rich merchant had made evil-doers tlieir friends, and had been jjut to deatii by King
Adjatasatru for having committed

adultery.
P.
FRIENDSHIP.
23-
115
doth praise and when the wise man doth scorn; the scorn of the wise man is just, but improper is the praise of the fool.i
fool
Wlien the
24 (20;).
He who
associates with a fool
is
in misery, as
if
he
were with an enemy; 2 one ouglit not to associate with fools, neither ought one to listen to or see them; associating with the steadfast is happiness, like meeting
again one's kinsfolk.
25
Therefore, as the
stellations, so
(208).
to the path of the conlikewise keep (only) with tliera who are
moon keeps
steadfast, erudite,
who know what

elect
is
best, virtuous,
with
the manners of the
(Ariyas), pre-eminent, 'kind,
and
intelligent.
C/iaptcr on Friendship, the Twenty-fifth.
_'
Spoken on account
'
"Who
is
of Devadatta's reformation. ready to strike him with a sword." P.
u6
XXVI.
NIKVAN
A.
The
Bhixii
who
concentrates within himself

as the tortoise
all
the facul-
draws its body into its shell,^ attached to nothing, injuring no one, does naught to impede (the attaining of) nirvana.^
ties of his
mind
2 (184).
Patience
is
the greatest penance
patience, the
is
Buddha
and
says, is the greatest
nirvana
he who
priest
who
(lit.
injures others,
who harms
others, is not a
^ramana
one
who
practises virtue).^
(133)-
Use no harsh words,

will he answer
;
for as
one has heen spoken to so
quarrelsome words bring sorrow, they
receive their punishment.

4.
sends forth (evil-sounding words) like a bronze vase that has been struck, will suffer for a long time, wanderinn; about from birth to old age.
^
He who
To
protect itself from the fox

?)
(or otter
him.
P.
who wanted
to devour
- Comp, Beal, loc. cit., p. 73, and Stan. Julien, Avadanas, i. p. 141, et
seq. ;
also Bhagavadgita, ii. 58, Yncla mnharate tchayam Icurmo, &c., " If, as the tortoise draws in all its
limbs, he abstracts his senses from sensible objects, in him wisdom is established." * Com p. Pratimoxa Sutra, I ; Mel. Asiat., viii. pp. 590 and 593 ; Beal, Catena, p. 158, where it is taken from the Chinese Prati-
moxa.
NIRVANA.
5
17
(134)-
does not send forth (evil-soiinding words) like a bronze vase that has not been struck, occasioning no
quarrels, he will find nirvana.
He who
6
Absence
(204).
of disease is the best of possessions, contentedness the best of riches, a true friend the best of friends,
nirvana the greatest happiness.
7 (203). All compound things (sanskara) the greatest of pains, hunger the worst of diseases if one has found this out' he has found tlie highest nirvana.
;
8.
Let one but consider the way to attain happiness and the way to go to perdition, and when he has thus formed an idea of sin, it will not be lono- ere he
reaches nirvana.
9.
The way
the
to attain happiness proceeds

;
from a cause;
the
way
to go to perdition has its cause

its
way
to nir-
vana has
cause
they
all
have a cause.
10.
The deer go
the air
;
woods, the birds fly into he who devotes himself to the law goes to the
II.
chiefly to the
nirvana of the Arhat.^
He
wlio strives but feebly,
and no
who has little intelligence learning, will not find nirvana, that destruction
of all bonds.
^ Dgra-lchom mga-ngan, kc. He has conquered the enemy [dgrabchom) sin, obtains the nirvana of
who
the destruction of the skand has. P. Or, the Arhat goes to nirvana," a more natural translation.
'
ii8
UDANAVARGA.
12 (369).
The pilot of this boat makes it light away hatred and passions, you will reach
13-
so
if
you cast
nirvana.^
what has formerly been born is not born, there will be produced that which is not born (the elementary) that which is not born (the elementary) not producing (compound things), there is an end to production itself.^
If
14.
He who
perceives what
is
difficult to
see
(suffering),
and who heeds not uncfrtain happiness,^ who understands the truth and has knowledge, who sees the nothingness of desires (trichna) and (worldly) joy, he who is like unto this has put an end to suffering.
15-
Having
passions, (I
cast
off
desires
(trichna),
am)
is
like unto a dried-up lake that flows

like
having cast away no

suffering.^
more
'
he who
unto this puts an end to

xxii. p. 331, ei seq., of
Bhagavat was going in the snmmer-time to Varanasi, and arriving on the shore of the Ganges, a boatman invited him into his So he and his disciples enboat. tered into it ; but it filling with water, the boatman said to the
M. Foucaux's
translation.
Mtha-mcd hdcr mi mtJionr/. The commentator explains mtJta-mcd by

3
other men in the boat, "Bail it out (phyof/s-shiff), so that the boat may not sink." P. Comp. Beal, Romantic Legend, p. 289. " Bhagavat was at Uruvilva a short time after having attained enlightenment, when he perfect " Through the producthought tion of what thing have I been
hdir mthai sgra ni nges-pai tsig-go. Not being given to trichna, which causes suffering (the second truth), he consequently knows the cessation I of suffering, or the third truth. have endeavoured to follow the Commentary in translating this verse, the first part of which is unintelligible
without
*
its
assistance,
and
in
which
I suspect errors.
brought into
this existence,
and by
the suppression of wliat will I be The elementary is relieved of it? perfectly free, therefore if there is no birth and no not birth, birth Then he said, &c. will not be." Comp. Lalita Vistara, chap. P.
Bhasxavat was at Uruvilva a short time after having attained perfect enlightenment, and was receiving the homages of a great concourse of devas. Some of them asserted that he was a perfect Buddha, others said he was not, some were imcertain. I'hagavat, knowing their minds, rose up in the air to the height of seven
NIRVANA.
16.
119
He whose
sensations (vedana) have
become
cool,
whose
perceptions (sandja) are suppressed, whose being (sanskara) is at rest, whose consciousness (vihfiana) has disap-
peared
he who
is lilce
unto this puts an end

17-
to suffering.^
has perceived what ought to be seen, who has heard what ought to be listened to, who has understood what ought to be understood, who knows perfectly what ought to be known perfectly he who is like this puts an
He who
end to suffering he who only longs for the thing which ought to be longed for (i.e., to be at rest), he who is like unto this puts an end to suffering.
:
18.
not in what is tangible, wlio is at peace, wdio casts off every passion he who is like unto
He
wlio delights
this puts
an end
to suffering.
19,
From the
tala
source (ignorance)- springs the commission
(trees), and pronounced this solemn utterance (udana udanesi). Comp. Lalita Vistara, p. 336 P.
(trans.)
1
This
is
said to teach the four
The four attributes alhided truths. " Bhato are four of the skandhas. gavat was in the Aduma (Atuma) country, as was also a Rischi from
According to the Commentary, ver. 16 ought to be placed after 17. - Kteii-pa, which the Commentary explains by saying, " that is, ignorance, which is the root of existence." This verse seems to be an unusual form of the theory of the twelve
Nidanas.
Its
origin
is
this of
Brahman by
the
name
Utaka-
Aduma
called
Keneya
(Keniya).
Bhagavat, while resting at noon on the bank of a gently flowing brook, thought, Who is there in the world to whom I can impart the fourfold protecting law ? and then he perceived that the Rischi Keniya could be converted with but little trouble,"
'
'
targa, who knew all the theories (sidhanta) of the three Vedas, of the
Pradjnaparaniita, of Agni
nio-h
(?),
came
philo-
unto Bhagavat, and asked him,
"
Cramana Gautama, some
&c.
Comp. Mahavagga, vi. 36, where Keniya is called a jatila, " an ascetic On wearing long, matted hair." "Atuma," see Mahavagga, vi. 37.
sophers {mu-stcgs) contend that this world being everlasting (thir-zuy), there is no getting free of it ; others say that on dying one goes not to ani)ther world, and that, according to the Vedas, there is no transmiWhat say you to this, gration. Cautaraa, I pray you?" P.
I20
(of sins)
;
UDANAVARGA.
from the commission springs the binding (to from the binding springs that which from that which is not to be removed (transmigration) from going is not to be removed springs going and coming and coming springs suffering another death from having
their consequences)
;
;
to suffer another death springs another birth,
and old
age,
disease, death, sorrow, misery, affliction, unhappiness, dis-
agreeabilities
are created
bring on oneself a great
and in this manner does one amount of suffering.;
20.
There being no source (ignorance), there is no commission there being no commission (of sins), there is no binding to (their consequences) there being no binding,
;
;
there
is
not that which
is
not to be removed
there not
beino- that
which is not to be removed, there is no going and coming there being no going and coming, there is no suffering another death there being no suffering another death, there is not another birth, and old age, disease,
; ;
death,
sorrow,
misery,
;
affliction,
unhappiness, disagree-
abilities are
stopped
and in
this M'ay
one puts an end to
a great
amount
of suffering.
21.
Bhixus, the uncreated, the invisible, the unmade, the elementary, the unproduced, exist (as well as) the created, the visible, the made, the conceivable, the compound, the
produced; and there
is
an uninterrupted connection be-
tween the two.^

J
Such as
cold, heat, insects, flies
(sJia-sbranr/),
'-
wind.
P.
From
this
paragraph to No. 29
some uncertainty. Bhagavat, who had heard them, then spoke these words. P. The five first terms, we
in
the text is in prose. 3 great many Bhixus were gathered together in a resting-house, and were ystematising nirvana and the law of connection between cause
are also told, are the five portions

{tcha) or felicities
delivered of all attachments.
(mthun) of being See
Commentary, vol.
Ixxii. fol. 92.
They
and
effect, as also
looked for in
on what was to be nirvana, but tiiey were
represent the state of one who has reached the nirvana of the destruction of the elements of existence.
NIRVANA.
22.
Bliixus,
if
121
the uncreated, the invisible, the unmade, the
elementary, the unproduced was nonentity,^ I could not
sav that the result of their connection from cause to effect with the created, the visible, the made, the compound, the
conceivable was final emancipation.23.
Bhixus,
it
is
because of
tlie
real existence of the un-
created, the invisible, the elementary, the
I say that the result of their connection

effect^ with the created, the visible,
unproduced that from cause to the made, the com-
pound, the conceivable
is final
emancipation,
24.,
The impermanency of the created, the visible, the made, the produced, the compound, the great torment of subjection to old age, death, and ignorance, what proceeds from the cause of eating;* (all this) is destroyed, and tliere
is
found no delight in
all
it
this
is
the essential feature

will be
of final emancipation.
Then there
no doubts and
scruples
sources of suffering will be stopped,^ and one
will have the happiness of the peace of the sanshara.^

^
P.
-
" If nirvana
'
was annihilation."
coming to pass
tion."
Intr.
p.
Nges-par-hbyung. This term is generally used for niryanika (Pali niiiyaniko), "final emancipation." See Jiischke, s.v. "Nges-pa." The
in continuous connecJiischke, s.v. " Rten." See on the twelve Nidanas, Burnouf,
k I'Hist. du Buddh. Indien,

rt seg.
485,
When
the wise
is
man
has exa-
Commentary
which
really
explains
exists,
it
by " that
consequently the condition (bhava, dnyos) of the other world is not nothingness. All
conditions (dnr/og) are related, and it cannot be conceived that there is one that is isolated light is (connected) with darkness, heat with cold, &c. ... What, then, is nirvana ? It is the end of suffering and final emancipation (w/es-hhyunrj) and life {dus\ without
:
mined the cause of the priesthood and

;
eating, he enters
dependent on another (thing?). Beings exist by without eating there would eating be no existence. Food is the exciting cause of suffering, the origin of
suffering.
*
''
P.
is
The
This
five
This is about as of nirvana. P. explicit a description of the state

of parinirvana
skandhas. P. the highest happiness
end."
fol.
'^
See Commentary,
vol. Ixxii.
93. Iitcn-clii)vjlthrd-harhhyiaig, "the
as
(anujmdisemnUihdmi) can be found in the Tibetan
canon.
122
UDANAVARGA.
25.
Bhixns,i
fire,
it
(nirvana)
is
neither in earth, or in water,

26.
or wind.-
It (nirvana)
is
not in a spiritual state (ayatana) in the
immensity of space, nor in a spiritual state of infinite wisdom, nor in a spiritual state in the region of nothing, nor in a spiritual state in the region where there is no ^ conception (and) where there is not no (conception) it is not in it is not in this world or in another world either the sun or the moon these (ideas) are not, I assert,
;
the correct conception (of
it).
27.
Bhixus, as I
say
is
it
does not exist with going and

;
coming,
exists
is
it is
what
not existence
it is
as I do not say
:
it
where there is death, the end of suffering.^
nut to be born
this
then
28. It (nirvana) does not exist in either earth, water, fire, or wind;*' in it white (and the other colours) are noD
^
est,
Bhagavat was residing in a forand was teaching the Bhixus a
proper belief in nirvana.
Then the
Bhixus thought, "What, then, is " But he, understanding their it ?

thoughts, said, " It
is
emancipation
it is the knowall suffering ledge of the real nature (bhava, dngos) of all things ; it is as if a man held an amalaka (fruit) in his it is the possession of the hand This is knowledge to stop, &c.
from
3 These appertain to the region without form. P. Wassiliefif, Buddhisme, p. 249, mentions these four " The four kinds of ayaSyatanas tana are nothing else than the four kinds of saniapatti or contemplation, which correspond with the invisible world." See also note 4, p. 242 of the same work. This and preceding paragraph are evidently an adaptation of a passage of the Brahmajala Sutra. See Grimblot, Sept Suttas
what you must I teach." P.

-
believe
this
is
what
Palis, p. 43,
*
Gnas-par ma-yln-no.
These belong to the regions of desire and of form, and they, I teach, do not contain it (nirvana). In these (regions) there exists both pleasure
mentary explains the
and Mdo, xxx. f. 128b. The Comfirst word by
and pain like a garland of tchandana or other flowers, which have also in them (either) poison or thorns, so is it with these two regions. T.
;
saying gnas-jtai gnas skabs, " a condition, state of being." * This is complete nirvana, the P. cessation (lit. calm) of all harm. ^ This verse is to sunnnarise the teachingof the threepreceding verses.
P.
NIRVANA.
visible
;
123
;
in it there is not
even darkness
in
it
the
moon
does not shine, nor does the snn send forth

29.
its rays.
He who
is
Muni - and
is
a Brahniana,
and who
is
conse-
quently wise,
delivered from the material (rupa) and
the immaterial (ariipa), and from all kinds of suffering.^

30.
He who
has reached the end* and

;
is
without
fear, is
having left behind the without pride and without sin pains of existence, he has a body for the last time.
31.
This
is
the chief (beatitude) of those
who have reached
the end, perfect and unsurpassable peace (amatam padam), the destruction of all characteristics, the perfection of perfect purity, the annihilation of death.
32.
The Muni having cast off the sanskara of existence (and also) like and unlike, by delighting in perfect composure he has broken the shell of the egii of existence and jroes
out (of the world).
^
"
For
it
is
the elementary " in
freedom.
^
which
"
colours
cannot
exist
(?).
spoken of him.
"Verses 30 P.
and 31 were
this
White and darkness mean day P. It would seem, and night." according to P., that we ought to
Bhagavat spoke
verse
to
Ananda
while at Vaisali.
As when
translate " there

ness, for the
is
not even dark-
in a hen's egg the body has matured (the chick) breaks the shell with its
moon," &c. ; but this is not quite in accordance with the text. - According to P., this term may either mean an Arhat or one who has found out nirvana. Brahmana means one who has cast off passions. ^ The versified part recommences
with this udana.
*
beak and having crushed

out, so in
it, comes like manner Bhagavat, having destroyed sins by his perfect knowledge of their nature and of the nature of sinfulness, has entered into nirvana. The happiness of nirvana
this teaches.
The Ayuchmat Kshepaka was
living in the complete seclusion of a forest, and having through earnestness obtained the fruit of arhatship,
eclipses all happinesses. That is what P. This consequently alludes to the nirvana which forms part of the condition of the Arhat
while still in life Kilesanibbana. See Childers, s.v. "Nibbana," p.

