©ulumc XV

WOVEN CADENCES

OF

EARLY BUDDHISTS
(SUTTA-NIPATA)

WOVEN CADENCES

OF

EARLY BUDDHISTS

TRANSLATED BY

E. M. HARE

Translator of Gradual Sayings, Vol. Ill & IV.

LONDON

GEOFFREY CUMBERLEGE

OXFORD UNIVFRSITY PRESS

BL
V.I5

FIRST PUBLISHED 1^45

REPRINTED ig^j

'-^^'^i%s.

r

903797

^0^.

1)

Printed in Cejylo

PREFACE

The present translation, as far as I am aware, is the third com-
plete translation of Sutta-Nipata into English. In 1874 Sir
Muttu Cumaraswamy's translation of 30 suttas was published by
Messrs. Triibner ot London as Sutta-Nipata or Dialogues and
Discourses of Gotama Buddha; this was followed by h'ausboirs com-
plete prose translation The Sutta-Nipata, A Collection of Discourses,
published at the Clarendon Press, Oxford, in 1880, in the Sacred
Books of the East Series, vol. X, a revised second edition appearing
m 1898; and in 1932 the late Lord Chalmers' metrical rendering
'Buddha's Teachings,' was published in America in the Harvard
Oriental Series vol. 37.

Undoubtedly the Sutta-Nipata is an old and important antho-
logy of early Buddhism. It forms in the Pali Buddhist Canon the
fifth book of the fifth Nikiiya, the Khuddaka-Nikaya, ( the'small-
ish* or 'minor' collection, though in fact the most bulky) of the
Sutta Pitaka. It has been largely commented on, thus : —

(i) The third sutta of chapter i, and chapters 4 and 5, have
canonical comment in Maha-Niddesa and Culla-Niddesa, these
works themselves forming part of the Khuddaka-Nikaya, —
some 800 printed pa^es.

(2) Buddhaghosa in his Paramatthajotika comments on the
whole of it in 600 pages, but perhaps less expansively on those
parts dealt with by the Niddesas.

(3) Both Niddesas are themselves commented on in the work
Saddhammapajjotika in some 600 pages.

and (4) Professor Helmer Smith provides ' Indexes and
Appendix' of some 300 pages, superseding FausboU's 'Glossary,'
380 pages.

This present translation was undertaken at the suggestion of
the late Mrs. Rhys Davids who had very kindly agreed to write
an Introduction ; but alas ! the work has gone to the printers
too late, I have added some indexes and an 'afterwordt'

As to the English title ' Woven Cadences/ this is a suggested
translation of the two words siitta nipata, though not in
accordance with Buddhaghosa's rendering which may be read at
the begjinning of the PaH Text Society's edition of the text

, I hold the opinion that a reader must have some knowledge of
the Vedanta, the philosophy of the Upanishads, to appreciate
properly the replies to the brahmans who come and question. It
seems certain that the compiler knew their doctrines and, I suggest,
often indulged m word-play, putting new wine into old bottles.
It IS desirable that some scholar, competent in both languages and
philosophies, should .n\TStigate this. For the \'edanta, none can
do better, I suppose, than to read Deussen's ' Philosophy of the
Upanishads,' the English translation of \^'hich was published by
Messrs. T. & T. Clark in 1906.

Finally, I acknowledge my indebtedness to FausboU, first
editor and first translator of Sutta-Nipata, and at the same time
record thanks to the late Mrs. Rhys Davids and Mr. F. L.
Woodward who read and commented on mv translation verse by
verse, the one in Engjland and the other in Tasmania.

Colombo, Ceylon,

1944. ' E. M. HARE.

CONTENTS

CHAPTER

1. THE CHAPTER OF THE SNAKE
11. THE MINOR CHAPTER

III. THE GREAT CHAPTER

IV. THE CHAPTER OI EIGHTS
V. THE WAY TO THE BEYOND

PAGE
I

35
6i

115
143

INDEXES

III.

IV.

V.

VI.

VII.

VIII.

I. (a) PROPER NAMES

(b) WORDS AND SUBJECTS . .

II. SIMILES, CREATURES, ETC.

TITLES OF SUTTAS

A CONCORDANCE OF THE GATHAS
THE translator's 'aFTERWORd'
SOME 'word-play' IN THE GATHAS
SOME PALI WORDS IN THE NOTES

A TABLE OF ALLITERATION AND ASSONANCE
IN THE GATHAS . .

169
172
181
183
184
212
218
220

220

WOVEN CADENCES

OF

EARLY BUDDHISTS

(Sutta-Nipata)

HONOUR TO HIM, THE MASTER, MAN-OF-WORTH, ALL-AWAKENED.

Chapter I. — The Chapter of the Snake

The Table of Contents

Here woven are the Snake and Dhaniya,

Rhinoceros, Farmer Bharadvaja,

Cunda, of Suffering, the Outcast man,

Qu icken ing of Am ity , Satag i ra ,

Alavaka, of Mastery, the Sage :

These twelve are called the Chapter of the Snake.

(i) The Snake

Who checks the spread of risen wrath

As salves the venom of a snake,

That monk quits bounds both here and yon
As snake his old and worn-out skin.

Woven Cadences [ Sn. i

Who passion wholly cutteth off 2

As gatherer lake-grown lotus blooms,

That monk quits bounds both here and yon

As snake his old and worn-out skin.

Who craving wholly cutteth off ^

And dries its swiftly flowing stream,
That, &c.

Who pride doth wholly sweep away 4

As flood a fragile bridge of reeds,
That, &c.

Who in ' becomings ' finds no pith 5

As seeker in fig-trees no flowers.
That, &c.

In whom there inly lurk no spites, 6

Freed from becoming this or that,
That, (jy-f.

In whom uncertainty is quenched, 7

Cut short within, so none remains,
That, &c.

Who neither hastes nor lags behind, 8

Hath all this hindrance overcome,
That, &c.

Knows of the world ' All is unreal,* 9

Knows without greed * All is unreal,' 10

Knows without passion ' All is unreal/ n

Knows without hate * All is unreal/ 12

Knows undeluded * All is unreal,' 13
That, &c.

In whom no leanings lurk whatever, 14

Who roots of wrong hath rooted out,
That, &c.

The Chapter of the Snake

In whom no yearnings lurk whatever,
Cause of return to these bounds here,
That, &c,,

In whom no longings lurk whatever,
Forces that forge becommg's bonds,
That, &c.

Who of five obstacles is rid,

Gone stir, doubt crossed and barb-immune,
That monk quits bounds both here and yon
As snake his old and worn-out skin.

J

16

17

(2) Dhaniya

Dhaniya " I've boiled my broth, Tve drawn the milk/*
Thus spake the herdsman Dhaniya,
** I dwell with mates beside Mahi,
Roofed is my hut, the fire burns bright :
So if thou wish, rain, deva, rain ! "

The Master " I've foiled my wrath, I've fertile mmd,'*
Thus spake the Master m reply,
** I dwell one night beside Mahi,
Open my hut, cooled down my fire :
So, &c,"

Dhaniya " No gnats, no gadflies here are found,**
Thus spake the herdsman Dhaniya,
" In rich grass meads my cattle roam.
Well can they brave what storm may come :
So, &€."

The Master ** Well fashioned was the bonded raft,**
Thus spake the Master in reply,
** But none's the need of raft for him,
Crossed and yon-fared, the flood-tide ridden:
So, &c,*'

x8

19

20

21

w

oven

Cadences

[ Sn. 4

Dhaniya " Obedient is my wife, no trull,'*
Thus spake the herdsman Dhaniya,

Long hath she been a loving mate,
No rumoured wrong I hear of her :

So if thou wish^ rain, deva, rain ! "

The Master " Obedient is my mind and freed,"
Thus spake the Master in reply,

Long hath it been well quickened, tamed,
No ill is found or known in me :

So, G-c.'*

Dhaniya '* By earnings I support myself,"
Thus spake the herdsman Dhaniya,
Hale sons and I together dwell,
No rumoured wrong I hear of them :
So, &c."

The Master " Servant to none whate'er am I,"
Thus spake the Master in reply,
** I fare the world with wages won
Nor find nor know the need to earn :
So, (sfC."

Dhaniya " See here are goodly cows and calves,"
Thus spake the herdsman Dhaniya,
/ " And here are breeders great with calf,

And here the bull, lord of the herd :
So, &€."

The Master ** No goodly cows and calves are here,"
Thus spake the Master in reply,

Here are no breeders great with calf,
Here is no bull, lord of the herd :
So, &c."

Dhaniya " The stakes are sunk unshakable,"
Thus spake the herdsman Dhaniya,

The rush-made cords are woven new.
Truly no calves can break out now :
So, &c/'

22

2?

24

25

26

27

28

^^]

The Chapter of the Snake

" As bull asunder bursts his bonds,"
Thus did the Master then declare,

As tusker rends his rotten bands,
I go no more to bed-of-womb ;

So if thou wish, rain, deva, rain !

Then burst a mighty cloud of rain,
Flooding the hollows and the land,
Whereat the herdsman spake this thing,
Hearing the storm and deva-roar :

Dhaniya ** O gain indeed I No small gain this,
We who have seen the Master here !
Unto thy refuge, seer, we go ;
Be thou our teacher, mighty sage !

*' Obedient, the wife and I
Will fare Wellfarer's godly life :
Yon-farers over birth-and-death,
Enders of ill will we become !

^9

30

51

}i

Mara ** Whoso hath sons delights in sons,"
Thus Mara spake, the Evil One,
" The cowherd too delights in kine :
Affections^ are delight to man,
Th' alfection-less hath no delight."

Whoso hath sons grieves over sons,"
Thus spake the Master in reply,
" The cowherd too grieves over kine :
Affections are sore grief to man,
Th* affection-free hath never grief."

33

34

Upadhij considered the basis of rebirth.

Woven Cadences [ Sn. 6

(3) The Rhinoceros

Put by the rod for all that lives, 35

Nor harm thou any one thereof ;
Long not for son — how then for friend ?
Fare lonely as rhinoceros.

Love Cometh from companionship ; ^ 36

In wake of love upsurges ill ;
Seeing the bane that comes of love,
Fare, &c.,

In ruth for all his bosom-friends, 37

A man, heart-chained, neglects the goal :
Seeing this fear in fellowship,
Fare, &c.,

Tangled as crowding bamboo boughs 38

Is fond regard for sons and wife :
As the tall tops are tangle-free.
Fare, G-c,

The deer untethered roams the wild 39

Whithersoe'er it lists for food :
Seeing the liberty, wise man.
Fare, &c.j

With friends one is at beck and call, 40

At home, abroad, on tour for alms :
Seeing the liberty none want,
Fare, &c,j

With friends there's mirth and merriment, 41

And love for sons is very great :
Full loath to serve the ties of love,
Fare, &c..

3 ] The Chapter of the Snake 7

42

Free everywhere, at odds with none,
And well content with this and that :
Enduring dangers undismayed,
Fare^ &c.,

Some home-forsakers ill consort, 43

As householders who live at home :
Indifferent to other folk,
Fare, &c,,

Casting aside the household gear, 44

As sheds the coral tree its leaves,
With home-ties cut and vigorous,^
Fare, (src,

If one find friend with whom to fare, 45

Rapt in the well-abiding,^ apt.
Surmounting dangers one and all,
With joy fare with him mindfully.

Finding none apt with whom to fare, 46

None in the well-abiding rapt,
As rajah quits the conquered realm,
Fare lonely as rhinoceros.

Surely we praise accomplished friends ; 47

Choose thou the best or equal friends :
Not finding these and loving right,
Fare, &c.,

^ Vxro, see note on verse 531 ; herein rendered so.

2 Sadhuvihari-dh'tram ; dhtra, a muser, a dhyanin, rendered * rapt ' herein. For
sadhu as 'goal ' see note on verse 1102. Verses 45, 46 recur at Dh. 328, 329, Vin. 1,
350, M. Hi 154, J. in 488. Cf. too (verse 960 below) parissaya . . . gacchato amatam disam
with here abbibhuyya . . . parissaydni.

Woven Cadences [ Sn. 8

Seeing how glittering bangles o' gold, ^8

Tho' finely wrought by goldsmith's art,
Jangle when twain on arm are set,
Fare lonely as rhnioceros.

Bethink thee, "Thus with others joined, 40

What wordy talks, what scolds for me I"
Seemg this fear lies in the way,
Fare, &c,,

Gay pleasures, honeyed, rapturous, 50

In divers forms churn up the mind :
Seemg the bane of pleasure's brood,
Fare, &-:.,

They are a plague, a blain, a sore, 51

A barb, a fear, disease for me !"
Seeing this fear in pleasure's brood,

Fare, &c.,

The heat and cold, and hunger, thirst, 52

Wind, sun-beat, sting of gadfly, snake ;
Surmounting one and all of these,
Fare, &c.,

As large and full-grown elephant, 53

Shapely as lotus, leaves the herd
Whenas he lists for forest haunts,
Fare, &c,,

*Tis not for him who loves the crowd 54

To reach to temporal^ release :
Word of Sun's kinsman heeding right,
Fare, ^c,

^ Samayikam vimuttim, release in time, " here now " ?

*' 3 ] The Chapter of the Snake 9

Leaving the vanities of view, 55

Right method won, the way obtained :
"1 know .' No other is my guide ! "^
Fare, &c,,

Gone greed, gone guile, gone thirst, gone grudge, 56

And winnowed all delusions, faults,
Wantless in all the world become,
Fare, &c.,

Shun thou the evil friend who sees 57

No goal, convinced in crooked ways ;
Serve not at will the wanton one,
Fare, &c,,

Seek for thy friend the listener,^ 58

Dharma-endued, lucid and great ;
Knowing the needs, expelling doubt.
Fare, &c.,

Play, pleasures, mirth and worldly joys, 59

Be done with these and heed them not ;
Aloof from pomp and speaking truth,
Fare, &c,,

Son, wife and father, mother, wealth, 60

The things wealth brings, the ties of kin :
Leaving these pleasures one and all.
Fare, &c.,

They are but bonds, and brief their joys, 61

And few their sweets, and more their ills.
Hooks in the throat ! — this knowing, sure,
Fare, &c.,

1 Ananfianeyyo, no brahmanic rite of upanayanam necessary.
'^ Bahussutam, herein rendered so ; cf verses 316 — 323 below, also verse 385, dhara ;
endued, cf. verse 10 10 as co use.

lO

Woven Cadences [ ^n. lo

Snap thou the fetters as the snare 62

By river denizen is broke :
As fire to waste comes back no more,
Fare lonely as rhinoceros.

With downcast eyes, not loitering, 63

With guarded senses, warded thoughts.
With mind that festers not, nor burns,
Fare, (-/c,

Shed thou householder's finery, 64

As coral tree its leaves in fall :
And going forth in yellow clad.
Fare, 6-^,

Crave not for tastes, but free of greed, 65

Moving with measured step from house
To house, support of none, none's thrall,
Fare, &€.,

Rid of the mind's five obstacles, 66

Void of all stains whate'er, thy trust^
In none, with love and hate cut out,
Fare, ^c,

And turn thy back on joys and pains, 67

Delights and sorrows known of old ;
And gaining poise and calm,^ and cleansed,^
Fare, &•€.,

Astir to win the yondmost* goal, 68

Not lax in thought, no sloth in ways,
Strong in the onset, steadfast, firm,
Fare, &c.,

^ Anissito, nissita, asita, herein rendered in like terms.

2 Samathanit upasanta, etc., thus throughout.

^ Visuddharp, suddhi, etc., thus.

* Farama, para, para, etc., thus similarly herein.

*♦ ^ 1 The Chapter of the Snake

II

Neglect thou not to muse apatt, 69

'Mid things by Dharma faring aye,
Ahve to all becomings'^ bane,
Fare, &c.,

Earnest, resolved for craving's end, 70

Listener, alert, not hesitant,
Striver, assured, with Dharma summed.
Fare, (sfc,

Like lion fearful not of sounds, 71

Like wind not caught within a net,
Like lotus not by water soiled,
Fare, G-c,

As lion, mighty- jawed and king 72

Of beasts, fares conquering, so thou ;
Taking thy bed and seat remote,
Fare, &c,,

Poise, amity, ruth and release 73

Pursue, and timely sympathy ;
At odds with none in all the world,
Fare, &c,,

And rid of passion, error, hate, 74

The fetters having snapped m twain.
Fearless whenas life ebbs away,
Fare, &c.,

Folk serve and follow with an aim : 75

Friends who seek naught are scarce today :
Men, wise in selfish aims, are foul :
Fare lonely as rhinoceros ! ^

1 Bhavesu, (existences'), so throughout.

- This sutta has a canonical comment at the end of Niddesa; SnA. has a story (uppatti)
about each verse, besides word-comment. Khaggaxisana — , here rendered "rhinoceros,"
is perhaps more properly " horn of rhinoceros," its singleness {eko) being contrasted
no doubt with the two horns of other ammals.

12

Woven Cadences [ Sn. 13

(4) Farmer Bh'^radvaja

Thus have I heard : — Once, when the Master was staying
among the Magadhans near South Hill at the brahman village
of Ekanala, the brahman, farmer Bharadvaja, had in yoke five
hundred ploughs, it being sowing time.

Now early one morning the Master, having dressed and
taking bowl and robe, approached the farmer at work ; and it was
the time of food distribution ; and the Master drew near and
stood at one side.

And farmer Bharadvaja saw the Master standing there for
alms and said to him : ** Recluse, I plough and I sow : and
when I have ploughed and sown, I eat ! You, recluse, should
plough and sow too ; for, having done so, you may eat."

** Brahman, I too plough and sow ; and when I have ploughed
and sown, I eat."

** But we see not Master Gotama's yoke and plough, nor
his ploughshare, goad, nor oxen ! Yet Master Gotama speaks
so . . ."

Then the farmer addressed the Master thus in verse : —

Bharadvaja " Thou dost profess to be a ploughman^ yet 76

Thy ploughing see we not ;
Tell us who ask what ploughing's thine ? Of that
We fain would learn from thee."

The Master " Faith is the seed, austerity the rain, 77

Wisdom my yoke and plough ;
My pole is modesty, mind is the strap,

And I have mindfulness
For share and goad. Warded in act and word, 78

In eating temperate.
With truth I clear the weeds ; and full of bliss

Is my deliverance.

^' ^ ] The Chapter of the Snake

13

**To a security from moil doth draw 79

Vigour, my team in yoke ;
And on it goes, nor turns it back ; it goes

Where is no sufFermg.
And thuswise is this ploughing ploughed, and thence 80

There comes the deathless fruit ;
And whoso hath this ploughing ploughed, set free

Is he from every ill.'*

Then farmer Bharadvaja caused a massive copper bowl to be
filled with rice milk and offered it to the Master, saying : ** Let
Master Gotama eat this rice milk ! A ploughman indeed is the
Master since he ploughs a ploughing for deathless fruit."

The Master *' Not mine t'enjoy fare won from chanting; hymns ; 81

' Tis not the thing for seers, O brahmana !
Fare won from chanting hymns the Wake reject ;
Where Dharma reigns, this, brahman, is the rule.

** Nay, thou must offer other food and drink 8^

To a great rishi wholly consummate,
The cankerless, untroubled man of calm :
Sure field is that for merit-seeking man I "

" Then, Master Gotama, to whom shall I give this rice
milk?"

" Brahman, I see no one in the world with its devas, Maras
and Brahmas, or on earth with its recluses and godly men, devas
and men by whom that milk rice, if eaten, could be wholly
digested, save by the Man-thus-come^ or by his disciple. Where-
fore, brahman, cast that rice milk where there is but little green
grass, or throw it into water without creatures."

And the brahman poured the rice milk into water where
there were no creatures.

And the rice milk, thrown into the water, seethed and hissed
and sent forth steam and smoke. Just as a ploughshare, heated

^ Tathagata.

14

Woven Cadences l^^- ^5

the livelong day, when thrown into water, seethes and hisses
and sends forth steam and smoke ; even so that rice milk seethed
and hissed and sent forth steam and smoke.

And farmer Bharadvaja, alarmed, with hair standing on end,
approached and fell with his head at the Master's feet and cried:
"It's amazing, Master Gotama, it's marvellous, Master Gotama!
Just as a man might set up a thing overturned, reveal the hidden,
show the way to the blind, bring a lamp into the darkness so
that those with eyes could see forms ; even thus Dharma has been
declared in many a way by Master Gotama. Lo ! I go to Master
Gotama for refuge, to Dharma, and to the order of the monks.
I would go forth nigh Master Gotama, I would obtain full
acceptance."

And brahman Bharadvaja went forth nigh to the Master and
obtained full acceptance.

Now not long after his acceptance, the venerable Bharadvaja,
dwelling alone, apart, earnest, ardent, resolute, ere long entered
and abode in that supreme end of the godly life — for the goal of
which clansmen's sons rightly go forth from home to homeless-
ness — and by his own knowledge did he realize it, here and now ;
and he knew ' Birth is destroyed, lived is the godly life, done is
what had to be done, there is no more of this state.'

And the venerable Bharadvaja became a man-of- worth. ^

(5) Cunda

Cunda Cunda the smith spake thus : 83

** Still sage of wisdom wide,
Awake, ^ with craving gone,
Master of Dharma, man
Supreme, chief charioteer :
About recluses here
I ask : How many be ?
I beg him tell me that.'*

1 Arahan.

2 Buddha, bujjhamana, so rendered herein.

1. 5

The Chapter of the Snake

15

** Four, Cunda, without fifth ! "
The Master thus replied,
** Them I reveal to thee
As testament when asked :
Way-conqueror, Way-herald,
Wayfarer, fraud-of-Way."

Cunda Cunda the smith then said :

" Way-conqueror whom call
The Wake ? Way-muser how
Incomparable ? When asked
Wayfarer limn to me ;
Fraud of the Way reveal ! '*

** Immune to barbs, doubt crossed.
Delighting in the cool,^
Naught coveting, the guide
Of world and gods : the Wake
Call him Way-conqueror.

** Who yondmost as yondmost
Here knows, who Dharma here
Proclaims, explains : still sage,
Doubt-cutter, him they call
Way-herald, second monk.

*' Who liveth in the Way,
The well-taught Dharma-path,
Alert, restrained, and treads
The blameless paths : third monk,
Wayfarer him they call.

'• Who, cloaked in piety,
Is froward, boaster, cheat
Of clansmen, unrestrained,
A babbler, masked in mode :
They call him fraud-of-Way.

84

85

86

87

88

89

^ Nihhana, nibbutat etc., so.

i6

Woven Cadences

Sn, 18

*' And the shrewd householder,
Wise Ariyan listener,
Perceiveth them, knows all
As such ; and seeing this
His faith wanes not : for how
Could he confound no fraud
With fraud, cleansed with unclean ?

90

(6) Of Suffering

Thus have I heard: — Once, when the Master was dwelling
near Savatthi in Anathapindika's Park at Jeta Grove, a devi of
surpassing beauty, lighting up the whole of Jeta Grove, approached
him as night waned ; and drawing near, she saluted him and stood
at one side. Thus standing she spoke this verse to the Master : —

Devt ** About man's suflering

We question Gotama :
We ask the Master now
The source of suffering/'

The Master " Plain is the weal in life,

Plain is the suffering :
Prospers who Dharma loves,
Suffers who Dharma hates."

Dcv'i " 'Tis truly so we know

Firstly of suffering :
Sir, tell us secondly
The source of suffering."

The Master " Who hath bad men as friends,

Nor maketh friends with good,
Who chooses bad men's ways :
A source of suffering that."

Dev't '* 'Tis truly so we know . . .

Tell us the third ..."

91

92

93

94

95

1. 6

The Master

The Chapter ot the Snake

When man loves companv
And sleep, when he is lax
And slack and known for wrath
A source of suffering that."

17
96

Devi

' Tis truly so we know .
Tell us the fourth . . ."

97

The Master

Devi

Who being rich supports
Nor parents in their age,
W^hen gone is all their youth
A source of suffering that."

'Tis truly so we know . . .
Tell us the fifth ..."

98

99

The Master

Who with false words deceives

A brahman or recluse

Or other mendicant :

A source of suffering that."

1 00

Devi

'Tis truly so we know . . .
Tell us the sixth ..."

10a

The Master " When man of wealth and means,

Of gold and property.
Enjoys its sweets alone :
A source of suffering that."

■102

Devi

'Tis truly so we know .
Tell us the seventh . . .

103

The Master

When man is proud of birth
And purse and family,
And yet ashamed of kin :
A source of suffering that."

304

i8

Woven Cadences

Devi '' 'Tis truly so we know .

Tell us the eighth . . ."

lO

The Master

When man on woman dotes,
On drink and dice alike,
And all his savings wastes :
A source of suffering that."

Devi

*Tis truly so we know . . .
Tell us the ninth ..."

The Master

Who, not content with his,
Is seen with others' wives,
Is seen with harlots too :
A source of sufferine that."

Devi

*Tis truly so we know . . .
Tell us the tenth ..."

The Master ** When man, passed youth, doth wed

A maid with rounded breasts
Nor sleeps for jealousy :
A source of suffering that."

Dev't

*Tis truly so we know . . .
Tell us the eleventh . . ."

I I I

The Master

When woman or when man,
A spendthrift or a sot.
Is placed in sovran power :
A source of suffering that."

I 12

Devi '' 'Tis truly so we know

Th' eleventh suffering :
Now tell us, sir, the twelfth,
The source of suffering."

7 J The Chapter of: the Snake 19

The Master ** When born of noble clan, 114

A man is poor and craves
For much and longs to rule :
A source of suffering that.

These sufferings in the world 1 1 5

The wise discern, and blest

With vision Ariyan,

They seek the world of bliss."

(7) The Outcast Man

Thus have I heard : — Once, when the Master was dwelling
near Savatthi in Anathapindika's Park at Jeta Grove, he dressed
early in the morning and took bowl and robe and entered Savatthi
for alms.

Now at that time the brahman Bharadvaja, a fire-worshipper,
was tending the sacrificial fire in his house, and had raised the
oblation aloft. And the Master, going from house to house,
came to the brahman's abode.

And brahman Bharadvaja saw him some way off, as he came
along, and called to him, saying : *' Hi I you shaveling ! Hi !
you little recluse ! Be off, you outcaste^ ! "

At these words the Master said to hmi : '* But do you know
an outcast,^ brahman, and the things that make an outcast ? "

" No, mdeed. Master Gotama, I know not an outcast nor
the thmgs that make an outcast. It were well for me if Master
Gotama were to teach me so that I may know these things."

" Then listen, brahman, give heed to what is well ; I will
speak' ! "

Yes, sir," replied the brahman fire-worshipper.

1 Vasalaka and vasala.

20 Woven Cadences [Sn. 21

And the Master spake thus :—

The Master " The evil, angry man, i 16

Man of ill-will and cant.
Deceitful, base in view :
Know him as outcast vile !

Know him as outcast too i i 7

Who harms a bird or beast

Or any creature here,

And mercy shows to none :

The noted brigand who 1 1 8

Besieges and lays waste

119

The villages and towns :

The man who takes unbid
By stealth from forest land
Or village others' goods :

Who debt incurs, and pressed, 120

Makes off with 'By my faith,
I say naught's due to thee !

Who, coveting some gaud, 1 2 i

Kills bagman in a lane

And with the gaud decamps :

Know him as outcast too 122

Who for himself, for sake
Of wealth, or other's sake,
As witness falsely speaks :

And he who's seen about 1 2 3

With wives of kin or friends,
By force or with consent :

Who, being rich, supports 124

Not parents in their age.
When gone is all their youth :

i. 7 ] The Chapter of the Snake

21

And he who parents strikes, 125

Doth brother vex with words,
Wife's mother, sister too ;

Who, asked about the goal, 126

Teaches not of the goal,
Counsels concealing it :

Who doing evil deeds, 127

Hopes none may know of them,
Who acteth covertly :

Who goes to other's house 128

And eats of his choice food
Nor honours him in turn :

Who with false words deceives 129

A brahman or recluse
Or other mendicant :

Who brahman or recluse 130

Vexes with words, and gives
Them naught when food they beg ;

Know him as outcast too 1 3 1

Who in delusion wrapt
Telleth of things untrue,
Eager to get a fee :

And who exalts himself, 1 3 -^

Despising other folk.
Smug in his self-conceit :

The mean and quarrelsome, 1 3 3

Sham, envious, malign,
Shameless, not fearing blame :

22 Woven Cadences

He who reviles the Wake,
His listener, or those
Gone forth, or householders :
Know him as outcast vile.