266,
et seq.
he was savouring
the bliss of perfect
124
UDANAVARGA.
33 (354).
The
is
greatest of gifts
is
the gift of the law
the greatest
of delights is delight in the
law
;
the greatest of strengths

is
the strength of patience
the greatest happiness
the
destruction of desire (trichna).i
Chapter on Nirvana, the Twenty-sixth.
^ Spoken in answer to four quesP. I follow the tions of a deva. Commentary in translating " delight
in the
dgah.
of la,
law " the text has tchos-hyi See on the use of kyi instead Foucaux, Gram. Tib., p. 92.
;
125
XXVII.
SIGHT.
(252).
It
is
easier to see the faults of others than those of oneself
the faults of others are easily seen, for they are sifted like
chaff,
but one's
the cheat
(player),
far
own faults are difficult to see. It is like who shows the dice (of his adversary) and hides
of accusing
his own, calling attention to the shortcomings of the other
and continually thinking

is
him
he
is
from seeing what
right (dharma),
and greatly
in-
creases his
unhappy
lot.^
2 (244).
Life
is
easy for an impudent, thieving, boasting fellow,

?)
with
filthy (instincts
like a crow,^
who
leads a life of
sinfulness and impudicity.
3 (245)-
Life
pure,
is
hard for the

is
man who
is
always seeking what
is
who
disinterested, temperate, chaste,
and modest.
4
This world
is
(174)-
in
darkness;
few there are who have

^
^ Gyon-phyogs, which the Commentary explanis by "disgraceful;"
Mi-gtsang
las
Man
Iha
Ita-hu.
The
he adds to
his natural wickedness.
crow hero."
Pali version h kdkasArena, "a I prefer the Tibetan.
126
spiritual
net, go to
UDANAVARGA.
insight,^
and who,
like
birds
escaped from a
enjoy the heavens.
5.
The
fool
who
;
in darkness
is held in bondage by his body is wrapped they who covet worldly goods consider all
other things in this same (sinful) way.^
Some think
sentient beings are their
own
creators,
;
some
they who think that another (Isvara, &c.) made them take as the truth what is not the truth can see nothing
at all
;
not seeing that they are not even unanimous on
this point,^ they cannot perceive misery.
7-
It enters not the
mind
of those beings
who seek
;
the
pleasures of the senses that the misery they have until
then seen (brought on themselves) is their own work they do not understand that other like deeds will bring (misery
also
with them).
8.
Those beings who are

opinions,* will not escape
selfish,
fond of selfishness, held

of transmigration.
hgas by
in the bonds of selfishness,
who
are given to controversial
from the orb

dsing.
1 Lhag-mthong-ldan (in Pali vipassand), "produced by the successful exercise of ecstatic meditation. and is an attribute of arhatship."
translate
"not
unanimous," in accordance with the Commentary, which says hgas-kyang,

that is, " that is thus considered by only one." This phrase, however, is very obscure. It seems to imply that they who have such a very slight idea of the real nature of the world cannot, of course, perceive the misery of life and the cause of misery. Who are fond of the sixty -two opinions (Ita). P. That is to say, the sixty - two hett-odox opinions discussed in the Brahuiajala fciutra.
**
Childers,s.v.;
Spence Hardy, Manual

et
passim. p. 232, of 2 He considers as despicable the for the attainqualities necessary ment of happiness (cupidity) is the He foundation of all wickedness. is like a wild beast, a pi(;atcha, a famished beast, a wolf after other men's possessions. P.
Buddhism,
De
ni
hgas-hyang mi-mthong
SIGHT.
9-
127
Know that
the (births) that one has been subject

to, all of
those that he will be subject

in sinfulness (raga)
;
these are
to, and wrapped
they are subject to decay.i

10.
There are those who practise morality, the precepts, good behaviour, who lead a life of holiness (brahmachariya),
and there
asceticism.-
is
an extreme wliich
II.
is
to devote oneself lo
another extreme in which they say: "Desires are pure; though one has desires he is virtuous;
there
is
And
desires are to Im indulged in
in them."
These
men
(The followers
of)
desires have nothing sinful swallowed up by their desires.^ both these extreme (theories), fre;
are
quenting mostly burial-places, are called

burial-places " (sosaniko).*
12.
"
frequenters of
Neither of these extremes see (the cause of suffering), so part of them are filled with desires, and part of them are wildly running about ^ they who can see perceive
;
how
^
full of desires
they
are,
and how they run about.

^
Bhixu having returned
Bliagavat after the rainy the Blessed One asked him, " Bhixu, where have you passed the summer?" "I have passed it in the Himavat " What did you see mountains." marvellous, O Bhixu ? " He answered Bhagavat, " I saw Rischis coming from and going to heaven ; I was filled with delight, and longed to know when I would be like them."
to season,
Like a
fly falling in
is
enjoying).
*
P.
the milk
(it
P.
2 I consider this and the following phrase as being a version of the two extremes mentioned in the sermon of Benares (Dharma âkra pravartana Sutra). ]\Iy translation the general sense, is conjectural; however, is quite clear.
I do not understand the latter part of this verse the Commentary only says that '' the dur-khrod-hphelba (sosaniko ?) with unenlightened mind sees not and cannot understand." On the practice of frequenting burial-places, to reflect on the impermanency of the body, which is one of the thirteen dhutanga precepts, see Burnouf, Introd. a I'Hist. Bud., p. 30S, et seq. ^ " dlngon-par rgyiig-par-hyed." That is to say, going after desires even to a great distance, to enjoy P. "Pilled the region of form, &c. with desires " alludes to those who devote themselves to outward acts of penance.
;
128
UDANAVARGA.
13-
They who can
see,
perceive that
if
these two extremes
could but see, they would give up desires

;
and cease
running (after them) so they have no desires, and do not run about (after them). As they do not thus, as they think not thus (i.e., as the two extremes), as they are not held in this way, they have found the end of suffering.
14 (170).
He who
it
looks on the world as a bubble,
who
considers
as a mirage, the
king of death will not see him.^

15.
He who
looks on the body as a bubble,
who
considers
it
as a mirage, the king of death will not see him.
16 (171).
Look always
chariot; the
at
this
body
as
it,
at
beautiful royal
fool
it.^
delights in
the wise
man
has no
fondness for
17-
Look always
chariot
;
at
is
the fool
it.
body as at a beautiful royal deceived by it, the wise man is not

this
18.
deceived by
Look always
chariot
;
at
is
this
body
as
at
a beautiful royal
it,
the fool
brought low through
like
an old
elephant sunk in the mud.

19.
Look always at this body as sick and subject to decay, as a wounded man, as changing and impermanent.
^
"
He
will
become an
Arliat."
p_
-
The
eight following verses (16-
perfect manners of the priesthood, went to Sthulakoshtha (sic) for the See P. sake of his parents, &c.
23) were spoken of Ayuchmat Rastrapala, who, having acquired the
this episode in Dulva,
ii.
fol.
214,
seq.
SIGHT.
20.
129
Look at this body, ornamented with jewels, bracelets, and ear-rings, as diseased and subject to decay, us changing and impermanent.
21.
The
fool in his stupidity adorns his curls, paints his
eyes with coUyr, and seeks not after the other world.
22.
The
fool
in
his
stupidity
paints
this
(his
body)
body,^
colours,^
covers
with
jewels
corrupt
with and
seeks not after the other world.

23.
The
fool in his stupidity anoints this
body with per-
fumes, rubs his feet with gerika,^ and seeks not after the
other world.
24.
He who
is
entirely devoted to desires,
and who sees
not the sinfulness of his devotion, is unable through his devotion to desires to cross the wide and eternal stream.
25.
has commenced by casting off the principal desires, and finally all of them, who looks neither to the I or the mine, crosses the until then impassable stream,
He who
and
^
finishes
with existence.
variety of Mig-smnn-rjis. in colour to antimony (?) {mthing-shuji)." It here means that patterns are drawn on the individual to beautify his or her
"A
neck,
bracelets
powders similar
and
feet,
&c."
P.
"
round
the
of
'
wrists
Btsag-pa.
Made
U-khri
(minium) senrfoi (ochre?) &c.
Ac-
person.
"
"With
head, strings
strings of gold on the of pearls round the
cording to M. Jiischke, htsari me ms "red ochre ;" according to Childers, "red chalk."
I30
UDANAVARGA.
26 (344).
having freed himself of the forest,^ being without the forest, runs to the forest, though he has
freed
He who
himself of
it
look at that miserable
man who
gives
up freedom
for
bondage
27.
Look at that
sinless being,^ agreeable (to look at) in
every limb, with a chariot well made

self of
(down
to)
the
spokes, (see her) clothed in a M'hite gowu,^ and free your-
the stream of bondage.*
2 (188).
The common
mountains,
trees.^
of
men, driven by
fear,,
seek a refuge in
forests, groves, sacrificial places,
and
in great
29 (189).
These are not the best of refuges, these are not the
chief refuges, for a
is
man who
goes to
them
for a refuse
not freed from
all sufferiucj. 'O'
30
(190)..
He who
seeks
refuge
in
the
(dharma), and the church (sangha), (he

destruction of suffering o
^
Buddha, the law who sees with
understanding) suffering, the production of suffering, the
The
forest of desires.
P.
The
P3,li
double signification of the vana, "forest" and "lust,." is in the Tibetan translation.
-
lost
Spoken
at the sight of the princess
Kshema mounted on a chariot approaching to see Bhagavat. P.

^ Women travelling in waggons generally wear white gowns. P. * According to the Commentary, this verse is meant to imply: i. " Agreeable in every limb " means
morality;
2.
gown " means
"clothed in a white perfect freedom and
knowledge ; 3. " pleasing spokes " means perfect memory, undei standing, and meditation; 4. a chariot means correct views ; it is consequently the way and its branches. The verse would consequently mean: "Look at that sinless being with correct views, morality, perfect memory, perfect understanding, &c., with perfect freedom, &c., do as she has done and destroy what holds you in bondage, ^ Comp. Burnouf, loc. cit., p. 1S7, and Apannaka Jdtaka.
perfect
SIGHT.
31
,31
(190-
He who
truths
sees with understanding happiness, the
way
to nirvana, the eightfold holy
way and the
four blessed
32 (192).
This
who
ing.i
is the holy refuge he goes to this refuge, becomes freed from all sufferis
;
the chief refuge, this
33-
He
M'ho perceives (mentally)
what he
sees,
can persees not

;
ceive also the unseen with his sight ;2 he
who
the unseen does
n-ot
perceive what
he ought to see
night,,
ordinary sight
are at the
and
time.
spiritual insight (vipassana) are
by
their nature as different as
day and
which never
same
34-
one cannot perceive (suffering, &c.); if one sees, he loses sight of form (riipa);* with this sight (i.e., vipassana) one perceives not form; with ordinary sight one is without perceiving anything..^
sight
With ordinary
3S--
whO' perceives nothing, sees (but), form he who perceives^ sees not form thus they who perceive not form have freed themselves of ordinary sight (i.e., have obtained vipassana).^
;
;
He
^ See Apannaka Jataka. ^ He has ripasmnd, in Tibetan Ihag-mthong, "sight which is free
mthoiirj
ml
mtJiong-hya
mtliong-mi
hyyur.
from any darkness overcome sin." P.
(sin),
which has
" sight that has 3 Hdra-mthoiKj, not been put to good account {viedpa-la s(jro-btaijs)." //rfra means also "form, shape, body." The first two lines of this udana, which is very ob-
P. Not perceiving the state of the world, he does not jierceive his own nature. The sight of the world is very coarse, and the truth (sight of truth ?) very minute. P. " This verse is to sum up the teaching of the two preceding
^
He
loses sight of the self.
scure, are
Mthoivj-hasmtliong-dsing
cues.
mthong-has ma-mthung mthong ma-
132
UDANAVARGA.
36.
one perceives not suffering, then he considers but the self (i.e., he has ordinary sight) ; but when one distinguishes suffering, tiien he perceives not form.
37-
When
He who
is
in the midst of
darkness of repeated
re-
generation perceives not the suffering of the
sanskara,
consequently he has but ordinary sight, and does not perceive how to put an end to form.
Chajjter on Sight, the Twenty-seventh.
133
XXVIIL
SIN.
I
(183).
Avoid doing
wicked actions, practise most perfect virtue, thoroughly subdue your mind; this is the docall
trine of the Buddha.-^

2.
By
charity
one's
merit
is
increased,
:
controlled
one makes no enemies

off sin, puts
having cast
an end to
3-
by being well virtuous man, misery (kleâ) and

the
obtains nirvana.^
If
the
wise
man
is
mixed with
;
fools
and
lives in
their midst, he remains separate
as one naturally drinks
milk rather than water, so does the wise

evil-doers.^
4-
man
cast
away
Seeing
in sin
all
the wickedness of the world,* having seen

it,
the means to put an end to

;
the elect take no pleasure
the wicked cannot please the virtuous.

5.
He
1
(the elect)
knows
;
tlie
sweetness of perfect peace,

*
See Pratimoxa Sutra, 8 Mel. Asiat., viii. p. 591 Beal, Catena, Vasubandhu's Gathasam156 p. graha, 14; Mel. Asiat., viii. p.
;
;
Comp. rratimoxa
Sutra,
7, loc.
564.
591. are like water, The sinfulness of transmigration, disease, old age, vice, &c. P.
cit., p.
^
Who
134
UDANAVARGA.
;
free from disecase/ without he drinks the sweetness of delighting in the law.
the sweetness of solitude
sin,
6.
His mind having done away with sins (asrava), and not held by fetters, having cast off virtue and vice,^ he (the elect) is without fear of the evil way.
7-
Having given up
is sin,
a house, speaking well, teacliing

;
what
the wise
such as he
man tells what puts oudit men to associate.

is
an end to (life) ^ with If one associates with
such as he, one
not
made
sinful but virtuous.

8.
and dispassionate, speaks with moderation and is without arrogance, he tears off all wickedness as does the wind the leaves of a tree.
He who
is
at
rest
(125).
The
person
fool
who
is
who
angered against a pure and sinless without hatred, the sin falls back on him
is
like dust
thrown up against the wind.*

10.
By
one
is
acts of virtue one
is
virtuous,
by
acts of
wickedness
wicked
man
pain.
will .perceive himself (the conse-
quence) of that which he has repeatedly done.^

1
For ever "Virtue
free
from
P.
that,
means
means
here
" advising respect and earnest exertion."

* Comp. Sutra in 42 sections, This verse was spoken on account of Varadhaja having sworn that Bhagavat had openly spoken wicked words to her, &c. According to another version, it was spoken of the deeds of the hunter
having cast off passions, and being without the material and the inimaof perfect terial in the regions " composure, one has cast off virtue (??). "Vice means desires (trichna). Having cast ofT vice, there is no fear of evil births, and having cast off virtue, there is no fear of happy births." P.
viii.
Tsar-gchod-smra-bycd, which, Commentary, the according to

^
Koka. P. * Spoken to illustrate the conduct Ananda and of Devadatta, as are also the two next ones.
of
SIN.
11
If
,33
(165).
by oneself evil has been done, oneself has all the suffering if by oneself evil has been left undone, oneself is made pure: one cannot cleanse another; purity and
:
impurity are one's
own
doings.
12 (161).
The
stone.
sins that one has

fool,
they crush the
as a
committed accumulate until diamond pierces a precious

13-
As
the traveller
who can
does the wise

world.i
man
see (avoids) the dangers, so avoid the sins of the life in this
14 (123).
As
the merchant
who has
great treasures and few comlife
panions avoids dangerous roads, as he who loves avoids poison, so let the sage avoid sinfulness.^
15 (124).
He who
has no
wound
no
in his
hand can take poison
in
his hand, for poison affects not

so likewise there is
evil for
him who has no wound him who does not com-
mit
evil.^
16 (163).
Deeds that are hurtful to oneself and deeds that are wrong are easy to do deeds that are beneficial and that
;
bring happiness, they are very difficult to do.
It is easy for the righteous to
do right,
it is difficult
for the righteous to do evil
it is
easy for the wicked to

evil.
do
1
evil, it is difficult for
the elect (ariya) to do

2
called
Comp.
Asiat.,
Pratimoxa
viii. p.
Sutra,
MeL
^
590.
Comp. Beal, Dham., p. 154. Spoken of a man of Rajagriha
Kakutamitra, who havin" reached a great age had commenced giving up evil doings. P.
136
UDANAVARGA.
18 {6g).
As long
that
it is
as
an
evil
;
sweet
deed has not ripened, the fool thinks when an evil deed has ripened, then he
burning.^
perceives that
it is
19 (119).
As long
that
it is
as
an
;
right
deed has not ripened, one thinks when an evil deed has ripened, then one
evil
sees that it is evil.^
20 (120).
As long
like evil
;
good deed has not ripened, good seems when a good deed has ripened, then one peras a
ceives
it is
good.
21
(117).
He who
find no joy
let
has laid np for himself the miseries of sin will

;
even
it
if
man
has done evil a hundred times,
him not do
again,
22 (118).
He who
do
it afrain.
has laid up for himself the felicity of virtue

;
will find joy
if
man had done what

23(116).
is
virtuous, let
him
The mind
is
(of that
;
man)
delights in evil
who
does what
evil,
right slothfully
keeping his mind away from

is
he
must hasten towards what
good,^
24.
He who
has done even a
little evil
experiences in this
world and in the other* great ruin and a great deal of

^ Spoken in reply to a question of Anathapindika. The three following verses were also spoken on the
ras-gcli ig) in
whom
spirit of charity
same occasion. ^ Comp. Khadirangara Jataka. ^ Spoken on account of a Cillekasataka
had not arisen during ninety-nine kalpas. Comp. Buddhaghosa's P. Commentary, Fausboll's Dhammapadam, p. 290. * In this life and in the subsequent
Brahman
[hrain-ze<jtsug-phud
ones.
P.
SIN.
suffering
;
137
it
is
like
poison
25.
tliat
has entered into the
internal parts.^
little good finds in and in the other happiness and great profit
He who
has done even a
this
it
world
like
is
a seed that has well taken root.
26 (137).
He who
inflicts
pain on one
who
is
sinless,
who
is
angered with one
who
-of
is
without anger, will speedily
arrive himself at one
these ten states.^
27 (138).
He
will experience no
end
of pain (vedana), or
he will
be torn limb from limb, or he will experience a heavysensation of pain,^ or his mind will become deranged
:
28(139).
Or he
kiug,^ or
will be separated from his relatives, or he will
lose his wealth, or he will
have some trouble with the no end of disagreeable things

:
29 (140).
Or
fire
;
yet, again, his
will be destroyed by a great and when the senseless man has finished with tliis
home
body he
^
will go to hell.
mon, is exactly copied in the Pdli, garulcani vdpi dhddham. * Rgyal-pol c/nod-pa hhyung haani, lit. " there will be a trouble to the king ; " but, besides the wellknown use of the sign of the genitive for the dative (see Foucaux, Gram. Tib., p. 91), the Commentary says,
" He will experience some great trouble from the ruler of the counhis good name will be lost, his try
;
M. Jjischke, s.v. " Khong," gives this last line as occurring in the Tibetan work entitled " Thar-gyan." 2 This verse and the three following ones were spoken on account of the tortures inflicted on the Ariya
Mahamodgalyayana,
who, having been tied like (a bundle) of reeds, had been crushed, &c., with the
point of a stick.
Others say it was on account of Shiiikhandina {sic), who had killed his father, &c. P. On the first version, see Spence Hardy, Manual, p. 349, and Fausboll,
abode will
ished
;
suffer, or
it is
as
if
he will be punhe had insulted the
Dhammapadam,
p. 298, et seq. ^ Gnod-pai tsor-ba Ichi-ha. This expression, which I think uncom-
king." P. Fire from lightning. ^ Like Kokalita. P.
P.
See chap,
viii.
verses 1-4.
138
UDANAVARGA.
30.
it
He who has done what is evil cannot free himself of he may have done it long ago or afar off/ he may have
it
done
in solitude, but he cannot cast it

it off.^
off,
and when
it
has ripened he cannot cast
31-
he may have done it long ago or afar off, he may have done it in solitude he is without fear, and when it (i.e., his good deed) has ripened he is without fear.
has done what
is right is free of fear
;
He who
;
32.
has done what is evil brings grief (on himself) though he has done it long ac;o or afar off, it brinc^s sorrow
He who
may have done when it has ripened

he
it it
in solitude,
it
brings sorrow; and
brings
him
sorrow.
.33 (15).
"When one has seen one's evil deeds, one has sorrow here and one will have sorrow in the other world the evil-doer has sorrow in both places he mourns and will
;
greatly sorrow.
34-
done what is right is made happy (though) he has done it long ago and afar off, he is made happy he may have done it in solitude, (but) he is made happy and
;
He who has
when
1
it
has ripened
it
brings
like
him
joy.^
The
fruit of an' evil
deed :is
seed which, though one has forgotten when it was put in the ground, is not destroyed. P. 2 This verse and the next one were spoken by Bhagavat on being told that " there were two sons of a merchant of (^'ravasti, young men of a same age {neu-ldant/s./) one had conceivedaninfinitefaithin theTriratna,
while the other was without faith and avaricious. It came to pass that they both died, and the former was born in the Tushita heaven while the latter
went to hell. P. Spoken on account

*
ous
of the virtuthe Ariya Somanasa, who had been reborn in the world of the
life of
gods.
P.
SIN.
139
35 (16).
one has seen one's righteous deeds, one rejoices here and will also rejoice in the other (world) he who has done what is right rejoices in both places he is made
;
When
glad, he will be exceedingly joyful.

36.
He who
is
has done what

it
is
evil is
made
to suffer
it
he has done
long ago, though he has done

;
made to suffer though he has done it made to suffer; and when it has ripened
suffering.
though off, he in solitude, he is

;
afar
it
brings
him
37 (17)-
When
suffers in
one has seen one's evil deeds,^ one suffers in this both
(world); one will suffer in the next (world); the evil-doer

;
he suffers and he will greatly

38.
suffer.
He who has done what
is
right
is
made happy
(though)
he has done it long ago, (though) he has done it afar off, he is made happy.; though he has done it in solitude he is made happy and when it has ripened he is made happy.'^
;
,39(18).
one has seen one's righteous deeds ^ one rejoices here and will rejoice in the other world he who has done what is right rejoices in both places he is made glad, he
; ;
When
will be
made exceedingly
joyful.
-40.
He who
has done evil and has not done what was right,
^ Dkar-poi las, "white deeds." In verse 35 there is rnam-dag, " perfectlypure;" this and the use here of pha-rol instead of gdsan-du, " other world," constitute the sole difference
1 Nag-poi las, "black deeds." 2 The only point in which this verse differs from No. 34 is in the second line ; it is, however, a mere
repetition.
The Commentary does
not mention this verse.
between these two
verses.
140
UDANAVARGA.
strays
who
away from the

is
(lit.
law,
who
is
wicked
man
in fear of death, like one
an unbeliever, the on a great river
in a leaky
bad) boat.^
41.
He who
who
has been virtuous and has done what is right, follows the doctrines of the holy men of old,^ he has
never any fear of death, like one in a strong boat which

can reach the other shore.^
Chapter on Sin, the Twenty-eighth.
1 When the Bodhisattva was seated on the diamond throne (vadjrasana),
thirty-six koti of
demons had assailed
kinds of weapons and instruments. Then afterwards the swiftly went to the Bodhidevas tree, and surrounding the Bodhisattva, they joined their hands and asked him, " Hadst thou no fear of
him with
all
Mara and all his great hosts?" Then the Bodhisattva repeated these two P. verses of a former Tathagata. See Lalita Vistara (Foucaux's trans-
lation), p. 320.
'-
The
perfect
Buddha Kagyapa,
&c. P.
3
Compare Navasutta (Sutta Ni-
pata), 6.
141
XXIX.
DAY AND NIGHT.l
I.
As
lono; as
;
the sun has not risen the glow-worm doth

the sun has risen he
as
is
shine
when
without brightness,
and becomes
he formerly was.^
2.
As long
sophists
^
as
the
;
Tathagata
had
not
appeared the
did shine
when
the perfectly Enlightened
One
appeared in the world, teachers and disciples shined no

more.
3(ii)-
He who
cious,*
considers that which
is
not precious as pre-
and who thinks that what is precious is not precious, his whole understanding entirely subverted, he will not find what is precious.
^ According to INI. Phrugs. Jiischke, p. 354, "one day with the night, a period of twenty-four hours ; but this signification does not hold good in every case." It is evidently used here to express "both day and night," the two forming a pair {yamaka). M. Beal informs me that the title of this chapter in the Chinese version is
one are found

Sutra,
in the Pratiharya and are addressed by Bhagavat to his philosoj^hical opponents, The Commentary attributes the same origin to them. Rtoj-ge = Sansk. tarha, " logi*
cian."
*
What
is
precious are the facts
The
(f/tam) sight, meditation, freedom. facts comprise the imperman-
" Yaniaka." ^ Comp. Burnouf, Introd., p. 1S5, where this verse and the following
of all the
ency of created things, the suffering asravas, the freedom of
nirvana, &c.
142
UDANAVARGA.
4
(I2).
He who
precious,
perceives that
what
is
is
not precious
is
is
not
his
and that what
precious
precious,
will
whole
understanding
precious.
properly arranged, he
find
what
is
5.
to their bonds through their fondness for these (theories), and giving ear to them, flitting about in the orb of transmigration,
They who
are again
and again adding
they like the moths
fall into
the
fire.^
6.
When
one in this world has any kind of uncertainty

(of
about the enjoyment here

actions) or the
the maturity
of
one's
enjoyment hereafter, if he is living a life of holiness (brahmachariya),, when he has thought on it, (his doubts) will be entirely removed.
7
(9)^
He whose
(mind)
is
like
troubled
water, and
wlio
wears the saffron-coloured gown, being without he is not worthy of the saffron-coloured gown.^
8 (10).
restraint,
He
whO' has cast off
all
impurities,,
whose mind
is is
attentive to the moral laws, being thus restrained, he
worthy
of the saffron-coloured gown,^
9.
The
^
artful,
deceitful,
and avaricious man, notwithof
(Bhagavat being
at) (JYavasti at
coming
!
the time of the Kumuda feast in the fourth month, had gone from
he
fall
exclaimed,
"
and going Tirthikas, " They fall, they and then he added the words
Ujctavana into
(^'ravasti
at night,
lamjis.
of the text.
*
P.
when
it
was
lit
up with
observed the moths falling into the burning offerings {lltab-bshos) of the crowd
there
And
having
Spoken at Yeluvana on account of the evil doings of Kokalita.

^
Like the colour
tree.
P.
of
the root of a
DAY AND NIGHT.

standing the colour
Avhat he
(of
143
his
gown), his appearance, and

of
may
say, has not
become the best
men.
la
He who
the sinner)
^
has cut
as he
of sins,
down
he
is
these three characteristics (of

of a tala-tree, intelligent
would the top
and cleansed
called the best of men.

II.
He who
fully, for
in this world, not being well controlled, deceit-
some
is
(lit.
interested motive, produces- the incorrect
idea that he
of his garb
well controlled by the general appearance

colour and per&on), no confidence
12,
must be
placed in him.
As
deceiving as the- colour of

is
brass,, like iron

is
coated
whose outward manner is that of the elect, and who goes about in this world with a great company.over with gold
he whose inside
poison, and
13 (325).
He who
is
given to gourmandising, to sleeping, to going
like a great
about day and night seeking for a place to lie down in, hog (wallowing) in the mire, this man will be reborn again and again.
^ Tc/tos dharma; they are imposture, cunning, and avarice, alluded to in the preceding verse.
At
ascetics,
a certain time seven naked seven ascetics with hair
mats
(skrai la-ba chan),
and seven
with
ascetics
with
one
garment,
well-conditioned bodies, were living together at the gates of Djetavana.
King Prasenajit, having remarked them, rose from his seat, threw his mantle over one shoulder, and with joined hands he listened three times After a while to their words. Bhagavat asked him, " Why did you do thus?" "Venerable one," he answered, "I thought they were
Arhats in this world," "Great king, you are wrong ; but as you cannot distinguish an Arhat and one who is not one, of course you cannot know (the difference) in Great king, all those their ideas. that are here together, though they have the bearing (of Arhats), will not, even after a great space of Not time, have the knowledge.
even comprehending this, what knowledge can they possess ? How can they know steadfastness in time of need, what is a life of purity, (true) words and coherent words?" Then he spoke these two
verses (11- 12).
P.
144
UDANAVARGA.
14.
always thoughtful, who knows how to be always moderate in his food, he is subject to but his slow digestion prolongs his little suffering,^ and
The man who
is
life.2
15
(7)-
who does not know how to be moderate in his food, who is thoughtless and idle, who lives seeking what pleases (the eye),^ is overthrown by his passions as is a weak tree by the
He whose
senses
are
not controlled,
wind.
16
(8).
He whose
to be
senses are well controlled,
who knows how

*
moderate in his food, who remembers everything

diligent,
and
is
who
seeks not after what pleases (the
eye), is not disturbed
by
passions, like a
mountain un-
shaken by the wind.

17 (99).
The
forest
is
delightful,
where man
finds
no delight;
there the passionless iinds delight, for he seeks not after

pleasures.
18 (98).
In a
forest or in a village,
on a mountain top or in
a valley,^ in whatever part of the earth an Ariya dwells,

that (spot)
1
is
agreeable.
ma, " what is neat, tidy." It is used bsi"^ for the Pali suhha, "pleasure,
radiant, lustrous." * So-sor dran-dsing,
i.e.,
lency &c.
not made ill by flatuP. * "Prince Prasenajit was so very though at rest, he was fat, that covered with perspiration. Having had the energy to go to where Bhagavat was, he said, " Venerable one, my person is so stout and
He
is
"rememto
bering body."
P.
what
(?)
appertains
the
That
it
is
imperma-
nent, &c.
cumbersome, and annoys me so much, that it causes me to blush." See Beal, Zoc. a ., p. 134. P. 3 Gtsong-mar Ita dsing, "one
does what is pleasing in looking at the persons of women." P. Gtmng-
^ Bskong dam tJiang-du. Cornpare the Pali, 7ii)me va yadiva thale, which, according to Childers, might be translated, "on low ground or But it has on high ground." always been translated by " in marl
vel in terra."
DAY AND NIGHT.

19 (304)-
145
The holy shine from

tains
;
afar
off,
like the
snowy moun-
the wicked shine not, even though near, like arrows
shot in intense darkness.

20.
one associates with the wise, with the holy whose minds are turned to virtue, he obtains great profit,^ and
If
acquires profound wisdom.
21 (3201).
As the elephant
in battle (is patient though) pierced
by the arrows shot from the bows, so likewise be patient under the unkind words of the crowd.^
22.
who has nothincj to do with the unrighteous, who suppresses all contingencies,* and who lives on refuse (?),^ that man is holy.
a cave his abode,^
23.
He who makes
and mother and two holy kings, having conquered their kingdoms with its inhabitants
killed father
Having
man
will be pure.^
24
(92).
is
He who
^
is
without concupiscence, v/ho
always modeis
rate in his food, the field of
whose activity
^
the void,
&c.
P.
The
truth concerning suffering,
^ According to the text of the Bstan-hgyur and also the Commentary, the following verse ought to be placed between 21 and 22:
Go-skabs hchan. "There being no causes, there can be no effects." P. According to M. Jitschke, goslaihs
means "a chance
of
is
taking
place, a possibility."
" The common of mortals are in the orb of decay, but I have found out its awfulness, therefore there is no pleasure (for me) in existence, and having found out what accompanies existence, I delight not in it." Khyi7n hbigs byed pa, my trans*
without fondness, having finished with exist^
Ski/uc/s-pa za.
"He
ence." P. conjecturally.
^
I translate slcyugs-pa
See Appendix.
Comp.
xxxiii.
v. 70,
be translated,
and Dham. 294. Or it may "a king and two pure
men."
lation
is
uncertain.
146
UDANAVARGA.
way
^
the uncharacteristic, and solitude, his
is difficult to
perceive, like that of birds in the ether.^
25 (93)-
He who
is
without concupiscence, who
is
always modeis
^
rate in his food, the field of
whose
activity
the void,
difficult
the uncharacteristic, and solitude, his track
is
to perceive like the track of birds in the ether.

26.
He who
is
without
concupiscence,
field of
who
is
always
is
moderate in his food, the

void, the uncharacteristic,
whose activity
the
and continual contemplation

the track
(dhyana), his
way
is
difficult to perceive, like
of birds in the ether.

27.
He who
is
without
concupiscence,
who
is
always
moderate in his
food, the field of
whose
activity is the
and continual contemplation,
his track is difficult to perceive, like the track of birds in
the ether.
28, 29.
(Eepetitions of verses 24 and 25.)

30.
He who
tlie
is
not held to this shore,
who
has found out

is
is
the cessation of the asravas, the field of whose activity

and
solitude, his
way
difficult to perceive, like the
track of birds in the ether.
31-
He who
is
not held to this shore,
who
has found out

is
the cessation of the asravas, the field of whose activity

1
Ih/ro-ba
gati. of
" ^
Comp. Book
Bjes-pa
Wisdom,
v. ii,
pada.
DAY AND NIGHT.
147
is
the void, the uncharacteristic, and solitude, his track difficult to perceive, like the track of birds in the ether.
32.
sliore, who has found out the cessation of the asravas, the field of whose activityis the void, the uncharacteristic, and continual contemplais
He who
not held to this
tion, his
way
is difficult
to perceive, like the track of birds
in the ether.
33-
who has found out the cessation of the asravas, the field of whose activityis the void, the uncharacteristic, and continual meditais
He who
not held to this shore,i
tion, his track is difficult to perceive, like the track of
birds in the ether.

34. 35-
(Eepetitions of verses 32 and
2,3-)
36
(85).
The common
are
of mortals
run along
this shore
few there
among men who go
to the other shore.^
37 (86).
Those beings who walk in the way of the law that has been well taught, reach the other shore of the great sea of birth and death, that is difficult to cross.
38.
He who
the past
frees himself
by watchfulness,^ wlio leaves in
all sorrows,
one
who
thus delivers himself of

whatever.
all
his bonds, will
know no
affliction
39-
When
^ * '
one passes beyond the road of terror and what
Not being subject to future -Who arrive at nirvana. P.
births,
having cast
off passions.
P.
By
separation from
all
carnal passions.
P.
148
UDANAVARGA.
is
accompanies iV and
out of
tlie
way
of precipices
(i.e.,
falling into the evil way), freed of all
bonds and
ties, lie
has destroyed the poison of the passions.
40
There
is
(251).
;
no swamp like desire (trichna) there is nothing as pernicious as hatred; there is no.net like ignorance; there is no torrent .like covetousness.
41.
The Cramana who has reached the other shore
is like
the trackless firmament;'-^ the fool delights in his occupaThe fool tions, and the Tatliagata is not his occupation.
is
led through (attachment)
the wise man' destroys all
attachment.
42.
The wise man destroys all attachments of gods and men, and by being free from all attachment he becomes
emancipated from
all suffering.
-43-
From attachment'^ proceeds existence without ment there is no existence to the acquisition
;
:
attachof
the
knowledge of these two ways of existence and not existence and the way to be perfectly delivered -of attachment, let;the wise
man
apply himself.
44.
He who
and when
suffer
;
has done that which is wrong, suffers for it, hereafter he will be in the evil way he will
happy, and
he who has done that which is right, is made when hereafter .he will be in the happy way
happy.'*
leaves behind all evil
to desires, to (false) theories, to ignorance. The klejas of the three regions. P. ^ Cf. verses 42, 43, with xxviii.
37,
2,^.
he will be
1
He who
P.
Lit. like a
ways.
-
path in the firmament.

to existence,
p.
2
Attachment (%;)
DAY AND NIGHT.

45.
It is better in
149
Loth
(this ^yo^ld
and the other)

it
if
;
one
it
has not done

affliction.
evil, for
he
who
is
does
will suffer
is
good for one to do what
right,
for he will
have no
46.
The wise man and the
fool being
mixed
together,
it is
not possible to distinguish them when they have not spoken but let one of them impart (the M'ay) to the perfection of peace (nirvana), then lie is known by his
;
speech
(to
be a sage).
47(of
;
The expounding
Ilischi
{i.e.,
the law)
is
the standard of the
Bhagavat)
the law being the standard of the

his
Eischi,
and the law by
explanations being
made
brilliant, let the
Eischi raise on high his standard.
48 (227). one has not spoken he is blamed if one has spoken much he is blamed he who speaks slowly is blamed there is no one in the world who is not blamed.
If
;
49
(228).
A man
who
be.
is
only to be blamed, or one

is
who
is
only to
be praised, there
none such
there never has been, there
never will
50.
They wlio preoccupy not themselves about existence, who have put an end to all return of suffering from attachment, and are delivered of existence, gods and men
cannot understand their
purpose.'^
51 (229, 230).
who have discriminative knowledge, as being faithful, virtuous, and of great wis-
He who
is
praised by those
it
may
Rgyu-mtsad. This verse in the Commentary be Dhammapada, 181.
is
placed after verse 53
I50
UDANAVARGA.
is
dom,^ there
no one who can blame him
he
is
like
jewel of Djambudvipa gold.
52 (81).
rocks are unshaken by the wind, so likewise the wise man is unmoved by praise or blame.^
As mountains and
53-
The earnest man without any root in the earth, without a leaf (of sinfulness) on any branch, delivered from bondage, there is no one who can blame him.
54 (179)does not suffer from conquest, whom the world cannot conquer in the least, the Buddha, the field of whose activity is infinite, there is no being by whose steps he is
He who
guided.^
55-
does not suffer from conquest, whom the world cannot conquer in the least, the Buddha, whose might is infinite, there is no being by whose steps he is guided.
He who
56 (180).
the allurements of desires and the regions of desire have no delight, the Buddha, the field of whose activity is infinite, there is no being by whose steps he is
He
to
whom
guided.
57-
He
of
to
whom
the allurements of desires and the region

is
desire
infinite, there is
1
have no delight, the Buddha, whose might no being by whose steps he is guided.
rally
Blo-Ia hpluin ni ma-hijung-har. unable to translate this litethe Commentary explains ; "doing continually V)y saying, it what is virtuous, having wis-
am
dently an adaptation of the gatha of the Jataka.