Who is no man-of-worth
And maketh claim to be,
Thief of all worlds is he,
Lowest of outcasts he !
Such are all outcasts called.
This I declare to thee.

No outcast is by birth,
No brahman is by birth :
By deeds an outcast he,
By deeds a brahman he !

Then know it too by this,
As my example shows :
Matanga was 'tis known
Dog-eating low-caste man,

Yet yondmost fame, so hard
To win, Matanga won ;
And to him came to serve
Noble and brahman hosts.

Mounting the deva-car^
He rode the dustless path,
And from lust's passions loosed
Came to the world of Brahm :
Birth was no bar for him
To rise to world of Brahm !

^ Devayana: ''way of the gods" of the Vedanta,

The Chapter ot the Snake 23

*' Yet there are brahmans born, 140

In Veda -mantras versed,
Who oft-times may be seen
Amid their evil deeds :

Theirs is disgrace here now, 141

Gone hence the Ill-bourn theirs :
By birth they're not debarred
iTom Ill-bourn or disgrace !

No outcast is by birth, 142

No brahman is by birth :
By deeds an outcast he,
By deeds a brahman he !

And when he had thus spoken, brahman Bharadvaja, the fire-
worshipper, said to the Master :

It's amazing, Master Gotama ; it's wonderful, Master
Gotama J Just as a man might set up something overturned . . .
even so Master Gotama has declared Dharma in many ways. Lo I
I go to Master Gotama for refuge, to Dharma, to the order of the
monks. Accept me as a lay-disciple. Master Gotama, gone to the
refuge from this day forth to life's end ! "

(8) The Quickenino of Amity

This by one ready tor the goal must be, 143

As nigh unto that bourn of calm he draws :
He must be able, straight, yea, truly straight,
Gentle in speech and mild, without conceit :

And he must be content, soon satisfied, 144

Be of few needs and frugal in his ways,

Calm in the faculties of sense, and apt.

Not coveting, nor bold within men's homes : ^

Kulesu.

24 Woven Cadences [ Sn. 26

And he must never in a mean way act, 145

So others who are shrewd may censure him.
May beings all be happy and secure,
And come at last to happiness-of-self ! *

And all in whom the breath of life exists : * 146

The feeble and the strong, the tall and large,
The short and middle-sized — omitting none —
The little creatures and the very great :

All creatures who are seen, all those unseen, 147

Those that dwell far away, those that dwell near,
Those that are here and those that seek to be :
May all come unto happiness-of-self !

Let not another e'er mislead another, 148

Nor anyone despise in any place ;
From quarrel or from enmity let none
Wish ill to any other one whatever.

Like as a mother wardeth her own son, 149

Her only son, as long as she doth live ;

So, verily, for every creature here

Quicken a heart to boundless thoughtfulness.

Quicken a heart of boundless amity 1 50

For all the things and creatures in the world.
Upwards and downwards and athwart the world.
Unhindered, free of hate and enmit)-.

And as one stands or walks or sits or hes, 151

Till overcome by drowsiness, let him
Devote himself unto this mindfulness :
* Godly abiding ' here this state is called.

1 Sukhitatta, cf. thitatta used at verse 359), Mrs. Rhys Davids renders at S. B. B.
yii. 157, ••becoming they-for-whoni-rhe-self-is- wel]."

I. 9

The Chapter oi the Snake

And when man takes not to hinisell a view,
With virtue dwells, with insight is endowed,
And hath all greed for pleasures here expelled,
Then goes he to the bed-of-womb no more.

^5

152

Satagira

Hemavata

Satdgira

Hemavata

Satagira

(9) Satagira

** Today, the fifteenth festal day,"
Thus spake the spirit,' Satagira,
'* Sparkles the night celestially :
Come, let us seek out Gotama,
Called the supernal teacher here !

Say, is the mind of such as he,"
Thus spake the spirit, Hemavata,

For creatures all benignly set ?
Say, as to lures and loathly things,
Are his designs well in control ?

Yea, is the mind of such as he,"
Thus spake the spirit, Satagira,

For creatures all benignly set :
Yea, as to lures and loathly things,
Well in control are his designs."

Say, doth he take what is not givn ? "
Thus spake the spirit, Hemavata,
** Hath he restraint for all that breathes ?
Is he aloof from wantonness ?
Say, doth he not neglect to muse ?

Nay, he takes not what is not giv'n,"
Thus spake the spirit, Satagira,
** He hath restraint for all that breathes ;
Always aloof from wantonness,
The Wake neglecteth not to muse."

155

'54

155

m6

157

1 Yakkha.

z6
Hemavata

Satugira

Hemavata

Satagira

Hemavata

Satagira

Hemavata

Woven Cadences

" Say, doth he never speak false words ?"
Thus spake the spirit, Hemavata,
** Doth he not use provoking speech ?
Say, IS his talk not slanderous ?
Speaketh he never emptily ?

Nay, he doth never speak false words,'*
Thus spake the spirit, Satagira,
** Nor speaketh he provokingly ;
His talk is never slanderous ;
With insight speaks he of the goal."

** Is he by pleasure never moved ?
Thus spake the spirit, Hemavata,
** Say, is his mind disquieted ?
Hath he delusion overcome ?
Say, hath he vision into things ?

Never by pleasure is he moved/'
Thus spake the spirit, Satagira,
'* Nor is his mind disquieted ;
He hath delusion overcome ;
The Wake hath vision into thnigs."

** Is he in lore accomplished ? "
Thus spake the spirit, Hemavata,
** Say, fareth he here fully cleansed ?
Are all his cankers wholly quenched ?
Is there no coming back for him ? "

*' He is in lore accomplished,"
Thus spake the spirit, Satagira,
" Yea, fareth he here fully cleansed ;
Wholly are all his cankers quenched ;
There is no coming back for him."

Fashioning well in all he doth,
Mind by the sage accomplished is :
Accomplished in conduct, lore,
Him dost thou justly magnify !

Sn. 28

158

159

160

161

16.

163

163a

t, 9

The Chapter of the Snake

27

Satagira

The twain

Htniavata

The twain

Hemavata

The Master

Hemavata

" Fashioning well in all he dorh, 163b

Mind by the sage accomplished is :
Accomplished in conduct, lore,
In him thou justly findest joy I "

Fashioning well in all he doth, 164

Mind by the sage accomplished is :
Come, let us now seek Gotama,
Accomplished in conduct, lore ! "

** Lean, vigorous, limbed like a deer, 165

Naught coveting, the frugal one :
Come, let us now seek Gotama,
Still sage who museth in the glade I

** Him faring lion-like alone, 166

Sinless, and pleasures heeding not,
Him we'll approach and question thus :
Is there release from toils of death ?

Him the proclaiming, him th' expounder, 167

Him the yon-farer of all things.
Awake and passed all fear and hate.
Him we now question, Gotama !

" When what prevails rises the world ? " 168

Thus spake the spirit Hemavata,

" When what prevails comes intimacy ?

What is th' attachment of the world ?

When what prevails is the world oppressed ? "

** When SIX prevail rises the world, 169

Hemavata," the Master said,

" When six prevail comes intimacy :

Six are th' attachments of the world :

When six prevail the world's oppressed."

'' What are th' attachments which prevail 170

Whereby the world is sore oppressed ?
Tell me the sure way out when asked,
How is man here released from ill ?

28

Woven Cadences

The Master '' Five pleasure -strands^ are in the world,

The mind of man is called the sixth :
By banishing desire for these
Thuswise is man released from ill.

** That's the sure way out of the world,
Proclaimed to you as very truth :
'Tis this I now proclaim to you,
Thuswise is man released from ill."

Hemavata ** Say, who here crosses o'er the flood ?

Who crosses here the torrent's swirl ?
Who sinks not in the dread abyss,
Where no support or stay is found ?"

The Master " In virtue all accomplished,

With wisdom filled, with mind composed,
Thought inly turned, alert : 'tis he
Who crosses flood so hard to cross.

** Abstainer from the heeds of sense,
All fetters having overcome,
With pleasure and becoming quenclied,
'Tis he who sinks not in th' abyss."

Hemavata ** Him deeply wise, seer of the subtle goal,

The man-of -naught,- caught nor in lust and life ;
Behold that man, in all ways all -released,
Great rishi treading the celestial path !

** Supernal named, seer of the subtle goal,
The wisdom-giver, caught not in lust's grooves :
Behold him, all-discerning, all-discreet.
Great rishi treading in th' Ariyan path !

*' O fair the sight for us this day,
O fair uprising dawn of light !
For we have seen the All-awake,
Flood-crosser and the cankerless.

171

1 Of the five senses.

^ Akincanam, so rendered herein, see below v. 1070, SnA. not having any passions etc.

1, lo] The Chapter of the Snake

29

** These thousand spirits gathered round, 179

Of psychic power and high renown,

Now all unto thy refuge go,

Our teacher thou beyond compare !

'* From village to village, hill to hill, 180

Come, let us wander far and wide,
Praising the All-awakened One,
And praising Dharma's excellence ! "

(10) Alavaka

Thus have I heard :— Once, while the Master was dwelling
near Alavi in the haunt of the spirit Alavaka, the spirit approached
and said '' Get out, recluse I

" Very well, sir," the Master replied and went out.

'' Get in, recluse I " said the spirit.

** Very well, sir," said the Master and went in.

And a second and a third time the spirit spake in like
manner ; and a second and a third time the Master did as he
was bade.

And a fourth time, too, the spirit addressed the Master,
saying : " Get out, recluse !

'* No, sir, I'll not go out for you ; do as you will ! "

** I'll ask you a question, recluse. If you don't reply, I'll
addle your wits, split your heart, and catch you by the feet and
throw you the other side of the Ganges !

'* Well, sir, I see no one in the world of devas, Brahmas and
Maras, or on earth with its recluses, brahmans, devas and men,
who could do any of these things ; but ask, sir, as you desire."

Then the spirit, Alavaka, spake this verse to the Master : —

Alavaka '* What wealth here, pray, is best for man ? 181

What well pursued brings happiness ?
What taste is sweet beyond compare ?
How lived the Hfe they say is best ? "

30

W

oven

Cad

ences

The Master " Faith is the wealth here best for man
Dharma pursued brings happiness ;
And truth is sweet beyond compare ;
Life wisely lived they say is best.'*

i8

Alavaka

How shall man cross the flood ?
How shall he cross the sea ?
How shall he get by ill ?
How shall he cleansed be ? "

18^

The Master '' By faith the flood is crossed ;

By earnestness the sea ;
By vigour ill is passed ;
By wisdom cleansed is he."

Alavaka

How may man wisdom win ?
How may he riches find ?
How may he fame acquire ?
How to himself friends bind ?
How grieve not when hence he
To yonder world hath gone ?

185

The Master

With faith that men-of-worth
By Dharma cool attain,
He earnest, fain to hear,
With wit shall wisdom gain.

186

Who fitly acts and toils
And strives shall riches find ;
By truth shall fame acquire ;
By giving, friends shall bind.

87

And lovers of the home
Who hold in faith these four,
Truth, Dharma, firmness, gift,
Hence gone shall grieve no more.

188

II ] The Chapter of the Snake

M

** With brahman and recluse, 189

Prithee, at large this sift :
Be there here better than
Restraint, truth, patience, gift /*

Alavaka ** With brahman and recluse 190

Why should I now this plumb ?
For I have learnt today
Weal here and weal to come.

*' 'Twas weal for me the Wake 191

To Alavi came to stay,
For where a gift bears fruit
That too I've learnt today.

** From village to village I'll fare, 192,

From city to city thence.
Praising the All-awake,
And Dharma's excellence."

(11) Of Mastery

If man but walk or stand or sit or lie, 193,

If he relax or stretch, this body stirs :

This body — mass of sinew, bone, and daubed 194

With membrane, flesh, and clad in skin — in truth

Is never seen. 'Tis but a bag for belly, 195

Intestines, liver-lump, heart, bladder, lungs ;

For kidneys, spleen, snot, spittle, sweat and lymph ; 196

For blood, synovia, for bile and fat.

Ever from its nine streams the unclean flows : 1 97

Eye-soilure from the eye, ear-dirt from ear,

Snot from the nose ; now from the mouth comes bile, 198

Now issues phlegm ; from limbs come sweat and dirt.

Its hollow slotted skull bestuflFed with brains 199

The fool thinks fine, misled by ignorance ;

32 Woven Cadences [Sn.35

But when it's dead and swollen blue, lies cast 200

In cemetery, kin regard it not.

Then pismires eat it, jackals, wolves and dogs, 201

Vultures and crows, ay ! whatso creatures be.

Wise is the monk who hears the Wake's word here ; 202

He knows the body, sees it then in truth.

He thinks : ' As this, so that ; as that, so this ! ' 203

And fades desire for it within, without.

As fades desire and passion, that wise monk 204

Attains the deathless calm, cool lot eterne.

They deck this foul, two-footed, fetid thing, 205

Mere carrion compost, dripping here and there !

With such a body, who can be elate, 206

Or who despise another ? -- save in blindness !

fiz) The Saoe

f-ear springs from intimacy, 207

Dust from a life at home :
No home, no intimacy,
Mirrors the silent sage.

Whoso uproots a growth would not resow't.
Nor would he ever let it grow again :
They call him silent sage, lone wayfarer ;
That rishi hath beheld the bourn of calm.

Whoso surveys the grounds discerns the seed
And never lets desire encroach again :
He, the true silent sage, seer of birth's end
And rid of doubt, goes to what none can sum.

He who knows all the harbours of the mind,
Nor longing hath for any one of them,
He, the true silent sage, gone want and greed,
Toils not for he indeed hath yonder fared.

08

'•^^] The Chapter of the Snake

33

211

The all-discreet who all hath overcome,
All found and known, by all thuigs is unsoiled,
Him, rid of all, released in craving's end.
Him the rapt musers know as silent sage.

Whose strength is wisdom, won in rule and way, 212

Alert, intent, whose joy in musing lies.
Him free of bonds, not barren, cankerless,
Him, 67-^.,

The earnest wayfarer, lone, silent sa^e, 213

Unshaken by the touch of blame or praise,
And like a lion fearful not of sounds,
And like the wind not caught within a net,
Like lotus-bloom by water, never soiled,
The guide of others, one whom none can lead :
Him, &c,.

Who bears himself as post in bathing pool, 214

When folk speak words about the brmk^ of yon,
Him passion-free with faculties composed,
Him, ^c,

Who, truly poised-of-self,^ as shuttle straight, 215

Holdeth in loathing every evil deed
As studies he the crooked and the straight :
Him, &c.t

Who here, restrained-of-self,* no wrong commits 216

In youth, mid-age, the still sage, curbed-of-self,^
The unprovokable, provoking none :
Him, &c.,

^ Pariyantani, cf. note on verse 964 ; cf. simantanam of verse 484.
2 Thitatto^ cf. verse 359 ; cf. abbinibbutattQ of verse 343.

^ Sarinatatto and yatutto^

34 Woven Cadences [ Sn. 37

Who lives on alms of others and gets fare 217

From top of pot, from middle, or remainder,
Not meet for praise, yet murmurs not thereat :
Him the rapt musers know as silent sage.

Who fares as silent sage, from intercourse 218

Aloof, who in his youth was never bound.
Aloof from pride and wantoning, released :
Him, &c.,

Who knows the world, the seer of yondmost goal, 219

The type, the crosser of the flood and sea,
With trust in none, knot-cutter, cankerless :
Him the rapt musers know as silent sage.

Twain, not alike, discrete in life and way, 220

Are wedded worldling and *mine'-less devour:
The worldHng, unrestrained, takes others' life,
The silent sage, curbed, ever wardeth life.

Like as the painted peacock, crested gay, 221

Never the swiftness of the swan attains,
E'en so the worldling matches not the monk,
Lone, silent sage, the muser in the wood.*

1 Vmamhi, cf. last 2 lines of verse 1 1 j i ,

Chapter II. — The Minor Chapter

The Table of Contents

The Jewel and Flesh-savours, Modesty,

The Greatest Luck and Sucilomas talk,

And Dharma-faring, woven with these are

Brahman-Dharma, the Boat, What virtue his?

Arousing, Rahula, Vangisas talk,

On Faring rightly, lastly Dhammika :

These fourteen are the Minor Chapter called.

(i) The JeweP

Spirits of earth and sky here gathered round, 222

Ye spirits all, be ye with goodwill filled,
And heed ye now and hearken to the word !

Come then, ye spirits all, attend ye now ! 223

Work amiry on all the race of men
Who here day in day out bring offerings :
Come then, and ward ye them now zealously !

Whatever wealth that here or hence may be, 224

Or jewel splendid in the heavens lie,
None is there equal to the Man-thus-come :
This in the Wake is e'en the jewel splendid.
And by this truth let happiness prevail !

^ See S.B.B. vii, 147 ; Some Sayings, 58,

36 Woven Cadences [ Sn. 39

The ceasing, end of passion, deathless, splendid, 225

Which here the Sakyan sage, intent, attained.
None is there equal to that thin^ whate'er :
This e'en in Dharma is the jewel splendid,
And by this truth let happiness prevail !

That state of pure and clear intent, proclaimed 226

Continuous, limned by the peerless Wake,
None equal to that state is found or known :
This too in Dharma is the jewel splendid.
And, &c,,

The persons eight, four pairs, praised by the good, 227

Are gift-worthy, Well-farer's listeners.
The fruit of gifts to them is very great :
This in the order is the jewel splendid,
And, &c.,

They who without desire, with dauntless will 228

Well-yoked, set out as bade lord Gotama,
They winning, entering the deathless lot.
Freely obtain and of the cool partake :
This in the order is the jewel splendid,
And, &c..

As Indra's city-post in earth well sunk
Cannot be shaken by the four great winds.
Like that I say are righteous men who see
Truths Ariyan by wholly reaching them :
This in the order is the jewel splendid,
And, &c,,

Who make truths Ariyan more clearly known.
Truths so well taught by him profound and wise,
Tho' they become exceedingly remiss,
They take no birth beyond a seventh time '}
This in the order is the jewel splendid,
And, &c.,

29

^ They do nor have an eighth birth, see Points of Controversy, 267.

ii« I ] Tl-je Minor Ck

ptet J7

And verily in winning vision comes 231

The riddance of three things : Belief that self
Is body, doubt, that rule and rite suffice
Be what they may^- the freedom from four hells :
To do six great misdeeds is not for him :
This in the order is the jewel splendid,
And, &c,,

And tho' he do some shameful evil deed, 232

Be it by act or word, or else in thought,
He is incapable of hiding it,
Seer of the bourn, he cannot, it is said :
This in the order is the jewel splendid,
And, &c.,

Fair are the flowering tops of woodland trees 233

In the first summer month of summer's heat :
Fair is the noble Dharma that he taught.
For yondmost blessing, leading to the cool :
This in the Wake is e'en the jewel splendid,
And, &C.J

Noble himself and knowing noble things, 234

He brought the noble and the noble gave.
The peerless One of noble Dharma taught :
This in the Wake is too the jewel splendid.
And, &c.,

* Spent is the old, the new comes not to be ! * 235

With mind not set upon some future state,
The seed decays and faileth all desire,
And, as this lamp, rapt musers cool become :
This in the order is the jewel splendid,
And by this truth let happiness prevail !

Spirits of earth and sky here gathered round, 236

Praise ye the Wake, the Man-thus-come,^ adored
By devas, men ! Let happiness prevail !

^ See below, verses 1079-83.
^ Tathagata.

38 Woven Cadences [ S"- 4^

Spirits of earth and sky here gathered round, 237

Praise Dharma that hath now thus come/ adored
By devas, men ! Let happiness prevail !

Spirits of earth and sky here gathered round, 238

Praise th' order that hath now thus come,^ adored
By devas, men I Let happiness prevail !

(2) Of Flesh-savours

Brahman "The holy men who eat swart millet seed, 239

Grasses and woodland pulse and tender herbs.
Creepers and ripened roots gleaned lawfully,
Are not for pleasures fain nor vainly speak.

*' But who eats alms of folk, in honour served, 240

Ample, well made and garnished daintily.
Enjoying greatly richest mess of rice,
Enjoyeth, Kassapa,^ savours of flesh !

*' Kinsman of Brahm, 'tis thus thou hast declared : 241

* Never of fleshly savours I partake !
Yet richest mess of rice thou dost enjoy.
Tastily curried, stewed with flesh of fowls.
I ask thee, Kassapa, the meaning o't :
Prithee, do thou define ' savours of flesh ' ! "

Kassapa "Taking of life, torturing, maiming, bonds, 242

Stealing and telling lies, deceit and fraud,
Pretence to lore, consorting with folk's wives :
Such are flesh-savours and not eating meat.

**When men are in their pleasures unrestrained, 243

Greedy in tastes, promiscuous, impure.
Believers in naught, crooked and perverse :
Such, &C.J

^ Tathagata.

2 Buddha Kassupa, SnA.

"' ^ ] The Minor Chapter ^g

*' When men are rough and harsh and backbiters, 244

Betrayers of friends, ruthless, arrogant,
Uncharitable folk who give to none :
Such, 6-^.,

** Anger, conceit, self-will, contumacy, 245

Envy, hypocrisy, pretentious talk.
Pride of opinion, evil intercourse :
Such, &c,,

** When folk default, inform, and wrongly act, 246

Deal falsely, and are counterfeiters base.
When criminals commit here foulest deeds :
Such, &c.,

** When men t* wards creatures here are unrestrained, 247

When some they rob and others seek to harm,
Are wicked, cruel, hard, respecting none :
Such, &c.f

** The greedy, hostile folk who seek to hurt, 248

On evil always bent, beings who hence
To darkness go and headlong fall to hell :
Such are flesh-savours and not eating meat.

** Not flesh of fish, nor fasting, nakedness, 249

The shaven head, the matted hair, nor sweat.
Nor rough-skin garb, nor solemn celebration
Of sacrificial fire, nor signal penance
Of those who here seek immortality :
Not hymns, oblations, rites, feasts of the season.
Will cleanse a man with doubt not overcome.

" With guarded senses, governed faculties, 250

Fareth the poised^ in Dharma finding joy.
Mild, upright, bondless, rid of every ill :
Things seen or heard soil not the muser rapt."

» Jhito.

40

Woven Cadences "^ [Sn. 45

And thus the Master oftwise taught this thing, 2 5 1

And he who yonder fared by mantra-lore,

That found and knew. The tamtless sage, detached^

And hard to serve, taught it in many a verse.

And when the good word of the Wake he heard, 252

ExpeUing ill, anent the taintless lot,

Then lowly to the Man-thus-come he bowed

And begged that he might there and then go forth.

(3) Of Uoiesty

Who scorns and o'ersteps modesty, 253

And saying thus : * I am thy friend,*

Stirs not to do the deeds he can,

Know this : * He is no friend of mine.*

Who to his friends speaks fair but acts not so, — 254

* A talker not a doer ' deem the wise.

He is no friend who eager e'er 255

Suspects a breach, thus sees a flaw :
Who stays as son at mother's breast,
He is the friend whom none can part.

Who looks for fruit works soil that yields him joy, 256

Weal that brings praise, bearing the yoke of man :
Who tastes the sweets of solitude and calm, 257

Gone fear and fault, tastes Dharma's sweetest bliss.

(4) The Greatest LucP

Thus have I heard : — Once, while the Master was dwelling
near Savatthi in Anathapindika's park at Jeta Grove, a devi of
surpassing beauty, lighting up the whole of Jeta Grove, approached

^ Asito, see above, page 10, note i. ^ 5^^ S.B.B. vii 143 ; Some Sayings, 56.

». 4l The Minor Chapter 41

him, as night waned ; and drawing near she saluted and stood
at one side. Thus standing she spoke this verse to the Master : —

Devi " Devas and many men have thought 258

On luck, in hope of happiness :
Tell me the greatest luck !

The Master " Serving the wise, not serving fools, 259

The worship of the worshipful,
This is the greatest luck.

In a fair land to dwell, good wrought 260

In past, to have high aims for self :
This, &c.,

Learning and skill and being trained 261

In discipline, words spoken well :
This, &c.,

Service to parents, care of son 262

And wife, a peaceful livelihood :

This, &c.,

Gifts and by Dharma wayfaring, 263

The care of kin and blameless deeds : *

This, &c.,

To cease and to abstain from wrong, 264

Restraint in drink and zeal for things :
This, &c.,

Reverence, joy, meekness, gratitude, 265

Dharma to hear in season due :
This, &c.,

Patience, kind words, to see good men, 266

Duly on Dharma to converse :
This, &'c.,

Ardour and godly life, to see 267

Truths Ariyan, to know the cool :
This, &€.,

4^ Woven Cadences -- [ 5"- 47

♦* With mind unmoved when touched by the world, 268
To be grief- freed, dust-freed, secure :
This is the greatest luck.

They who live thus see no defeat, 269

And happily go everywhere :
Theirs is the greatest luck."

(5) Siiciloma

Thus have I heard : — Once, when the Master dwelt near
Gaya at Stone-couch, the haunt of the spirit Suciloma,
the spirits, Khara and Suciloma, passed near by him. And Khara
said to Suciloma : ** That's a recluse ! "

" No," said he, ** That's no recluse, that's a mere shaveling !
But I'll soon find out whether he's a recluse or a mere shave-
ling I " And he went up to the Master and pressed his body against
him. And the Master bent his body away.

Then said the spirit Suciloma to the Master: "Dost fear me,
recluse ? ' '

** No, sir, I fear thee not, though thy touch be evil."

** Well, ril ask thee a question, recluse ; and if thou answerest
me not, I'll addle thy wits, split thy heart, and catching thee by
the feet, throw thee the other side of the Ganges ! "

"But I see none, sir, in the world ... or on earth . . .
who could do so ... ; but ask, sir, as thou desirest."

Then the spirit Suciloma said this to the Master : —

Suciloma " From whence do hate and passion come ? 270

Where born are terror, love, dislike ?
Whence risen mmd-perplexities
Drag down as boys will drag a crow ? "

^* ^ ] The Minor Chapter 4^

The Master ** From hence do hate and passion come, 271

Hence born are terror, love, dislike,
Hence risen mind-perplexities
Drag down as boys will drag a crow.

Lust-born, begot of self, 272

As trunks of banyan tree.
Many are pleasure's snares
That spread as jungle vines.

They who discern whence these arise, 273

Expel them wholly. Spirit, learn :
They cross this flood so hard to cross,
Before not crossed, to come no more.**

(6) Dharma-faring

Faring by Dharma, godly faring, this 274

They call best rule for one gone forth from home ;

Yet if he love to hurt, harsh brutal man, 275

Worse grows his life and heaps he dust o'er self.

That quarrel-loving monk, from folly blind, 276

Knows not the teaching, Dharma of the Wake.

He, harming those who self have quickened here, 277

Misguided man, sees not that baneful way

Leads but to hell. And to the downfall come, 278

From womb to womb h€ goes, from gloom to gloom :

Truly that monk hereafter suffers woe !

As cess-pit may be filled in course of years, 279

So heaped with filth is he : as hard to clean !

Monks, when ye see one still with trust in home, 280

Wrong in designs, desires, and habits, haunts,

With one accord avoid him utterly ; 281

Cast out those sweepings, throw away that dirt.

44

Woven Cadences t S"- 5<^

And drive such tattlers ofF, sham-seeming monks ! 282

Oustmg men wrong in habits, haunts, desires.
Dwell with the cleansed, mindful and cleansed yourselves, 283
Then apt, harmonious, all ill ye' 11 end.

(7) Brahman-Dharma

Thus have I heard : — Once, when the Master dwelt near
Savatthi, at Anathapindika's park in Jeta Grove, a company of
wealthy brahmans approached him. They were aged and venerable,
well stricken in years, and had attained to seniority. And on arrival
they greeted the Master with the usual complimentary words,
and then sat down at one side. And so seated, they said to him :

*' Master Gotama, are there any brahmans now who are seen
following the Brahman-Dharma of ancient brahmans ? "-

** No, truly, none are now seen ..." he said.

** Then, if it be not too much trouble for him, let Master
Gotama tell us that ancient thing."

" Therefore listen, brahmans, give heed to what is well ; I will
speak."

** Yes, sir! "they replied. And the Master spake thus: —

The Master " Rishis of old, austere, restrained-of-self, 284

Quit of five pleasures, fared to goal-of-self.^
Then brahmans had no cows nor gold nor corn ; 285

Lore was rich wealth, they guarded godly store.
Meet alms they deemed the common door-step fare, 286
In faith prepared, for earnest seekers set.
And rich of realm and province honoured them 287

With couches, multi-coloured cloths, demesnes.
Inviolable were the brahmans then, 288

Invincible, by Dharma warded well ;
None on his threshold ever hindered them.