^ King ûddhodana becoming desirous of seeing (again) Bhagavat's
face, sent a
dom."
Jatakanidanam, Mdo xxx. f. 4583, and Fausboll's Jataka, p. gatha 163. The udana is evi24,
'^
Of.
messenger towards him, with instructions that if he would not come of himself he must bring him Bhagavat spoke the four by force. following verses (54-57)- ?
DAY AND NIGHT.

58.
151
He who
is
illumined by perfect understanding,
who
having fathomed everything abides in nothing, who is delivered of all attachments, of form, and consciousness (sandja), who has got rid of the four yogas,^ he has put an
end
to birth.
59 (348).
Having
cast off
what
is
before, having cast off

is
what
is
behind, having cast off what
in the middle, one goes to
the other shore of existence
when
the
mind
is
free
from
everything, one will not be subject to birth and death.
Chapter of
"
Day and Mght,"
the Tweiity-ninth.
1 According to the Commentary, these are the four Ayatanas alluded This is only to in chap. xxvi. 26. true as far as the four Ayatanas
correspond with the four Samapatti The text of the invisible world. implies that he has given up all fondness for the invisible world.
152
XXX.
HAPPINESS.
1
(201).
;
From
victory proceeds rancour

:
the defeated foe
is
in
misery if one casts off victory and defeat he will find the happiness of peace.
2 (291).
He who
foes.
causes misery to others in seeking for his
own
welfare brings without distinction misery on friends and
3(131).
seeking happiness persecutes and punishes other beings also seeking for happiness, will not find
He who
happiness in the other world.
4 (132).
seeking happiness does not persecute and punish beings seeking for happiness, will find happiness
He who
in the other world.

5 (169).
Perform carefully the precepts of the law abstain from he who keeps the law finds happiness in all evil deeds this world and in the other.
;
:
6.
The observance
keeps the law
is
law brings happiness he who guarded by the law ; he who keeps the
of the
;
HAPPINESS.
law goes not on the the law beneficial.
evil
':>:>
way
for tliis is the observance of
7-
keeps the law is sheltered by the law, as is one he w^ho keeps the law in summer by a large umbrella goes not on the evil way, for this reason is the observance
;
He who
of the
law
beneficial.
8.
The
law
is
careless
man who
observes not the law, no matter

;
who he may
be, goes to
damnation
he who keeps not the
as surely destroyed as is the black snake that one
has caught by the middle.

9.
The rewards of the rifrhteous and not the same the unrighteous go
;
of the unrighteous are to hell, the righteous
find the
way
to happiness.
10, II.
When
as I
one
is
charitable and
when one
gives battle,
if
^
;
well understood these (operations) are primarily alike
have said
(or
it
has been said) that being charitable
and fighting are

not on what
is
alike,
bad.
be careful in both cases and rely A single man well equipped can
conquer
wise
if
(a legion) of badly equipped rabble (?),^ so likeone gives through faith, even though a little, he will thereby find happiness in the other world.
12.
He who
who
has been victorious in a hundred battles, and

all his
has overcome
enemies,
is
not so great a con-
queror, I declare, as he wdio gives with a pure heart.

1 They are both the means of acquiring fame and great profit. ^ Legs-par matchashphyes-lasrgyal. The Commentary explains it by " he
will
conquer innumerable enemies."
means "to
snake,"
Ilphyes, according to the dictionaries, creep, to crawl like a
154
UDANAVARGA.
13-
The reward
of virtue is happiness
he
who has made

and nirvana.^
this his goal will speedily find perfect rest
14.
There
virtuous
is
;
nothing by which
men
can harm them
who
are
they from the world of the gods and of Mara

15-
are not able to hurt them.
who, to put an end to misery, applies himself diligently to the acquirement of righteousness and knowledge, shall enjoy (it) through supernatural sight
(vipagyana).
16.
- with a truly believing mind, finds happiness the sage always delights in the law that has been taught by the elect.
He
He who
delights in the law

;
17, 18.
They whose minds
delight in contemplation (dhyana),*
who
delight in no created thing,

of arranging the
who
delight in the four
modes
memory,^ in the seven branches of
the Bodhi, in the four bases of performing miracles,^ in
the eightfold way, they wear the garment of the law and
are
happy
in living
on alms.
19.
They move about they are happy in
in peace
on mountains and in
forests
finding happiness, and leave sorrow

of the
behind in the perception
law (nirvana).
of
sa??K(rf/(i
He
and
has
s^'om-
^ This verse occurs with a slight variation in Vasubandhu's Gfitha,-
as
synonymous
^
j"^ (meditation),
samgraha, No.
viii.
2
17.
See Mel. Asiat.,
pp. 564, 56S, and Appendix. " Law means the truth concerning suffering." P. * The Commentary considers this
Tchatuh smritjoipasthana. See Burnouf, Intr., p. 626 et seq. ^ Ridhipdda ; see Trig., fol. 17; Burnouf, loc. cit., p. 625, and Childers, s.v. " Iddhipado."
HAPPINESS.
left
155
behind hatred and
fear,
and has crossed over from
worldly existence.
20.
To hear the law,

in seclusion,
to
is
to perceive the law,

;
and to delight
world
death
is
happiness
to all living beings in the
comprehend the complete cessation
of
happi-
ness.
21.
To abandon
world,
is
desires, to be free of the passions of the

;
happiness
to
subdue the
selfish
thought of
" I " is the greatest happiness.
22 (333).
To be virtuous unto old age

perfect faith
is
is
happiness
to live in
of sense is
happiness
to delight in
words
happiness
to do
no
evil is happiness.
23 (332).
Happy
this
likewise he
he who honours his father,^ so who honours his mother is happy happy in world he who honours ^ramanas, so likewise he who
in this world
is
;
honours Brahmanas
is
happy.
24
(194).
is
The
the
arising of a
is
Buddha
the
happiness, the teaching of

of
law
happiness,
harmony
the
clergy
is
happiness, the devotion (tapas) of those

is
who
are united
happiness.
25.
'Tis
has heard
happiness to see a virtuous man to see one who much is happiness to see Arhats who are de; ;
livered from existence
is
happiness.
P. praised." translation,
1 PJmr hdsin pa, " to agree completely with one's father is a source of great merit, and much to be
Cf.
Max
Miiller's
156
UDANAVARGA.
26.
happiness to reach the shore of the river of happiness happy the being who has the triumph of the law to obtain wisdom is happi{i.e., who has attained purity)
'Tis
;
;
ness
to put
an end
to selfishness is happiness.
27 (206).
To
ness.^
see the elect

is
is
;
righteous
happiness
happiness; to associate with the not to see fools is always happi-
28 (207).
'Tis as f^reat suffering to
in
that of enemies; he
it
who
be in the company of fools as associates with fools will
repent him of
for a long time.
29 (193)'
2 is hard to find he does not appear everywhere: 'tis happiness to associate with the steadfast, like unto meeting one's kinsmen; wherever such a steadfast person is born, that people finds happi-
An
omniscient person
ness.
30.
left sorrow behind, find most he who has divested himself of desires,
is
The Brahmanas who have

perfect happiness
;
w^ho
is
without asravas,
perfectly free.
31-
They who have

their
destroyed
all
all desires,
hearts
of
cankers,^
is
their
who have cleansed minds bring them
peace, and in peace there
happiness.
32 (290).
If the steadfast
man
seeks for great happiness, and

marks
of respect, the crowds were decorating the roads, &c. P. ^ Such as anger, hatred, &c. P.
1 Verses 21-27 are taken from the Introduction of the Pratimoxa. See
Dulva,
'^
ix.
f.
3a.
âriputra was receiving great
HAPPINESS.
157
would give up little happiness, let him cast away happiness and look well to the great one.^
33.
the liltle
"Worldly happiness and happiness in the region of the
gods
is
not worth the sixteenth part of the happiness (re-
sulting)
from the destruction
of desires.
34-
one has been miserable under the weight of his burden,^ 'tis happiness to east it down if one has cast
If
;
down
his
heavy
load,
he will not in future take up

.35.
another.
He who
cast
has pnt an end to

all
all
attachment,
to
who
has
all
away
affection,
who
perfectly understands
the skandhas, will

existence.
not be
subject
any subsequent
36.
To
associate with those
who
bring one great profit
is
happiness; to be virtuous in the different circumstances of life is happiness; to be satisfied with no matter how mean a pittance is happiness to put an end to all
;
suffering is happiness.
37-
By beating with
hammer
the iron that has been burnt

;
with fire it is finally destroyed unwise man done away with.

1 In the country of Verashana (Viracana? See Stan. Julien, Siyu-ki, Book iv. p. 235), a sthavira His discalled Sinha had died. ciple (sekhas) said to the Bhixus
in like
manner
is
the
who had come
thither,
"
Honour
master (upadhyaya) who has passed away, for he (has gone to)
my
Bhagavat heargreat wealth." ing that (Sinha) had left behind every remnant of the skandhas, &c., went that way, and having heard
(of the disciple), he is enjoying extent the happiness of the land of the three dhyanas, where he has been born." P. There may ^ The skandhas. have been in the original some pun on the word slcandlia (fhunrj-iô), "heap, accumulation." This verse and the following one were spoken on the same occasion to teach the Bhixus what " burden " meant. P.
the
request
said,
"Your upadhyaya
to its full
158
UDANAVARGA.
38.
who, having forded the miry stream of desire, has found the unchanging place (amatam padam, nirvana), there is nothing that will hold back that being who has
(found) perfect emancipation.
39.
He
He whom
nothing agitates,
who
has
left
existence and
not existence, free of terror, happy and without sorrow, even the gods on seeing (his happiness) cannot com-
prehend
its (extent).
40.
In this world to hear much of the law and to comMan is prehend it, nothing is so great a happiness filled with love for his body, and see how little it takes
!
to destroy it
^
!
42.
He who
mendable
his body,
has understood that there
is
nothing com-
in the
human
condition, will have the happiness

;
of never being subject to birth
man
is filled
with love
it
for
and
see
how
little it
takes to destroy
43.
misery to be in subjection to another, to be one's own master is great happiness 'tis hard to cast off attachment, and to put an end to the source of all
While
it is
troubles.
1 This verse and the next one were spoken on the following ocKing Prasenajit had orcasion. dered for a limited time (gtan-pa med-pa) a distribution of melted no one butter and sesame oil (tila) was to carry any home, but he was allowed for a short space of time to partake of as much as he liked, A parivradjaka, his wife having brought forth a child, required
;
hall,
some grease so he went to the and after having drunk a

;
great quantity of melted butter, he wife started for his home. will be well satisfied," he thought but the quantity of butter he had drunk could not be digested, and he Ananda fell (dead ?) in the street. P. told the event to Bhagavat, &c. Ver. 41 is omitted as being a repeti-
"My
tion of ver. 40.
HAPPINESS.
44 (199).
159
Ah
greed
let
us live
among men
exceedingly happy, living without who are greedy, without greed in the
midst
of the greedy.
45 (198).
Ah
ease
let us live
exceedingly happy, living without disafflicted
among men
by
46.
diseases,
without disease in
midst of disease.
us live exceedingly happy, living without enmity amidst men who are inimical, without enmity
!
Ah
let
among
the inimical.
47.
us live exceedingly happy, living without cruel thoughts amidst men who have cruel thoughts, without
!
Ah
let
cruelty
among
the cruel.
48.
Ah!
haters.
let
us live
hatred amidst
men
exceedingly happy, living without who hate, without hatred among
49.
us live exceedingly happy; though Mithila burns, nothing of mine does burn, for I have nothing.^
Ah!
let
50 (200).
us live exceedingly happy; though there be nothing to call our own, we shall feed on happiness like
Ah!
let
the shining gods.^

xii. 9917, and MuUer's Dhammapada, p. 53, " There once lived a king of note. Mithiia who had become a Rischi, and had cast off desires and pasHaving perceived Mithila sions. in flames, he spoke a gatha that had
1
See Mahabharata,
been spoken by a (former) Buddha.
Max
P.
^
Od-gsal
dbhdsvara.
;
See Bur-
Rgya-tcher rolnouf, Intr., p. 611 pa, p. I43. 34. &c. ; and Brahmajala Sutra, Mdo xxx. f. I I5a,',where their existence is described.
i6o
UDANAVARGA.
51.
Ah
we
let us live
;
perishable
exceedingly happy, relying on nothing and though there be nothing to call our own,
shall feed
on happiness.
52.
one meets with the consequences of attachment (upadana) one must suffer; when there is no attachment
there
is
When
nothing to meet which can cause suffering

finished with both the one
its
he
who has
endure
ment and
consequences) and
is
and the other (attachhappy, will not have to
affliction in either forest or hamlet.^
53.
In this world the holy man is neither elated or depressed by joy or sorrow the steadfast are not made vain by the
;
objects of desire ;2 the holy
man
forsakes everything.
Chalkier on Ha2Jpiness, the Thirtieth.
This verse
is
rather
diffieult.
of
Commentary, but have been obliged

.to translate rather freely.
-
have followed the suggestions
the
Profit
and honours. P.
BOOK
IV.
Book
KF,
XXXI.
THE MIND.
1
(35)-
good to control the mind, which is difficult to hold, unstable, and which goes where it pleases with a conIt
is
:
trolled
mind one
acquires happiness.
2 (34)-
To escape from the abode

thrown on dry land.
3-
of
Mara one
its
trembling, like a fish taken from
is filled with watery abode and
Like one deprived of the light of the sun, one's mind wanders about they who are truly wise hold it in, as one does an elephant with an iron hook.
;
4.
It
is
not "do that which

control
is
of
no
profit
to oneself,
;
which
say.
is
not worth a thought, which
is of
continually to
your
mind"
that
no import
is
but
I
what
(326).
Formerly
this
mind
(of
mine) ran about as
it
wanted.
i64
as suited its fancy
;
UDANAVARGA.
now
it is
orderly,
and
I hold it in as
does the
man
with a hook^ a maddened elephant.
(153).
Maker
tliee,^
of the house, I
have sought until now
to find
going through the revolution of countless existences, and subject to the pain of ever-recurring birth.
7 (154).
having found thee out, and the great beams of the house (klega) being destroyed, and all the rafters (trichna) ^ hewn down, thou shalt not hereafter make a house (for me).*
of the house,
Maker
8 (33).
When
one, having
to
freed the
it
would put an end

straighten
it
(birth), the
tain, changeable, flighty,
mind of the sanskara, mind being uncerand hard to control, he must

as
by application
fire.
the fletcher straightens
(his arrows)
with
9-
who, thinking not of the body, lives in a cave, and wanders about all alone, does conquer this flighty mind, and is delivered of the greatest of terrors.
^ Mi-yis Ichags-kyus a mahout, in Pali ankusaytjaho. * Khyod-lhyis jihyung, "I have gone again and again to find thee
He
* person who had entered the priesthood after giving up a house-
holder's
life
was
admonished
verses)
by
Bhagavat
(in
these
when
really
existence." Phyung is part. pret. of hbyin-pa, "to draw forth, to bring to light." The third line, skye-hai kkhor ba-duma dsig, seems to be a translation of the Pali samsarati sandhavati (sandhavissam), in which case dsig
out,
source
of
being disconsolate. According to another account, they were spoken by the Bodhisattva while dwelling near the Bo tree, when the envoys,
&c.,
of
might be the aorist of hjig-pa. The Commentary, however, does not explain this line as
if it
represented a
compoimd.
instead of kleija, and ignorance instead of trichna, P. according to other opinions.
affection
^
Or
mind. P. Comp. Beal, Romantic Legend, p. 45. Also the version of the Jatakanidanam in the Introduction. See also Rgya tcher rol-pa (Lalita Vistara), p. 365 of the Tibe" I have had created in tan text. me the perception of knowledge ; I have finished with birth," &c.
Mara came
to trouble his
THE MIND.
10 (42).
'
165
He whose mind
is
evilly inclined will bring suffering

as will not
on himself, as will not a hater by hatred, enemy to an enemy.

11
(43)-
an
will bring happiness on himself, as cannot bring father, mother, and the other relatives.
is
He whose mind
virtuously inclined
12 (13)-
As
lust.
into the
is
badly-covered house pours the rain, so
likewise
the
unmeditative
13-
mind overwhelmed by
As
into the badly-covered

is
house pours the
rain,
so
likewise
passions.
the
unmeditative
14 (14).
mind
overwhelmed
by
As
into the well-covered house drops not the rain, so
the meditative
mind keeps
out the rising passions.

15-
As
is
into the
badly-covered house pours the rain, so
the unmeditative
mind overwhelmed
16.
by ignorance
(tamas).
As
the meditative
mind keeps out

17.
rising ignorance.
As
into the badly-covered house pours the rain, so
is
the unmeditative
mind overwhelmed by
18.
selfishness.
As
the meditative
mind keeps out
rising selfishness.
l66
UDANAVARGA.
19.
As
is
the unmeditative
mind overwhelmed by
20.
affections.^
As
into the well- covered house drops not the rain, so
the meditative
mind keeps out

21.
rising affections.
As
is
the unmeditative
mind overwhelmed by
22.
desires.
As
the meditative
mind keeps out
rising desires.
23 (0-
The mind is the leader of its mind is swift the mind is the
;
faculties
(dharma)
the
ruler
if
one has either
spoken or acted with evil intent, he will experience suffering, as he whose head was cut off by a wheel.^
24
(2).
The mind is the leader of its faculties;^ the mind is swift; the mind is the ruler: if one has either spoken or
acted with pure intent, he will find happiness (as surely)
as one's
shadow follows
one's track.
^ Tc/iagrs = attachments. Throughout these verses (12-22) the Tibetan uses the plural " ignorances, selfish-
nesses," &c. ^ The origin of this verse
and the
next
is
briefly this
Two
merchants
had heard the Buddha preach recommending that when one had
eaten enough he should give to One of the another what was left.
merchants spoke offensively of the Buddha and his disciples, the other one in terms of great praise. short time after, while lying under a tree sleeping, the wheel of a waggon passed over the former and killed him. See Beal, Dhamm., pp.
62, 63.
*
Of
ness.
P.
idea?, of virtue,
and wicked-
THE MIND.
25.
167
He who
sinful,
is
greatly given to wrangling, whose
mind
is
though he may seek the means to do so, cannot well understand what has been well explained.^
26.
They who
are
are angered or quarrelsome, or

faith,
whose minds
without
cannot understand the blessed law
taught by the perfect Buddha.

t
27.
minds without impurity and with auger perfectly subdued, have cast off all evil-mindedness, they by this means can understand what is well
their
They who,
explained.
28.
whose mind is not steadfast cannot understand the holy law he whose faith is fickle cannot acquire perfect wisdom. 29 (339).
;
He
He
who, given up to the indulgence of pleasure,

flood of his passions.
30.
is
held
in the stream of the thirty-six evil ideas, will be swept
away by the
Thoughts of pleasure and subjection to the senses pursue the mind, demolishing the weak man's bright lot,^ like birds do the fruits on a tree.
1 At Cravasti, a Brahman called Pipralikasari, proficient in all the false theories of the Brahmans,
to where Bhagavat was, and said: " Bho Gautama (kye gautama), me the dharma, and I will tell According to listen to it," &c.
went
another version, Tchandasri, minister of Adjatasatru, a man who delighted in killing and cruelty, to promote the interests of Devadatta, had offered to give three hundred
to him who would kill Cakyamuni, &c. See Spence Hardy, Manual, p. 330. Verses 25-27 were spoken on this occasion, ' Grays, lit. " glory, renown " gra'js-jpa ni shan pao or, according to other authorities, "the excellency to which he may have attained."
villages
The first line is obscure scms d'jah dhang -j)o[l) phai-pa dang. The Bk. reads dad-po or dang-po. The Cornment., dbang-po.
68
UDANAVARGA.
31 (370-
Delight not thy mind in seeking what is dazzling keep thy mind diligent and pure, that thou mayest not for thy
;
wicked deeds, being born in lowing the iron ball.
hell,
have
to
weep on swal-
32 (280).
remains seated when it is time to rise, who, though strong and young, sits slothfully at home, M'ho is always careless in his thoughts, will not find the road to
He who
wisdom.
33-
They who, though understanding what

desires),
is
trifling
(i.e.,
and understanding (the importance of) passionlessness, have their innermost mind still disturbed,^ have not thorough understanding their minds are deceived, and they wander about (in the orb of transmigration) again and again.
;
34.
They whose memory

diligent,
is
perfectly developed,
who
are
who
discriminate, the wise, they have
under-
standing, and by
means
of their intellect they cast
away
every one of the errors in the interior of the mind.

35 (40).
He who
has discerned that this body
is
like a vase,
having by his thoughts made this (idea) as lasting as a citadel, fights Mara with wisdom as a weapon and having overcome him, he wall keep to a houseless state.^
;
36.
He who
(i.e.,
has discerned that this world is like a vase empty), having by his thoughts made this (idea) as
lasting as a citadel, fights
Mara with wisdom

not
as a
weapon
See
Whose mind consequently
is
In P41i anivasano
Muller's
slya.
p.
Max
controlled.
-
Dhamm.,
14.
Gnas-med par ni hsrung-har
hya.
THE MIND.
and having overcome him, he will keep
state.
169
to a houseless
37.
He who
del, fights
has discerned that this body
is
like froth, hav-
ing by his thoughts
made this Mara with wisdom
(idea) as lasting as a cita-
as a
weapon
and having
overcome him, he will keep
to a houseless state. 38.
He who
has discerned that this world
is
like froth,
having by his thoughts made this (idea) as lasting^ as a citadel, fights IMara wîth wisdom as a weapon and having overcome him, he will keep to a houseless state.
;
He
whose mind
is
39 (89). devoted to meditating on the seven
branches of the bodhi,

stains
of misery,
who
is
free
from
is
all
attachment
(upadana), w^ho has cast off attachment,

in this world.2
cleansed of the
and goes beyond sorrow (parinibbuta)

40.
He who
the end of
watches over his mind as does the yak over

its
tail,
is
merciful to
all creatures,
and
his
happiness will not grow
less (in this world).^
41.
He
whose mind
is
well composed (not given to anger),
delights in living alone (like) the largest of elephants, the
elephant with goodly tusks.*

42.
He whose mind knows

1
no harm, who
'
is
kind to
all
Sran - btsugs, " enduring, hard, &c." According to the Comment., "thoroughlyunderdtanding this idea,
&;c."
slightly different versions of this verse, see Dulva, ix. fol. 36b
For
(Bhixuni Pratimoxa)
Jatakanida-
nam,
fol.
454b
and Fausboll's Ja-
This gatha was spoken on hearing of the death of the ayuchmat,

-
taka, p. 20, gatha 133, 134, Yatkapi camart vdlam, &c.

^
Cariputra.
32.
Comp.
chap,
xxxii.
Comp. Khaggavisanasutta(Sutta
Nipata), 19.
I70
UDANAVARGA.
who
is
creatures (bhuta),
arises
merciful to creatures, there never
any
ill
feeling in him.^
43-
He who knows no
creatures,
arises
evil thoughts,
all
who
is
kind to
all
who
ill
is
merciful to
living beings, there never
any
feeling in him.
44-
He who knows
tures,
arises
no evil thoughts, who
is
kind to crea-
who shows mercy

any
ill
to all sentient beings, there never
feeling in him.
45.
(Repetition of verse 44.)

46.
He who
friends,
is
kind to
all his
acquaintances, to
all
his
and
to all creatures,
and who entertains a
spirit
2 of mercy, will greatly increase his happiness.^
47.
one has but thoughts devoid of cruelty for living if beings, and shows mercy, he is by this fact virtuous one shows a compassionate heart to all sentient beings, he will attain such merit as is acquired by the elect
If
;
(ariya).
48.
The man who with

and happiness.
a joyous mind, without fainthearted-
ness, observes the laws of virtue,^ will arrive at perfection
49.
Emancipated by perfect knowledge, he

be translated " there never arises ill-feeling toward him." - He will either be born in the world of lirahma, or he will have
is
safe
and
at
Or
it
may
the happiness of no harm (befalling him), or the happiness of reaching P. the end (of worldly life?) ^ Morality and meditation. P.
THE MIND.
rest
;
171
his
mind being
quiet.^
at rest, the actions of his
body and
his
words are
50.
Thus, by having the mind fixed on one point, one obtains perfect comprehension of the law, but it is not by
having cymbals on the 'five limbs that one will find joy.
51.
They whose minds delight

joyment in
desires
;
in meditation find
no en-
he who
is
shielded from the smallest
affliction will
enjoy blissful slumber.

52.
They whose minds

;
delight in meditation find no enis
joyment in desires he who whatever will find great joy.
troubled by no affliction
53.
mind, like a rock, remains \vithout being moved, who in the midst of passions is without passions, in the midst of anger is without anger, with a mind such as
He whose
this it is not possible to experience suffering.
54 (185).
Speak no abuse, do no harm, be firm in the observance of the Pratimoxa, know how to be moderate in your food, take up your abode in a remote forest, and you will find
peace of mind in spiritual insight (vipaQyana) doctrine of the Buddha.1 There is evidently a hiatus in the text of the Bkah-hgyur between the last line of verse 48 and the second line of verse 50. The text
;
this is the
on hearing the inhabitants of Rajagriha exclaim oa seeing him, " This

happiness! this is joy! " The latter part of verse 50 alludes most likely to the singers and dancers of the king. - According to one account, there was at Cravasti a great concourse of Bhixus, who, on seeing a dead dog which omitted a most offensive odour,
is
of the 71st vol. of the
gives,
Bstan-hgyur however, the missing lines, from it that I have taken verse 49 and the first line of 50. These three verses were spoken on seeintT King Adjatasatru amusing himself with his wives and court, and
and
it is
spoke
evil
words, some of them say-
172
UDANAVARGA.
55-
He who possesses a correct estimation of the mind, who appreciates the flavour of perfect solitude, protected by the earnestness of his meditative mind, he enjoys the
pleasure of being without anything (that causes suffering).
56.
He whose attentive mind delights in the truth and adheres to the (four) truths/ who always walks in the way with his body, he is safe in speech and in mind,2 and, casting off sorrow, he will experience no more suffering.
57-
He whose mind
false theories,
is
not guarded,
who
is
under the rule of
subdued by sleep and into the power of Mara.

58.
laziness, he will fall
His mind therefore guarded, led by orthodox opinions,

with perfect understanding in his way of doing,^ perfectly comprehending birth and decay, the Bhixu, subduing sleep and laziness, has found the way to put an end to suffering.
59-
he whose mind is subdued and perfectly controlled is happy all those who have been led astray by brutish instincts * will go to hell.
He who
is
pure
is
in safety
can have thrown this highway " But the ayuchmat Ananda spoke extolling it" Its teeth are white like a white Compare P. rose," &c., he said.
ing,
"
Who
into the king's
" He is not exposed to lying, covetousness, &c. P. ^ Knowing the way to salvation (niryanika), &c. P. ^ Skye-diju sans kyis. The Comm.
chap, xxxii. 30.

is some uncertainty in the The text of the Bkahreads dhen, "solitude," in both cases ; that of the Est. dben and hden,'' truth." The Comm. reads hden in both cases. I have followed
1
exY)\a,h\sslcye-dgahy srog-tchags,*^\\\-
There
line.
first
hgyur
ing being," but makes no other remark on this expression. Itevidently implies such thoughts as are inherent to one's lower nature, as the Comm. speaks of the " fools who have a low (tha-mal) nature."
this version.
THE MIND.
60.
173
he whose mind is subdued and perfectly controlled is happy all those who have been led astray by brutish instincts will exist (hereafter)
is
He who
pure
is
in safety;
anioncT beasts.
61.
he whose mind is subdued and perfectly controlled is happy all those who have been led astray by brutish instincts will exist (hereafter)
is
He who
pure
is
in safety
among
pretas.
62.
He who
is
pure
is
in safety
is
and perfectly controlled guarded against brutish men.
he whose mind is subdued happy all those who are

;
instincts will find
joy
among
63-
he whose mind is subdued and perfectly controlled is happy all those who are guarded against brutish instincts will find joy in heaven.
is
He who
pure
is
in safety
64.
he whose mind is subdued and perfectly controlled is happy; all those who are guarded
is
He who
pure
is
in safety
against brutish instincts will find nirvana.^ o
Chapter on the Mind, the

^ The last six verses were spoken for the following reason ; Virudhaka, for having killed a great number of
Tliirty-first.
had been born
in hell.
The mur-
the Cakyas and delighting in killing,
P.
way and
dered (âkyas went on the happy left behind all sorrow,
174
XXXII.
THE BHIXU.
I
(365).
Bhixu who is satisfied with what alms are given him, and who frets not about what is given to others, who is protected by continual passionlessness and reflection, him
the gods do delight
in.
2.
A Bhixu who
and who
is
is satisfied
frets not
about what
with what alms are given him, is given to others, who

is
protected
(by
passionlessness and reflection), and in
whom
the gods delight, in such a one there
no desire
for honours, riches,
and fame.
3-
Bhixu who has cast off all sions, though having before him
the steadfast one,
trolled,
desires, is free
from pasis
(the objects of desire)
who is without selfishness and ought not to hold intercourse with others.'^
4-
con-
Hurt by the words

to the
of uncontrolled
words
of the ill-natured, the

of the
men, and listening Bhixu is without anger

world, one cuts off desires
1 Cariputra liaving gone to the house of some relatives, had done them the kindness to teach them the
entirely.
The Bixhu overcomes
all
law.
An
inimical
Brahman, who
could not bear it, said, "He has been deluded himself and does delude others." (Bhagavat) then said " By entering the priesthood one cuts off desires which pervade all the regions
:
that inwardly disturbs him by keeping his mind remote fi-om all ; by being in seclusion he can destroy the remotest root of desire that is to say, the six vanities {phra-rgyas) of
existence.
P.
THE BHIXU.
wliat ere occurs, like the elephant pierced
175
by arrows on
the battlefield.
5.
Hurt by words
words
of uncontrolled
of the ill-natured, the
what
ere occurs, like
men, and listening to the Bhixu is equally composed the elephant pierced by arrows on
6.
the battlefield,
Not
the
exercising any handicraft

his senses
for the gratification of
under control, perfectly emancipated, without fondness for a home, without selfishness, having cast off desires and living all alone, that man is a Bhixu.^
self,
7 (375)-
Associating only with
men whose
learn
lives are pure

'
and
to
who
are
without slothfulness, observing the

one
will
different
prescriptions,^
the necessary
rules
follow in
life
(to acquire nirvana).
8 (362).
He who
all his
controls his hands,
who
is
controls his feet,
who
finds
controls his
speech,
who
controls his senses,
who
him
pleasure in solitude,
who
contented,
I call
a Bhixu.
(364).
The Bhixu who

delights
in
finds
perfect joy in
the
law,
the
law,
who
law,
meditates on the law,

will
who who
bears
law.
in
mind the
never depart from the
10 (373)'
The Bhixu having entered an empty abode

This is to teach dislike for worldly goods. P. - That is to say, one who has found the destruction of suffering P.
^
and seeing
iirst
prescriptions
izang-zing).
P.
concerning
The
objects pro-
bably alludes to the Pratimoxa, the latter to the Vinaya. Comp. the
Pali text santutthi pdtimokkha ca samvaro. * Who has taken up his abode in
solitude.
So-sor bgo-hshah hya. There are of bgo-hshah (prescripThe different prescriptions I. 2. The different tions of the law.
^
two kinds
:
P.
176
UDANAVARGA.
the innermost (part of the law), will experience divine joy
on perceiving the law rightly.

II
(374).
he has rightly understood the creation and destruction of the skandhas, he will find joy and the Bhixu filled with joy will find the way ravishment
As soon
as
to put
an end
to suffering,
12.
As a rocky mountain
likewise the Bhixu
is
unshaken by the wind,
so
is
who
has put an end to passions

13-
immovable.
As
a rocky mountain
is
so
likewise the Bhixu
who has put an end

14.
to ignorance is
immovable.
As
is
a rocky mountain
likewise the
unshaken by the wind, so Bhixu who has put an end to selfishness

is
immovable.
15-
As
a rocky mountain
likewise the
unshaken by the wind, so Bhixu who has put an end to lust is imis
movable.
16.
As
a rocky mountain
is

to
so
likewise the Bhixu

immovable.-^
who has put an end

17-
affection is
He who is without worldly goods, who cares not for self, for whom there is no affliction in anything, he is
called a Bhixu.
1 Maha Maudgalyayana's body had been dreadfully beaten by Gudashikhiyaka (sic); the Brahmans and householders having come to where he was, asked why he
(Bhagavat) showed no agitation. then spoke verses 12-16. P. This probably alludes to Maudgalyayana's death. See Spence Hardy, Manual, p.351; alsoxxi.Y. 52,andnote2,p. 150.
THE BHIXU.
18.
177
They who only beg

Bhixus
;
of others
they
who
are attached to the

as Bhixus.
19.
must not be considered as ways of the world ^
must not be considered
He who
life
has cast off virtue
and
vice,^
who
leads a
of
holiness,
is
who
lives
away from
the society of
men, he
called a Bhixu.
20.
who has perfect faith in the teaching of the Buddha, will find the perfection of peace (amatam padam), of which one can never weary.
is
The Bhixu who
kind,
21.
who has perfect faith in the teaching of the Buddha, will find the perfection of peace, the peace from the sanskara (body).
is
The Bhixu who
kind,
22.
who has perfect faith in the teaching of the Buddha, will arrive by degrees at the complete destruction of all attachment.
is
The Bhixu who
kind,
23.
who has perfect faith in the teaching of the Buddha, will pull himself out of the evil way, as the elephant does himself out of the mire.*
is
The Bhixu who
kind,
24.
The Bhixu who

^
is
kind,
who
has perfect faith in the
Lit. the
practice (tchos) of the
village, which the Commentary explains by selfishness. - The fruits of existence. P. * Not desiring the fi'uits {hbras-
bu ma hdod pao). I cannot explain these definitions as they are given iu the Comment.
Comp. Dhamm., 327, and iv. 26; also verses 24, 25, with iv. 27, 28.
*
178
UDANAVARGA.
all
teaching of the Buddha, will shake off

does the wind the leaves of a tree.
25.
wickedness, as
The Bhixu who is kind, who has perfect faith in the teaching of the Buddha, is so near nirvana that he cannot possibly fall away from it.^
26.
The Bhixu who has subdued what charms the heart, what is agreeable to the mind, what delights and what does not delight (i.e., passions), is full of delight, and will find the end of suffering.
27.
His body at rest ^ and dispassionate, his mind perfectly composed, having cast off all worldly affairs, the Bhixu is
(then) in peace, I declare.
28 (372).
Without meditation'(samadhi) there is no knowledge without knowledge there is no meditation: he who possesses knowledge and meditation, he shall be called a
Bhixu.s
29.
They who
Bhixu
^
are wise devote themselves to meditation

first
and
knowledge; the
is
thing therefore for an intelligent
to acquire these.
^ A great number of Ashthavangana (sic] Rischis were assembled on the shore of the Ayoda (Ayodhya ?), and on seeing the Bhixus they were greatly pleased (with their appearance). Bhagavat spoke the two following verses (28, 29).- P. There is a slight difference in the last line of 28 between the text of the Bkah. and that of the Bst. According to the latter, it is "he is near
The boatmen
of the
living on the shore Ganges, being angered, had
commenced abusing Bhagavat and his disciples when yet a great way
On drawing nigh, all the disoff. remarked Bhagavat's perciples fectly calm exterior ; so they, believing in him, requested him to go to these boatmen (and talk to them); having done which, he spoke to (his
discijiles)
2
verses 20-25.
-f-
Having given
deeds.
P.
up
all
wicked
to nirvana."
The Comment,
follows
the version of the Bst.
THE BHIXU.
30.
179
Learn contentment and

well what
in
is
to control
the senses
consider
necessary to salvation,^ learn to be moderate

spot,
;
your food, live in a secluded

Buddha.i
31 (378).
and seek peace
of
mind
of the
in spiritual insight (vipa^yana)
this is the doctrine
He who
his
has not sinned in either body, speech, or mind,

is
conduct
virtuous, his
mind
32.
is
chaste, he
is
a Bhixu.
He who
meditates on the seven constituent parts of
sambodhi,^ has the greatest of virtues, perfect composure, he is a Bhixu.