Attadattham.

"•7] The Minor Chapter 45

** Brahmans of old from youth to forty-eight 289

Fared the god-faring, seeking lore and way.
They went not with another caste nor bought 290

Their wives ; but wed thro' love, in concord dvvelt.
Save near the time of season-abstinence, 291

Brahmans elsewise had never intercourse.
They praised god-faring, virtue, rectitude, 292

And lervent ardour, mildness, gentleness,
And harmlessness they praised and patience too.
Tho' strong in brahmic puissance, the chief 293

Of them had not in sleep e'en intercourse.
His practice sane men here did emulate 294

And godly faring, virtue, patience praise.
Meetly they sought and gathered rice and ghee 295

And oil and bed and cloth, then sacrificed ;
But in its furnishing they killed no cows.

Like as our mother, father, brother, kin, 296

Cows are our greatest friends from whom balm comes ;
They give us food and strength, and beauty, joy ! ' 297

They saw the truth of this and killed no cows.
Comely and fine, renowned, and large in frame, 298

Eager in all the things they had to do,
Prospered this race in happiness while here.
Then came a change ; here now, there now, they looked 299
On kingly splendour ; then on women's charms ;
On well-made chariots yoked with thoroughbreds, 300

Gaily caparisoned ; on homesteads too,
Houses partitioned, quartered, cubicled ;
Droves of fat oxen ; throngs of women fair : 301

And the gross v/ealth of men they coveted.
Intoning hymns they to Okkaka came: 302

* Thine is abundance, thine great opulence ;
Make sacrifice for thou much substance hast I
Make sacrifice for thou great riches hast ! '
Thereat the royal lord of wains, won o'er, 303

Offered the sacrifice of horse, of man,
Peg-throwing, drink of strength, the bolts-withdrawn.

46 Woven Cadences [ Sn. 54

'* And to the brahmans riches gave : Cows, beds, 304

And clothes, fair women, shapely carriages
Harnessed with steeds in gay caparison ;
Homes well-partitioned, roomy, amiable, 305

With divers treasures hlled : he gave them wealth.
Wealth won, they set their hearts on hoardmg wealth : 306
Greed gratified, their craving waxed the more.
Again with hymns they to Okkaka came :
* As water, land, gold, treasure, corn, are cows 307

To man, food necessary tor his life :
Make sacrifice for thou much substance hast I
Make sacrifice for thou great riches hast ! '
Won o'er again, the royal lord of wains 308

A hundred thousand cows and more had slain
In sacrifice, seized by the horn and slain 309

With sword — milch kine, pail-fillers, lithe as goats,
That ne'er by hoof nor horn did hurt a man :
And devas, Indra, demons, ghosts and ghouls, 3 1 o

As fell the sword cried out : ' This is not right ! '
Three ills there were of yore : Desire, decay, 3 1 1

And dearth — by butchery came ninety-eight.
Come down from ancient times this cruel crime : 312

The guiltless bleed, the priests from Dharma fall.
And this fell thing wise men of old have blamed, 3 1 3

And when they see the like, folk blame the priest.
And thus with Dharma brought to naught, the serfs 3 1 4
With traders strove, nobles with nobles strove,
And wife did hold her husband then in scorn ;
And nobles, Brahm's kin, and all fenced by caste, 3 1 5
Their breed forgotten, fell in power of lust."

And when he had thus spoken, those rich brahmans said
to the Master : ** It's amazing. Master Gotama ; it's wonder-
ful. Master Gotama ! Just as a man might set up something
overturned. . . , even so Master Gotama has declared Pharma
in man)' ways.

"• 8 ] The Minor Chapter

47

**We go to Master Gotama for refuge, to Dharma, to the
order of the monks ; accept us as lay-disciples, Master Gotama,
from this day forth to life's end, gone to the refuge."

(8) The Boat'

Let man revere, as devas king, 3 1 6

Him from whom he doth Dharma learn ;

Then that great listener revered.

With faith in one, makes Dharma plain :

Who heedful, rapt, makes that his goal, 317

Dharma by Dharma practismg,
A knower, clear and full, becomes.
Who follows such a man with zeal.

But whoso serves the little fool, 318

Jealous, who hath not reached the goal,
Dharma not having quickened here,^
Dies without crossing over doubt.

The man who plunges in the spate, 3 1 9

Flooding and turgid, swift of flow.
He, borne along the current's way.
How can he others help to cross ?

Who Dharma hath not quickened here, 320

Nor heeds the goal of listeners great.
Himself not knowing, doubt not crossed,
How can he others help to muse^ ?

As one who boards a sturdy boat, 3 2 i

With oars and rudder well equipt.
May many others then help cross, —
Sure, skilful knower of the means :

^ Navasutta, SnA: Dbamma Sutta. ^Avibhavayitvi,

3 Nijjhapetum, SnA : pekkba^ctum.

48 Woven Cadences [ Sn. 56

So the self-quickened lore-adept, 522

Listener imperturbable,

By knowledge may help others muse,

The eager-eared adventurers.

Hence surely follow men-of-sooth,^ .323

Great listeners of lucid mind :

Who moves with knowledge to the goal

And Dharma knows, he joy obtains.

(9) What virtue his ?

Sariputta^ ** What virtue and what conduct his, 324

What deeds be they which rightly man
Should cherish and be wedded to,
So he may win the goal supreme ? "

The Master " At peace, ^ he should the elders reverence ; ^25

The time to look for teachers"* he should know.
And know the instant Dharma-talk begins,
And listen to the goodly words with care.

** And timely near the teachers he should go, 326

With stubbornness put by, m humble mien,
With thought on Dharma set, the goal, restraint,
And godly living, — thus comport hmiself.

** His pleasance Dharma, Dharma his delight, 327

Who, poised in Dharma,* Dharma's judgments knows,®
He would not fare so Dharma tell his guilt,"
But guided be by truthful, goodly words.

*' And rid of laughter, chattering, laments, 328

Ill-will, deceit, hypocrisy and greed,
Pride, quarrels, harshness, bitterness and vice,
He would fare unelated, poised-of-self.^

^ Sappurisa. 2 Sq 5^^ :i jinusuyyako, cf. Sk.. asuya. * Carunam.

5 JDhamme thito. ® Dhammavinicchayanhu. ~ Dhammufandofavadam. ^ ThitattQ,

"•i°] The Minor Chapter

49

*' Goodly are words when one harh grasped their pith ; 329
To grasp the heard is pith of mind-intent^:
But in the violent and slothful man
No wisdom and no hearing ever grows.

" Peerless in word, in thought, in deed, they who 330

Delight in Dharma, known to Ariyans,

They, poised^ in calm and bliss of mind-intent,

The pith of hearing^ and of wisdom win.'*

(10) Of Arousing

Arise and sit alert ! 331

What goal is yours in dreams ?
What sleep is there for sick,
Pierced by the dart of grief?

Arise and sit alert ! 332

Train ye with strength for calm,
Nor let death find you slack,
Nor fool you to his realm I

The hopes and wants by which 333

Both men and devas stay,* —

Cross over this foul mire,

Nor let the time slip by I

Time gone, men suffer sore

In purgatory doomed.

Dusty is indolence, 334

Dust is the wake of it :
With knowledge, diligent,
Draw out the dart from self.

^ Samddhisaram. - Samadbisanthita. 8 Sutassa.

* litthanti : they stay in * becoming,' see verse 1055.

50

Woven Cadences

Sn. 58

(11) Rahula

The Prologue

The Master *' From living constant,* say,

Dost thou the wise man scorn ?
The torch-bearer to men,
Is he revered by thee ? '*

Rahula " From living constant, nay,

The wise man scorn I not :
The torch-bearer to men
Is aye revered by me.'*

335

336

The Master

The Teaching

Loosed from five pleasure-strands,
Dear forms that charm the mmd,
In faith renounce thy home,
Ender of ill become.

Seek thou for lovely friends I
Seek bed and seat remote.
Lone and of little noise.
Frugal in fare become I

Robes, alms and requisites,
Thy bed and seat : for these
Beget no craving, nor
Turn to the world again !

Curbed by observance-rule,
Curbed in the senses five,
Mark thou thy body's ways
And be awearied o't !

337

33S

339

340

' AbhinhasamvasUj v./. abhinham samvasa, see note on verse 1058.

"•'2^] The Minor Chapter 51

** Shun thou the things of sign, 341

Attractive, passion-fraught :
On foul things quicken mind,
One-pointed and intent !

Quicken what hath no sign,^ 342

Be rid of warping pride :
Then mastering thy pride,
Thou shalt wayfare in calm.'*

In this wise the Master constantly^ instructs the venerable
Rahula<

(12) Vangisa^

Thus have I heard : — While the Master was once dwelling
near Alavi at the shrine of Aggalava, the venerable Vangisa's
teacher, the elder Kappa of the Banyan by name, had recently
passed away completely to the cool at that shrine.

Now there arose in the mind of the venerable Vangisa, as
he abode apart and in solitude, this reflection: " Has my teacher,
I wonder, passed completely away to the cool or not?"

Then in the evening, coming forth from solitude, he approached
the Master, and having come, sat down at one side. And so
seated, the venerable Vangisa said this to him : ** Sir, as I
abode apart and in solitude, this reflection came to me : * Has
my teacher passed completely away to the cool or not?' "

Then the venerable V^angisa got up, threw his upper robe
over one shoulder, and with joined hands saluted the Master
and spake these verses : —

Vangisa ** Sage o' the supernal, teacher, him we ask 343

Who here and now razeth perplexities :
Here at Aggalava hath died a monk.
Famous, renowned, exceeding cool-of-self.

^ Animittanca hhavehi, SnA. vipassanam hhdvehi, i.e. insight.
-. 2 Abhinhwn ovadati, see note on verse 1058, cf. Thig. 2, and 20, where the phrase recurs.
r »See Brethren, 408-11.

L

52 Woven Cadences [ Sn. 60

** Kappa of the Banyan (they say by thee, 344

O Master, that this brahman thus was named.)
Revering thee, O seer of Dharma's might,
He sought release and fared with energy.

Of him, thy Hstener, we all here long 345

To know, O Sakya who dost all things see !
Attentive are our ears and bent to hear,
Thou art our teacher, art incomparable I

Cut thou away our doubt, O quickening sage ! 346

Thou know'st : tell me that he is wholly cool !
Thou seest all ; speak in the midst of us
As Sakka, thousand-eyed, to devas speaks I

All trammels here : grounds for perplexity, 347

Deluding ways, the scope of ignorance, —
These are not when the Man-thus-come they reach,
For he hath eye that sees beyond man's eye.

In sooth, if no man came to scatter ill, 348

E'en as the wind scatters the lowering clouds,
Darkling enveloped all the world would be.
Nor would indeed illustrious men shine forth.

For musers rapt are bringers of the light, 349

And thee, rapt muser, thee I deem as such ;
To the clear-seeing knower we are come,
To us assembled here Kappa reveal I

Swiftly, fair melody, as winging swans, 350

Lift up thy lovely throat and softly flute
Thy call in liquid notes melodious !
For all alert now listen unto thee.

Him fully quit of all of birth-and-death, 3 5 1

The Washen One, I beg, bid Dharma tell !
For average folk hope in its promise fails,
But reason for the Men-thus-come abides.

"•'^] The Minor Chapter

53

** Whole will thine exposition be of it, 352

Wholly accepted, wholly upright sage .'
Lowly inclined this last salute I make :
Delude us not, supernal sage who know*st!

Thou who didst Ariyan Dharma find and know, 353

Who knowest all the yon and nigh of things.

Delude us not, supernal energy I

As one for rain, wearied by summer's heat,

I languish for thy words; rain down thy lore^ 1

The godly life with goal as end led Kappa, 354

Apt wayfarer : say it was not in vain !
Passed he out cool or with attachment left ?
How was he freed ? 'Tis that we long to hear/*

The Master ** For name-and-form he cut off craving here, 355

That lingering stream of dark propensities.
And he hath crossed outright both birth and death."
Thus spake the Master, best in all the world.^

Van^tsa ** Blithely I hear thy word, 356

O rishi without peer I
Not vainly did I ask.
The brahman duped me not.

Listener to the Wake, 357

He did as he declared.
And cut away death's net,
Deceitful, strong, outspread.

Kappa, the capable,^ 358

Saw, sir, attachment's source :
Kappa, apt wayfarer,*
Passed death's realm hard to cross."

* Reading sutam pavassa; v. I. sutassavassa: of the far-famed man.
2 Pancasettho : best of the five, see Brethren , 410, note 4.
^ Kappiyo, ^ Kappayano.

54

Woven Cadences

[ Sn. 63

(13) On Faring Rightly

Questioner ** I ask the sage of wisdom wide, 359

Crossed o'er, yon-gone, cool,^ poised-of-self :
How would a monk, forsaking home
And purging lusts, fare rightly here ?

The Master in reply spake thus : —

The Master "Who hath uprooted faith in luck, 360

And faith in omens, dreams and signs ;
He, rid of all the bane of luck.
Rightly he in the world would fare.

The monk who passion curbs for things 3 ^ ^

That men and devas love, who hath
Acquiring- passed, hath Dharma reached,
Rightly, &c.,

The monk who slander casts behind, 362

Is rid of meanness, rid of wrath,

Rid of compliance and dissent,
Rightly, &C.J

Who, rid of both dislikes and likes, 363

Is unattached, nowhere puts trust,
He, from all fetters wholly freed.
Rightly, &c,,

Who in affections seeks no pith, 364

Curbs wish and passion to possess,
He, trusting not, whom none can lead,
Rightly, &c.,

The foe of none in word, thought, deed, 365

Who Dharma rightly finds and knows,
He, for the cool lot resolute,
Rightly, &c,j

^ Parinibbutum.

'■^ Bhuvu,

"''3] The Minor Chapter 55

*' The monk, with homage not elate, 366

Who, if reviled, is not downcast,
Nor thrilled with food from others^ got,
Rightly, ^c,

Rid of acquiring,^ rid of greed, 3^7

Aloof from causing harm or hurt,
That monk, doubt crossed, with dart drawn out,
Rightly, G-c,

Who finds and knows all like to self, 368

A monk who harms naught in the world,
Who Dharma finds and knows as truth,
Rightly, &c.y

In whom no leanings lurk whate'er, 369

Who roots of wrong hath rooted out,
Who hopeth not, who longeth not,
Rightly, (sj'C,

With cankers quenched and rid of pride, 370

Transcending far all passion's ways.
Tamed, wholly cool and poised-of-self.
Rightly, ^c,

Believer, listener, seer of way, 371

No party-man in strife but rapt,
Curber of greed, ill-will and hate :
Rightly, &c,j

Cleansed, victor, lifter of the veil, 372

Moulder of things, yon-farer, still,
Knower, expert to end this moil :
Rightly, &c.,

1 Parabhojanam na majje, so SnA., but cf. the compound paraloka. 2 Bhav^.

56 Woven Cadences [ Sn. 65

** Time's web transcending, future, past, 373

In wisdom, cleansing, far excelling,
From every sphere emancipate :
Rightly he in the world would fare.

Who knows the lot, hath Dharma reached, 374

Seen the disclosed, seen cankers end.
He who hath all affections quenched ;
Rightly he in the world would fare."

Questioner *' Surely, O Mnster, this is so : 375

That tamed monk who dwelleth thus,
Who hath all fetters overcome.

Rightly he in the world would fare."

(H) Dhammika

Thus have I heard : — Once, when the Master was dwelling
near Savatthi, at Anathapindika's park in Jeta Grove, the lay-
disciple, Dhammika, with five hundred lay-disciples approached
him and saluted and sat down at one side.

So seated, he spake to the Master in these verses : —

Dhammika " I ask thee, Gotama, O quickening sage, 376

What action best becomes the listener :
For him who goes from home to homelessness,
And for the home-abiding devotees ?

For thou dost know man's faring thro' the world 377

And deva-realm, ay ! and the way beyond ;
And none's thy match, thou seer of subtle goal,
Truly they call thee * man awake, elect.'

All knowledge in thy ken, thou hast revealed 378

Dharma in thy compassion for mankind :
Veil-lifter art with eye that seest all
And stainless dost the world illuminate.

"•M] The Minor Chapter

57

" To thee drew nigh the king of Nagas, called 379

Eravana ; * Victor ' he heard thou wert :
And coming, he sage counsel sought of thee,
And listening, spell-bound cried : ' How good it is ! '

Came, too, Kuvera, king Vessavana, 380

On Dharma many questions asking thee ;

And thou, rapt sage, thus asked didst speak to him,

And listening, he too became spell-bound.

Course-setters come there, disputative folk, 381

Naked ascetics and the 'unbonded' Jain,

But not in wisdom one outpaceth thee :

As standers they to him who swiftly walks. #

And there come disputative brahmans too, 382

Ay, the most venerable of them come,

But all become in thee bound- to-the-goal :^

Yea, e'en the talkers proud in self-conceit .'

Subtle and lovely is this Dharma, lord, 383

This which by thee hath been so well declared :
That is the thing which all men long to hear.
Tell us when asked, O best of wakened men I

For all these monks and lay-disciples sit 384

Around to hear just that. Let them now hear
Dharma awakened by the stainless One,^
As devas hear good words of Vasava I "

" Hear me, O monks, and I will make you hear 385

Dharma astir ;^ be all endued with that!
The path of life befitting one gone forth,
The thoughtful seer oi goal should follow that.

1 Atthahaddha. - Dhammatn vimalenunHbuddham,

^ Savayami vo dhammarn dbutam tan ca dbaratba sahh(.

58 Woven Cadences [ Sn. 68

** Let not the monk untimely fare abroad, 386

But timely to the village go for alms ;
For snares enmesh untimely wayfarers,
Hence not untimely fare awakened men.

Shapes, sounds and savours, touches, things that smell, 387
These are the things by which men are enthralled :
So let a monk curb his desire for such,
And enter timely for his midday meal.

And when with gotten alms in season due, 388

Returned alone, let the monk sit apart,

Braced for self-quickening^^ turn inwardly

His thought, nor let his mind rove outwardly.

If with a listener he should converse, 389

Or other whomsoever or with a monk,
Let him then speak of Dharma's excellence,
Not slander talk nor others vilify.

For some there are who warfare wage in talk, 390

Men low in wisdom whom we do not praise ;
Bonds tangle them in talking this and that,
And hence indeed they scatter thought afar.

The noble wisdom's listener, he who 391

Hath Dharma heard by the Well-farer taught.
With care should use alms, dwelling, bed and seat,
Water to rinse his dusty upper robe.

Nor should a monk be soiled by things as these : 392

The food he gets, the bed and seat he owns.
The water whence to rinse his dusty robes :
But be as water-bead on lotus leaf.

The rule for householders now will I tell, 393

What action best becomes such listeners ;
For busied much, none can attune himself
Wholly unto the thing required of monks.

^ San^ahttattabhav9,

•^4] The Minor Chapter

59

Let him no creatures kill and none incite 394

To kill, nor sanction others taking life,

But put by violence for all that lives,

For stout of heart and those who tremble here.

Then let the listener awakening^ 395

Wholly refrain from taking things not giv'n,
And none incite to steal nor sanction theft ;
Let him refrain from every form of theft.

Let him refrain from all unchastity, 396

As wise men shun the burning charcoal pit ;

If powerless to live in continence,

Let him not with another's wife transgress.

Come to th' assembly hall or gathering, 397

Let him not to another falsely speak.
And none incite to lie nor sanction lies ;
Let him refrain from all that is not truth.

Let him not of intoxicants partake, 398

The householder who doth this Dharma choose,
And none incite to drink nor sanction drink,
Knowing that madness is the end of it. ^

For verily drunken fools commit ill deeds, 399

And other people gird to wantoning :
Let him avoid this sphere of wrongful deeds,
Maddening, deluding, the delight of fools.

Let him not kill nor take a thing not giv'n, 400

Let him not lie nor drink intoxicants,

Let him eschew ungodly practices,

Let him not eat untimely food at night,

Let him not garlands wear nor perfumes use, 401

Let him lie on a mat spread on the ground :
This eightfold is indeed th' observance called.
Made known by the Awake, to ill's end gone.

55vaAo bujjhumam.

6o Woven Cadences [ Sn. 70

While the observance days he keeps : the eights 402

Of each half month, the fourteenth, fifteenth days,
The signal feasts : serene in faith, he keeps
This full and comely eightfold abstinence.

So keeping the observance, morning come, 403

The wise, serene in mind, in gratitude
Should serve the order of the monks with food
And drink, according as his means allow.

And he by Dharma should his parents serve, 404

And in accord with Dharma ply his trade :
The householder who lives thus earnestly
Goes to the devas called self-lummanc/*

Chapter IIL— The Great Chapter

The Table of Contents

The Going Forth, the Striving, Goodly Words,

Bharadvaja, with Maghas, Sabhiyas

And Sela's quests are woven with the Dart,

Vasetthas talk and him of Kokali,

And Nalaka, with Dual View-points last :

These woven twelve are the Great Chapter called.

(0 The Going Forth

Ananda^ Til sing the going forth 405

Such as the seer went forth,
Such as, on studying,
He chose for going forth :

" Cramped is this life at home, 406

Dusty indeed its sphere ;
Open the going forth ! "
He saw this and went forth.

Gone forth, he wholly shunned 407

In body evil deeds.
And rid of wrongful talk,
He cleansed his way of life.

Came to Giribbaja 408

The Wakened One, besprent
With all the noble signs,

1 So SnA.

62 Woven Cadences [ Sn. 72

Seeking in Magadhan

Rajagaha for alms.

Him Bimbisara, in 409

His palace standing, saw

And marked those lofty signs,

And in this manner spake :
Bimbisara " Note ye, good sirs, this man, 410

His beauty, majesty,

How fair and full his gait !

But plough's length far he looks

With gaze cast down, alert ; 411

Not from low clan his like !

King's messengers send out

And see where goes the monk."

Bidden, those messengers 412

Pursued hard after him :
*' Where will he go?" they thought,
** Where will his dwelling be ? "

Faring from house to house, 4 1 3

Sense-warded, well restrained,

Swiftly he filled his bowl,

Mindful and self-possessed.

His alms-round made, the sage 414

Turned from the city and

Ascended Pandava,

Here would his dwelling be.

They saw him enter there, 4 1 5

Those messengers, and paused ;

And one unto the king

Returned, relating thus :
Messenger ** This monk sits at the east 416

Of Pandava, great king ;

A very tiger, bull,

A lion in hill lair ! "

The noble heard his tale 417

And in his goodly car

With utmost haste set out

Ill, 2

The Great Chapter 63

Towards Mount Pandava.

Along the road he drove, 418

Then getting from his car,
On foot the noble went
And, drawing near, sat down.

Sitting, the king did greet 419

Him customarily
And compliments exchanged.
Then in this manner spake :
nsara *' Tender art thou and young, 420

A youth in heyday-prime
With finely moulded form,
Like high-born warrior

Adorning armed array 4 2 i

Before assembled chiefs !
Enjoy the goods I give,
And prithee, tell thy birth ! '*
** On Hiniavant's snow-slopes 422

Yon dwells a people, king,
Of wealth and energy,
Settlers in Kosala,

Lineal kin o' the Sun, 423

Sakyans by birth ; gone forth
Have I, king, from that clan
And pleasures covet not.

In pleasures I see bane, 424

And in renouncing them
I see security.
And I will go to strive,
Therein my mind delights.**

(2) The Striving

As by the stream Neranjara I strove, 425

Self-resolute,^ in ardent musing bent

^ -Pahitattam.

64

Woven Cadences

[ Sn 75

To win security from moil, approached
Namuci, speaking words in pity thus : 426

Natnuci ' Lean art thou, pale, and nigh thee hovers death ;

Thy life's a shred, a thousandth part is death's : 427

Live, sir, better is life ! Alive, thou canst
Work merit. As thou farest godly faring 428

And feed' St the sacrificial fire, heaps up
Abundant meed ; by striving what is wrought ?
O hard is striving's way to tread, t' endure ! ' 429

These verses Mara spake, standing beside
The Wake. To these the Master thus replied; 430

The Master ' O wanton's kin, O evil One ! Why needst

Come here ? No jot of merit is a need for me ! 431

Mara should speak to them who merit need !

Here's faith, thence energy; and wisdom's mine : 432

Why bidst me thus self-resolute to live ?

See how this wind dries up the rivers' flow ! 433

Shall not blood dry in me, self-resolute ?

While dries the blood, my bile and phlegm dry up, 434

While wastes the flesh, mind more serene becomes,

Steadier awareness, wisdom, mind-intent.

While thus I live, enduring utmost pain, 435

Mind seeks not pleasures ! See a being cleansed !

Lust's thy first force, thy second's termed dislike, 436

Thy third thirst-hunger, fourth is craving called,

The fifth is torpor-sloth, the sixth named fear, 437

Doubt is thy seventh, thy eighth self-will and cant ;

Gains, favours, flattery, honours ill-won, 438

Exalting self, despising other folk :

Namuci, such thy force, black scourge of man ! 439

No craven conquers that ; who does, wins bliss.

See, I bear munja grass !^ A fig for life ! 440

Better to fight and die than lose and live !

Some votaries, engulfed here, go astray, 441

^ Munja, a kind of bulrush ; the wearing of a munja girdle denoted a vow, \rata,
for brahmans ; here perhaps the reference is to the way of the ' pious,' subbata. Sec
Dr. Schrader's Note J. R. A. S. 1930, p. 107.

"^' 3 ] The Great Chapter 65

Nor know the way by which the pious fare.
Mara, high-mounted, legion-girt, I see 442

And go to fight ! He shall not loose my hold.
Thy force which devas nor the world can crush 445

By wit ril break, as stone an unbaked pot.
With purpose bent, with mindfulness well set, 444

ril fare from realm to realm and listeners train ;
Those earnest, resolute, in my behest — 445

Tho* will ye nay — shall go where none do grieve.'
Namuci ' For seven years I've dogged the Master's steps ; 446

I'll find no fault in the alert Awake !

There circled round a fat-hued rock a crow, 447

* Maybe it's soft,' he thought, ' Maybe it's sweet ! *
Finding no sweetness there the crow flew off: 448

As balked stone-pecker I leave Gotama.'
O'ercome with grief his lute his armpit slipt, 449

And that dejected spirit disappeared.''

(3) Goodly Words

Thus have I heard : — Once, when the Master dwelt near
Savatthi ... in Jeta Grove, he said: "Monks, when a word has
four qualities, it is well-spoken, not ill-spoken, it is not blame-
worthy, nor blamed by the wise. What four ? Herein a monk
speaks goodly words, not evil words; speaks Dharma, not other-
wise; speaks kindly, not unkindly; speaks the truth, not what
is false. Monks, when a word has these four qualities, it is
well-spoken, not ill-spoken, it is not blameworthy, nor blamed
by the wise."

Thus spake the Master ; and when he had thus spoken, the
Wellfarer spake again as teacher :

rhe Master "The goodly word calm men proclaim supreme ; 450

And second, speaking Dharma, not elsewise ;
Third, speaking kindly, not unkindly words ;
And speaking truth, not speaking false, is fourth."

66 Woven Cadences [Sn. 79

Then the venerable Vangisa, placing his robe on one shoulder,
with joined hands saluted the Master with these words : "It
has come to me, Wellfarer ! '* ** Declare this thmg, Vangisa,''
replied the Master. And the venerable Vangisa praised the
Master before his face in these seemly verses : —

Vangisa ** Oh, one should speak the word 451

That seareth not himself,
Nor yet another harms :
That is the goodly word ;

Should speak the kindly word, 452

Words that make others glad,
Words that bear ill to none,
O^ others kindly speak.

Truth is the deathless word, 453

'Tis ancient Dharma this :
They say calm men stand fast
In Dharma, goal and truth.

The Wake proclaims the word 454

Security, to win

The cool and ill to end :

That is of words supreme ! "

(4) Bharadvaja

Thus have I heard : — Once the Master dwelt among the
Kosalese on the banks of the river Sundarika. And then, too, there
brahman Bharadvaja of Sundarika fed the sacrificial fire and
worshipped the fire-oblation. And when he had finished, he
rose from his seat and looked round the four quarters, thinking,
** Who, pray, should eat the remains of the sacrifice ?