33-
He who
in this world has learned
his suffering,
who
is
is
tion (asrava), he
how to put an end to pure and wise and without corrupcalled a Bhixu.
34.
who, though virtuous, or an ascetic, or one who has heard much, has not been able to put an end to sinfulness though he lives in solitude, if he becomes wearied of seeking to obtain samadhi, and gives it up through want of
confidence, he
is
He
not a Bhixu.^
35.
The elements
of being (skandha), that are called the

;
individual, are the afflictions of this world

Comp. Vipagyana
'
perfect en-
xxxi. 54,
andDham.,
1S5.
is here explained by "the four dh^-anas of being without asravas." ^ See Burnouf, Lotus, p. 796 et seq. ; Foucaux, Rgya tcher rol pa, p.
Bhixu who had devoted himself to a forest life, but had given up exerting himself, though he posto a
36 ; and Buddh. trigl., fol. i8a. * This verse, spoken previously by the Buddha, was repeated by a IJeva
sessed great virtues. The following verse, that had been spoken by Bhagavat at Uruvilva, a short time after attaining buddhaship, was also repeated on this occasion,
So
UDANAVARGA.
is
liglitenment (samyak sambodhi)

elect
happiness; to
it
the
must devote themselves.

36.
According
to the
way one has

;
become
istence,
in another (life)
thought, so shall he they will come back again to
this world, they
who love existence, who delight in exwho long for worldly goods, who consider but existence (in their theories), who delight in existence
37.
itself.
Their joy
;
with fear devote themselves to a
but suffering, their happiness but trembling they who would free themselves of existence,
is
life of
purity (^brahmacharya).
38.
^ramanas and Brahmans all do teach that existence is deliverance from existence ;^ they none of them know deliverance from existence, I declare.
39-
^ramanas and Brahmans all do teach that existence is deliverance from existence they none of them know real emancipation from existence, I declare.
;
40.
Suffering
is
the outcome of attacliment to existence^

if all
(upadana), and from suffering proceeds attachment:
attachments are destroyed
there will not
be produced
any more
1
suffering.
is to say, the goal they life in Brahheaven is still a corporeal existence, which of course cannot be permanent.
That
offer to their followers

ina's
- Len-pa ne-har len-pa, " to seek for eagerly." P. It is the ninth nidana. Burnouf translates this word by " conception." See Intr., p. 494.
THE BHIXU.
41.
i8i
attachment/ it impermanent, miserable, subject to change;" he who by perfect knowledge regards them all in this light, will
is
"To whatever form
of existence one has
cast off all fondness for existence,
and will
find delifrht in
the destruction of existence.^

42.
Then the Bhixu who has

safe,
(for)
left
sorrow behind (nibbuta)
is
being without attachment to another (existM'ill
ence),
he
put an end
fight,
is
conquering in the
existences
:
to existence; subduing Mdra, he will then be delivered from all
this
the end of suffering.^

43-
The Bhixu who has cut himself off from existence (bhava), who is dispassionate, whose mind is at peace,
will not experience existence again, having fallen out of
the orb of regeneration.

44.
is
The Bhixu who has cut himself off from dispassionate, whose mind is at peace, is
of
existence,
who
freed from the

of regenera-
bonds
tion.
Mara, having fallen out of the orb

45-
The Bhixu who has cut himself off from existence, whose mind has become without sin (asrava), will not experience
existence again, having fallen out of the orb of regeneration,
46.
The Bhixu who has cut himself off from existence, whose mind has become without sin, is freed from the bonds of
Mara, having fallen out of the orb of regeneration.
^
By upadana
is
upadanaskandhas. P. - This udana and the following one are in prose.
meant the
five
* These three verses are opposed to the opinions expressed in verses
38 and
39.
82
UDANAVARGA.
*
47-
The Bhixu who has cut himself off from existence, who has cut to pieces fondness for existence, will not experience existence aâiu, and has fallen out of the orb of
recreneration.
48.
The Bhixu who

has cut
of
off
has cut himself
off
is
from existence, who
fondness for existence,
freed from the bonds
Mara, having fallen out
of the orb of regeneration.^
49.
He
who, having crossed the
swamp
(of desire),
and being
(no longer) pricked
by the thorns
of worldliness,^ has
found the way to put an end a Bhixu.
to passions,
he
is
(truly) called
50.
He who, having crossed the swamp, and being (no longer)

pricked by the thorns of worldliness, has found the
to put
way
an end
to hatred,
he
is
(truly) called a Bhixu.^
55-
He who
and
has put an end* to reviling, killing, hurting,
to the thorns of worldliness,
who
is
as
immovable
is
as a mountain,
whom
pleasure does not disturb, he
Bhixu.
^
In Kaush.ambi a great famine
solely to gathering alms).
P.
Comp.
ha%'ing come on, the Bhixns, their attention being diverted from almsgathering (? slong-mos (jyengs-shing), theirbodies and minds became so dispassionate that they arrived at the
Beal,
^
loc. cit., p.
53.
comprehension
of
freedom (moxa).
the
The famine having passed away,

six preceding verses
were spoken to
deter them from resuming their former habits (of devoting themselves
thorns of the town," that is, desire of profit, honours, &c. P. ^ Verses 51-54 are the same as 49, 50, without " ignorance, selfishness, lust, affection," in the place of " hatred." * Thul-ha, " to allay " (the dust ) " hurting," literally, " to bind, to
Lit., "
put in bondage."
THE BHIXU.
56.
83
The Bhixu who does not

ceives that this world
is
revile or exaggerate,^
who
peris
like a mirage, casts off
what
and
is
not of the other shore, as a snake shuffles
off its
old worn-out skin.

57.
the physician cures the poison of the snake, so the Bhixu who conquers rising passions casts off what is and is not of the other shore, as a snake shuffles off its old
As
worn-out
skin.-
64.
The Bhixu who eradicates every particle of the passions as does tlie mighty river the weak embankment, casts off what is and is not of tlie other shore, as a snake
shuffles off its old
worn-out skin.^
70.
The Bhixu who

frees himself
casts off all the qualities of desire,
who
from all the bonds of holding on to desire, casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin.*
71.
The Bhixu who, having cast off all mental obscurities, is without sin, whose mind is severed from the grief of misery, casts off what is and is not of the other shore, as
a snake shuffles off
Sgro-hdogs. There is tainty about the proper
1
its
old worn-out skin.

Comp. Uragasutta (Sutta Nipata), 6. ^ Comp. Uragasutta, 11. Verses
58-63 similar to this one, substituting for "passions," "hatred, ignorance, selfishness, lust, anger'
'
much uncerway of ren-
dering this word.

sgro.
See Jiischke, s.v. The Comment, does not allude
to "
it.
As
to the first verb,

revile,
it
says,
We must not
not seeing that
affection.s. "
conditions (dharma) are, by their " These two (renature, nothing." viling and exaggerating) are to teach to cast off any low habits."
all
Verses 65-69 like this one, substituting for "passions," "hatred,

^
ignorance, selfishness, lust, affection.''

*
Comp. Uragasutta,
16.
84
UDANAVARGA.
72.
The Bliixu whose judgment into everything, casts off what
is
clear,
who
sees clearly
is
and
is
not of the other
shore, as a snake shuffles off its old worn-out sldn.

73-
The Bhixu who has eradicated the whole forest of sinfulness, casts off what is and is not of the other shore,
as a snake shuffles off its old
worn-out skin.
74.
The Bhixu who has eradicated all the plagues, &c.,i of sinfulness, casts off what is and is not of the other shore,
as a snake shuffles off its old worn-out skin.
75.
The Bhixu who has eradicated every sinful inclination,^ casts off what is and is not of the other shore, as a snake
shuffles off its old
worn-out skin.
76.
The Bhixu who observes the law, who

continual peace of mind,^
(nibbuta),
is
is
in
contem-
plation (dhyana) of the void (of all substances),
who has
who
77-
has
left
sorrow behind
happy.
The Bhixu who, speaking neither pleasantly nor unpleasantly, takes up his abode in remote places, living in purity, entirely drives out love of existence and (sinful)
inclinations.
Chapter on the Bhixu, the Thirty -second.

also Wassilieff, Buddh., p. 24 note. They are 98 or iiS in number, he
says.
^
Such as anger, &c. P.
Or bags
(or
bag) la nal ha
phra
ness,
They rgyas, "temptations." comprise affections, passions, selfishignorance,
Who
is
a yogin
of
this
term
is
doubt,
&c.
See
nearly a
synonym
dhyana.
iSs
XXXIIL
THE BRAHMANA.
1
(142).
is
He
who, thougli having ornamental apparel,

quiet,
righteous,
controlled,
restrained, leading
life
of holiness
(brahmacharya),
thimr, he
is
who neither harms or kills any living Brahmana, a Cramana, he is a Bhixu.^

2 (141).
not by nakedness, by long hair, by dirt, by fasting, or by sleeping on the bare ground, not by dust and dirt,2 or by devoting oneself to sitting motionless,
It
is
that
men become
pure and leave their doubts behind.

0-
Whatever ^ramanas and Brahmanas there be who have

passions, they will not
asravas),
put an end to sinfulness (the and will experience the suffering of passing
(transmigrating).
tides of
from
^
life to life^
has cast
"Brahmana" means one who off sin, fine who has many
good qualities, who does not suffer from desires, who walks in the way; " Cramana," one who has quieted sin, orVho practises virtue; " Bhixu," one who has conquered corruption (kle9a), or one who is held by the prescriptions of the Pratimoxa.
P.
^
Comp. Burnouf, dirt. P. Introd., pp. 324, 325, where these two verses occur in the Legend of Sangha Raxchita, taken from the Divya Avadana. ^ Bar-ma-dor, hlhor-bai nantj
According to Tibetan ideas, means "the intermediate between death and rebirth, of
duo.
state
&a>"-?na rfo
Rdid
danrj dri-ma.
c^ri-nia
"ashes," and
(rdul),
Hdnl means means "dust"
a shorter or longer duration (yet not of more than forty days), &c. See Jiischke, s.v., and Schlagiuweit,
and any other small par-
Buddh.
in Tibet,
p. 109.
86
UDANAVARGA.
4-
Whatever ^ramauas and Brahmanas there be who have passions, they will not put an end to sensation (vedana), and will experience the suffering of passing
from
life to life.
5-
Whatever ^ramanas and Brahmanas there be who have passions, and who have but a foolish object in
view/ they will experience from life to life.
6.
the
suffering
of
passing
Whatever ^ramanas and

have passions,^ the
foolish,
Brahmanas
stupid
there
be M'ho
men
will experience
the suffering of passing from
life to life.
7-
Whatever ^ramanas and
Brahmanas
there
be
who
have passions, they will not find the blessed ideal (nirvana), and will experience the suffering of passing from life
to
life.
8 (394).
what is the use of thy long locks ? what is the use of thy garment of skin ? Within thee there abides darkness the outside thou makest clean.^
fool
!
9 (393)-
One
^
does not become a
Brahmana by
a
his family,
by his
The
the
P.
-
satisfying of their desires, acquisition of wealth, &c.
Thinking
the
final
existence. P.
38.
^
be
that existence can from deliverance See chap, xxxii.
young Brahman, who having wrapped around his person stuff {ras) that resembled long hair, was deceiving men. Bhagavat having heard of him, came that way, and converted him. P. Comp. the
Kuhakabrahmana
man)
in Pausboll's
p. 427.
(deceitful
Brahv.
There lived in a house on the shore of the Valgumata [sic) river
Dham.,
394,
THE BRAHMAN A.
long locks, by his lineage
truth and
;
187
he
a
who
possesses the law of
who
is
pure, he
is
Brahmana.
10.
Brahmana by his family, by by his lineage he who casts away all sins both great and small, him, because he has cast away sin, I call a Brahmana.
a
his long locks,
;
One does not become
II.
A man
head, a
is
man He who knows

Brahmana.
not a ^ramana on account of his shaven is not a Brahmana because he says " Om " ^
!
what
is
virtue,
and who
is
pure, he
is
12.
man is head a man

;
^ramana on account of his shaven " is not a Brahmana because he says " Om He who casts away all sins both great and small, he, because he has cast away sins, is a ^ramana, a Brahnot
a
!
mana.
13-
One does not become pure by washing, common of mortals in this world; he who away
sins, is a
as
do the
casts
away
every sin both great and small, he, because he has cast
^ramana, a Brahmana.^
14.
He who
self
has cast off
all sinfulness,
who
devotes himperfect
to
continual reflection,
who
all
has the
en-
lightenment of the destruction of (three) worlds is a Brahmana.^

1 i.e., "om, bhur, bhavah, svah." The pronouncing of these syllables does not constitute a Brahman, for a magpie can repeat them also. P. 2 Bhagavat was living at the stvl25a of Gayaîra when at the time of the feast of the summer month
!
attachment, he in the
Om
(dpyid zlar-lai) many hundreds of thousand people came there to bathe and be cleansed of their sins then it was that Bhagavat spoke this
;
verse.
*
A
!
P.
(sic)
one
Brahman called Puskarasira said to Bhagavat, "Venerable as the all- knowing elephant is
i88
UDANAVARGA.
15.
is
has reached the perfection (set forth in) the Vedas ^ his life is a life of holiness (brahmacharya), and when he does
leads a
life,
;
The Brahmana who has cast without hypocrisy, and who
off
all
sinfulness,
who
pure
speak, his speech
is
holy.
16.
He who
selfishness,
is
not given to
is
deceiving,
who
is
without
without passions, without expectation, who has conquered hatred, who is on the way to nirvana (the extinction of sorrow), he is a Brahmana, a
who
^ramana, he
is
a Bhixu. 17 (396).
has been born of woman, if he has great possessions, he may be called " Bhovadi," ^ but I call him
not a Brahmana
nothing,
;
He who
he who possesses nothing, who accepts

a
him
I call
Brahmana.
IS (391).
He who
Brahmana.
does nothing sinful in body, speech, and mind,

is
Avho has the three parts well controlled, he, 1 declare,
19.
He who
right (true)
declare, is
the
first
uses not harsh words,

is
who speaks what
is
and pleasing, who a Brahmana.

elephants,
first
without sinfulness, he, I
among
the
that
of the of the
Vedas being the destruction
thoroughbred horse the

horses, the wish-tree
among
of vedana, the saint {mthar-phyin-pa)
(a
tree
grants every wish) the first among trees, a jewel (ratna) the first
among
treasures,
so
likewise,
Venerable one, Cramanas and Brah-
mans are the best, and the greatest See on the among men." P.
wish-tree, Beal,
p.
Romantic Legend,
P.
and
Veda is a living being. P. This verse teaches, in other words, the destruction of passions. The Comment, is not very satisfactory. - Dc ming bhu dses smra bar bstan. One who uses bhur, bhu, may be called by that name, &c.
,
Compare the
so
hoti.
S.,
,
Pali
bhovadi
alsoGubernatis, Mythologie des Plantes, and Schiefner's Tibetan
258
ndma
See also Childers,

series, v. p. 230,
v.
J. R. A.
new
s.
Tales,
^
p. 9.
Diet.
bho
also
Sutta
Jii(j-bi/ed
mthar-pkyin.
The goal
Nipata, 620.
THE BRAHMANA.
20 (399)-
189
He who
patiently endures stripes,^ bonds, and abuse, in

is
whose manner
patience,
host,- he, I declare, is a
which gives the strength Brahmana.

21 (400).
of a
He who
is
well-behaved, without desires,

the last time, he, I declare,
is
without anger, who observes the precepts, who has now a body for
a Brahmana.
22 (404).
no longer dwells among either the clergy or the laity, who has few desires, who frequents not houses, he, I declare, is a Brahmana.
23for whom there are no pleasures in the future, who no pain on account of those he has left behind, who has thrown off the bond of voluptuousness, who has conquered in the fight (against Mara), he, I declare, is a Brahmana.
He who
He
feels
24.
He
feels
is
is
for
whom
there are no pleasures in the future,
who
no pain on account of those he has left behind, who immaculate, dispassionate, without sorrow, he, I declare, a Brahmana.
Gsod,
lit.
"to
cut,
to
kill."
Comp. the Pali vadho.

2 cJiaii,
Bzod-pai brtul-dsugs stobs tsogs literally " of patience the
others, but will vanquish others. In like manner, he whose manner is patient can, after having overcome sin, be victorious also of the three
manner, strength, having a multi-
The Comment, explains foo^^s hj dpung, "an army." "If a king has an army {dpung-gi tsogs) comtude."
worlds. P. Compare what Childers says of the word haMnIko, s.v. This verse was spoken on account
of
posed of the four (necessary) elements, he cannot be conquered by
Baradhvadja abusing Bhagavat from as far ofi as he could see him.
P.
I90
UDANAVARGA.
25.'
dued,
who is subwho is devoted to (acquiring) the chief thing (nirvana), who has destroyed sinfulness (asravas), who is
nourishes not the smallest desire,
cleansed from stains, he, I declare,
is
He who
a Brahmana.
26 (385).
He
who
is
for
whom
there
is
neither this side nor that side,

all conditions,^ he, I
has reached the end of
declare,
a Brahmana.
27.
He
is
for
whom
there
is
neither this side or that side,
who
is
without fondness for the three objects,^ he, I declare,
a Brahmana.
28 (409).
He who
Brahmana.^
takes nothing in this world, whether
it
be
is
short or long, thin or thick, good or bad, he, I declare,
29.
then who, having wisdom, puts an end to his suffering, being without passions, free from everything, he, I
declare, is a
He
Brahamana,
30.
He
wlio has cast off both virtue and vice,

to
who
is
di-
^ Who has reached the other P. shore of the twelve ayatanas. The twelve iiyatanas are the six six objects organs of sense and the
of sense.
2
The twelve
iiyatanas
and the
self. P.
where they were, they asked him, " Gautama, whom do you conBrahmana ? " He then answered the four following verses They then threw away (28-31). their long and short garments, their trifling (lit. thin) and roughness
sider as a
(thick), their finery
(?
In the Dandaki forest there dwelt two Brahmans, who, devoting themselves to (practising) long and short periods of asceticism and to wearing long and short garments, were considered by the people to be Brahmanas. Bhagavat coming
2
mdzcs-pa),
and
having entered the priesthood, they became free from passions. P. I may not have perfectly understood
the latter part of the last phrase of the Comment., but the general sense
is
quite clear.
THE BRAHMAN A.
vested of everytliing,
peace, he, I declare,
is
191
who
a
is
without passion
(raga), at
Brahmana.
31-
He who
who
has
left
behind
is
all
fondness for virtue and vice,
has left fondness behind,

a
who
is
perfectly emanci-
pated, he, I declare,
Brahmana.
32.
He
who
for
is
no behind, before, and between, without passion (raga), freed from bondage, he, I
there
is
whom
declare, is a Brfihmana.^
33-
who, like water on the leaf of a lotus, like a mustard seed on the end of a reed,^ does not adhere to vice, he,
I declare, is a
He
Brahmana.
34 (401).
who, like water on the leaf of a lotus, like a mustard seed on the end of a reed, does not adhere to pleasures, he, I declare, is a
He
Brahmana.
35-
who, like water on the leaf of a lotus, like a mustard seed on the end of a reed, has thrown off delight in existence, he, I declare, is a Brahmana.
36.
He
He
who, like the moon,
is
chaste, pure, undefiled, per- As a mustard seed cannot reof a reed if its centre has been bored out, so likewise sins and anger (drop off)
1 "Behind" refers to the period during which the present mendicant led a householder's life ; " before " (or " afterwards " ) to the period at which he commenced the life of a recluse (aranyaka) ; "between" (or "intermediate") to the period during which he was overcoming all worldliness. P.
main on the end
him who has (once) cast them away. P. "Vice," he goes on to say, means "desires"
from
(trichna).
192
UDANAVARGA.
who has
stripped off sinfulness, he, I de-
fectly clear,
clare
is
a Brahmana.
37 (4I3)-
who, like the moon, is chaste, pure, undefiled, perfectly clear, who has cast off all delight in existence, he, I declare, is a Brahmana.
38.
He
He who
is
stripped
of sinfulness, as
is
the heaven of
mire and the
moon
of dust, he, I declare, is a
Brahmana.
39-
He who
is
stripped of desires, as
is
the heaven of mire
and the moon
of dust, he, I declare, is a
Brahmana.
40.
He who
has cast off
all
delight in existence, as does the

he, I declare, is a
heaven mire and the moon dust, mana,

41.
Brah-
He who
dwells (in solitude), free from passion (raga),
meditating, without sin (asrava), having done what ought

to be done,2 subdued, having his last body, he, I declare,
is
a Brahmana.
42
(403).
is
He whose knowledge
directed,
deep,
whose mind
is
well
who knows
the right and the wrong way,
who
has found the greatest blessing (the

declare, is a
way
to nirvana), he, I
Brahmana.
43-
The men, whoever they

have nothing that
1
be,
is
their own,
who live solely on alms, who who do no harm, who are

^ Having found out the way, and freed himself of the three evil ways.
i'.
Mi
"
gos-de, literally " not robed
with
THE BRAHMAN A.
steadfast, wlio live a life of holiness (bralimatcliarya),
193
who,
being perfectly wise
(themselves), teach the law (the
nidauas), they, I declare, are Brahmanas.
44
(415)-
He who
casts
off
desires,
who becomes homeless on

puts an end to the sin of
entering the priesthood,

desire, he, I declare, is a
who
Brahmana,
45.
does not harm any living creature, who does not kill or take part in killing, he, I declare, is a Brahmana.
46.
He who
He who
I declare,
is
is
tolerant with the intolerant,
who
patiently
endures punishment,
who
is
merciful to
all creatures, he,
a Brahmana.
47
(407)-
As a mustard seed on the point of a reed (drops off), so he who keeps passions, hatred, and selfishness under control, he, I declare, is
a Brahmana.
48.
He who
passes
beyond
this stronghold
of
affections
and the river of transmigration, who having crossed over {i.e., having found the way to nirvana), has not both his mind and thoughts preoccupied about going to the otlier
shore,
who
is
has
left
behind attachment (upadana),
he, I
declare,
a Brahmana,
49
(410).
He who has no desire for this world or for the other, who has put an end to all fondness for existence, he, I
declare, is a
Brahmana.
194
UDANAVARGA.
50.
He who
who
is
without love for this world or for the other, without love, who has completely cast it off, he, I
is is
declare,
Brahmana.
51-
He
who, casting
off
what
is
pleasant and unpleasant,
has become cool {i.e., has found contentment), who is without sin, who has overcome the whole world, who is steadfast, he, I declare, is
a Brahmana.
52 (417)-
who, having cast off human attachment,^ has left behind the attachment of the gods, he who is free from
He
all
attachment, he, I declare,
is
a Brahmana.
53 (420).
whose way the Devas, Gandharvas, and men comprehend not, he whose passiveness mankind does not comprehend, he, I declare, is a Brahmana.
He
54-
He
for
whom
there exists no law that
is
not
known and
know-
understood, he
who
sees to the remotest parts of

is
ledge, he, I declare,
a Brahmana.
55 (423)-
who, knowing his former abodes (existences), perceives lieaven (svarga) and hell, the Muni who has found the way to put an end to birth, who is perfected in know-
He
ledge,
is
who knows
the termination of suffering, he, I declare,
a Brahmana.
56.
He whose mind
1
is
perfectly emancipated,
who
is
wise,
Miiller's
Prof. Max Sbyor, in Pali y^ya. translation of this verse
does not agree with this or with
M.
FausboU's translation.
THE BRAHMAN A.
who
is
195
delivered from all passions,

^
who
possesses the triple
knowledge
(trividyil), he, I declare, is a
Brahmana.
57 (419)-
He who
all
understands the deaths, changes, and births of sentient creatures, who has the all-penetrating eye (sam-
he, I declare, is a
manta chakkhu), who is perfectly enlightened (Buddha), Brahmana.

58.
He who
affliction,
has
left all
attachment behind, who

is reflective,
is
without
without joy, who
and who teaches
(others), he, I declare, is a
Brahmana.
59 (422).
He who
who who
is
Muni, a conqueror
for,
(djina), the greatest of
Eischis, the chief of chiefs,^ the greatest of buUs^ (usabham),
has nought to seek

is
who
has been washed clean,

is
perfectly enlightened (Buddha), he, I declare,
Brahmana.
60.
He who
everything,
has given up existence,
who
has crossed the stream,
who has conquered who is well away

is
(from the world),
who
has cast off everything, and has

a Brahmana.
reached the other shore, he, I declare,

61.
He who
thinks not of what
is sinful,
who
free
does not speak
inconsiderately,
who
lives,
his
mind
from passion,
(raga), he, I declare, is a
Brahmana.
cording to the Mahavyutpatti, ch. I. ^ Glan<j-po tche, " having the perfeet qualities of Mahesvara." P. All the qualities alluded to in this
1 To be able to remember one's former conditions, to know the thoughts of others, to have super-
natural knowledge (abhidjna).- P. See Foucaux, Rgya tcher rol-pa,

p.
336, transl.
^
Khyu -mtchog =
richabha,
ac-
verse and in the two preceding ones are generally applied to Bhagavat himself.
196
UDANAVARGA.
62.
He whose
clothes
come from
is
piles of riibhish,
who
learns
to be modest,
who
without desires,
who
lives near a
tree, he, I declare, is a
Brahmana.
63.
who, having cast away all suffering, is at rest, and who gives himself up to meditating on the holy eightfold way, he, I declare, is a Brahmana.
64.
He
He who
has given up everything (worldly), wlio
is
enlightened, without doubt and misery,

perfect state free from death (akkhara
I declare, is a
?
who
i.e.,
perceives the
nirvana), he)
Brahmana.
65.
He who
is
without a body,^
who
lives in a
cave,
who
wanders about alone, who controls the fleeting mind which is hard to control, he, I declare, is a Brahmana.
66.
comprehends the immaterial (arupa) which cannot be seen, the infinite (ananta) which cannot possibly be seen, the subtile, the fundamental,^ who is always reflective, who has put an end to all attachment (yoga),
He who
who
is
perfectly enlightened (Buddha), he, in this world,

67.
is
a Brahmana.
He who
1
has destroyed the fastenings

without form (rupa).
(?)
and the
cords,^
in place
off,
Ijiis-med,
It may mean " without care for P. " This verse is to teach the body." that he whose mind is controlled P. finds nirvana." - "These epithets apply to nir" vana." "Subtile," because the P. sense's have been left behind. * Sogs-mifi and tchinys-ma. As when the load is fastened on the fastenings {sogs-mig) waggon and the
and cords [tchings-vra) are the h)ad cannot be thrown
so
he
who
cuts the fastenings {i.e., affections), and the cords (i.e., ignorance), can throw off the suffering of trans-
migration. Tc/t(?i,'/s-mrt is "awooden (S'o^s-mr^ I am unable to expeg." plain satisfactorily, unless it be a hole in which the peg is inserted to hold the load together,
THE BRAHMANA.
M'lio
1^7
by cutting the cords and the ropes has thrown off all attlictiou and is enlightened, he, I declare, is a Brahmana.
6S.
has destroyed desires for (worldly) goods, sinfulness, the bonds of the eye of the flesh, who has torn up desire by the very root, he, I declare, is a Brahmana.
69.
He who
by earnestness has cut the stream, who has overcome all desires, who knows the end of the sanskara, who is without sin, he is a Brahmana.
wlio
He
70
(294).
has killed father and mother and two pure (quxI) kings, and who has conquered their kingdoms with the
inhabitants,
is
He who
without
sin, is a
Brahmana.
71 (295).
has killed father and mother and two pure kings, and who has killed an irresistible tiger ^ (vevva"o-ha
I.e.,
He who
cruelty),
is
without
sin, is a
Brahmana.
72 (389).
He who
wicked
drive
1
;
stupidly drives
away
a virtuous
;
Brahmana,
is
one should not strike Brahmanas
one should not
away Brahmanas.
tiger," implies a being is solely bent on evil. the tiger its natural ferocity devours unhesitatingly flesh and
5^to5r,_"
whose
mmd
As
hardness of heart, or, according to Clough, lust, anger, ignorance, selfconfidence,

s.v.
blood, so likewise, he whose mind is bent on evil or spitefulness devours all the roots of virtue (that appear in others?)^ The five (persons killed) im-
and pride See Childer^ P4ncakilesani, and Burnouf Lo!
tus, p. 360.
ply the five mental darknesses. P.
The five mental darknesses or panctiakachaya(P3.\\pancahlesa)&T(i\\x%i, ignorance, pride, shamelessness, and
The Tibetan Comment does not explain this term In both this verse and the precedincr one w*' might translate the second line by " a king and two pure men " This would agree with the Chinese version which is very obscure, as Bea'l has informed me.
198
UDANAVARGA.
73-
He
M'lio
perfectly understands
the laws should be

old, as the
honoured and respected by both young and
Brahmana does the holy
fire
(aggihuttam).
74-
He who
perfectly
understands the laws should be

fire.
honoured and reverentially approached by both old and

young, as does the Brahmana the holy
75 (392).
He who
perfect
by the Buddha, should be honoured and respected, as the

perfectly understands the law taught
Brahmana does
the holy
fire.
76.
He who
tially
the perfect
taught by Buddha should be honoured and reverenapproached, as does the Brahmana the holy fire.
perfectly
understands the law
77-
When
the
Brahmana has reached the

Eakchas
78.
like)
other shore of
existence, then he stands alone, having left far behind (all

fear) of Pigatchas (and
Vakula.^
When
existence
the
(lit.
Brahmana has reached the other shore

of the law), then he sees,
^)
of
and
all
the per-
ceptions (vedana
vanish from his sight.

79-
When
^
the

The
-
other shore
Vakula was the name of a Rlkcha who was greatly tormenting the inhabitants of Magadha.
verse, however, is obscure.
The vedanA
of
existence are at an end.
holding on to P.
THE BRAHMAN A.
of
199
existence,
then
he
sees,
and
all
causes
(hetu)
vanish.
80.
When
the

and
all
other shore of
existence, then he sees,
attachment (yoga) vanishes.
81.
When
existence,
the
Brahmana has reached then he leaves behind him

82 (387,
ist part).
the other shore of

birth, old age,
and
death.
suit of
The sun shines by day, the moon shines by night, the armour of the kinf:^ doth shine,^ the Brahmana
shines in his meditation.

?,T,
{1^7, 2d part).
The sun shines by day, tlie moon shines by night, continually, day and night, does the luminous (form of the) Buddha shine.
84.
As Brahmanas and
thing that
left
is
the like have left behind every-
disagreeable, as
(all
my mind
behind
passions), I
has consequently have truly put an end to all
pettiness.^
85.
Brahmana has perfectly understood the (different) conditions (dharma) and their causes (the twelve nidanas), and when these ideas have
the ardent, meditative
'
When
There being no causes there are

fruits (effects).
no
-
P.
and by befriending kinsman (Devadatta)

mitted
great
evil.
Or "the king
shines in his suit
of
armour."
^
Bhagavat was living at Rajain
have mercy on forgive me)."

here towards the wickedness,
implies
griha
when
the grove of Amrapali, Adjatasatru came to him

:
" Pettiness " bearing any ill-will king for his past
P.
me
thy wicked have compray thee a sinner (and

I
and said " Venerable one, I have done thee frequently great wrong,
200
UDANAVARGA.
clear to him, then lie casts
become perfectly
away every
particle of perplexity,
86.
When

its
understood suffering and
cause,
Brahmana has and when
perfectly
this idea
(dharma) has become perfectly clear to him, then he casts
away every
particle of perplexity.
87.
When
Brahmana has discovered
the destruction of sensation (vedana), and
when
this idea
has become perfectly clear to him, then he casts away every particle of perplexity.
88.
When

all
the cessation of
causes (hetu), and (when) this idea
has become perfectly clear to him, then he casts away
every particle of perplexity.^

89.
When
the cessation of sinfulness (asravas), and when this idea has become perfectly clear to him, then he casts away
every particle of perplexity.

90.
When
all
to the ardent, meditative
Brahmana
all
these
ideas have
become perfectly
clear, lie
stands ligliting up
the worlds (or the whole world) as the sun illuminates
the sky.
91.
When
to
the ardent, meditative Brahmana,

^
who by
Comp. Mahavagga,
i.
i,
5.
THE BRAHMAN A.
:oi
knowledge has become emancipated from all attachment (yoga), all these ideas have become perfectly clear, he stands, having dispelled the hosts of Mara (like the sun that illuminates the sky ?).^
Chapter on the Brdhmana, the Thirty-third.
The Udanavarga compiled by Dharmatrata is finished. Translated (into Tibetan) by the Indian Pandit Vidyaprabhakara^ and the Lotsava Bande-rin-tchen-mtchog revised and arranged by the corrector, the Lotsava Bandedpal-brtsegs.
;
^ These last two verses are to be found condensed into one in the
his
name
is
Vidyakaraprabha, and
the correct reading.
this, I think, is
Mahavagga,
i.
i,
7.
P.
says that
the last seven verses were spoken
In the seventy-first volume of the Bst., at the end of the text of the
I find the following note : " This (work) contains 1540 glokas." am unable to explain this, unless we consider a 9loka as composed of four lines, each one separated by a tchad, in the prose parts as well as in the versified ones, and in that case we might possibly be able to divide the text into about that num-
by Bhagavat "while sitting crosslegged at the foot of the Bodhi tree uninterruptedly for seven days," The account he gives is exactly &c. the same as that given in the Mahavagga.
- According to the text of the volume of the Bstanhgyur, and also Schmidt's Index der Kandjur, pp. 42, 46, and 50,
Udana,
I
seventy-first
ber of ^lokas.
APPENDIX.
Verse
"
p. 2.
5, cli.
i.
Those pigeon-coloured lones" &c.
some newly-ordained Bhixus who were given to anger, to dress, to wearing jewels, &c., considering the body of paramount importance and caring nought for reading and hearing (the Scriptures), Bhagavat, on account of their sinfulness, went with them into a cemetery. It happened that at that time the bones of five
There were
at ^ravasti
hundred robbers had been cast away there. Bhagavat, drawing nigh, spoke as follows " Look, Bhixus may these bones of the dead fill you with awe, and teach you to shun regeneration, and to see the value of worldly goods."
:
Verse 21,
" It is the
ch,
i.
p. 4.
law of humanity," &c.
A sea-captain had gone to sea for the seventh time, and had gathered together many jewels, &c., but a short time after he had reached his home with all this shining heap, he died. The king then confiscated all his widow's treasures, and she died shortly afterwards through grief (at her loss), and this was the origin (nidana) of this gatha.
204
UDANAVARGA.
Verse 22, ch.
"
i.
p. 4.
The end of
all that
has been hoarded up" &c.
Four merchants
of ^ravasti considered (the first one),

life,
riches as the greatest blessing of
(the second), houses,
(the third), meeting his friends, (the fourth), the elixir of The king confiscated the riches of the first, the life.
houses of the second were burnt up, the third lost his Bhagavat on hearing this friends, and the fourth died.
spoke this udana.
Verse
" The}/
7, ch. viii. p. 37.
whose minds are perverted," &c.
off the way taught by Bhagavat, was teaching that the five following fundamental rules were (necessary) to lead to the truth (paramartha) i. Not to make use of milk as a drink, for by so doing it harmed the calf; 2. not to eat meat, for by so doing sentient
"
Devadatta, casting
creatures were hurt

for it
3.
impaired the work of the weaver

;
not to cut off fringes (kha 4. not to

;
tsar),
make
use of salt
5.
not to live in forests, for
it
deprived the
charitable of the merit of
making alms." This account of the first schism in Buddhism is quite different from what is told by Spence Hardy and Bigandet.
were:
Devadatta's five propositions, according to them, i. To live in forests; 2. to eat only such food as
made
they had collected themselves; 3. to wear only robes 5. to of rags 4. to abstain from fish and meat
; ;
dwell in unroofed places.
Hiuen Thsang saw
in the
kingdom
of
Karnasuvarna
three convents occupied by followers of Devadatta, and who used neither milk nor butter (Si-yu-ki, x. p. 85).
Fah-Hian
"
says, in speaking of the