And the brahman saw the Master hard by, seated at the foot
of a tree, with his head covered. Thereat, with the remains
of the sacrifice in his left hand and the water-pot in his right,
he approached him. And at the sound of the brahman's foot-
steps the Master uncovered his head.

tiu 4

The Great Chapter

67

" Why," thought the brahman, " this man's shaven, a mere
shavehng ! " and he thought to return thence, but considering
further, that even some brahmans are shaven here, he approached
the Master thinking, *' 'Twere good if I go and ask his birth,"
and said : ** What is your birth, sir ? " And the Master replied
to the brahman in these verses : —

The Master ** No brahman I nor yet a rajah's son, 455

No peddhng trader nor of any breed :
I know the Hneage of average folk,
And, man-of-naught, fare in the world a sage.

Robed in the wanderer's garb, I homeless fare 456

With shaven head, exceeding cool-of-self.
Untroubled here by youths attending me :
Unmeet thou askest of my lineage."

Braht7tim " But brahmans, sir, of brahmans always ask: 457

Art brahman, friend ? " ** If as thou say'st, thou art,
The Master And call'st me none, chant me the Savitri^

With phrases three and twice twelve syllables ! "

Brahman " Trusting in what did rishis, Manu's breed, 458

Nobles and brahmans offer sacrifice
Unto the devas often in the world ? "

The Master

When an adept in lore and end receives
The offering at the time of sacrifice.
That sacrifice doth prosper then, I say."

Brahman ** Then prosper shall this sacrifice indeed,
For here we see the type, the lore-adept I
Had we not seen the very signs in thee,
Another man had the oblation got."

* Ri^-Vedj, Hi, 62, 10

459

" May we attain that excellent
Glory of Savitri the god,
That he may stimulate our thoughts."

[ A. A. MacDonell's Sanskrit Literature p. 79 ]

68 Woven Cadences [ Sn. 82

The Master " Since thou, O brahman, in thy need dost come 460

With goal in view, I prithee ask of him,
Calm man, gone fume and stir and hope alike :
True sacrificial wisdom here may'st find."

Brahman " In offering is my delight, dear sir, 461

I long to make an offering, Gotama !
Teach me who know not, teach me, reverend sir,
Where prospers an oblation ? Tell me that !

The Master " Wherefore, brahman, bend low thine ear, and Dharma
I will teach : —

Ask not of birth but of the faring ask! 462

From wood is awe-inspiring fire^ begot :
From lowly clan noble becomes the sage
Who steadfast and by modesty restrained,

Truth-tamed, endued with temperance, adept 463

In lore and end, has the god-farmg fared :
Timely on him let brahman seeking merit
In sacrifice his offering bestow.

On them who, lusts forsaking, homeless fare, 4^4

The well controlled-of-self, as shuttle straight :
Timely on them let brahman seeking merit
In, &c,j

The passionless with faculties composed 4^5

And freed as moon from Rahu's dark eclipse :
Timely on them let brahman seeking merit
In, &C.J

Those unattached who wayfare in the world, 4^6

The ever mindful, quit of thoughts of 'mine':
Timely on them let brahman seeking merit
In sacrifice his offering bestow.

* Jltaveia,

"''4] The Great Chapter 69

He who is pleasure-quit, as conqueror fares, 467

Hath found and known the end of birth-and-death,
Cool man, cool as the waters of a lake,
Oblation-worthy is the Man-thus-come .'

Peer with his peers, aloof from crooked men, 468

Of boundless wisdom is the Man-thus-come,
Unsoiled by anything of here or hence,
Oblation-worthy, &c.,

In whom abideth neither guile nor pride, 469

He who is free of greed and * mine ' and hope,
Void of all wrath, exceeding cocd-of-self,
A brahman he, with stain of sorrow razed.
Oblation- worthy, &c.,

He who hath razed all harbours of the mind, 470

In whom abides no claim to things whate'er.
He, unattached to things of here or hence.
Oblation- worthy, (src,

He who with mind-intent hath crossed the flood 471

And Dharma in the yondmost vity/ hath known.
The cankerless who his last body bears,
Oblation-worthy, ^c,

In whom acquiring,^ cankers, all harsh speech, 472

Are quenched, gone to their end, and are no more,
He, lore-adept, released in every way,
Oblation-worthy, &c.,

'Mid men of pride, no man-of-pride himself, 475

Bond-overcomer who hath no bonds left.
Who understandeth ill, its base and scope,
Oblation- worthy, &c.y

Seer of the lone, not trusting here to hope, 474

Who view and lore of other- men hath passed,
He in whom no supports whate'er exist.
Oblation-worthy is the Man-thus-come !

^ Bhiivdo ^ Paravediyam, or is it * what can be known of yon ' ?

70 Woven Cadences

He who hath reached the yon^ and nigh of things,
So all are ended, quenched and are no more,
Calm man, and in attachment's end released,
Oblation-worthy is the Man-thus-come !

Seer of the end and term of bond and birth,
Who passion's ways hath wholly left behind,
The cleansed, the spotless, tamtless, without liaw,
Oblation-worthy, 6'^.,

He who perceiverh not self by the self,*
Intent-of-mind, straight-goer, poised-of-self.
He truly still, the vital, doubt-free man,
Oblation-worthy, &c.,

He with no room for error whatsoe'er,
The seer of knowledge as to all that is,
He who his final body beareth now,
Won to the full awakening, utter bliss,
(Such is the cleansing of that spirit** here)
Oblation-worthy is the Man-thus-come I "

Brahman *' Then is my offering true offering.

For we have found the type, the lore-adept !
Brahm is my witness ! Sir, receive from me.
Eat, sir, this sacrificial ofi^ering !

The Master " Not mine t' enjoy fare won from chanting hymns ;
'Tis not the thing for seers, O brahmana !
Fare won from chanting hymns the Wake reject ;
Where Dharma reigns this, brahman, is the rule.

Nay, thou must offer other food and drink
To a great rishi wholly consummate,
The cankerless. untroubled man of calm :
Sure field is that for merit-seeking man ! "

^ Farovara . . . dkamtna.

2 Yo attana attanam nanupassati, cf. the Vedcinta view: Atmanam atmana pasya.
Self by the Self." ( Max Muller, CoUe(t(d Worh xv. 8i.)
® Yakkhassa,

»"• 4 ] The Great Chapter 71

Brahman ** Well is it, sir, that thuswise I should know ! 482

But who should eat the gift of such as I,
Which at this sacrifice I seek to give ?
Thy bidding, sir, I would obtain herein."

The Master "Him th' unprovokable, 483

Him of unclouded mind,
Freed of all lustfulness,
Void of all indolence,

Guide of those on the brink,* 484

Master of birth-and-death,
Type of the silent sage.
Perfect in silent lore.
Come to the sacrifice :

Him with thy brows unknit 4^5

Venerate with joined hands,
Worship with food and drink,
Thus prosper holy gifts."

Brahman ** Thou art the Wake, oblation- worthy, lord I 486

Thou art the field for merit unsurpassed !
Most meet recipient of all the world !
Great is the fruit of gifts to thee, O lord ! "

Then brahman Bharadvaja of Sundarika said this to the
Master : '' 'Tis amazing. Master Gotama ; 'tis wonderful,
Master Gotama ! Just as a man might set up something over-
turned . . . even so Master Gotama has declared Dharma in
many ways. Lo ! I go to Master Gotama for refuge, to Dharma
and to the order of the monks. I would go forth nigh to Master
Gotama ; I would obtain full acceptance.

And brahman Bharadvaja did so . . . and became a man-of-
worth.

1 Simnntanam, Sn4. ' with passions ' ( kilesa ) ; cf. pariyanta, note on verse 964.

72 Woven Cadences [ Sn. 87

(5) Magha

Thus have I heard : — Once, while the Master dwelt
near Rajagaha on Mount Vulture Peak, the young brahman
Magha came and visited him ; and after greeting him and
exchanging the usual compliments, he sat down at one side.
So seated, the young brahman spake thus to the Master : —

" Master Gotama, I am a liberal giver, bountiful, genial,
easy to beg of. I seek wealth rightly, and then I ^ive from
wealth rightly gotten, rightly acquired, to one, to two, three,
four, five, six, seven, eight, nine, ten ; I give even to twenty,
to thirty, forty, fifty ; I give to a hundred even ; ay ! and to more.
Prithee, Master Gotama, in so giving, so bestowing, do I beget
much merit ? "

" Certainly, young man, in so giving, so bestowing, from
wealth rightly gotten, rightly acquired ... a man begets much
merit."

And Magha spake to the Master in this verse : —

Magha ** I ask sooth-speaking* Gotama, 487

Who homeless fares in yellow robe :
Goodman who merit needs and seeks,
The ready almoner who here
Gives unto others food and drink,
Wherein lies fair prosperity
For that oblation-offerer?"

The Master ''Goodman who merit needs and seeks, 488

Magha," the Master made reply, . . .
*' He should make offerings prosperous
By giving to gift- worthy ones."

Magha *' Sir, tell me of gift- worthy ones," 489

Said the young brahman Magha then.

^ Vadannum,

'"' 5 J The Great Chapter 73

The Master " Who fare not clinging in the world, 490

Whole, men-of-naught, and curbed-of-self :
To them meed-eager brahman should
In season due oblation make.

Who with all ties and fetters cut 491

Are tamed, released, gone stir and hope :
To, &c.,

Who from all bonds emancipate 492

Are tamed, released, gone stir and hope :

To, &c,,

Who, quit of passion, error, hate, 493

With cankers quenched, have godly lived :
To, 6rc,,

In whom dwells neither guile nor pride, 494

Greedless and *mine'-less, done with hope :

To, dfC,

Who never unto cravings fall, 495

Flood-crossers, faring free of 'mine':
To, &:,,

Who crave for nowhere in the world, 496

Here, hence, becoming^ this or that :
To, G-c,

Who pleasures quit and homeless fare, 497

Restrained-of-self, as shuttle straight :
To, &c.,

Who, passionless and sense-composed, 498

Are freed as moon from Rahu's grasp :
To, &c,,

Men calmed, wrath gone and passion-free, 499

Without a future^ here to quit :
To, &c.,

^ BhayMavaya^ to become this i^n4 no; (ha;. ^ Gdti,

74

Woven Cadences [ Sn. 89

** Men wholly loosed from birth-and-death, 500

O'ercomers of all ' how ? * and * why ? ' :
To them meed-eager brahman should
In season due oblation make.

Who wayfare in the world, all-freed, 501

With self as island,^ men-of-naught :
To, &c.,

Who here know this as so: 'This is 502

The end: there is no more to come ' :

To them meed-eager brahman should

In season due oblation make.

Ay, to the lore-adept, alert, 503

Rapt muser fain, awakening won,
(The haven here for many men) :
To him meed-eager brahman should
In season due oblation make."

Magha ** Surely my quest was not in vain ; 504

Of the gift- worthy thou hast told I
Indeed thou knowest this as so,
For thine's this Dharma, found and known ! "

Then spake the brahman once again : 505

'* Goodman who merit needs and seeks.
The ready almoner who here
, Gives unto others food and drink,

Pray tell me, sir, wherein for him
Lieth success in offermg."

The Master *' Magha, make offering," he said, 506

*' But in so doing, cleanse thy heart
In all its ways. To th* offerer
The offering is the help ; by this
Supported, he doth then quit hate.

^ AttadipS,

The Great Chapter 75

" With passion gone and hate expelled, 507

Let him in boundless measure then
Quicken a heart of amity,
E'er day and night with zeal suffuse
All quarters to infinitude."

MTioha ** Pray, who is cleansed, awoken,* freed? 508

How to Brahm's world goes man by self?
Tell me who know not ; tell me, sage,
Thus asked ! Thou art my witness, lord !
Brahm have I seen today ! For us
Thou truly art * the peer of Brahm ' I
How rises man, O shining One,
Unto the very world of Brahm ? "

The Master " Who offers, Magha," he replied, 509

** The offermg threefold*"^ endowed.
He would make offerings prosperous
By giving to gift-worthy men ;
And rightly minded, offering thus.
The ready almoner doth rise
Unto the world of Brahm, I say.'*

And when he had thus spoken, brahman Magha said : " It's
amazing, Master Gotama ! . . .We go to Master Gotama for refuge
from this day forth to life's end."

(6) Sabhiya

Thus have I heard: — The Master was ar one time staying
near Rajagaha in Bamboo Grove at the Squirrels' Feeding-
ground. Now about that time a devi pur certain questions to
the mendicant Sabhiya, saying : " The recluse or brahman,
Sabhiya, who explains these questions to thee, when asked,
fare thou the godly faring near him." Now in days gone by
the devI was a blood-relation of Sabhiya.

1 Heading bujjhati for bajjhati, *$c? G. 5, in. 2^6 (^A Hi. ^S^).

76 Woven Cadences [ Sn. 92

And when he had learnt these questions of the devi, the
mendicant Sabhiya approached all the famous and renowned
recluses and brahmans, course-setters with orders, flocks and
followings, well-esteemed by many folk, that is to say: Purana-
Kassapa, Makkhali-Gosala, Ajita-Kesakambali, Pakudha-
Kaccayana, Sanjaya-Belatthiputta and the Jam, Nataputta.
And he put these questions to them, and they, thus asked, did
not succeed in solving them ; and not succeeding, they showed
anger, hate and ill-will. And in turn they asked Sabhiya
questions.

Then thought he : " All these reverend men, famous and
renowned, . . . have not succeeded in solving these questions
of mine . . . but question in return. What if I turn to low thmgs
and enjoy pleasures ? "

Then again he thought : ** There is still the recluse Gotama
who is famous and renowned, a course-setter with an order,
flock and followers, well-esteemed by many folk. What if I go
and ask him ? " And he thought : ** These reverend recluses and
brahmans ... are aged, venerable, old, ripe in years, ancient,
time-honoured elders, gone forth long smce, yet they do not
solve my questions ... I wonder whether the recluse Gotama
will explain them. The recluse Gotama is both young in age
and newly gone torth."

And again he thought : "A recluse is not to be disregarded,
nor to be despised, because he is young. If he be young, he'll
be of great power and might. What if I approach and ask the
recluse Gotama these questions ? "

And the mendicant Sabhiya set out to walk to Rajagaha ;
and in due course, as he wayfared, he came to Rajagaha, to the
Squirrels* Feeding-ground in Bamboo Grove. And he approached
the Master, greeted him and exchanged the usual compliments
and sat down at one side. Thus seated, he spake these verses
to the Master : — ,

Sabhiya ** In doubt, perplexed, I come to thee," 510

Said Sabhiya the mendicant,

I

lii, 6

The Great Chapter 77

Fain to put questions unto thee,
The solver of them be for me :
Explain the things I ask of thee
In gradual and ordered mode ! "

The Master ** From far art come, O Sabhiya," 511

Thus spake the Master m reply,
* Fain to put questions unto me ;
The solver I will be of them
And will explain to thee, when asked,
In gradual and ordered mode.

Question me, Sabhiya, 512

Howe'er thy mind desires,
For of thy questioning
*Tis mine to make an end."

Then thought the mendicant Sabhiya : " It's wonderful,
amazing ! I never got such a chance from the other recluses and
brahmans as this one made for me by the recluse Gotama ! "
And pleased, delighted, elate, and filled with joy and happiness,
he asked the Master a question : —

Sabhiya ** What wins for man the name of 'monk*?'* 513

Said Sabhiya the mendicant,
" Whence 'ruthful' is he called, how 'tamed* ?
Say how proclaimed 'awake' ! Thus asked,
Explain this Master, unto me."

The Master "Who by a path made by the self, 514

Sabhiya," thus the Master spake,
*' Hath gone to utter cool, crossed doubt,
Quit of becoming and decay, ^
Hath lived the life and made an end
Of coming more : he is a 'monk.'

^ Vibhavan ca hhavan ca.

78 Woven Cadences t ^"- 95

" Who, ever balanced and alert, 5 1 5

Harms not a creature in the world,
Crossed, calm, unclouded, with no thoughts
Of 'prominence':^ 'ruthful' is he.

Whose faculties are quickened 516

Within, without, in all the world,
Who plumbs this world and yon, and bides
His time, he quickened, he is * tamed.'

Who webs-of-time discerns in full, 517

The faring-on, twin rise and fall,
Him, dustless, fleckless, fully cleansed.
Won to birth's end, they call ' awake.' "

Then the mendicant Sabhiya, giving praise and thanks for
the Master's words, pleased, delighted, elate, and filled with joy
and happiness, asked the Master a further question : —

Sabhiya *' What wins for man the * brahman's ' name ? " 518

Said Sabhiya the mendicant,
*' Whence called 'recluse,' how * washen ' he ?
Say, why the 'sinless' called ! Thus asked,
Explain this. Master, unto me."

The Master "Who bars out evil, Sabhiya," 519

The Master said, " One free of stain,
Intent-on-well'^ and poised-of-self.
Passed faring-on, whole, with trust gone :
The type is called the ' brahmana.*

Open-to-calm,* passed right-and-wrong, 520

Dustless, who knows this world and yon,
• O'ercomer of all birth-and-death :

As such the type is called ' recluse.'

^ Vssaiia, see below, verse 855. ^ Sadhu-samahito, cf. note on verse 45.

^ Samitavi in opposition to bahetva, so : satnana and brahmana.

"''^] The Great Chapter 79

* Who hath all evils washed away, 521

Within, without, in all the world,
Who goes not to time's weaving,^ web
Of devas, men, is 'washen' called.

Who in the world commits no sin, 522

Who, loosed from every fetter, tie,
Is nowhere caught, is wholly free :
As such the type is 'sinless'^ called."

Then Sabhiya, giving praise and thanks, . . . asked a further
question : —

Sabhiya " The Wake call whom 'field-conqueror* ? " 523

Said Sabhiya the mendicant,
** Whence is man 'expert' called, how 'wise' ?
Why called a ' silent sage * ? Thus asked,
Explain this, Master, unto me."

The Master " Who fields-of-sense discerns m full, 524

And conquers, Sabhiya," he said,
** Deva and human, field ol Brahm,
Is free of all their roots and bines :
As such the type's 'field-conqueror.'

Who doth the sheaths® discern m full, 525

Deva and human, sheath of Brahm,
Is free of all their roots and bines :
As such the type is 'expert* called.

Who the twm warring* states discerns, 526

Within, without, by cleansing wise,
O'ercomer of the dark and bright :
As such the type they say is 'wise.'

* Kappiyesu kappan n'eti. * N^ga. ^ Kosani, in Vedanta the three enveloping

the soul; so kusala: 'expert' in that. ■* Pandarani, cf. bhandati, panda, phandati; Sk :

spanda, Monier- Williams, 5^. Diet,: ' Some derive pandita from this.*

I

8o Woven Cadences [ ^n- 9^

'* Who knows the real* and unreal, 527

Within, without, in all the world,
Worshipped by men and devas, he,
Passed bond and snare, is * silent sage/ "

Then Sabhiya, giving praise and thanks, . . . asked a further
question: —

Sahhiya " What wins the name of ' lore-adept ' ? " 528

Said Sabhiya the mendicant,
" How * visioned * called, why * vigorous ' ?
What is it to be * thoroughbred ' ?
Thus asked, explain this, sir, to me."

The Master " Who lores of men discerns in full 529

And conquers, Sabhiya," he said,
" Alike of brahman and recluse,
Unmoved by aught they feel and know,^
Passed lore : he is the 'lore-adept.'

Who sees as hindrance name-and-form, 530

Within, without, as root of ill.

Is free of all ill's roots and bines :

As such the type is ' visioned ' called.

Who from all evils here abstains, ' 531-

Passed pain of hell, lives strenuous,

He strenuous, and resolute :

As such the type is * vigorous.'^

Who truly* bursting all the bands, 532

Within, without, the root of bonds.
Is free of all bonds' roots and bines :
As such the type is * thoroughbred.' "

^ Satam (^hammatn ^—Vedanasii. ^Reading v'tro, hut text 3ind SnA., dhiro. In the
question it is viriyava. See Nid. i. s.v. v'lro. Our text runs Virato (!) . . . - papukeki . . .
viriyavdso . . .dhiro. Niraya, hell, is perhaps here, ' going on and on to death.' * Assu.

^ 1 The Great Chapcer gi

Then Sabhiya, giving praise and rhanks, . . . asked a further
question : —

533

Sabhiya " What wins the name of listener' ? "

Said Sabhiya the mendicant,
** Whence 'Ariyan,' how 'wayfarer/
Who is a 'mendicant' ? Thus asked,
Explain this, Master, unto me."

The Master " Who unto all things listeneth 534

And understands all in the world,
Things blameless, elsewise, what may be,
Him conqueror, doubt-free, released,
Gone stir, they call a 'listener.'

Who cuts away all cankers, grooves, 535

Who knows, enters no bed-of-womb ;
Who clears the triple' swamp of sense,
Nor serves time's web, is 'Ariyan.'

Who wins the winning faring here, 5 5 6

Expert in all, who Dharma knows,
He, caught in nothing, fully freed.
At odds with none, is ' wayfarer.'

Who shuns the deed which bears ill fruit, 537

Above, below, across, between ;

Who faring, understands and ends

Deceit and pride and greed and wrath

And name-and-form, 'tis him they call

A 'mendicant,' the winning won."

Then Sabhiya, giving praise and thanks for the Master's
word, pleased, delighted, elate, and filled with joy and happiness,
rose from his seat, and placing his upper robe over one shoulder,

^ SnA: 'pleasures etc.', but cf. verse 842.

82 Woven Cadences

with joined hands saluted the Master and chanted these verses
in his presence : —

Sahhiya " O quickening^ sage who didst 538

Dispel the heresies
Of mendicants' disputes,
Those three and sixty points,^
Figments'^ of inference
And term, and dark flood cross :

Thou to ilTs end art gone, 539

Yon-tarer, man-ot-worth !
Thou art the All-awake 1
I deem thee cankerless.
Vision and Hght are thine,
Thine wisdom wide ! Thou hasr,
Ill-ender, helped me cross,

Grasped my perplexity 540

And borne me o'er my doubt.
To thee be worship giv'n,
Kin of the Sun, goal-won,
Sage of the silent ways,
Vital, compassionate !

My former doubts, O seer, 54 ^

Thou hast explained : in sooth
Thou art a sage awake !
For thee no obstacle

Remains, for thee all moil 5 4-^

Is stilled and blotted out ;
And thou art cool and tamed,
Persistent, active truth.

O sinless energy, 54 3

At thy words Narada
And Parvata rejoiced
And all the deva hosts.

^ BhuripariTui. '^ SnA. refers to the Brahmajala sutta (D. ii. 12 ff., Dial, ii z6 tf.),

where the number is sixty-two, and says ' sakkayaditthi' is to be added.

*^ Heresies = sitani ; figments = nissitani ; See .ibove page 10 note I.

"^•^] The Great CKaptcf 83

" O thoroughbred of men, 544

O noblest of mankind,
Peerless in all the worlds,
To thee be worship giv'n !

Thou art the Wake ; thou art 545

The teacher ! Thou, the sage
O'er Mara triumphing,
Hast cut all leanings off,
And, crossed thyself, dost help
Mortality to cross.

By thee are cankers crushed, 546

Affections overcome,
And banished fear and dread :
Thou lion unattached I

As water^ soileth not 547

The lovely lotus bloom,
E'en so thou art unsoiled
By merit or ill deeds.
Hero, stretch forth thy feet !
Sabhiya salutes the lord ! "

Then the mendicant Sabhiya fell with his head at the feet
of the Master, saying : — " It's amazing, sir, ... 1 would go forth
near the Master ; I would obtain full acceptance ! "

" Verily, Sabhiya, whoso formerly followed another course-
setter and now wishes to go forth in this teaching and discipline,
to obtain acceptance therein, he serves four months. At the
end of four months the monks, being satisfied in their hearts,
may allow him to go forth, may grant him full acceptance, for
the quickening of monkhood ; yet in this case I acknowledge a
difference in persons."

'* If, sir, they who formerly followed another course-setter . . .
must serve four months . . . and thereafter the monks . . . may
allow him to go forth . . . , I will serve four years. At the end
of four years let the monks, being satisfied in their hearts, allow
me to go forth, grant me full acceptance, for the quickemng of
monkhood."

84 Woven Cadences [ Sn. 103

And the mendicant Sabhiya went forth near the Master,
obtained full acceptance . . . and in due course the venerable
Sabhiya became a man-of-worth.

(7) Sela

Thus have I heard : — Once, while the Master toured with a
large number of monks, twelve hundred and fifty, among
the people of Anguttarapa, he came to the market-town of
Apana belonging to them.

And mat-haired Keniya heard thus : ** *Tis said the Sakyan
recluse Master Gotama, gone forth from the Sakyan clan, is on
tour among the people of Anguttarapa with about twelve hundred
and fifty monks, and has arrived at Apana. Now of that same
Master Gotama this fair fame is gone abroad : * He is the Master,
man-of-worth, the all-awakened One, perfect in lore and virtue,
well-farer, world-knower, unsurpassed, charioteer for tamable men,
teacher of devas and men, the Wake, the Master ! He, realizing
it by his own knowledge, makes Dharma known to this world
with its devas, Maras and Brahmas, to mankind with its recluses
and godly men, devas and men. He teaches Dharma, lovely at
the beginning (of life), lovely in the middle, lovely at the end,
both in goal and means thereto. He proclaims a godly faring,
which, when wholly fulfilled, is all-cleansing.' Verily, well
it is to see such men-of-worth !

And mat-haired Keniya approached the Master, and on
arrival greeted him and exchanged the usual compliments and
sat down at one side. And the Master taught, advised, roused
and gladdened mat-haired Keniya, thus seated, with talk on
Dharma ; and he so gladdened . . . spake thus to the Master : —

** Let Master Gotama with the company of monks accept
food from me tomorrow .' " And when he had thus spoken
the Master said : —

* Great is indeed the company of monks, Keniya, twelve
hundred and fifty ! Moreover, thou art a follower of the
brahmans."

"^' ^ The Great Chapter 85

A second time mat-haired Keniya spake, saying : " Master
Gotama, though the company be Jarge ... let Master Gotama
with the monks accept food from me tomorrow ! " And a
second time the Master repHed as before.

A third time Keniya spake and said : " Though the company
of monks be large, even twelve hundred and fifty, and though
1 am a follower of the brahmans, yet let Master Gotama with
the company of monks accept food from me tomorrow ! "

And the Master accepted by silence.

Then mat-haired Keniya, perceiving that the Master had
accepted, arose and went to his hermitage.

And having come, he called together his friends and well-
wishers, kith and kin, saying : " Hark ye, good sirs, friends,
well-wishers, kith and kin ! I have invited the recluse Gotama
with the company of monks to a meal tomorrow, so would ye do
me personal service ? "

" Yes, sir ! " they all replied . . . And some set about
digging fire-pits, some chopping wood, some cleaning pots, some
getting ready jars of water, and some arranging seats, but the
preparing of the pavilion mat-haired Keniya undertook himself.

Now there was dweUing in Apana at that time the brahman
Sela. And he fared yonder by way of the three Vedas with the
indices and rituals, sound-analysis and fifthly the legends ; he
was skilled in metre and grammar, proficient in metaphysics
and the signs of a great man ; and he taught hymns to three
hundred brahman pupils. And mat-haired Keniya was a follower
of his at that time.

And brahman Sela surrounded by three hundred brahmans
was stretching his legs and wandering about, and came to Keniya's
hermitage. And Sela saw some folk digging . . . others clean-
ing pots ... in the hermitage, and Keriiya himseli preparing the
pavilion ; and seeing all this he said to him : " Pray, is there to be
a marriage or a givuig in marriage at Master Keniya's ? Or is a
great sacrifice being made ready ? Or has the warlike Bimbisara,
king of Magadha, been mvited with his army tomorrow ? "

86 Woven Cadences [Sn. io6

** Nay, Sela, there's no marriage or giving in marriage
coming off here, nor indeed has king Bimbisara with his army
been nivited, but a great sacrifice is at hand. The recluse
Gotama . . . with a large company of monks . . . has arrived at
Apana; and of that same Master Gotama it is said : ' He is the
Master ... he is the Wake ! ' And he and the monks have been
invited by me to come tomorrow."