also has
kingdom
of
Kosala,
existing
Devadatta
a body of disciples
still
APPENDIX.
205
they pay religious reverence to the three past Buddhas, but not to Sakvanmni.i I have not been able to explain the reason why salt was not used. The text is " Lan-tsa Izah-har mi lya-ste,
:
m) las yang-dag-par hhymig-hai phyir-ro.'' It appears likely that on the fifth proposition, the Tibetan Comment must be wrong. As to the others, they may be made to agree, to a certain extent, with those
dhang-2Jliyimg-tchen-pir khu-ha (or
given elsewhere.
Verses
"
i, 2,
ch. ix. p. 39.
He
gives
up
the one great rule" &c.
The Ayuchmat Eahula was residing
in a
monastery at
Eajagriha to perform penance, when Bhagavat came there to instruct him. Seeing Bhagavat coming from afar ofif,
he prepared to one side a seat, a bath for his feet, and a footstool, and then he went forward to meet him, carrying his robe and his alms-bowl.
Bhagavat's feet had been washed, he asked the if there remained any water in the vase. The Bhadanta answered him that there was. " Well, Eahula, thou foolish man, who hast shunned the rules of virtue (who hast lied), thou art like that (dirty water left in the basin), I declare He who knowingly tells lies,
When
Ayuchmat Eahula
who
is
immodest, without shame, and
who
repents
him
not, is
cast out of the priesthood, as is this (dirty water)."
thrown away
This story is particularly interesting from the fact that gives us a second version of the sermon to Eahula on lying, which sermon is mentioned in the Babra inscripit
tion of Asoka, where he says " Thus, my lords, I honour in the first place these religious works Summary of
:
'
Discipline,'
'
The State
^
of the Just,'
'
The Terrors
p. 82.
of the
See Beal's Chinese Pilgrims,
2o5
Future,'
'
UDANAVARGA.
The
Sonf^ of the Wise,'
'
The Sutra on Conduct 'The Questions of Upatissa,' 'The Admonition to Eahula concerning Falsehood, uttered by The Chuh-yau King agrees, I the Blessed Buddha.' " i believe, with the Tibetan text and Comment.
Befitting the Wise,'
Verse
"
ii, ch. xi. p. 47.
Thouijh ones hair
may
he grey," &c.
^
Bhagavat was residing in the Veratya (Virata ?) Brahman of Virata, a country, near the Viratanda (?). hundred years old and very decrepit, went noisily up to
to
Bhagavat, and seizing him by the hem of his cloak, said him " Bho, Gautama,^ when you see very aged persons why do you not show them respect ? why are you not reverential ? why do you not rise from your mat and " Because among gods and men I offer it to them ? " &c.
:
have not found a

not immaterial,
real
Brahmana."
are immaterial (ro-med) beings,
" But those, Gautama, among such as I, who are
who do you
consider a (real)
Brah-
has cast away all the allurements of form and desire, who has no worldly goods, who has not to re-enter the womb, who is free from the skandhas of
mana ? "
"
He who
regeneration."
" It is as if
hen's eggs, and as soon as the chicks
Brahman had setting commenced
a lot of
to
peck
and to scratch at the shell he destroyed them." " But, Gautama, I am an old man an elder!" "I, who have destroyed all the eggs in which ignorance showed itself am an elder for the whole world. Though one's hair may
be grey," &c.
1
See Rhys David's Buddhism,

Virata
p.
leagues
*
west
of
iii.
Mathura.
p.
See
to
224.
-
Hiouen Thsang,
was about
thirty
-
336.
six
Gautama, "Say, Gautama."
Kye
equivalent
APPENDIX.
Verses 3 and
4, ch. xvi. p. 70.
diligc7ice,"
207
"Bi/ applicatioyi and
&c.
In Ivosala a great number of Brahmans and householders were seated together in the playhouse (Itad-mossai khang-pa-na), as it
was their custom

"
to
do now and
then, to converse together.
Who
are the beings,"
some
one asked, "who will pass beyond birth and death'?" severe ascetic answered " They who remain seated (for a long time) in one place {stegs)." Another said "Tliey who
:
and burnt-offerings." Then Bhao-avat " What think you, Brahmans and said citizens (grihapati), if a dense forest or thick jungle had caught on fire and had (afterwards) been soaked by rain (and put out), would it grow again?" "Certainly, Venerable one.'' " And why so ? " " Because the roots have not been desacrifices
:
make
stroyed."
"
Well, so
it
is
with those
asceticism, or
will spring
who remain
who practise severe seated (motionless), (passions

they have not completely then he spoke these two
up
afresh), because
destroyed attachment."
verses.
And
Verses 3 and
"
4, ch. xviii. p. y^.
Fear
is
horn of the forest (of ignorance)," &c.
In Ptajagriha there lived two Brahmans, Nala and (his After a while Upanala brought forth a very fine-looking child. A very wise soothsayer, who saw the child a short time afcer (its birth), was displeased with the signs (he saw on it), in consequence of which he made
wife) Upanala.
sacrifices, &c., to call
(Brahma
asked).
" I
" What do Brahma. you want ? " want a long life for my son " (the
father said). "I am not able to ensure that," he answered, " but the great liischis know how ;" and with that Brahma vanished. When they had heard this, they invoked with sacrifices the great Eischi Himavatapuschpa,
2o8
UDANAVARGA.
So he also an ascetic with great magical powers. came, and having taken the child, he carried him off to his cell, where he became (in course of time) eminently Once Yama, the lord of learned and worthy of homage.
death, appeared among the holy students, and admonished them that in seven days they must die. " We have overYama answered come your power," they answered. " You have not the power of the Holy One. When one, having been with the Buddha Bhagavat, who is living in
the land of Varanari, has become one of the elect (Ariyas),
then he can rely on himself,"

Rischis rose up in the
air,
Then the five-hundred

having produced (by
after
two great kesara trees to protect them from the When heat of the sun, they went to hear the dharma. the young Rischis heard the first words of Bhagavat's sermon, they threw away one tree, and when they had heard the latter part, they threw away the other one on hearing the middle part, they all threw themselves The sermon was the verses given above. to the ground.
magic
?)
Verse
19, ch. xx. p. 89.

is
"He who
I
controlled" &c.
have thought
it
advisable to reproduce the follow-
slight changes in the it recurs with " Sutra in 42 sections," section vii. Several other stories
ing anecdote, as
are given in the
Commentary which resemble

mind
to a certain
this.
degree those of this sutra, but none as closely as
It
is
must be borne
in
that the " Sutra in 42 sections "
also a compilation.^
Both works most likely drew from

to
to
the same source.
The son of a Brahman called Venggika {sic) came where Bhagavat was, and spoke many angry words
1 See Ldon Feer in the introdnction to his translation of this work,
and
especially
M.
Beal,
Four Lec-
tures, p. 5.
APPENDIX.
him.
209
Son of a Brahman, when the uakchatra that presided over your birth is near, do you pay your respects to your relatives "I pay them my " Son of a Brahman, if respects, Gautama," he answered. your relatives do not accept your homages, whose would " My own." " So likewise when any one they be ? " speaks many sinful words to the Tathagata, Arhat, the
He
answered him,
"
not."
Perfectly Enlightened one, the Tathagata accepts them " ^ramana Gautama, I had heard from old Brahif
went to the Tathagata, the Perfectly Enthough I lavished the vilest abuse on him, he would not be angered, and here you are angry, Gautama " Then Bhagavat spoke this verse.
nians that
I
liglitened one,
Verse
I
i,
ch. xxi. p. 90.
translate
the
following
lines
to
show how very
nearly the Commentator follows the received Pali version of the events that occurred shortly after
Gautama
had
of
had become a Buddha.

obtained perfect
the
universe,
"
When
he
(Bhagavat)
enlightenment,
Brahma, the
lord
humbly begged of him to teach the dharma. Then the great Muni thought, " To whom shall I first teach the law ? " Kudraka had died seven days before that moment Arata Kalama had also passed away. Then he thought, " I will teach the
;
So Bhagavat started for Varanasi, and on his way, an Adjivaka saw Bhagavat, and said to him, " Ayuchmat Gautama, your senses (appear) composed, your complexion is clear, your garments clean who is your master (upadhyaya) ? Ayuchmat, to what sect do you belong ? In what doctrine do you find pleasure ? Then he answered, " I am the Djiua who has conquered Mara (the evil one) " " Then, Ayuchmat Gau" Tlie tama, you say that you are the Djina ? "
five."
;
!
210
UDANAVARGA.
all
Djinas are
&c.
It is
like
me,"
you going, Ayuchmat?"

a fact
" Where are he answered. "I am going to Varanasi,"
worthy
of
remark that throughout the
wherever the events related occurred shortly after the acquirement of Buddhaship, the Tibetan text is an exact translation of the Pali text of the Mahavagga. This, however, is easily explained from the fact that all the historical or legendary passages of the Commentary are derived from the Vinaya, the sutras
Commentary,
being only used to explain the precepts dogmatically, and the two versions of the Vinaya agree to a far greater extent, as far as they have been compared, than any
other parts of the canons.
Verse 23,
"
ch. xxix. p. 145.
Having
hilled father
and mother^'
&c.
There lived in a certain mountainous district a very who having conceived the idea of becoming king, cruelly put to death his father, mother, the king,
daring man,
two pure Brahman s, and a great many inhabitants of Then he the country, and then made himself king. if thought, " I will go to Bhagavat and question him he approves of my conduct, I will be very glad, and I will not destroy the vihara, and will do him many
;
did accordingly, when (Bhawords of the text), which when he had heard, he believed, and became a great houseother good services."
gavat) answered
He
him
(the
holder (danapati
?).'^
The
^
sutras teach that ignorance

first
I
(avidya)
is
the root
This
part
is
rather
ob-
scure, V)ut
thing
text.
more
It
do not see that anycan be made of the

teaches
Bhagavat by the diplomatic way in which he answered a bloodthirsty tyrant, gained him over to
-his
evidently
that
cause.
APPENDIX.
from which springs existence; that the sanskara
is
21
caused
transif
by ignorance.
migration, as
Then again ignorance produces the "mother" produces the child;

it
it
is
possible to put an end to

tion) cannot exist.
"
(ignorance),
it
(transmigra-
because actions
"
Pather " means the component parts of the sanskara, (las) are born of the external world. King " means thought (vidjana, fifth skandha) this
;
used to imply that vidjana is a cause (hetu) of the sanskara. Raja, i.e., "king," means also the region of
word
is
passions, of form, and so forth.

"
Two
(rupa),
pure " means the component parts of form which term comprises the different forms of
the six senses (ayatanas), because
bodies.
"Kingdom" means
they belong to the kingdom of vidjana (thought). "And its inhabitants" means feeling (sparcha) and perception (vedana), because they are the foremost and
principal
members
of the six internal senses.
one has put an end to these, the cause of existence and its consequences are at an end, done away with, and therefore " a man will be pure." Now the Ariya Katyayana explains the teaching of
the sutras as follows
desire (trichna)
;
:
When
The true cause

the mother," for
;
of existence is
it is "
it is
by reason
of
desire that beings are created

of
to
conquer
it is to
get rid
an enemy.
The "father" is corruption (asrava), existence, and The deeds which one has done, whether they be deeds. virtuous or corrupt, must be endured by the indivithis is what the sutras dual when they have matured
;
say.
The
"
king " means attachment
(upadana)
and the
other perceptions of the mind, the six senses which are lord of the abode; this is what the agamas (limff)
say.
The
"
two pure
"
means
essentially correct opinions
212
UDANAVARGA.
and diligence
(vrata, or
(darcâna), virtue (rila),
good be-
haviour).^
"
Kingdom " means the region of sin (kleâ). "The inhabitants," what accompanies sin, and
so
forth.
He
these
enemies
^vho has been able to gain the victory over all is "pure," for he has cast off all the
(i/ul).
objects of perception
He
is
without impurity, for
he is not in the same condition as those in this world. That is what he (Katyayana) teaches. Mr. Beal informs me that according to the Chinese Comment on this verse, " father and mother " means lust "king and two important personages" implies arrogance and all its germs; "kingdom," the fetters of lust and
arrogance.
1
Commentary
This agrees with the Chinese to a certain extent,
It explains
it
by " the rules
of the
vinaya and heretical teaching."
213
VASUBANDHU'S GATHASAMGKAHA.i
Praise be to Manju^ri KuMARBntyTA.
Thou
chief of beings, in the region of the gods

is
the earth there
no other great ^ramana
like
and on unto thee

!
There is none in this world, neither is there any in the domain of Vai9ravana Neither is there any in the highest regions of the abode of the gods, or in the regions below, or in the regions above. On the mountains and in the forests of the whole face of the world, where ere one goes, there is not thy like
!
!
I.
They who go
night keep
to the
Buddha
for a refuge, M'ho
their
minds continually
profits of
reflecting
day and on the
Buddha, they have the
mankind.^
They who go to the law for a refuge, who day and night keep their minds continually reflecting on the law, they have the profits of mankind.
3-
They who go
1
to the church for a refuge,

of
who day and
According to the text
the
Bstan-hgyur, the
is
title of this
" (âstrangatha Samartha." mediately following, in the
work Imsame
vol ame, this work is reproduced with the Commentary, and here the title given to it is " Castrangatha Samgraha." - De dag nii-yi rned-pa yin, literally "they of mankind are the pro-
(diese sind ein gewinn der Menschheit--Schiefner). Butaccording to the Commentary (fol. 250a) it implies that those men will find the four kinds of profits that men can obtain, viz., virtue, great joy, meditation (samadhi), and perfect fit"
purity. tions of
They
are "the four perfec-
mankind."
214
UDANAVARGA.
their
minds continually reflecting on the church, they have the profits of mankind.
night keep
4-
Doing what
is
virtuous, not doing
what
is sinful,
he
who
follows the teaching of the wise

fear of the lord of death
:
men
of old has
never any
he goes to the other shore in

5-
the vessel of the doctrine.
All the worlds are shaky, all the worlds are burning,
all all
the worlds are agitated, the worlds are full of
smoke.
6.
no shaking, no agitation where there is no association with humanity, where there is no trace of Mara, there one's mind finds true delight.
Where
there
is
7-
They who have shown the Victorious one guide, even the most minute mark of respect,
after
(Djina), the
Mall obtain,
having gone through the different heavens, the abode where there is no death (nirvana or amatampadam).
8.
They wlio in this world dwell in forests, who are dispassionate, and who live a life of holiness, who take but a single meal a day, how will they be purified ?
9
having no fondness for the past, by finding no delight in the future, by having found the present in this world, reflective through wisdom and discriminative, they put an end (to sinfulness), and iu this way are they puri-
By
fied.
lO.
Delighting in the law, rejoicing in the law, keeping his mind on the law, reflecting (or remembering) the law, a
])hixu will not
fall
awav from
the law.
APPENDIX.
II.
215
The wise man who in the faith and wisdom has the
life of
the world has frained

treasure,
greatest
compared
with which other treasures are contemptible.

12.
He
wlio abides in
tlie
law, Mdio
is
perfectly virtuous,
who knows how to be modest, who speaks the truth, and who acts (accordingly) himself, in him mankind
rejoice.
13-
By
by
listening one learns the (different) parts of the law
listening one turns
away from
;
sin;
by listening one
casts off
what
is
not profitable
14.
by
listening one finds
nirvana.
Do
nothing
sinful,
observe most perfect virtue, thor:
oughly control your mind Buddha.
this is
the doctrine of the
15if one does not what he who has done what is virtuous^ in this world and in the other he will find joy.
One should do what
is
virtuous
;
is
virtuous, he has suffering
16.
Speak the truth, refrain from anger, give to him who begs, though it be but a little by observing these three
:
precepts one will go (to dwell)

17-
among
the gods.
The reward
lip
of virtue is
happiness
when one
speedily
follows
his
design
to
completion, he
will
obtain
blessed enlightenment (bodhi) and nirvana.

18.
By
charity one greatly increases one's merit
control one retains
no enemies
by perfect by being virtuous one

;
2i6
casts off sin
;
UDANAVARGA.
by putting an end
to corruption (kle(ja)
one
leaves sorrow behind (nibbuta).

19.
who, though wearing jewels, lives according to the law, who is controlled and who strictly lives a life of
He
holiness (brahmacharya),
who
has cast off
all
the punishis
ments
of
mankind, he
is
a Brahmana, a Cramana, he
Bhixu.i
20.
Faith,
modesty,
(dharma) holy
the region of
of the gods.
and charity, these virtues by this road one goes to the gods, they say this leads to the world
virtue,
men do
praise
'
21.
They
(the bodies) are
every direction, like

pleasure, then,
is
thrown away and scattered in those pigeon-coloured bones what

;
there in looking at
22.
them
impermanent; being born, they are subject to destruction what has been born will be destroyed happy they who are at rest.
Alas! created
tilings
are
23-
been gathered together is to be destroyed the end of what has been raised up is to fall the end of meeting is separation the end of life is death.
The end
of all that has
24.
May
;
the world be happy
may
the years be prosperous,
the harvests be plentiful, and may the law reign supreme and may maladies and all otlier visitations be at
an end
Vasuhhandhus (^dstrangdthdsangraha
is
finished.
Comp. Ud.
ch. xxxiii. v.
i.
217
INDEX.
The Fa-kheu-pi-u
is
the Buddhist Canon,

Oriental Series, 1878.
translation of
the text translated by Mr. Beal in his " Texts from commonly known as Dhammapada," Triibner's
The numbers
in the
M. FausboU
of the Sutta Nip^ta refer to the "Sacred Books of the East," vol. x.
Dhammapada.
2l8
UDANAVARGA.
Dhammapada.
INDEX.
Dhamraapada.
219
220
UDANAVARGA.
Dhammapada.
22:
UDANAVARGA.
Dhammapada.
The fi)]Inwing verses of tlie Udaiiavarga are taken from the Sutta Nipata, and are not to be found in the Dhammapada. The numbers in brackets refer to the numbers similarly placed in M. Fausboll's translation
:
Sutta Nipata.
224
INDEX
TO THE
UDANAVARGA YIVARANA OF PRADJXAYAEMAN.
N.B. The numbers of the folios are those of the copy of the Bstanhgyur in the India Office Library at London. The St. Petersburg copy Vol. 71 contains 264 folios, and vol. 72 is, I think, similar to this one.
has 244 devoted to this work.
Chap.

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