" Master Keniya, did you say 'the Wake ' ? "

** Master Sela, I said 'the Wake.' "

** Master Keniya, did you say 'the Wake ' ? "

** Master Sela, I said 'the Wake.* "

Then thought brahman Sela : " The Wake ! that is a sound
heard seldom in the world .' The thirty-two signs of a great man
have come down to us in our hymns ; and tor the great man, so
endowed, there are t\\ o courses and no other. If he live the home-
life, he becomes a rajah Wheel-turner, a just and righteous king,
conqueror of the four ends of the earth, bringing stability to the
country, and he is possessed of the seven jewels. And his seven
jewels are these : the jewel of the wheel, the elephant, the horse,
the precious stone, the woman, the householder, and the jewel
of a minister is the seventh. And he has more than a thousand
sons, valiant, vigorous, crushers of foes. And conquering the
sea-girt earth, he dwells there ruling justly without rod or sword.
But if he go forth from home to homelessness, he becomes a
man-of-worth, all-awakened, veil-lifter for the world."

"And where, Master Keniya," he said, " dwells Master
Gotama, the man-of-worth, the all-awakened ? "

And when he had thus spoken, mat-haired Keniya stretched
forth his right arm and said : " There, Master Sela, by that
blue line of forest trees."

Then Sela with the three hundred brahmans set out for the
place where the Master dwelt ; and as they went he said to
them : " Come quietly, good sirs, and place your teet carefully

"^' 7 ] The Great Chapter 87

step by step, for verily these reverend men are as hard to approach
as lone-faring lions ! And when I take counsel with the recluse
Gotama, do not interrupt me, good sirs, but wait until I've
finished talking."

And brahman Sela approached the Master, and on arrival,
greeted him, exchanged the usual complimentary talk, and sat
down at one side. And so seated, he looked for the thirty-two
signs of a great man. And Sela saw all the thirty-two signs save
two. And about those two signs he was in doubt, perplexed,
nor was his mind clear nor satisfied about them, that is to say,
whether what was cloth-hid was sheath-cased, and whether
his tongue was large.

Then thought the Master : ** This brahman Sela sees in me the
thirty-two signs of a great man, all save two ; and about those
two he is in doubt, perplexed ; nor is his mind clear and satisfied
about them."

And the Master performed an act of psychic power so that
the brahman saw that which the Master had cloth-hid was
sheath-cased. Then, too, the Master put forth his tongue and
touched and stroked both ears, touched and stroked both nostrils,
and he covered the whole breadth of his forehead with his tongue.

Then thought the brahman : " In sooth the recluse Gotama
is possessed of all the thirty-two signs of a great man and not with
some only, yet I know not this : Is he awake or not ? Now I
have heard it said by brahmans of old, venerable teachers of
teachers, that those who have become men-of-worth, all-awakened,
manifest the self when praise is uttered about them. What
if I were to chant seemly verses in the presence of the recluse
Gotama ! "

Then verily brahman Sela chanted these verses in the presence
of the Master : —

Sela '* Thy form is full and comely, finely bred, 54^

Goodly to see and golden ; gleam thy teeth ;
And thou art vigorous, O Master, to0.

88 Woven Cadences [Sn. no

" In sooth thy body bears all marks of men 549

High-born : the very signs of superman.
Clear-eyed, full-mouthed, majestic, upright, strong, 550
Thou in recluses' throng as sun dost shine,
Lovely to see, a monk with skin of gold I 551

What use such glory in recluse's life ?

Worthy art thou to be a king, to roll 552

The Wheel, the lord of warns, the conqueror
Of the four Isles, lord of Rose-apple Grove.
Wealthy and warrior-rajahs shall become 5 5 3

Thy followers : rajah of rajahs, king
Of men be thou and rule, O Gotama ! '*
The Master " I am a rajah, Sela," said the lord, 554

** Rajah of Dharma and without a peer ;
I roll the Wheel by Dharma, ay, the Wheel
Which none can backward roll ! " Said Sela then :
Sela ** Wholly awake thou dost profess to be, 555

Rajah of Dharma and without a peer ;
Thou say'st : ' By Dharma do I roll the Wheel/
But who's thy marshal, Gotama, thy squire, 556

The master's man ? Who keeps a roll for thee
This Wheel of Dharma thou hast set aroll ? "
The Master " The Wheel by me set rolhng," said the lord, 557

" The Wheel of Dharma, Sela, without peer,
'Tis Sariputta who keeps that aroll,
He is the heir born to the Man-thus-come.
All things meet to be known are known by me, 55S

Meet to be quickened quickened are by me.
Relinquished by me relinquished are ;
Therefore I am awake, O brahmana !

Dispel thy doubt in me, incline thy heart! 559

Full rare and seldom are the Wakened seen.
Of those rare men, seen seldom in the world, 560

Lo ! I am one, physician without peer.
Wholly awakened, brahmana, become
As Brahm. beyond compare ; all foes are quelled, 561

Crushed Mara's hosts, and fearless I rejoice,"

'"•7] The Great Chapter 89

Sda " Heed ye to this, good sirs ! The hero, seer, 562

Physician speaks as roars the forest lion.
Crusher of Mara's hosts, become as Brahm, 563

Beyond compare, who could see him indeed
And disbelieve ? Nay ! not a base-born black !
Who wishes, follow me : go who doth not .' 564

Here I go forth nigh to the noble sage."

Brahmans "If to you, sir, this bidding of the Wake 565

Most high seems good, we too will fare nigh him."

Sela '' With upraised hands three hundred brahmans beg 566

To fare the godly faring nigh thee, lord."

The Master " Sela, the godly faring, well proclaimed, 567

For here and now and not anon," he said,
" For earnest learner's no vain going forth."

And brahman Sela and his company were allowed to go forth
near the Master and obtained full acceptance.

And mat-haired Keniya at the end of that night, having
had plenty of hard and soft food prepared at his own hermitage,
sent word to the Master that it was time : " It is time. Master
Gotama ; the meal is set." And the Master, robing early, took
bowl and cloak and came to Keniya's hermitage ; and on arrival,
he sat down on the seat prepared, surrounded by the order of the
monks.

Then mat-haired Keniya with his own hand served and
satisfied the order of the monks, with the Wake at their head,
with plenty of hard and soft food. And when the Master had
finished eating, and had taken his hand from his bowl, Keniya
took a low seat and sat down at one side; and the Master with
these verses gave thanks to him, thus seated : —

The Master "Chief sacrifice is fire-offering, 568

Chief hymn is Savitri,
Chief person here a rajah-king,
Chi^f water i^ the J^ea ;

Woven Cadences [Sn. m

Chief star of heaven is the moon, 569

Chief radiance the sun,
But chief the order for the boon

Of merit-seeking one."

Then the Master, having thanked mat-haired Keniva in these
verses, arose from his seat and departed.

And the venerable Sela and his company, dwelHng alone,
apart, earnest, ardent, self-resolute, ere long entered and abode
in that supreme end ot godly living — for the goal of which
clansmen's sons rightly go forth from home to homelessness —
and by their own knowledge here and now realized it ; and thev
knew : * Birth is destroyed, lived is the godly life, done is what
had to be done, there is no more of this state.' And the venerable
Sela and his company became men-of-worth. Then went they to
the Master, and approaching him, placed the upper robe over the
shoulder, and with upraised hands addressed him in these verses: —

Sela with *' Eight days ago, O seer, 570

his company We to thy refuge came :

Lord, in thy bidding we

Are tamed in seven days.

Thou art the Wake ; thou art 571

The teacher ! Thou, the sage

O'er Mara triumphing.

Hast cut all leanings off.

And, crossed thyself, dost help

Mortality to cross.

By thee are cankers crushed, 57^

Affections overcome,

And banished fear and dread :

Thou lion unattached !

Poised, stand three hundred monks 575

With joined hands upraised :

Hero, stretch forth thy feet !

Sinless, salute the lord I "

Ill,

The Great Chapter 91

(8) The Dart

How insignificant is man's lot here, 574

How brief, obscure, how troubled, fraught with ill !

There is no means whereby man shall not die : 575

Death follows on decay : such is life's course.

The early ripening fruit hazards the fall : 576

Ever death's hazard haunts the lives of men.

Just as the potter's earthen vessels end 577

In shards, so too man's life. Young and mature,

The fool and sage, come all within the power 578

Of death : death is for all the common lot ;

And of death's victims passing to yon world, 579

No father saves his son, no kith his kin.

See ! while they crowd and gaze and weep, their kin 580

Are one by one, as ox to slaughter, borne.

Thus smitten is the world by eld and death, 581

The wise world-plight discern, lamenting not.

Thou knowest not the 'whence' or 'whither* way 582

And, seeing neither course, grievest in vain.

If one by grief and foolish self-affliction 583

Could ease his pain, the wise would surely do't.

One wins not calm of mind by tears and grief; 584

111 grows the more ; the body languishes

And lean and pale becomes ; self hurts the self; 585

The dead are not helped thus : fruitless is woe I

Who yields to grief the deeper sinks in ill : 586

Who wails the dead falls further in grief's power.

See how men pass according to their deeds ; 5^7

How, come within death's power, folk tremble here !

Men hope for this and that but other things 5^^

Befall : just thus is separation. See

The world's plight ! For a hundred years or more 589

A man may live, but separation comes

From kith and kin : then he too leaves this life.

Since thou hast heard the man-of-worth, oust grief; 59°

Seeing one dead and gone, know him a$ lost !

92 Woven Cadences [Sn. ii6

As fire of burning house by water's quenched,* 591

So seer-of-sooth, wise man, rape, expert, swiftly

As wind-blown cotton seed, scatters grief's surge.

Who seeks self-happiness from self draws out 592

The dart : laments, vain longmgs, pains self-bred.

Who draws the dart wins calm of mmd not based 593

On trust, and, grief o'ercome, is gnefless, cool.*

(9) Vasettha

Thus have I heard : — Once, when the Master dwelt near
Icchanankala in the woodland glade, there lived m Icchanankala
many well-known and wealthy brahmans, for instance brahman
Cankin, brahman Tarukkha, brahman Pokkharasarin, brahman
Janussonin, and brahman Todeyya ; and there were many others
besides. ~^^

Now while the young brahmans, Vasettha and Bharadvaja,
were walking up and down and stretchmg their legs, this chance
talk arose : ** How does one become a brahman ? " And
Bharadvaja spoke thus : ** When, sir, one is well born on both sides,
pure in descent lor seven generations both of mother and father,
unchallenged and without reproach in point of birth, then is one
a brahman." And Vasettha said : " When one is virtuous and
of good conduct, then one is a brahman." But Bharadvaja was
nor able to convince Vasettha, nor Vasettha Bharadvaja.

Then Vasettha said to Bharadvaja: "This recluse. Gotama
the Sakyan, gone forth from the Sakyas, Bharadvaja, lives near
Icchanankala in the woodland glade, and of that same Master
Gotama this good report is noised abroad : . . . He is the Wake,
the Master ! Let us go, Master Bharadvaja, to the recluse Gotama,
and having approached, we will ask him o( this matter ; and as
Master Gotama explains to us, that we will accept."

" Very well, sir," assented Bharadvaja.

farinihhaye, 2 l^^hhutQ,

The Great Chapter 93

And rhe two brahmans went off to the Master and, on arriving,
greeted him with the usual complimentary talk and sat down at
one side. So seated, brahman Vascttha addressed the Master
in these verses : —

Vasettha " We both profess to be Three- Veda versed : 594

Of Pokkharasatin a pupil I,
Oi Tarukkha's this youth. Whole-hearted we
In all that's taught thereof: in scansion apt, 595

In grammar trained, as masters we recite I
Yet 'twixt us, Gotama, contention lies 596

On point of birth. Bharadvaja says thus :
* By birth is man a brahman ' — but I say :
' By deeds ! ' Conceive the matter so, O seer.
Since neither's able t'other to convince, 597

We come to ask the Master, famed awake.
Lo ! as the people with clasped hands salute 598

The moon from dark retirement newly ris'n,
So in the world folk honour Gotama ;
And Gotama, the risen world-seer, this 599

We ask : * Is man by birth a brahmana
Or thus becomes by deeds ? ' Tell us this thing
Who know not, that a brahman we may know !

The Master " Vasettha," he replied, " I will expound 600

To you in gradual and very truth
Division in the kinds^ of living things ;
For kinds divide. Behold the grass and trees ! 601

They reason not, yet they possess the mark
After their kind : for kinds indeed divide.
Consider then the beetles, moths, and ants : 602

They after their kind too possess the mark . . .
And so four-footed creatures, great and small ... 603

The reptiles, snakes, the long-backed animals ... 604

Fish and pond-feeders, water-denizens ... 605

Birds and the winged creatures, fowls o* the air, 606

They after their kind all possess the mark ;

94 Woven Cadences t Sn. no

For kinds divide. Each after his kind bears 607

His mark : in man there is not manifold.

Not in the hair or head or ears or eyes, 608

Not in the mouth or nose or Hps or brows,

Not in the throat, hips, belly or the back, 609

Not m the rump, sex-organs or the breast,

Not in the hands or feet, fingers or nails, 6 1 o

Not in the legs or thighs, colour or voice,

Is mark that forms his kind as in all else.

Nothing unique is in men's bodies found : 611

The difference in men is nominal.

The man forsooth who earns his livelihood 612

By minding cows and fields, know, Vasettha,

He is a farmer, not a brahmana !

Who works at diverse crafts, know him to be 613

An artisan and not a brahmana !

Who plies a trade for livelihood, know him 614

To be a trader, not a brahmana !

Who toils in service for another man, 615

Know as a servant, not a brahmana !

Who lives by taking things not giv'n, know him 6 i 6

To be a thief and not a brahmana !

Wlio lives indeed by archery, know him 617

To be a soldier, not a brahmana !

Who fives by priestly craft, know him to be 618

A celebrant and not a brahmana !

And he who owns the \'illage, country-side, 619

Know him as rajah and no brahmana !

I call none ' brahman ' from mere parentage, 620

Tho' he be 'Sir'-ed and wealthy too : the man

Of naught, who grasps not, brahman him I call !

Who cuts all fetters, thirsting not, fears not, 621

Fetter-free, bondless, brahman him I call.

Who cuts thong, halter, strap, and cord, throws ofl 622

The bar, has woken, brahman him 1 call.

The Great Chapter 95

Who, blameless, bears blows, bonds, abuse, well armed 625

Wirh strength of patience, brahman him I call.

Him wrathless, spotless, moral, free of pride,* 624

Last body bearing, tamed, I brahman call.

As water on a leaf, as seed on awl, 625

Who to lusts clings not, brahman him I call.

Who knows here now that ill for self is quenched, 626

Burden-dropped, bondless, brahman him I call.

Him of deep wisdom, sage, skilled in all ways, 627

Won to the goal supreme, I brahman call.

Who not with homeless nor householder sorts, 628

Frugal, resort-less, brahman him I call.

Who rod lays by 'gainst weak and strong, slays not, 629

To slay incites none, brahman him I call.

Him cool mid violence, mid foes no foe, 630

Mid grasping grasping not, I brahman call.

From whom hate, passion, pride, and guile liave falTn, 631

As seed from needle, brahman him I call.

Who teaches gently, utters words of truth, 632

And none olfendeth. brahman him I call.

Who here takes naught, long, short, small, Inr^e, ^ood, bad, 6 3 5

Nothing not given, brahman him I call.

In whom no hopes are found for here or )'on, 634

Fetter-free, hope-free, brahman him I call.

In whom no grooves are found, gone doubt, who knows, 6 3 5

Won to depths deathless, brahman him I call.

Who here hath passed bond of both good and ill, 656

Grief less, cleansed, dustless, brahman him I call.

Him spotless, cleansed, unclouded, clear as moon. 637

With ' life "'^ and pleasure quenched, I brahman call.

Who hath this bog, false, painful round, passed o'er, 638

Crossed and yon-fared, a muser, doubt gone, still.

Cool in detachment, brahman him I call.

* Anussadam. ^ Bhava : ' becoming.

96 Woven Cadences

Sn. T2i

Who pleasures here forsakes and homeless fares, 639

Lust and ' hfe '^ ended, brahman him I call.

Who craving here forsakes and homeless fares, 640

Craving, * Hfe '^ ended, brahman hmi I call.

Him rid of human yoke, passed deva-yoke, 641

Fetterless, free of yokes, I brahman call.

Him rid of likes and dislikes, cool, detached, 642

Vigorous, world-conqueror, I brahman call.

Who knows m whole man's rise and fall, uncauaht, 645

Awake, uell-faring, brahman him I call.

Whose lot men, devas, gandharvas know nor, 644

Cankerless, worthy, brahman him I call.

Him for whom present, future, past, holds naught, 645

Who grasps not, man-ot-naught, I brahman call.

The bull, elect, the hero, victor, sage, 646

Awake, still, washen, brahman him I call.

Who knows his former lite, sees heav'n and hell, 647

Won to birth's ending, brahman him I call.

What the world holds as 'name' and 'lineage' 648

Is indeed nominal, terms risen here

And there by popular opinion,

Adhered to long, views of the ignorant I 649

The ignorant declare : *A brahman is

By birth.' None is by birth a brahman ; none 650

By birth no brahmana : by deeds is one

A brahmana, by deeds no brahmana !

By deeds one is a farmer and by deeds 6 5 1

An artisan, by deeds a trader too ;

By deeds one is a servant and a thief, 652

By deeds a soldier and a celebrant,

And even so a rajah is by deeds.

'Tis thus in truth the wise perceive the deed, 653

Seers of the origin by way of cause.

Men expert in results of deeds. The world

1 Bhava : * becoming.'

^"' ^°1 The Great Chapter

97

" Revolves by deeds, mankind revolves by deeds : 654

As pin holds fast the rolling chariot's wheel,
So beings are in bondage held by deeds.

A brahman one becomes by godly life, 655

By temperance, austerity, restraint :

This IS indeed supreme for brahmanhood.

Who by three Vedas is accomplished, 656

With no more commg here, and man-of-calm,
Know thou, Vasetrha, even thus of him :
He is of knowers Sakka^ and Brahma ! "

And when he had thus spoken, the brahmans, Vasetrha and
Bharadvaja, addressed the Master, saying : " It's amazing, Master
Gorama ! . . .We both go to Master Gotama as our refuse . . .
May Master Gotama accept us as lay-disciples from this day
forth to life's end, as refuge-gone."

(10) The Kokalikan

Thus have I heard : — Once, when the Master was dwelling
near Savarthi, m Anathapindika's park at Jera Grove, rhe Kokahkan
monk approached him, and on arrival, sat down at one side. So
seated, Kokaliya said this to him : ** Full of wicked desires, sir,
are Sariputta and Moggallana, ruled by wicked desires."

Then said the Master : " Say not so, Kokaliya, say not so !
Put thy trust in Sariputta and Moggallana ; very friendly are
SSriputta and Moggallana ! "

A second time Kokaliya spoke to the Master, saying :
" Although, sir, in the Master is my faith and hope, yet full of
wicked desires are Sariputta and Moggallana, ruled by wicked
desires."

And a second time the Master spoke to Koklliya and replied
as before . . .

1 Sn. Index suggests word-play; so perhaps ' best possible of knowers.' Tthi vijjUi
may refer to the ' triple lore' given in verse 647 above, see K,S. i. 208 and C.5. i. 149.

98 Woven Cadences [^^- i^5

And a third time Kokaliya spoke in like manner . . . and a
third time the Master repHed as before . . .

Then Kokaliya arose from his seat, saluted the Master and
departed, passing him by on the right.

Now not long after departmg, Kokaliya's whole body was
covered with boils the size of mustard seeds. And these grew to
the size of a bean, then of a pea, then oi^ a jujube-stone, then
of a jujube-fruit, then of a myrobalan, then of a vilva hun, and
then of a quince ; whereupon they burst and discharged pus
and blood. And the monk Kokaliya died of that disease, and
beinedead, arose in the Lotus hell, because he bore illwill towards
Sariputta and Moggallana.

At the waning of the night, Brahma Sahampati of surpassing
beauty, lighting up the whole of jeta Grove, approached the
Master, and on arrival, saluted him and stood at one side.
Thus standing, he addressed the Master, saying : " Sir, the monk
Kokaliya is dead, and m death he has arisen in the Lotus hell,
because of his illwill towards Sariputta and Moggallana." Thus
spake Brahma Sahampati, and having spoken, he saluted the
Master, and passing him by on the right, he disappeared thence.

Now at the end of that night, the Master summoned the
monks, saying : '* Monks, this night Brahma Sahampati of surpass-
ing beauty . . . told me of Kokaliya's death . . . and then dis-
appeared.*'

And when he had spoken, a certain monk said to the Master :
** Sir, how long is the term of life m the Lotus hell ? "

" Long, monk, is the term of life in the Lotus hell. It is not
easy to reckon it by so many years, so many thousands of years,
and by so many hundreds of thousands of years."

"Is it possible to give a simile, sir ? "

"It is possible, monk," replied he. " Suppose there were
twenty Kosalan cartloads of sesamum seed and at the end of every
hundred years a man were to take out a seed, just one; well,
sooner, monk, would those Kosalan cartloads oi: sesamum seed be

"i» ^o] The Great Chapter

99

used up and exhausted in chat way — and that's not one Abbuda
hell ! Monk, as twenty Abbuda hells are one Nirabbuda hell, as
twenty Nirabbuda hells one Ababa hell, as twenty Ababa hells
one Ahaha hell, as twenty Ahaha hells one Atata hell, as twenty
Atata hells one Kuniuda hell, as twenty Kumuda hells one Sogan-
dhika hell, as twenty Sogandhika hells one Uppalaka hell, as
twenty Uppalaka hells one Pundarika hell, and twenty Pundarika
hells are one Lotus hell. Verily, monk, the monk Kokaliya arose
in the Lotus hell because of the illwill he bore towards
Sariputta and Moggallana."

Thus spake the Master, and when he had thus spoken the
Well-farer spoke again as teacher :—

The Master " In sooth to every person born 657

An axe is born within his mouth,
Wherewith the fool doth cut himself
Whenas he speaketh evilly.

And they who praise the blameworthy, 658

And they who blame the praiseworthy,
Cull with the mouth the seeds of woe
Nor from the seeds raise happiness.

Who with the dice-seeds loseth wealth, 659

Little his woe : greater for him
The seeds of woe, alike for wealth,
Alike for self, should he beget
Illwill in heart for well-farers.

For a hundred thousand periods, 660

Thrice twelve, and five, he goes to hell,
Whoso with lU-intent in word
And thought reviles the Ariyans.

The liar and who does and says, 66

* I did not do it ! ' go to hell ;
Degraded both by deeds, in death
Hereafter they become alike.

loo Woven Cadences [ Sn. 127

" Who wrongs the man who doth no wrong, 662

Him cleansed, full-grown, the fleckless man,
That evil turnerh on the fool
Even as fine dust wmdward thrown.

Whoso is prone to covering 663

Will speak of others in dispraise —
Mean miscreant, ill-mannered man,
Jealous and set on slandering.

O foul-mouthed, false, ignoble man, 664

Truth's murderer, ill-doer, vile :

Thou ill-born, least of men, woe's seed,

Speak here not much ! Hell's man art thou !

Thou spreadest dust unto thy loss, 665

Transgressor, who the good revil'st,
Thou who hast fared most evilly,
For long hast gone to steepy pit.

For perishes the deed o'i none, 666

Nay ! it becomes his taskmaster ;
Both dullard and transgressor see
Themselves hereafter writhe in pain.

They go where strike the iron rods, 667

Where bites the tdgc of iron stake,
Ay, where the very food they eat
Is like to red-hot iron balls !

And softly speak no speakers there 66S

Nor haste to come and succour them.
They reach the fiery flaming plain ;
They lie on burning ember-mats.

With nets the warders cover them 669

And thrash them there with iron flails.
Into the dark abyss they pass,
That spreading waste of endless fog.

^o] The Great Chapter

lOI

They come to fiery flaming plain 670

Of copper cauldrons and for long
Are cooked therein ; now up, now down
They bubble on those flaming plains.

There too the vile transgressor stews, 671

Caught in a mash of blood and pus ;
Tho' turn he here or thither turn,
He rotteth at the very touch.

In worm-infested water then 672

Stews the transgressor, nor can flee ;
Tho' there are sides, the jars are globes,
All surfaces concavities.

There looms the sharp-edged Sword-leaf Grove ; 675
They enter and their limbs are mauled,
Warder on warder catch their tongues
With hooks and then belabour them.

Into Vetaranl they plunge, 674

Biting and bladed, hard to breast :
There headlong down the foolish fall,
The evil doers evil done.

Then while they wail, the mottled flocks 675

Of ebon ravens them devour ;

Jackals and dogs, great vultures, hawks

And crows, rend them and raven there.

O miserable is that mode 676

Which for the sinner there prevails !
Wherefore let man till life end here
Well-doer be and loiter not.

Who know, reckon the term of those 677

Brought to the Lotus hell in loads

Oi sesamum, five myriads

Of lakhs and twice six hundred lakhs.

102 Woven Cadences [Sn. 131

** Thus are hell's many ills here told, 678

And term that thus must there be spent :
Wherefore m pure, fair, friendly ways
Ward word and thought unceasingly."

(^0 Nalaka

The Prologue

At noon the rishi Asita beheld 679

The thrice-ten heavenly throng and deva-hosts
In joy and mirthful mood attending Indra ;
And clad in vesture white, with kirtie-dance
They chanted hymns of praise and thanksgiving.

And gazing on their high felicity, 680

With heedful reverence thus there he said :
Asita '* Whence are the devas filled with joyfulness ?
Why circle they around in kirrle-dance ?

Lo ! when the battle with the demons raged 681

And the gods won, the demons then confounding,
There was not then the like astounding joy.
What marvel have the whirlwind devas seen

To be so blithe ? How jubilant they sing 682

And music make and clap their hands and dance !
I prithee, gentles of high Meru's Mount,
Swiftly dispel my mazed perplexity ! "

Devas ** Near Lumbini, where dwell the Sakyan folk, 683

Is born for weal and bliss of all the world
One wakening, rare gem beyond comp>are ;
Hence comes our gladness and festivity.

For he, out-topping all, the man supreme, 684

Peerless in all the world, the bull o'i men,
Shall cause the Wheel to turn in Rishi-Grove,
Like roaring lion, mighty lord oi beasts."

in, 1 1

The Great Chapter 103

He heard that voice, and down in haste then came, 685

And to Suddhodana's abode he went ;
And seated, to the Sakyans thus he spake :
Asita " Where is the prince, him whom I long to see ? "

To Asita the Sakyans shewed the child, 686

A prince fashioned as tho' of gleammg gold
By well-skilled hands in fiery crucible.
Burnished and lustrous m supernal hue.

And when he saw the prince — a crested flame, 687

Serene as bull of stars in heavenly course,
Bright as the sun on cloudless autumn days —
Upleapt his heart with wondrous joy and zest.

And in the sky the storm-gods bore a canopy 688

Of countless spokes and arched a thousandfold.
Fanned him with golden handled yak-whisks — yet
None saw who held the whisks and canopy.

And when the mat-haired sage. Black- Lustre called, 689
Saw that gold figure on the yellow cloth
And the white canopy borne o'er his head —
Happy with heart elate, he took the child.

And holding thus the foremost Sakyan male, 690

That eager seeker, faring yon by hymn
And sign, gave utterance in rapture thus :
Asita " 'Tis he, the unsurpassed, supreme of men I "

But mindful of his early passing on, 691

Saddened his heart and tears welled up. Whereat,
Seeing the weeping sage, the Sakyans cried :
Sakyans "Shall peril then beset our prince's path?"

And answered he, perceiving their dismay : 692

Asita " Naught for the prince untoward do I foresee ;
Nay, and no peril shall beset his path :
No mean prince this I Hearken to what I tell ;

104 Woven Cadences [Sn. 134

*' This prince shall reach awakening's topmost peak, 693

As seer of utter purity shall turn
The Dharma- Wheel in ruth for weal of man,
And world-spread shall his godly life become.

But brief remains the span of my life here, 694

Death comes the while or ever I shall hear
Dharma from him of peerless energy ;
Hence is my grief, dejection and distress."

Thus in the Sakyans did he joy instil, 695

Then left the palace for the godly life.
But he in ruth did rouse his sister's son
Concerning Dharma from that peerless force :

Asita " When thou shalt hear the voice from yonder say : 696

* The Wake, won to full waking, treads the peak
Oi Dharma 's way.' Thyself way-seeking, go
Thou there and fare the god-life nigh that man ! "

Thus counselled by that tender heart, the type, 697

The seer-to-be in utter purity,

Did Nalaka, with merit garnered and up piled,

Pass his long days with faculties reined in,

In expectation of the Conqueror.

And when the Conqueror turned the noble Wheel, 698

In rapture did he hear the voice, and came

And saw the bull of rishis, and did beg

The noble sage for the still wisdom's crown :

As bade sage Asita when they communed.

( The prologue is ended )

Nalaka " Those words of Asita 699

I see were very truth !
Hence to thee, Gotama,
We come to question thee,
Yon-far er of all things.

"''Ji] The Great Chapter 105

** Eager I homeless come 700

To fare as almsman-monk :
Tell me still wisdom, sage,
Tell me the lot supreme ! "

The Master ** The wisdom I reveal," 701

Thus spake the Master then,
** Is hard to get, is hard
To put mto eifect.
Lo ! I declare it thus :
Stiffen thyself, be strong I

Induce the quiet state 70^

Of a recluse — mocked at
And praised alike by folk ;
Debar illwill from mind ;
Fare calm, and unelate.

High thoughts and base* fly up 703

As log-fire crests of flame ;
And women tempt a sage.
But by them be not snared.

Abstain from carnal things, 704

Leave pleasures pure or low ;
To weak and strong be thou
Gentle, dispassionate.

With them identify 705

Thyself : ' As I, so they :
As they, so I ! ' and kill
None, nor have any killed.

Be rid of want and greed, 706

Where average folk are caught ;
Asj seer step forth and cross
Man's purgatory here.

Lean-bellied, spare in food, 7o7

Greedless, be few thy wants ;
Stilled in his want, indeed,
The wantiess cool becomes.

io6 Woven Cadences [Sn. 136

'* The sage, his alms-round made, 708

Should move to woodland-edge ;
There come, prepare hmiself
And at some tree-root sit.

The rapt on musing bent 709

Would love that woodland-edge,
Would at the tree-root muse
Unto his heart's content.

The night thus spent, at dawn 710

To village he would go.
Nor be o'erjoyed by alms,
Offered or borne away.

The sage to village come, 7 1 1

Hastes not ^from house to house,
Cuts talk of seeking food,
Nor speaks a word thereon.

* What's gotten, that is good : 712

Naught's gotten, that is well ! '
The type thinks both aUke
And to his tree returns.

Faring with bo^^'l in hand, 7 1 3

Not dumb, yet seeming so.
Scorn not the little gift
Nor slight the almoner.

A high path and a low 714

By the recluse is taught :
They fare not yon by twain,
Yet single deem it not.

In whom no craving spreads, 7 1 5

In monk who cuts the stream,
Rid of all toils and tasks.
No tret is found or known,"

iii. u ] The Great Chapter 107

The Master spake again : 716

** Behold, still wisdom I
Reveal to thee ! As keen
As razor's edge become !
With tongue on palate pressed
Govern the belly's greed !

Be free of sloth of mind, 7 '7

Think not of worldly things :
Yon-way in godly life
Is taintless, not of trust,

In lonely sitting train, 7^^

Recluses' mystic seat :
The self-at-one* is called
The wisdom of the still. '^
And if c6ntent alone,

Thou shalt the ten realms light ! 7^9

My man, when he doth hear

The voice of musers rapt

And rid of pleasure, strives

The more because of that

In faith and modesty.

Learn this from rivers' flow 720

In mountain cleft and chasm :

Loud gush the rivulets,

The great stream silent moves.

Loud booms the empty thing, 721

The full is ever calm :
Like pot half-full the fool.
Like full pool is the sage.

When the recluse speaks much, 722.

'Tis of and on the goal :
Knowing, of Dharma tells,
Knowing, he speaketh much.

1 Ikattam, ' >^fnA see Brethren p. 1 32, note 3.

io8 Woven Cadences [Sn. 139

Who knows and curbed-of-self, 723

Tho' knowing, speaks not much :
Thac sage still wisdom worths,
That sage still wisdom wins."

(11) Of Dual View-points

The truth, ^ alfectwns, ignorance, are grouped
With moulding elements, fikh mind- at -work,'
Touch, feeling, cravino, and attachment, then
Zest-to-do, sustenance, and stir-and-moil.
Trust, form and truth and /// : sixteen in all.

Thus have I heard : — Once, when the Master was staving
near Savatthi, in East parlv at the storeyed house of Migara's
mother, he sat in the open, surrounded by the order ot the
monks ; and it was the fifteenth night of the Observance day
and the moon was at full. And the Master, after gazing round
on the order of monks as they sat in perfect silence, addressed
them, saying : —

" Monks, if there should be questioners, asking : ' What
is the reason'* for listening to these good teachings that are
Ariyan, lead onwards and reach to awakening ? ' — it would be
proper to say to them : * It is to know as such the extent of dual
teachings.' And if you should say what dual? — 'This is ill,
this IS ill's coming to be.' That is the first view-point. ' This
is ill's end, this is the going thereto.' That is the second view-
point.

Verily, monks, when a monk dwells earnest, alert and
resolute, viewing the dual thus rightly, one of two fruits is to be
expected : Knowledge here and now ; or, if attachment remain,
the state of a Non-returner."

In the Uddana: saccam. * VinTiitiiii, herein so rendered, ' UpuniM,

"i«i2] The Great Chapter 109

Thus spake the Master, and having thus spoken, the Wcll-
farer spoke again as teacher : —

Who know not ill nor how ill comes to be, 724

Nor where ill ceases wholly, utterly,

Nor know the way that leads to calming ill,

Lackmg release by wisdom, mind's release, 725

They cannot end, but go to birth and eld.

But they who know ill, how ill comes to be, 7^6

And where ill ceases wholly, utterly.

And know the way that leads to calming ill,

They in release by wisdom, mind's release, 727

Can make an end, nor go to birth and eld.

Monks, if there should be questioners, asking, ' May one
even in another way view the dual rightly ? ' — it would be proper
to say, ' One may.' And how ? * Whatsoever ill comes to be, all
that is caused by affections.'^ That is the first view-point ; ' By
the utter ending and ceasing of affections, there is no coming to
be of ill.' That is the second view-point. Verily, monks, when
a monk . . . views the dual thus ... he may attain . . .

Caused by affections ever grows 728

The multitude of worldly ills ;

The fool who here unwittingly

Affection forms, meets ill again.

Hence wisely no affection form,

Perceiving thence grows birth and ill.

. . . ' May one in another way view the dual rightly ? ' . . .
One may : * Whatsoever ill comes to be, all that is caused by
Ignorance.' That is the first view-point ; * By the utter ending
and ceasing of ignorance, there is no coming to be of ill.' That
is the second view-point . . .

Who run the round of birth and death and run 729

A^am, becoming here or otherwhere.

Run long m leash from erring ignorance : 73°

But beings, come to knowledge, come no more.

1 Upadhi

110 Woven Cadences t Sn. 143

. . . ' May there be another way ...?'...* Whatsoever ill
comes to be, all that is caused by moulding elements.' That is
the first view-point ; ' By the utter ending and ceasing of the
moulding elements, there is no coming to be of ill.' That is the
second view-point . . .

All ill that comes is caused by elements 73 1

That mould ; by ending them, there comes no ill :

Knowing this bane : * The moulders cause the ill,' 732

Knowing this truly : ' By perception's end

All moulding ceases, thus is ill destroyed ! '

Great seers, wise by right knowledge, lore-adepts, 73 3

Victors o'er Mara's bondage, come no more.

♦ . . * May there be another way ...?'...* Whatsoe\er ill
comes to be, all that is caused by mind-at-work.'^ That is the
first view-point ; * By the utter ending and ceasing of mind-at-work,
there is no coming to be of ill.' That is the second view-point . . .

All ill that comes is caused by mind-at-work, 754

By ending mind-at-work there comes no ill ;
Knowing this bane : * Ill's caused by mind-at-work,' 73 5
A monk, completely calming mind-at-work,
Becomes from yearning free and wholly cool.

. . . ' May there be another way ...?'...' Whatsoever ill
comes to be, all that is caused by touch.' That is the first view-
point ; * By the utter ending and ceasing of touch, there is no
coming to be of ill.' That is the second view-point . . .

Who fall to touch, follow becoming's stream, 736

Fare the false way, are far from fetters' end :

But they who fathom touch, touch mastering, 737

By knowledge come into the bliss of calm.

Become from yearning free and wholly cool.

... * May there be another way ...?'...* Whatsoever ill
comes to be, all that is caused by feeling.' That is the first view-
point ; * By the utter ending and ceasing of feeling, there is no
coming to be of ill.' That is the second view-point . . .

^ cf note on verse 1037

iiu ^^] The Great Chaptet 111

Both ease and ill, with neither-ill-nor-ease, 738

Within, witliout, whatever there be felt,

Knowing all that as ill, rottnig and false, 739

Seeing all touch decays and loathing it,

A monk by quenching every feeling here

Becomes from yearning free and wholly cool.

... * May there be another way ...?'...' Whatsoever ill
comes to be, all that is caused by craving.' That is the first
view-point ; * By the utter ending and ceasing of craving, there is
no coming to be of ill.' That is the second view-point . . .

Long stretch the rounds of man who craving mates, 740
Becoming this or that, he passes not :

Knowing this bane : ' From craving cometh ill,' 741

Gone craving, grasping, moves the mindful monk.

... * May there be another way ...?'...' Whatsoever ill
comes to be, all that is caused by attachment.' That is the first
view-point ; ' By the utter ending and ceasing of attachment,
there is no coming to be of ill. That is the second view-

poin

Attachment forms becoming ; man, become, 74 ^

Fares ill ; death follows birth ; this is ill's cause :
Hence by right knowledge, by attachment's end, 74 3

Wise men, by knowing end of birth, come not.

... * May there be another way ?'...* Whatsoever ill comes
to be, all that is caused by zest-to-do.' That is the first view-
point ; ' By the utter ending and ceasing of zest-to-do, there is
no coming to be of ill.' That is the second view-point . . .

All ill that comes is caused by zest-to-do, 744

By ending zest-to-do, there comes no ill :

Who knows this bane : ' Ill's caused by zest-to-do,' 74 5

Rid of all zest and zestless in release.

Calm monk, with craving and becoming cut, 74^

Crossing the round of birth, cometh no more.

til Woven Cadences [ Sn. 146

... * May there be another way ...?'...* Whatsoever ill
comes to be, all that is caused by sustenance/ That is the first
view-point ; ' By the utter ending and ceasing oi sustenance, there
is no coming to be of ill.* That is the second view-point . . .

All ill that comes is caused by sustenance, 747

By ending sustenance there comes no ill :
Who knows this bane : * Ill's caused by sustenance,' 748
Perceiving sustenance, with trust in none.
With cankers quenched, health by right knowledge won, 749
Discerning follower in Dharma poised,
That lore-adept goes to what none can sum.
. . . ' May there be another way ...?'...* Whatsoc\er ill
comes to be, all that is caused by stir and moil.' That is the
first view-point ; * By the utter ending and ceasing of stir and moil,
there is no coming to be of ill.' That is the second view-point . . .

All ill that comes is caused by stir and moil, 750

By ending stir and moil there comes no ill :
Knowing this bane : * Ill's caused by stir and moil,* 751
Ejecting moil, the moulding forces held,
Still and detached moveth the mindful monk.
. . . ' May there be another way ...?'...' Whoso trusts,
trembles.' That is the first view-point ; ' Whoso trusts not,
trembles not/ That is the second view-point . . .

Whoso hath trust in naught, he trembles not ; 752

Who trusteth, is attached, he passes not
The round, becoming here or otherwhere :
Knowing this bane : ' Danger abides in trust,' 753

Detached, with trust in naught, moves mindful monk.
... * May there be another way . . . ? ' ... * The formless is
a calmer state than form.' That is the first view-point. ' Ending
is a calmer state than the formless.* That is the second view-
point . . .

Beings form-bound, and formless dwellers too, 7 54

Not knowing * ending,' come again, again :

But all who forms do comprehend, well poised 75 5

In formless things, in * ending ' all-released,

They are the folk who have left death behind.

'^] The Great Chapter

"3

... * May there be another way . . . ? ' . . . ' What the
world with its devas, Maras, Brahmas, recluses and brahmans,
the earth with its devas and men, hold to be truth, that is well
seen by Ariyans, by right wisdom, as it is, to wit, as false.' That
is the first view-point. * What the world . . . and men hold
to be false, that is . . . seen by Ariyans ... as truth.' That is
the second view-point . . .

See how the worlds, content with what is not \ 756

The self, convinced by name-and-form, hold it

As true ! By this and that they hold it so — 757

Thereafter otherwise. Herein, forsooth,

Its falseness lies, false, fleeting thing it is ! 758

'Tis no false thing the cool ! That Ariyans

Find true, and as they surely master truth,

Become from yearning free and wholly cool.

Monks, if there should be questioners, asking, ' May one
even in another way view the dual rightly ? ' — it would be
proper to say, * One may.' And how ? * What the whole
world . . . considers as bliss, that is . . . well seen by Ariyans as ill.*
That is the first view-point; 'What the whole world . . . con-
siders as ill, that ... is well seen by Ariyans as bliss.* That
is the second view-point.

Verily, monks, when a monk dwells earnest, alert and
resolute, viewing the dual thus rightly, one of two fruits is to be
expected : Knowledge here and now ; or, if attachment remain,
the state of a Non-returner.'*

Thus spake the Master, and having thus spoken, the Well-
farer spoke again as teacher : —

" How sweet and dear are winsome forms, sounds, tastes, 7 59
Scents, touches, thoughts, — all while one says, 'They're here*;
And all the world agrees, * How blissful they ! ', 760

And when they pass away, ' How sad is that ! *.
'Tis bliss, think Ariyans when body*s frame 761

Is seen to end : * Alas I * sigh worldly-wise.

114

Woven Cadences [ S"- H^

The ' bliss * of others Ariyans call * ill ' : 762

The * ill * of others Ariyans find ' bliss/

Behold how hard is Dharma to be learnt.

Confounding those who see not clear therein !

Gloom wraps the shrouded, darkness wraps the blind; 763

But for the wise there is an opening,

A very light for those with eyes, tho* dolts,

Unskilled in Dharma, know it not as nigh.

In those o'ercome by lust of life, who drift 764

Along life's stream, to realm of Mara gone,

This Dharma wakeneth not easily.

Who, verily, save Ariyans are ripe 765

To waken wholly to that lofty bourn,

That bourn which when they rightly come to know,

They wholly cool become and cankerlcss ?

Thus spake the Master. And those monks uplifted, rejoiced
in the word of the Master. Now while this exposition was
being spoken, tlic minds of more than sixty monks became
without attachment, freed from the cankers.

Chapter IV. —The Chapter of Eights

The Table of Contents

Of Pleasures, on the Cave, lll-vcill, the Cleansed,

The Yondermost , Decay, Metteyya's quest,

Talks to Pasura and Magandiya,

Then Ere he crumble up, Contentions, then

Two Issues, the Quick Way, of Violence,

Last Sdriputtas quest : sixteen in all,

Which woven form the Chapter of the Eights,

(0 Of Pleasures

Whoso for pleasure longs 766

And therein hath his will,
How happy is that man
With all he wished for won.

But when those pleasures fade, 767

The wanton wight, thus steeped
In pleasures, craving-born.
Suffers as pierced by dart.

Who pleasure shuns, as one 768

With foot the hooded snake,
Watchful, he shall escape
The world's entanglement.

Who craves for pleasure's brood : 769

Fields and demesnes and gold,
Horses and cows and slaves,
Retainers, women, kin :

ir

Woven Cadences

§n. 151

Him weaknesses o'erpower,
Him troubles dominate,
And on him closes dl
As sea on vessel split.
Hence, ever watchful, man
Should pleasures shun ; thus rid,
Their vessels baling out,
Yon-farers cross the flood.

770

771

(2) The Cave
The man who in his cave stays cleaving to*t,
Clouded by many moods, in error steeped,
Is from th* aloof state surely far removed,
For hard to leave are pleasures in the world.
Who scan the past and future longingly
And yearn for pleasures now, for pleasures gone.
Tied by desire and bound by life's delights,
Are hard to free — another cannot do't !
Such blind and greedy folk on pleasures bent.
Mean men whose ways are set in crookedness,
When ill besets them grievously bewail :

* Oh ! what shall we become when we go hence
So let a man herein just train himself :

* I know what things are crooked in the world
And hence I will not fare in crookedness,' —
And short, indeed, rapt musers say this life !
Lo! in the world I see a trembling race
Caught by this craving for becoming's^ ways,
Poor folk lamenting at the mouth of death,
Thirsting about becoming this or that.

See how they stir about their cherished aims
Like fish in shallow pool of river-bed !
And seeing this, let him then * mine-less ' fare.
Nor form attachment for becoming's ways.

r

772

773

774

775

776

777

^Bha\

'^' 3 ] The Chapter of Eights

H7

And curbing all desire for either course,* 778

Let him nor covet, but touch comprehend,
Committing nothing that the self would blame :
Unsoiled by seen and heard are musers rapt.
The sage who fathoms all surmise, not soiled 779

By laying claim^ to thmgs, would cross the flood ;
He, earnest wayfarer, with dart withdrawn,
Longs not for this world or a world beyond.

(3) Of IlU^^;tll

Lo ! some there are who speak with ill-intent, 780

And some there are who speak mtent on truth :

Come talk what may, the sage is unconcerned,

Yet nowhere barren is the silent sage.

How could a man, led by desire, convinced 781

Thro' wilfulness, escape that view of his.

When he had firmly formed his own ideas ?

He would declare, indeed, just as he knew.

The man who boasts unasked to other folk 782

Of practices and virtues o^ his own, —

* That is unariyan,' the experts say,
' If he should boast himself about himself.'
The monk, grown calm, exceeding cool-of-self, 783
In praising virtues says not, ' Such are mine/

* That way is Ariyan,' the experts say,

,0/^''"^*'^^ * There are no thoughts of * prominence ' for him.'

Whose views are predetermined, fully formed, 784

And prejudiced, nor washen of dispute,

When profit in assumption he beholds,

His trust is on that calm-on-quaking built.

'Tis hard indeed to loose opinion's hold, 785

By studying what men accept in views.

And hence a man amid such harbourage

This thing now scouts and now again adopts.

1 Sec below verse 8qi, ^ Pari^^ahesn,

ii8 Woven Cadences [Sn. 154

The \Vashen nowhere in the world hath view 786

Preformed about becoming this or that ;
That washen, quit of guile and pride, by what
•) ( Then goeth he ? He is without concern.

Who hath concern concerns himself with talk 787

Of^thuigs : how tell the unconcerned, by what ?
^^^^Tn him is naught assumed, rejected naught,
i^ Washed hath he here indeed all views away.

^

(4) Of the Cleansed

I see the cleansed, the yondermost, the well, 788

By seeing comes there cleansing of a man !

Who, thinking thus, knows this as yondermost,

Deems knowledge to be seeing ot the cleansed !

If from mere sight comes cleansing to a man, 789

Or he by knowledge may be quit of ill,

He, tho' infected,* is by other cleansed : ■ \

But see, his views belie him as his words !

No brahman from another cleansing claims, 790

Be it by things seen, heard, felt, rule or rite ;

Alike unsoiled is he by good and bad.

Rid of assumption, he doth none here form.

Men quit the old to trust another view 791

And in distraction do not cross the bog ;

As apes let go a branch to grasp a branch,

So seize they on a thing to let it go.

A man will pledge himself to practices 792

And hither-thither run, caught in surmise :

Not hither-thither runs the quickened sage

But, reaching, knows a thing by verities.

Whoso hath fought his fight in all life's ways, 793

Whate'er may be of things seen, heard or felt,

He faring, very seer of the disclosed,

How could he of the world be here misled ?

Sopadhtko ; infected by aflfections ; see above verse 728,

'^'5] The Chapccr of Eights 119

They fashion not, they predetermine not, 794

Nor say : * This is the final cleansing now ! ' :
Loosed from the trammel, from the ' grasping ' bond,
They form a hope for nowhere in the world.

And for the brahman, passed beyond the bound,* 79 5

Who knows, who sees, there's no accepted view ;
Unmoved by passion, by disgust unstirred,
For him there is naught further to accept.

(5) Of the Yonder most

When man, confined by views, holds in the world 796

A thing in worth and as the yondermost, ' ^u^i
Then doth he say all else is lacking worth, '

And hence he hath not passed beyond disputed.

M

When profit in assumption he beholds, 797

Be It from things seen, heard, felt, rule or rite,
'Tis by acceptance just of all therein
That he doth see all else as lacking worth.

That is indeed a bond the experts say, 79^

When, trusting, he sees all else lacking worth ;
Hence, verily, let no monk place his trust
In things seen, heard or felt, in rule or rite.

Let him not fashion in the world a view 799

From knowledge even, or from rule or rite ;

Nor on ' equality ' concern himself.

Nor deem things * lacking worth ' nor ' notable.'

Rid of assumption and to naught attached, 800

In knowledge even places he no trust :
No party-man amid assumptions"* strife,
Unto no view at all hath he recourse.

i Stmati^o, see nore on verse 484 above, - Viyattesu, (^attd).

I20 Woven Cadences [Sn. 157

Who here directs his thought to neither course, 801

Becoming this or that, or here or hence,—
For him there is no harbourage whate'er,
By studying what men accept in views.

For him about things seen or heard or felt 802

There is not even formed the least surm.ise :
That brahman who adopteth not a view.
How could he of the world be here misled ?

They fashion not, they predetermine not, \ ^-^ 803
And not a single view do tney receive : X^y^
No brahman can be led by rule or rite,f i/trwy. -^ r^ "^^
The type, fared yonder, holdeth not with 'such.'

(6) Of Decay

How short indeed is life ! 804

Within a hundred years
One dies ; who longer lives
Dies surely of decay.

Folk grieve o'er thoughts of ' mine/ 805

For wealth lasts not for aye
And fortune veers about :
See this and homeless dwell !

'Tis left behind in death, 806

Yet man thinks, ' It is mine ! '.
The wise know this ; and nor
To * mine ' should stoop my friend.

As one awake sees not 807

I'he things he met in sleep,

So too he seeth not

The dear friend dead and gone.

Now folk are seen and heard 808

And thus are called by name :
To dead men only shall
Remain a name that's told.

IV, 7

The Chapter of Eights

121

Greedy for * mine,' they quit
Not envy, grief, laments :
Hence sages fare claim-free,^
Seers in security.

For monk who fares withdrawn,
Lone-minded, lone of seat,
* 'Tis right,' they say ' for him
To show not self at home.'^

In naught the sage puts trust,
Makes none a friend or foe ;
As water soils no leaf,
Envy, laments, not him.

No rain the lily soils,
No water lotus blooms ;
Unsoiled is thus the sage
By thrills of sight and ear.

Hence not of thrills of sight
Or ear the washen thinks,
For cleansing looks to none,
Not moved nor yet unmoved.

809

810

811

812

813

(7) Tissa MetUyya

Tissa MetUyya Said reverend Tissa Metteyya :

'' Speak, gracious sir, of the offence
Of one sunk low in venery ;
For when thy bidding we have heard,
We'll for th' aloof state train ourselves .'

The Master ** Metteyya," said the Master then,
" When dwelleth one in venery.
Forgetful of the bidding, he
Pursues his way in wickedness :
In him that is unariyan.

814

815

^ Pariggakam,

2 ^havane, SnA. & Nid. regard as bha\(.

122 Woven Cadences [ Sn. i6o

** Who wayfared formerly alone 8i6

And now is sunk in venery,
They call that common worldly man
Bad as a lurching chariot.

The fame, renown, he had before, 817

Now verily is lost to him.
Indeed, let him who seeth this
Train to be rid of venery.

And overcome by wilful ways, 8 1 8

As miser broodeth^ he thereon ;
He hears the voice of others''^ then
And downcast he thereat becomes.

Then makes he swords against himself, 8 1 9

Urged by the words of others thus :
A greedy swamp lies m his way.
He plunges into falsehood vile.

Wise IS he called when he sets forth 820

Upon his lonely wayfarmg ;
But being yoked to venery,
Sore harassed is he as a tool.

The silent sage who knows this bane 821

As foremost and last thing herein.
In the lone wayfaring would strive,
Be strong, nor dwell m venery.

Ay, for th' aloof state he would train, 822

That thmg supreme for Anyans !
Nor for that think hmiself the best,
Tho* he be nigh the cool mdeed.

The sage who fares in continence 8 2 3

And seeks not after carnal things,
Flood-crosser he ! They envy him,
Folk who are tied to carnal things."

^Jhayati. ^ Fausam,

iv. 8 ] Xhc Chapter of Eights 123

(8) Pasura

Some say, 'Herein the cleansing Hes ; 824

In others' views no cleansing lies !
They say, * Wherein they trust is liglit/
Convinced is each of his own truths.

To gatherings these glib folk descend 825

And all and sundry brand as fools ;
With trust in others, bandy words ;
As experts talk in hope of praise.

In issue joined as wrangle they, 826

One longs for praise but fears to lose,

And in defeat downcast becomes :

He seeks for flaws but quails at blame.

And when the question-testers say 827

His talk is worthless, faulty found,
The worthless talker grieves, laments,
And moans, * They have defeated me ! .

Among recluses such disputes 828

Arise, and thence come wrangles, broils :
So seeing this avoid debates,
For praises won are profitless.

If in debate a man wins praise 829

From wit in talk as wrangle they,
Elate and happy he becomes,
Wmning that weal as was his mind.

His downfall that elation proves, 830

For on he talks with vaunting pride :

So seeing this with none dispute ;

Not thence comes cleansing experts say.

Like as the brave fed royally 8 3 1

With roar seeks out a rival brave,
So, brave, go thou where one abides
Who hath as yet not fought his fight !

124

Woven Cadences

r Sn. 16^

who argue o'er their chosen view
And swear that that alone is truth,
Say unto them when talk begins,
'' There's none to battle with you here I

For they who fare with battle o'er.
Who do not counter view with view,
Pasura, what wilt gain from them,
For whom there is no more t'accept ?

In deep reflection didst thou come,
Pond'ring view-issues in thy mind.
As yoke-mate of the washen cam'st,
Yet canst not step m pair with him I

83Z

833

834

(9) Magandiya

The Master ** On seeing craving, passion and disgust, 835

Even desire for intercourse then failed :
And pray ! what bag of excrements is this ?
I had as lief not touch her with my foot !

Magandiya ** If such a gem as this thou wantest not, 836

A woman much sought after by great kings,
Tell me what view is thine, thy rule and rite,
Thy way of life ; tell me becoming's source !

The Master "Magandiya," the Master then replied, 837

For such as I there is no * This I say,'
From studying what men accept in views :
Into all views I looked accepting none,
And seeking, saw calm of the self within."

Magandiya "Thou speakest, sage," rejoined Magandiya, 838

Of formal theories accepted not :
This goal termed thus, 'calm of the self within,'
How by rapt musers, pray ! is that made known ? "

The Chapter of Eights

ti5

The Master Then spake the Master thus : " Mlgandiya, 839

'Tis not from view, tradition, knowledge won,
From rule or rite that cleansing comes, they say :
Yet not from lack of view, tradition, lack
Of knowledge, rule and rite ! Rejecting these,
By not accepting them nor trusting them,
The man-of-caliTiyearneth not to become."

Magandiya " If then," he said, " 'tis not indeed from view, 840

Tradition, knowledge, rule or rite, they say
Full cleansing comes, nor yet from lack of such ;
Methinks this thing is just mere foolishness,
Because some deem that cleansing comes from view."

The Master "But trusting still on view thou questionest, 841

Magandiya," the Master made reply,
" And thro' accepted views to error com'st ;
From here thou learnest not the least surmise,
Therefore thou seest all as foolishness.

Who ' equal,' * notable,' or ' lacking worth' 842

Deems things, he just for that would then dispute :
Who by this three-fold is unmoved, for him
There are no thoughts of ' equal,' 'notable.'

Why should that brahman say, 'This is the truth!'? 843
Or whence should he contend, * That is a lie ! ' ?
In whom no * equal ' nor * unequal ' bides,
Wherefore would he in wordy issue join ?

The silent sage who leaves the sheltered home 844

And homeless fares, making no village friends,
Remote from pleasures, with no preference,
Would not have talk and argument with folk.

From things he in the world would fare aloof 845

And not accept, the sinless speaks not of.

From soggy bed the lotus on its stalk

Rises unsoiled by water or by mud :

Proclaiming calm, the sage uncoveting

Abides, unsoiled by pleasure or the world.

126 Woven Cadences [ Sn. i66

Not from things felt nor view the lore-adept 846

. ^, Opinion forms — he hath no part in that :

(Sy^ Not by things done nor heard can he be led,

Nor led is he to harbours of the mind.

w^

v^.

There are no knots for him loosed from surmise, 847

There are no errors for the wisdom-freed :

But they who both surmise and view accept,

They wayfare in the world at odds with folk." . , ',

U

(10) I.rt ht crwnhle up

Questioner " How visioned is the man-of-calm declared, 848

How virtuous ? Tell me, O Gotama,
When asked, the best of men! ". The Master said :

The Master " Who conquers craving ere he crumble up, 849

Who trusts not first things nor the last, nor counts
The middle things : he hath no preference.

Gone wrath, gone fear, gone boasting, gone remorse, 850
Sooth-speakmg, mild : that sage doth curb his talk.

Hoping for naught to come, he mourns no past ; 851

Seer of th' aloof 'mid touch, views lead him not.

Guileless, apart, not fond nor envious, 852

Not loth nor forward, not to slander giv'n ;

Not fain for pleasures nor to pride inclined, 853

Gentle yet quick, no dupe, dispassionate ;

He traineth not in hope of gain, nor moved 854

Is he at getting none ; no craving stirs
His placidness ; he hankers not for tastes.

Poised, e'er alert, he deems not in the world 855

Things 'equal,' 'notable,' nor 'lacking worth,'
For him there are no thoughts of ' prominence.'

Who trusteth not, knows not a thing on trust, 856

Thirsts not about becoming or decay.

IV, II

The Chapter of Eights

t27

I call him man-of-calm ; not heeding lusts, 857

Without a knot, he hath the foul mire crossed.

No sons, kine, fields, nor property are his ; 858

Naught to assume or to reject he finds.

Between folk's words, or brahman or recluse, 859

No choice hath he, hence talk doth move him not.

Gone envy, greed, the sage speaks not of ' high,' 860

'Low,' 'equal,* seeking not time's web, weaves none.

Who here hath naught, nor grieves o'er loss, nor goes 861
To views, he truly man-of-calm is called."

(11) Of Contentions

Questioner " From whence arise contentions and disputes, 862

Grief with laments and envy in their train.
Pride and conceit with slander's tongue in wake ?
Whence uprise these ? I prithee tell me that."

The Master " From dear things rise contentions and disputes, 863

Grief with laments and envy in their train.
Pride and conceit with slander's tongue in wake :
Contentions and disputes are envy-linked.
And slander's tongues are born amid disputes."

Questioner " Whence pray, the source of dear things in the world 864
And all the greed that in the world prevails ?
The hoping and fulfilment, whence their source.
Which bring man to the common lot beyond' ?

The Master " Desire's the source of dear things in the world 865

And all the greed that in the world prevails :
From that is hoping's and fulfilment's source,
Which bring man to the common lot beyond."

^ Samparayaya, SnA. samparayanava ; perhaps ' going with others to the next world '
in opposition to the sage's ekattam, lone state.

12.

W

oven

Cad

ences

[ Sn. 169

Questioner " Whence hath desire its source, pray, in the world 866

And all the theories whence rise they up.
Anger and falsehood and perplexity,
Those things indeed declared by the recluse ?

The Master ** * *Tis pleasant, 'tis unpleasant ! ' says the world ; 867

From trust in such there riseth up desire :
Man sees in forms becoming and decay
And shapes his theories about the world.

Anger and falsehood and perplexity, 868

These things prevail when those twin states exist ;
Let doubter in the path of knowledge train !
These things by the recluse are taught — he knows."

Questioner " The pleasant and unpleasant, whence their source ? 869

What being absent, come not these to be ?
This matter of * becoming and decay,'
Tell me the source and whence they come to be ?

The Master ** Touch is the source of pleasant and unpleasant ; 870

Touch being absent, these come not to be :
This matter of ' becoming and decay,'
I say to thee these have their source from that."

Questioner " Whence is the source of touch pray ! in the world, 871
And whence arise the multitude of claims ?
What being absent, come not thoughts of ' mine ' ?
When what decays, do touches touch no more ?

The Master *' Touches exist because of name-and-form, 872

The source of laying claim to things is wish,
When wish is absent, thoughts of ' mine ' are not,
When form decays, touches do touch no more."

Questioner " What state is his so form decays for him? 873

And how indeed decayeth ease and ill ?
I prithee tell me as to the decay !
Fain would we know — this ever is my thought."

IV, 12

The Master

Questioner

The Master

Tlie Chapter of Eights

CU(^Ji^ tft^/1 n (

!^ ;'5 9.

When there is no perceiving of perceptions,
Nor the perceiving of things not perceptions,
And there is still no not-perceiving then,
Nor hath perceiving altogether ceased, —
When thus his state, then form decays^ for him:
Reckoned a hindrance is perception's source." ^

Thou hast declared to us all that we asked ;
Yet one thing more we ask ; pray ! tell us this :
Say not some wise men that the highest thing
Is e'en the cleansing of the spirit here ?
Or say they there is something after that ? "

Ay, some wise men declare the highest thing
To be the cleansing of the spirit here ;
Again, some experts on ' the unattached
Where naught remains ' say it's to pass away.

The silent sage knows such as trusting still,
He studies and knows where they put their trust ;
Knowing, released, the rapt seeks no dispute,
Seeks not about becoming this or that."

tig

87.

875

876

877

(12) Of Minor Issues

Questioner " The experts, each confined by his own view, 878

In arguing on divers points, declare :

* Whoso holds thus, hath found and known the thing ;
Whoso revileth this, he is not whole.'

And thus they argue and dispute and say : 879

* Yon fellow is no expert but a fool !

The word of which of them, pray ! is the truth ?
Or are they expert talkers one and all ?

The Master "If to agree not with another's view 880

Dubs one a fool and dolt and weak in lore.
Then all are fools and sadly weak in lore,
For all of them are by a view confined!

1 Cf. below verse 1037 note.

^{'t^ ^^o^t^

Or

V-XjL^

L Gyv^^ )

t3o

Woven Cacienccs

[Sn. 171

** And then if each be washen by his view
And thereby expert, cleansed and wise and sage,
Well ! none of them in wisdom lacks a whit
And so just perfect is the view of each.

Nay, verily, I say it is not true
What fools in turn of one another say :
Each by his own view hath determined truth
And hence each brands the other fellow fool."

Questioner ** What some proclaim as very truth and fact,
Others declare but vanity and lies ;
And thus indeed they argue and dispute :
Pray ! why do not recluses say the same ?

The Master ** Single indeed is truth nor is there twain

On which the wise may with the wise debate ;
The divers truths they praise are just their own,
And hence recluses do not sav the same."

881

882

883

Questioner " Then, prithee ! why speak they of divers truths,
These expert talkers as they bandy words ?
Surely these many divers things are trutlis,
Or follow they the twistin^js ol^ their mind ?

The Master ■' Indeed there are not many divers truths, I ^

I Save from surmise on 'lasting* in the world : ^ '
They formulate ^ reason from their views , . ^

And claim a dual Imding : truth and lies.

Things seen or heard or felt or rule and rite —
In such these self-opinioned seers put trust ;
Fixed in their theories, they grin and say ;
* Yon fellow is no expert but a fool ! '

'Tis just because he brands another fool

He calls himself an expert and so thmks ;

Expertly talking in his own esteem,

On t'other he looks down and thus holds forth.

iv, 1 3 ]

The Chapter of Eights

131

And when proficient in some ultra-view 889

He's puffed with pride and deems himself elect,
Himself anoints himself 'the master-mind,*
So perfect are those views of his indeed !

If, forsooth, one rep(^rt that he's a *nit,* 890

Why, then with him he is a * nit-wit * too I
But if himself be 'lore -adept and sage' —
There's not a fool among recluses found !

'Tis thus indeed course-setters oft declare : 891

* All who proclaim another view from this
Have failed in cleansing, nor have been made whole I * —
Fanatics they, demented by their views !

Some say just this: ' Herein the cleansing lies, 892

In others' views there is no cleansing whole !
Thus are course-setters, one and all, convinced,
Big talkers there about their special way.

If one talk big about his special way, 893

Would he another therein brand a ' fool ' ?
He would indeed bring trouble to himself.
Called he him ' fool, without a cleansing view.'

Who with fixed theory metes all by his, 894

Seeks in the world disputes for later times :

Whoso is rid of every theory,

That man stirs up no trouble in the world.'*

(13) Of Major Issues

Questioner " All who abide confined within these views 895

And thus dispute : ' This is the very truth!',
Do they bring always blame upon themselves,
Or do they also praises gain thereby ? "

The Master " 'Tis but a trifle this, nor leads to calm. 896

The twain are but fruits of dispute, I say ;
And seeing this, dispute no more, and know
* Security * is no ground for debate.

132

Woven Cadences [ ^"- I75

7W^

" Whatever these diverse opinions be, ' 897

He who hath found and known, turns not to one :
Why should the unconcerned seek the concerned }
Why give accord to things of sight and ear ?

Who hold rule as supreme^say by restraint 898

Comes cleansing here, and serve observing rites :
Herein let's train, for this his cleansmg is.' —
Mere expert talkers to becoming led !

And if he stumble o'er some rule and rite, 899

He trembles, having failed to do some act ;
And, longing here lor cleansmg, he laments
As one left home and caravan hath lost.

Hence let a man renounce all rule and rite, 900

And all the acts that draw down blame and praise,
^^^ Au.<-; Long not for 'cleansing' won from this or that,
Fare free of such, accepting not that ' calm.*

Some trust in penance, some in loathsomeness, 901

And some in things they see or hear or feel :
Tall talkers they, who harp on cleansing here,
Thirsting about becoming this or that.

Indeed, who dwells on yearnings longingly, 902

Trembles forsooth about his preformed view? :

For whom there is no rise and fall of things,

Why should he tremble and for what would yearn?"

Questioner " The thmg that some declare as yondermost, 903

Others declare to be just lacking worth :
Pray, which of them is it that speaks the truth ?
Or are they expert talkers, one and all ?

For each declares his view as consummate, 904

Declares the other's view as lackmg worth :
And thus indeed they argue and dispute,
Each saying his opinion is the truth."

»^'n] The Chapter of Eights 133

The Muster ** If view were worthless from another's blame, 905

Then would no view at all be notable !
The many say another's view lacks worth,
While talking big about the views they hold.

And just as each doth honour his own view, 906

So likewise each doth praise his special way :
And all their words become for them true words.
And there is cleansing too, each for himself !

For brahman there's no lead from other folk, 907

From studying what men accept in views :
Hence, having passed beyond disputes, indeed
He seeth not another's view as best.

They say * I know, I see, this is just so! ', 908

And then, ' Some deem that cleansing comes from view ' :
If he hath seen, what then is view to him ?
They cleansing win and say from t'other that !

The man with eyes will see both * name ' and * form,' 909
And having seen, will know them just as such :
Let him see much or little as he lists.
No cleansing comes by that the experts say.

No guide to cleansing is the talker sure 9 i o

Who giveth preference to preformed view :
Where is his trust, there is the ' light ' he says.
He, the cleansed talker, there hath seen it so I

No brahman treads a web that man can sum, 9 1 1

No lackey he of views, no pedant's heir :
All the diverse opinions other folk
Accept he understands and poised abides.

Loosed here from knots, the sage is in the world Q12

No party-man among disputes that rise ;
Poised^ is he 'mid the restless and at peace,
Accepting not what other folk accept.

1 Upekkhah,

134

Woven Cadences

r Sn. 176

*' of olden cankers rid, not making new,
Not governed by desire, no talker sure,
He, muser rapt, from view-issues released.
Is by the world unsoiled, not blamed by self.

He who hath fought his fight in everything.
What views arise from things seen, heard or
That sage, his burden laid, is wholly freed,
No web, no let, no hankering remains."

Thus spake the Master.

felt,

913

914

, .^"1>^'^j

(14) The Quick Way

Questioner '' I ask that rishi, kinsman of the Sun,

About th' aloof state and the bourn of calm :
How, when a monk hath seen, becomes he cool
And unattached to any worldly thing

The Master " Let him by insight break the root of this,'

Reckoned as hindrance : all the thoughts 'I am * ;
Whatever craving there may be within.
Let him train ever mindful that to oust.

,> .^ Whatever thing he comes to know in full,

^ Be it a thing within or thing without.

Let him not firmily be convinced by that :
Not that is called the cool state of calm men.

Let him not think by that, ' 'Tis better this,'
* 'Tis lacking worth,' nor yet ' 'Tis equal this' :
Touched by the contact of diversity.
Let him not stay^ therein, misleading self.

Then should the monk indeed grow calm within ;
Let him not from another seek that calm :
And verily as he grows calm within.
Naught is assumed, how then rejected aught ?

9^5

916

917

918

919

UfV-

C-'y? c

t-%— y)

rxt^- j

iv, 14]

The Chapter of Eights

135

Questioner

The Master

As in the mighty ocean's midmost depth 920

Riseth no wave but all stays ever poised,*

So let the monk stay poised nnd ever still

And nowhere then form thoughts of ' prominence.'

O thou of open eye who hast declared 921

Dharma seen inly which expelleth fear,
Tell me, I beg thee Master, now the way,
What to observe, and then the state intent^!"

Let not a monk be found with greedy eyes, ^ 922

Let him turn ear away from village-talk,

Let him not hanker after things ot taste.

Let him not hold as * mine ' aught in the world.

When stricken by the touch of circumstance, 923

Let not a monk for any where lament.
Nor for becoming elsewise greatly yearn,
Nor tremble, fearful, over dangers here.

Let him not make a store of what he gets, 924

Whether it be of food or things to drink,
Or things to bite and chew or things to wear :
Let him not be afraid at getting naught.

Let him a muser be, no loiterer, 925

Let him abstain from fret, not idle be :
Where sounds are few, there let a monk abide,
There let him have his lodging and his bed.

And let him not be given much to sleep, 926

Let him alertly wayfare wide awake.

Let him refrain from laughter, sloth, deceit,

From sport, sex-intercourse, adorning self.

Let him not use Atharva Vedic spells, 927

Nor things foretell from dreams or signs or stars,
Let not my follower predict from cries,
Cure barrenness nor practise quackAy.

Thit9,

2 $miUki,

136 Woven Cadences [Sn. 180

" Let not a monk quake at the sound of blame, 928

Nor be elated by the sound ot praise ;
Let him oust covetmg with envy linked,
And angry thoughts with slander in their train.

Let him not undertake to buy or sell, 929

Nor let a monk find fault in any place ;
Let him abuse none when to village come,
Nor let him preach to folk for sake of ^ain.

Let not a monk speak in a boastful way, 930

Nor let him speak a word with ^ain as end ;
Let him not train with show and frowardness,
Nor let him utter words provokingly.

Let him not into speaking false be led, 931

Nor consciously do anything that's sham ;

Let him no other man despise for way . • , v^<t>
Of life, for wisdom, or for rule and rite.J '-r^^'

When he is sorely vexed at listening 932

Unto recluses' talk or talks of folk.
Let him not harshly unto them rejoin :
For men of calm do not retaliate.

And let the monk who comes to know this thing, 933

Train with discernment ever mindfully ;
Knowing the cool is called the state of calm,
Let none be lax in Gotama's behest.

For he, th' unconquered conqueror, did see 934

A Dharma inly seen, not lore come down :
Hence in the Master's bidding let a man
Train ever earnestly and honour it."
Thus spake the Master.

(15) Of Violence
The Master " Lo ! see the folk at strife, 935

How violence breeds fear !
I'll tell of the dismay,
The terror felt by me.

i^' ^5] The Chapter of Eights 137

As fish in shallow pool 936

I saw man floundering :

I saw rhe feuds 'rwixt men,

And in me entered fear.

All worthless was the world, 937

All quarters seemed to quake :
Fain for a home, I saw
No shelter for myself.

Feuds as the only end 938

I saw — and rose my gorge !
Then lo ! I saw the barb,
Heart-prop»pmg, hard to see.

From realm to realm runs he 939

Who by that barb is pierced :
But he who draws that barb,
Runs not nor sinketh down."

The ways of training here are told : —

The Master '' Whate'er the worldly ties, 94°

Let none be held thereby ;
Wholly impale the lusts
And train for cool of self !

Truthful, not blunt, gone guile, 94 1

Gone wrath, from slander far,

The silent sage must cross

All greed and wrong and craze.

The man who minds rhe cool 94^

Must conquer torpor, sloth
And sleep; not idle dwell ;
Not walk in arrogance ;

Not into falsehood fall ; 94 3

Not dote on things of form ;
Pride he must understand,
Fare free of violence,

138 Woven Cadences [Sn. 184

Nor must he love the old, 944

Nor fondness form for new,

Nor grieve o'er what is not,

Nor to the garish^ *^ii"g-

Greed's the ' great flood ' I say, 945

Yearning I call its 'scum,'
Its * bed ' a shifting view ;
Hard going is lust's bog !

The sage turns not from truth, 946

Firm based the brahman stays,
And he, forsaking all.
Is truly man-of-calm.

Who truly finds and knows, 947

He is true lore-adept :

Who Dharma knows, gone trust.

He rightly moves thro' life,

And here doth envy none.

Who here hath lusts crossed o'er, 948

Bond in the world so hard

To pass, grieves not nor longs,

Stream-cutter, tie-less he.

Then wither what is gone ! 949

Be naught what is to come !
If now thou wilt not grasp,
In calm thou shalt wayfare.

Who hath no thought of ' mine * 950

In all ot name-and-lorm,
Nor grieves o'er what is not.
Loses naught in the world.

^ Akasam na sito ; SnA., ' craving.' Perhaps we could read okasam and resolve it into
oka-asam, cf. verse 474 asam anissaya and verse 280 ^ehanissitam : ' Nor trust in hoin*'
or hope,'

»v. 16] The Chapter of Eights 139

Who thinketh not of aught 9 5 i

' 'Tis mine ! *, * Another's this ! ',
Nor holdeth aught as ' mine,'
Grieves not * This is not mine ! '.

Not jealous, coveting, 952

Unmoved, all days the same :

That is the wealth, I say,

Of doughty men, when asked.

The man unmoved, who knows, 95 3

Moulds naught (that beareth fruit) ;
Aloof from zest, he sees
Security all ways.

The silent sage speaks not 9 54

Of * equal,' ' low,' or ' high ' :
Passed envy, man-of-calm,
He naught adopts or scouts.
Thus spake the Master.

(16) Sariputta

Sariputta Said reverend Sariputta :— 95 5

'* Erst have I never seen
Nor heard of one with voice
So sweet as his who came
From Tusita to teach,

Devas and men to lead. 9 56

Lo ! he as seer appears :
The one who routing gloom
Outright in rapture dwelt,

Awake, trust gone, true type, 9 57

And come to lead, — to him
I come to ask the goal
For all his servants here.

140 Woven Cadences [Sn. 186

** For monk who, sick at heart, 958

Taketh his seat afar
In lodgings lair or foul :
The cemetery or

Tree-root or mountain cave, — 9S9

What perils may befall
In his still, silent haunt
Whereat he should not quake ?

What worldly dangers his 960

Which in that haunt remote
A monk must rout as treads
He to the deathless realm ?

What topics should be his, 961

And what his dailv round ?
What rule and duty be
For monk self-resolute ?

What training undergo, 962

So he intent, alert
And apt, may purge the self
As silversmith the dross ?

)e Master ** Ssriputta," replied the Master then, 96^

*' What's comfortable for one sick at heart,
Whenas he taketh seat and bed afar,
Fain for awakening and in accord
With Dharma, that I'll tell — as one who knows.

The monk alert, rapt farer on the edge,' 964

Should have no fear of these five fears :
Gadflies and stinging bees and things that creep.
Attacks of men and of four-footed beasts.

Nor should he be afraid of others' views, 965

When the great perils o{ them he hath seen ;
So should the expert seeker overcome
All other troubles that may here befall.

"^ Pariyantacart , cf. above verse 214; /. iv. 340, Ptucekahwidho . . . hbavapafiyantt
thitc, see ChiUns' Diet. ; SnA. & SU., STliJisu aituiu etc., sec FED ; perhaps herein
mesning on the brink of beyond cf. Th'x^. 354.

i^' ^6] The Chapter of Eights

141

When stricken by disease or hunger's pangs, 966

Cold and excessive heat should he endure ;
When stricken sore by them, that homeless man
Must stir up energy and strive with strength.

Let him not steal nor let him tell a lie, 967

Let him show amity to weak and strong ;
And when he knows disquiet of the mind,*
Let him expel that as dark Mara's gloom.

Nor must he fall a prev to wrath and pride, 968

But digging up their roots, let him stay poised ;
And, as he wrestles, let him overcome
All that is dear to him, all that repels.

With joy in what is lovely, wisdom-led, 969

Let him then put to flight these troubles here,
Conquer dislike for his lone lodging place.
Conquer the four that cause him discontent :

* Alack ! what shall I eat, and where indeed ? 970

How ill I've slept ! Whcje shall I sleep today ?
Whosoe'er trains and leads the homeless life.
Must oust these thoughts that lead to discontent.

With food and clothing timelv gotten, he 971

Must therein measure know lor his content ;
He, faring thus, restrained and curbed, would speak
In village no harsh words, tho' vexed indeed.

Then let him loiter not, but eyes downcast, 972

Be ever bent on musing, much awake ;
Then let him strive for poise, intent-of-self*
Cut doubt and hankering and fretful ways.

Alert, let him rejoice when urged by words, 973

Break fallowness in fellow-wa)farers,
Utter*^ in season due the expert word,
Not ponder on the views and talk of folk.

Avilattam. '^ Samahitutto. * Famunce.

142 Woven Cadences [^"- ^^7

'* Alert, then let him train to discipline 974

Those things which are the five dusts in the world :
To conquer lust for forms and sounds and tastes,
To conquer lust for scents and things of touch.

When he hath disciplined desire for these, 975

Alert, with mind released in full, that monk
As studies he the thing aright, in time
Alone, uplifted,* may the darkness rend."

Thus spake the Master.

Ekodibhutc.

Chapter V. — The Way to the Beyond

The Prologue

From a fair city of the Kosalcse 976

South went a brahman, faring yon by hymns,

Resolved to reach the state of man-of-naught ;

And dwelt by the Godhavari, between 977

The realm of Assaka and Mulaka's

Homesteads ; and there on fruits and gleaning lived.

And all around stretched fertile village lands, 978

Whence of their foison a great sacrifice

He made, thereafter oflered sacrifice ; 979

Then to his hermitage returned. And as

He entered, lo ! another brahman came.

Tottering, with swollen feet and grimy teeth 980

And dusty hair ; and as he came he begged

Five hundred pence. Whereat, when Bavarin 981

Beheld him, straight he bade him sit and asked

About his weal and health, and spake these words :

Bdvarin " The gifts of faith, once mine, I've all renounced ; 982

Believe me, brahm, I've not five hundred pence ! "
Brahman " Sir, if thou wilt not give me what I ask, 983

Thy head shall sevenfold split in seven days I "
And weavmg spells, the rogue did chant his curse. 984

And ill at ease thereat was Bavarin,

Parched, nor could eat, pierced by the dart of grief, 985

Kor was his mind, thus tasked, for musing fain.
And seeing his alarm and pain, there came 986

A friendly devi and in this sort spake :
D^vf " The rogue seeks wealth ; naught knows he of the head, 987
Nor knowledge hath of head and head-cleaving ! "

Bavarin " Lady, if thou dost know, tell me of head 988

And head-cleaving, v/hen asked ; thy words we'ld hear."

144

W

oven

Cad

aacnces

[ Sn. 192

989

990

991

992

Devi " Nay, but I know not this, nor knowledge have

Thereof. In sooth, the Conquerors* vision that I
Bavarin " Then who within this earth's great orb doth know
Of head and head-cleaving ? Devi, pray say I "

Devi ** From out Kapilavatthu came of late

A leader bringing light to all the world,
Scion of king Okkaka, Sakya's son,
The All-awakened One : he, brahman, is
Yon-farer of all things ; all knowledge he
Hath won and power ; hath eyes that into all
Things see ; hath to the end of all things won ;
He by th' affections' end is wholly freed.
The Master, that awakened seer, doth teach
Dharma to all the world : if thou shouldst go
To him and ask, he will explain this thing."
And when the words, '* the All-awakened One *'
He heard, elate was Bavarin, lessened
His grief, and joy exceeding filled his heart.

Elate, enraptured, awe-inspired,

Then Bavarin that devi asked :
Bavarin *VPray, in what \illage, countryside

Or town doth the world-leader dwell ?

Where should we go to honour him,

The All-awakened, first of men ? "
Devi " At Savatthi in Kosala

The Conqueror dwells, of wisdom wide,

Sage of the noble quickening*

That Sakya's son, the bull of men.

The burden-rid and cankerless,

Knows of the cleaving of the head."
Then summoned he his pupils, brahmans who
Bavarin Yon-fared by hymns, and said : " Come, brahman-sons,'
For I will speak ; mark ye these words of mine !

^ Varahhurimedhaso.

2 Manava, generally ' young brahman.* Benfey's Sk. Diet, adds : 'A necklace of
sixteen strings,' i.e. pearl ornament, from mani. It is noteworthy chat there are

993

994

995

996

997

V]

The Way to tlie Beyond

145

Brahmans

Bavarin

One hard to meet, seen seldom in the world,

Already hath aiisen in the world,

Famed is he as one all-awake I Go swift

To Savatthi and see this foremost man."

How shall we know at sight it is the Wake ?

Tell us who know not, sir, so we may know."

Verily in hymns are handed down the signs

Of a great man, revealed as thirty-two,

Sequent, complete. Whose limbs do bear these signs,

He hath two courses only and no third :

If the home-life he live, conquering the earth,

He rules by Dharma without rod or sword ;

If he go forth from home to homelessness,

Veil-lifter, all-awakened, man-of-worth.

And peerless he becomes. Go ! ask with mind

My birth and breed, my marks and mantra-hymns,

My pupils ; ask of head and head-cleaving !

If he shall be the Wake, of vision clear.

By word he'll answer questions put by mind."

Those goodly words of Bavarin they heard.

The sixteen brahman pupils : Ajita

And Tissa-Metteyya and Punnaka,

Mettagu, Dhotaka, Upasiva,

Nanda and Hemaka, both Todeyya

And Kappa and the wise Jatukannin,

Bhadravudha, Udaya, Posala,

Sage Mogharajah and the great rishi

Pingiya : each with a following, famed

Thro' all the world, musers who musing loved,

Each bearing imprint of his former life.

998

999
1000

lOOI

1002
1003

1004
1005
1006

1007

1008
1009

1 6 manavas mentioned here ( hence 1 6 ' questions ' ) ; the Vcdic sacrifice required 1 6
assistant brahman priests, sec Griffith's trsl. of RV. p. 19. F. L. Woodward gives a
hsr of Mahabh. references to this number at G.S. v. 240. It often occurs in Buddhist
texts ; the Chapter of Eights contains 16 suttas ; at D. i. 3 1 there are said to be r6 ways of
disputing about atta.

146 Woven Cadences [Sn. 192

Then all saluted Bavarin and passed 1010

Him on the right. And clad in skins, their hair

In braids, northwards departed they, first thro*

Patitthana of Mulaka and thence 101 1

On to Mahissati ; to Ujjeni

They went, to Gonaddha and Vedisa,

To Vanasavhaya and Kosambi,

To Saketa ; and came to Savatthi, 10 12

Chief of all cities she ! ( But learning there

The lord had left, they passed ) to Setavya,

Kapilavatthu, Kusinara's burg,

Thro' Pava, Bhoga and thro' Vesali, 10 13

Unto the Magadhan metropolis,^

Where fair and lovely rose the Black Rock shrine.

As one athirst for cooling streams, as one 10 14

Forspent by summer's heat for shade, in haste

They climbeti the mount, as merchants after gain.

What time the lord before the Order sate 1015

And, like a roaring lion in a glade.

Taught Dharma to the monks, saw Ajita

The All-awakened One : all golden-rayed 1016

He seemed, and luminous as the full moon

On festal fifteenth night ; and saw his Hmbs,

His perfect form : and standing by in joy, 1017

Within his mind he asked the Master thus :

Ajita " Make known our teacher's age ; declare his clan, 10 18

His marks ; fell of his yondmost^ reach m hymns !
How many can the brahmana recite ? "
The Master " Six score his years ; his clan is Bavarin ; 1019

Three signs his limbs do bear ;^ yon-farer he
In Vedas three, the legends and the marks,
The expositions and the rituals ; 1020

Five hundred mantra-hymns can he recite ;
In his own teaching he hath yondmost reached."*

Ajita " Tell us, great man, each mark of Bavarin, 1021

Cutter of thirst, leave us not thus in doubt !

^ Sixteen places. ^ Paramim. ^ Paragu. * Sadhanime parjimim gato.

^] The Way to the Beyond

ay to tne oeyona 147

The Mtister ** He covers mouth with tongue ; between his brows 1022

Grows hair ; what's hid beneath his cloth is cased
Within a sheath : know thus, O brahmana ! "
Now none there heard the questions asked, but all 1023
The answers heard ; whereat the people awed,
Upraising joined hands, did reason thus :
People " What deva asked in mind these questions, pray, 1024

To which the Master answered thus ? Was it
Brahma or Indra or Sujampati ? "
Ajita " Of head and head-cleaving asked Bavarin : 1025

Explain this. Master ! Rishi, clear our doubt."

The Master " Discern the muddled head as ignorance ; 1026

The cleaving of the head as knowledge, linked
With faith and mindfulness and mind intent,
With ardent striving and with energy."
Rigid the brahman scholar stood in awe 1027

Profound. Then placed he on one shoulder cloak
Of skin and fell with bowed head at his feet.
Ajita " Brahmana Bavarin, his pupils too, 1028

Joyous, elate in mind, O gracious One,
Salute thy feet, O thou who seest all ! "

The Master " All happiness to brahman Bavarin 1029

And to his pupils ! Happiness to thee,
O brahman scholar, and long life to thee !
On all the many doubts of Bavarin 1030

And thine and of thy friends, pray ! question me
As is thy heart's desire, for now's the time ! "
Thus, from the all-awakened One leave got, 103 1

Ajita sitting there with joined hands
Asked this first question^ of the Man-thus-come :

( The prologue is ended)

1 That brahmans went to consult Kshatriyas for knowledge is well known, see
Deussen's PMosopby of the Upanishads {English translation) pp.17 and 91, quoting the
Upanishads.

14S

Woven Cadences

.Sn. 197

(i) Brahman Ajitas questions

Ajita " Covered by what, pray ! is the world ? '* 1032

Thus spake the reverend Ajita,
" Why clearly shineth not the world ?
What callest thou its plastering ?
What hath it, pray I in greatest dread ? **

The Master "Covered by ignorance is the world, 1033

Ajita," thus the Master spake,
" The world shines not from craze* and sloth,
Yearning I call its plastering.
And ill it hath in greatest dread.''

Ajita ** The streams are flowing everywhere," 1054

Thus spake the reverend Ajita,
** What is the dam for all the streams ?
Tell me the flood-gate for the streams ;
Tell me how may the streams be closed."

The Master ** Whatever streams flow m the world, 1035

Ajita," said the Master then,
** The dam for them is mmdfulness ;
It is their flood-gate too, I say ;
By wisdom may the streams be closed."

Ajita " This wisdom and this mindfulness," 1036

Thus spake the reverend Ajita,
" And name-and-form, — explain to me
This thing, O gracious One, when asked :
Where do these things all cease to be ? "

The Master ** This question that thou now hast asked, 1037

Ajita, I'll explain to thee :
Where cease to be both name and form ?
( For thus thy question is ) in full :

1 Veviccha, SnA. macchariyahetu; cj. above verse 941.

^]

The Way to the Beyond

When ended is the mind-at-work,^
Then here all that doth cease to be."

Ajita *' And they who here have Dharma summed,
And they, the many who here train :
Tell me about their way of life,
O wise and gracious One, when asked."

The Master " None ever would for pleasures crave ;
The mind of none would be perturbed ;
Each would be expert in all thmgs ;
With mmdfulness a monk would move."

149

1038

1039

(2) Brahman Tissa Metteyyas questions^

Tissa Metteyya "Who is content here in the world?" 1040

Asked reverend Tissa Metteyya,
** In whom do turmoils never rise ?
Who, understanding either course,
By insight sticks not 'twixt the two ?
And pray, whom callest thou ' great man ' ?
Who hath the sewing here passed by ? "

The Master ** The man who lives the godly life 1041

'Midst pleasures, Metteyya," he said,
** The ever mindful monk who, cool
From gauging things, doth craving end,
In him no turmoils ever rise :

He, understanding either course, 1042

By insight sticks not 'twixt the two ;

Him verily I call * great man,'

He hath the sewing'' here passed by."

^ Vinruinassa nirodhcna, recurs above verse 734 ; I suppose, the merging of 'name'
and 'form' ( subject and object of individuality ) and the consequent ceasing of intellec-
tion, cf. Hindu 'standpoint' referred to by Deussen o^.cit. 97 ; cf. too above verse 874
of sAtim.

* Cf. CS. ni. 284 where this sutu is quoted.

• Sihhani, Nid^ craving.

150

w

oven

Cad

enccs

rsn.

[99

(3) Brahman Punnakas questions

Punriaka " Unto the still, seer of root-cause,"

Thus spake the reverend Punnaka,
** I've come with questions on the goal :^
What trust caused rishis, Manu's breed,
Nobles and brahmans in the world
To sacrifice to devas oft ?
I ask thee, Master, tell me that."

The Master *' Those rishis and all Manu's breed,

Punnaka," thus the Master spake,
*' Nobles and brahmans in the world
Who sacrificed to devas oft.
Did so in their decay : they longed
For life here now, O Punnaka."

Punnaka " But they who here oft sacrificed,"

Thus spake the reverend Punnaka,
" Earnest in sacrificial rites,
Surely, O gracious Master, they
Thus crossed beyond birth and decay ?
I ask thee, Master, tell me that."

The Master " Folk long, laud, yearn and sacrifice,

Punnaka," then the Master said,
" And when they get, for pleasures yearn
They more ! Those fain to sacrifice
Loved, too, the lusts of life : they crossed
Not o'er birth and decay, I say,"

Punnaha " If those tho' fain to sacrifice,"

Thus spake the reverend Punnaka,
** Crossed not by gifts birth and decay,
Then who in man-and-deva world
Hath o'er them crossed, O gracious One ?
I ask thee. Master, tell me that."

043

1044

1045

1046

1047

Atthi panhena^ SnA. 572, atthikg,

V.4]

The Way to the Beyond

The Master ** Who gaugeth low and lofty here,
Punnaka," thus the Master said,
" In whom is turmoil nowhere here,
He calm, gone lume, gone^ stir, gone hope.
Hath crossed birth and decay, I say."

151

1048

(4) Brahman Mcttagiis questions

Mettagu " I ask thee, Master, tell me this," 1049

Thus spake the reverend Mettagu,
** For thou, I deem, art lore-adept,
Art he who here hath quickened self :
Whence, pray I arise these many ills
Which are so varied in the world ? "

The Master *' Well hast thou asked ill's origin, 1050

Mettagu," thus the Master spake,
** And I will tell thee as I know :
Caused by affections ever grow
The ills so varied m the world.

The fool who doth unwittingly
Affections form, meets ill again :
Hence wisely no affections form,
Perceiving thence grow birth and ill."

Mettagu " This thing we asked thou hast declared.
Again I ask ; pray ! tell me this :
How do rapt m users cross the flood.
Birth and decay and grief and woe ?
That, silent sage, explain in full,
For thine's this Dharma, found and known."

The Master "Dharma, I will declare to thee, 1053

Mettagu," said the Master then.
** A thing seen here, not lore come down,
The which who finds and knows, and fares
Alert, may cross the world's foul mire."

051

1052

152

Woven Cadences

■[ Sn. 202

Mettagu ** And I shall find delight therein,

In Dharma's lofty state, great sage,

The which who finds and knows, and fares

Alert, may cross the world's foul mire."

e Master " All that thou here dost contemplate,
Mettagu," thus the Master said,
" Midmost, athwart, above, below, —
Oust^ pleasure and oust harbourage
In such ; that done, the mind-at-work^
Would then not in becoming stay.^

Abiding thus, the monk alert,
Earnest and faring rid of * mine,*
Would quit birth and decay, grief, woe
And ill, when here he finds and knows."

Mettagu ** Rishi, I love thy words ; well limned,
Gotama, is th' affection-freed !
Master, thou surely hast quit ill,
For thine's this Dharma, known and found !

They too, O sage, all ill would quit
Whom thou shouldst constantly* instruct :
Hence have I come, O sinless One,
To worship thee ; perchance the lord
Would me too constantly instruct."

" Whom thou shouldst know as ' lore-adept.
He, brahman, man-of-naught, not caught
In lust and life, hath crossed this flood.
Hath crossed to yon, vital, doubt-free.

1054

1055

1056

1057

058

1059

1 Fanujja, SnA., both panudehi and panuditva.

2 Vinnanam, SnA., abhisahkhara- : intellection, see note ro verse iv^>7.
^ Bhave na titthe, see below note to verse 1058.

* Aithitam, SnA. & Nid., sakkaccam or sad:i, followed by Sn Index di CPD. But
perhaps it is connected with bhave na tittle of verse 1055, ( d. roo antipadhtkam of verse
1057, SnA. nibbana), thus in meaning: about that which does not stay in becoming,
so ' about the constant,' Nid. glosses abhinham, cl. prose following verse 342 above ;
imuki gathaki abhinham ovadati.

5]

The Way to the Beyond

Who finds and knows, that man is here
The ' lore-adept ' : loosed from this bond
For aye becoming this or that,*
He, craving passed, gone stir and hope,
Hath crossed, I say, birth and decay."

153

1060

Dhotakc

Ths Master

Dhotaka

The Master

DhotaL

(5) Brahman Dhotaka^s questions

" I ask thee, Master, tell me this," xo6i

Thus spake the reverend Dhotaka,
" I long, great rishi, for thy word ;

And when I've heard thy utterance,*

Then wilJ I train for cool of self."

'* Wherefore stir up thy ardour now, 1062

Dhotaka," thus the Master spake,
*' Be here indeed alert and apt !

When thou hast heard the utterance

From here, train for the cool of self."

" Lo ! in this man-and-deva world I see 1063

The living brahman, man-of-naught !
Thee ! thee I worship, seer of all !
Oh, free me, Sakya, from my doubts I "

*' Whoso hath doubts here, Dhotaka, 1064

Not him I come to liberate :
When Dharma thou dost know supreme.
Then mayest thou thus cross the flood."

*' In thy compassion teach me, Brahm, 1065

Dharma 's aloof state I would know,
So, trusting naught, I here may fare.
Unclouded as the spacious sky."

^ hhav'ahhavt.

- S'i^^hoia, d above verse 959, * still,' ' silent,' so here perhaps,
w>f vhy (phirmz,.' ci. verse 719 above ; und fhosam . . . ^arato verse 696.

still low voice

154

Woven Cadences

Sn. 205

** The calm I will declare to thee, 1066

Dhotaka," said the Master then,

" A thing seen here, not lore come down,
The which who finds and knows, and fares
Alert, may cross the world's foul mire."

Dhotaha ** And I shall find delight in that, 1067

Great rishi, in the calm supreme,
The which who finds and knows, and fares
Alert, may cross the world's foul mire."

** All that thou here dost contemplate, 1068

Dhotaka," thus the Master said,

** Midmost, athwart, above, below.
That find and know as worldly bond,
Nor thirst about becoming this or that."

(6) Brahman Upastva^s questions

Upasiva '* Unaided, Sakya, and alone, "
The reverend Upasiva said,
** I'll never cross the mighty flood :
Tcli me the means, O seer of all,
How I with aid may cross this flood ! "

'c Master " Alertly, Upasiva, seek

The state of man-of-naught,"* he said,
** And aided by the thought 'naught is,'^
Thou'lt cross the flood ; and day and night,
Lust-rid, doubts gone, see craving end."

Upasiva " Who passion for all pleasures ends,"
The reverend Upasiva said,
** Helped by the state of man-of-naught,
Rid of all else, in yondermost
Release of sense^ released, would he
Stay poised untrammelled* in that stare ?

1069

X070

1 07 1

^ Ikincafinam see note to verse 176 above.
•* SarffiSvimokhe, or perception, see verse 874.

2 S"atthi-tu

* Aninuyayi,

V.7]

The Way to the Beyond

55

The Master ** Ay, Upasiva," then he said,

" Who passion for all pleasures ends.
Helped by the state of man-of-naught,
Rid of all else, in yondermosi
Release of sense released, he would
Stay poised untrammelled in that state."
Upastva " If he stay poised untrammelled then
An age of years, O seer of all,
Would he in that release be cooP ?
Would mind-at-work become^ for such ?

The Master ** Lo, Upasiva," he replied,

" As flame flung^ on by force of wind
Flees to its end, reaches what none
Can sum ; the silent sage, released
From name-and-form, goes to the goal,
Reaches the state that none can sum."
Upastva " And he who wins the goal, is he
No more, or truly ever well ?
That to me, sage, in full explain,
For thine's this Dharma, found and known.

The Master ** Know, Upasiva," then he said,
There is no measuring of man,
Won to the goal, whereby they* Id say
Mis measure's so : that's not for him ;
When all conditions are removed, j
All ways of telling"* are removed." '

(7) Brahman Nanias questions

Nanda Then spake the reverend Nanda thus :

" Folk say there're sages in the world ;
Pray, how is it : do they declare
A man's a sage from knowledge won,
Or is it from his mode of life? "

072

1073

1074

^^rL^

1075

1076

AU^

H

077

^ Slti, SnA., nibbana. ^ Bhavetha virinanatp, v.L cavetha, see hUd. ;

cf. note to verse 1037 above. Does vinndna persist ? see verse 1055. ^ KhittQ,

•* Words cannot 4esc|:ibc the v;ncon4iuoncd.

156

Woven Cadences

[ Sn. 207

" Experts call none ' sage,* Nanda, here 1078

From view, tradition, knowledge won.
I call them sages who have fought
Their fight and fare, gone stir and hope."

Nanda '* Recluses, brahmans, both alike," 1079

The reverend Nanda then rejoined,
** Say cleansing comes from seen and heard,
Say cleansing comes from rule and rite,
Say that it comes in many ways :
Prithee, in faring thus, crossed they
Birth and decay, O gracious One ?
I ask thee, Master, tell me that."

** Nanda," replied the Master then, 1080

" Recluses, brahmans, who alike
Say cleansing comes from seen and heard.
Say cleansing comes from rule and rite,
Say that it comes in many ways, —
Altho' they fare thus here, I say
They cross not o'er birth and decay."

Nanda Then answered reverend Nanda thus: 1081

** If, sage, thou say est none who hold
Such views as these cross o'er the flood,
Then who in man-and-deva world
Cross, gracious One, birth and decay ?
I ask thee, Master, tell me that."

" Nanda," the Master said, " I say 1082

Nor all recluses, brahmans all.
Are shrouded in birth and decay :
Who here are rid of things seen, heard
And felt ; rid of all rule and rite ;
Rid of the many practices ;
Who craving plumb, are cankerless —
Flood-crossers are those men, I say."

Nanda " Rishi, I love thy words ; well limned, 1083

Gotama, is th' affection-freed !

^' ^ 1 TKe Way to the Beyond 157

Who here are rid of things seen, heard,
And felt ; rid of all rule and rite ;
Rid of the many practices ;
Who craving plumb, are cankerlcss —
Flood-crossers I, too, call those men."

(8) Brahman Hemaka^s questions

Hemaka Said reverend Hemaka : 1084

" Ere I to Gotama's
Hest came, 'twas thus of yore
They answered me : ' Thus hath
It been ; so will it he ! * —
All on tradition based,
All adding to my doubt :

And there I found no joy. 1085

So teach me Dharma, sage :
Dharma that craving ends,
The which who finds and knows
And fares alertly may
Cross o'er the world's foul mire."

TkUasUr "The end here, Hemaka, 1086

Of passion and desire
For all the dear forms seen
And heard and felt and known
Is the cool lot eterne :

The mindful knowing this 1087

Are cooled exceedingly
By Dharma-vision* then,
And, evermore grown calm,
Have crossed the world's foul mire."

» DittbadhamtnMinibbuta, generally translated : Nirvana here and now ; cf. above
verse 343 of Kappa's state.

15^

Woven Cadence^

i Sn. 21 i

(9) Brahman Todeyya^s questions

Todeyya Said reverend Todeyya :

** In whom no lusts abide,
In whom no craving is,
And who hath crossed o'er doubt :
How far is his release ? "

The Master ** In whom no lusts abide,

In whom no craving is.
And who hath crossed o'er doubt :
No-yonder's his release."

Todeyya " Leans he on none, or longs he still ?
Is wisdom his, or gets he that ?
Sakya, that I may know a sage,
Tell me this thing, O seer of all ! '*

The Master " He leans on none ; he longs no more ;
Wisdom is his ; the getting's done :
Know, Todeyya, the sage as man
Of naught, caught not in lust and life."

1088

1089

1090

1091

(10) Brahman Kappa's questions

Kappa Then reverend Kappa spake :

** For those who mid-stream stay
In the flood's fearsome surge,
Bowed by decay and death.
For them, O gracious One,
Proclaim the isle ; and tell
Me of the isle where such
As this shall be no more ! "

The Master *' For those who mid-stream stay,

Kappa," the Master said,
** In the flood's fearsome surge,
Bowed by decay and death,
The isle I will proclaim

1092

1093

TKe Way to the B

evonc

159

To thee : Where there is naught,
Where naught is graspt, that is
The isle of no-beyond ;
That is the cool where end
Decay and death, I say.
The mindful, knowing this,
Are cooled exceedingly
By Dharma-vision then,
Nor fall m Mara's power.
Nor serve in Mara's train."

1094

1095

(11) Brahman Jatukannins questions

]atiikannin Reverend Jatukannin thus spake : 1096

** Lo ! I did hear the muser rapt
Who flood hath strode nor lists for lusts ;
And to the lust-freed I am come
With quest. Tell me the bourn of calm,
O wisdom's eye innate ! Tell me,
O Master, that in very truth,

For with lust vanquished lives the lord ! 1097

As radiant sun with glory lights
The earth, blazon the word for me
But little wise, O quickening sage !
So I may understand the way
How here to leave birth and decay."

The Master "Expel all greedy lusts, 1098

Jatukannin," he said,
** And in renouncing them
Behold security ;

And find and know thou naught
T'accept or to reject.

Widier thou all that's gone, 1099

Be naught what is to come,
If now thou wilt not grasp,
In calm thou shalt wayfare.

i6<

W

oven

Cad

encefi

[ $n. 2I4

Who greed for name-and-form

Hath wholly passed, in him

No cankers, brahmana,

Are found or known whereby

He'ld come withm death's power.'

I 100

(12) Brahman Bhadravudhas questions

Bhadravudha Reverend BhadrSvudha then spake :

'* I beg the home-forsaker speak,
Who hath cut craving and is still,
Flood-crosser loosed from pleasure's lure,
Quit of time's web, released and sage !
These crowds, come here from countryside,
Long for thy words, O energy !
And when they've heard the sinless speak,
They'll go from here, thee worshipping.
Do thou explain to them in full,^
For thine's this Dharma, found and known."

The Master " Expel all craving here to grasp,

Bhadravudha," the Master said,
** Things up or down, across, between.
For what man cleaves to in the world.
By that e'en Mara tracks him down.
Hence, knowing this, the mindful monk
Would cleave to naught in all the world.
Beholding those caught in death's realm.
This breed who cling to ' graspmg' here."

1 lOI

1 102

1 103

1 104

(13) Brahman Udaya^s questions

Udaya In this wise spake the reverend Udaya :
** To him the dustless muser seated here.
To him who hath done all there was to do,

I 105

* Sddhu viyakarobi, SnA. dhamwam desehi ; perhaps in meaning ' about the well,* ?
cf. ThiJg. 1 14, satnanasadhuta ; cf. above verse 1058 note, verse 45 note.

^♦Hj The Way to the Beyond i6i

The cankerless, yon-farer of all things,

I come to ask the goal. Declare release

By knowledge and the breach oi ignorance ! "

The Master " 'Tis getting rid of lust and all desires, 1106

Udaya," thus the Master made reply,
** 'Tis getting rid of grief both ( thought and felt ),
'Tis ousting sloth and barring out all fret.
*Tis poised alertness in its purity 1107

With the forerunner, rightful reasoning :
Such is release by knowledge, I declare,
Such is the breaking up of ignorance."

Udaya " Pray, say, what binds the world ? What are its ways ? i 1 08
By getting rid of what, they say, is cool ? "

The Master " Pleasure doth bind the world ; distraught its ways ; 1 109
Called cool is getting rid of craving here."

Udaya " For mindful farer how ends mind-at-work ? 11 10

The Master's word we've come to ask and hear."

The Master " Net fain for feelings from within, without, — 1 11 1

For farer, mindful thus, ends mind-at-work."

(14) Brahman Posala^s questions

Posala Reverend Posa la said : 11 12

'* The still who cutteth doubt
And tells the past,^ to him
Yon-farer of all things,
I come to ask the goal :*

1 Atttam adisati, SnA. & Nii. ' past births/ followed by CPD, but perhaps it is
of tkiti, thus in meaning about that which is passed the halt (or station) of conscious-
ness for mind-at-work] in becoming, cf. above verse 1058 note.

2 Atthi panha, SnA., Nid. & CPD. as from attha, but might it possibly be a
question about ' is,' what is ?

i6i Woven Cadences [ Sn. 216

** In whom perceiving forms * 1 1 3

Hath ceased, him quit of all
The body-bounds, who sees
Within, without, there's naught,
The knowledge, Sakiya,
Of him I ask, and how
Can such as he be led ? "

The Master "All halts of: mind-at-work, 11 14

Posaia," he replied,
" Knoweth the Man-thus-come ;
He knows halt's end of him
Released in that beyond.

Whenas man knows * a bond i 1 i 5

Is pleasure* to the rise
Of state of man-of-naught,
Discerns it so. then there
He clearly sees the state :
That's the true knowledge of
Brahman of holy life."

(15) Brahman Mogharajah's questions

Mogharajah Said reverend Mogharajah then: 11 16

" Twice^ have I sought with Sakya speech ;
Not yet to me the seer hath spake ;
But I have heard, when three times asked,
That godlike rishis speak ! This world 1 1 1 7

And yon, the deva-world of Brahm,—
On these I know not fully of
The view of far-famed Gotama :

So I am come to question him, 1 1 1 8

Seer of supernal, on the goal.
Pray, how should one regard the world
So that death's king do see him not ? "

^ SnA. says before both Ajita and Mette^ya.

V, i61

The Way to the Beyond

.63

The Mashz^' Regard the world as voidj and e'er

Alert, uproot false view of self. , ^4'

Thus, Mogharajah, rhou wouldst be
Death's crosser ; and, regarding thus
The world, death's king doth see thee not."

1 1 19

N

i?-

(16) Brahman Fingiyas questions

Pingiya " I'm worn with age and weak and wan,"
Thus spake the reverend Pingiya,
** My eyes are dim, my hearmg's hard ;
Let me not die the while confused !
Blazon the word so I may know
How here to leave birth and decay ! "

The Master ** Lo ! see these folk sore vexed by forms,
Pingiya," thus the Master spake.
Gay wantons weavmg woe with forms I
So be thou earnest, Pingiya :
Be quit of form to come no more."

Pingiya " The quarters four, the four between,
Above, below : these realms are ten,
Yet in the world naught is not seen
Or heard or felt or known by thee :
Blazon the word so I may know
How here to leave birth and decav ! "

The Master "Behold mankind by craving caught,
Pingiya," then the Master said,
** And by decay burnt up and bowed !
So be thou earnest, Pingiya :
Be craving-quit to come no more."

This the Master said while dwelling at the Black Rock shrine
among the Magadhans when he replied to the questions of the
sixteen attending brahmans ( of Blvarin ) as they begged and
besought him.

Verily, if a man, knowing the goal and knowing the Dharma of
each question, should walk by Dharma in Dharma, he would surely

20

1 121

1 122

123

164 Woven Cadences [Sn. zic)

go beyond decay and death. These things lead to the beyond, hence
the name of this Dharma-teaching is even ' The Way to the
Beyond.'

Thus to the rishi, him the wakened One, 1124

AccompHshed wayfarer, came Ajita

And Tissa-Metteyya and Punnaka,

Mettagu, Dhotaka and Upasiva,

Nanda and Hemaka and Todeyya 1125

And Kappa too : came wise Jatukannin,

Bhadravudha, Udaya and Posala,

Sage Mogharajah, rishi Pingiya :

Came asking subtle questions of the first 1126

Of wakened men. And the Awake, thus asked,

Answered their questions as is very truth. 1127

And with his answers the sage gladdened them.

And gladdened by the seer, kin of the Sun, 1128

Awake, they fared the godly wayfaring,

Those brahmans, nigh to wisdom's noblest man.

Whoso should walk as taught the Wake to each 1 129

Who sought, would from this shore to yonder go :
And quickening the way supernal here, 1130

They to the yonder from this shore would go.

Such is the way to ^o to the beyond,
Hence called " Parayana : Way to Beyond."

(And the reverend Pingiya thereafter returned to the Ccdh&vari and
told brahman Bavarin all that had taken placed)

ingiya Said reverend Pingiya : 1 1 3 1

** The way to the beyond
I'll sing to thee ; the way
The stainless, quickening seer
Beheld and so proclaimed.

1 So SnA.

The Way to the Beyond 165

** And why should he speak false,

Thar leader leaving lust

And jungle for the cool ?

Yea, I will praise the word, 11 32

That thing so fair ! of him

From srain and error loosed,

Loosed from deceit and pride !
Ouster of darkness, seer of all, 1133

Awake, gone to world's end, passed all
Becoming : hmi I serve whose name
Is truth, the cankerless, ill-quit.

As birds fly from the wilderness 11 34

To haunt a fruitful woodland glade ;
So seers of little worth I leave,
Won swan-like to the mighty lake.

Ere I to Gotama's 11 35

Hest came, 'twas thus of yore

They answered me : ' Thus hath

It been : so will it be ! ' —

All on tradition based,

All adding to my doubt.

But he who ousted gloom, 1136

Lone dweller bringing light,

That noble Gotama,
■ Sage of the quickening,

Seer of the quickening,

Taught me the thing for here 11-37

And now, not for anon.

For craving's end, for weaP

Which nowhere hath a peer."

BSvarin *' How canst thou, Pingiya, 1138

A moment stay from him,
Sage of the quickening,
Seer of the quickening,

1 Anttikam^ SnA. & Md. from 'Ui: ill: but perhaps here in meaning ' not- thus- ish,
( an-iti-ka ), so, ' not in becoming ' ; ( neti ntti of the I'duntu.)

i66 Woven Cadences [ Sn. 221

From Gotama, who taught 1139

Thee Dharma for both here

And now, and not anon,

For craving's end, for weal

Which nowhere hath a peer ? "
Pingiya *' I stay not, brahmana, 1140

One moment e'en from him,

Sage of the quickenmg,

Seer of the quickening.

From Gotama, who taught 1141

Me Dharma for both here

And now, and not anon.

For craving's end, for weal

Which nowhere hath a peer !
With mind I see him as by eye, 1142

In earnest, brahman, day and night ;
I brighten night in praising him ;
Hence not as absence deem I that.

With faith and joy and heart alert 1 143

Naught turneth me from his behest :
Unto what realm the quickening sage
Doth move, to that then I am drawn.
Since I am frail and worn with age 1144

Thither my body goeth not,
But with strong purpose e'er I move
And so my heart is linked with him.

Gnce lay I in the swamp 1145

Afloundering : I swam

From isle to isle : and lo !

I saw the All-awake,

Flood-crosscr, canker less ! '*

( Now while they thus spake, the Master appeared^ and said : )
The Master "As Vakkalin, Alavi-Gotama, 1146

And eke Bhadravudha by faith did win

^ So StiA., but he may have heard the word of the silent sage in another way,
cf. above verse 698.

▼ ] The Way co the Beyond 1 67

*' Release, so e'en by faith rhou roo shalt win
Release : and thou, O Pingiya, shair go
To the beyond across the realm of death."

Pingiya ** The sage's word I hear 1147

And greater grows my faith !

With teeming, lucid thought

The All-awake rolled back

The veil; the deva-heights 1148

He plumbed, and found and knew

The all of nigh and yon :

The quests of those who doubts
Confessed the teacher solved.

To that which naught can shake 1149

To that which naught can move,^

Which nowhere hath a peer :

Lo ! thither I shall go

And there my doubt shall end.

Think thus of me : a man
Intent on heart's release."*

» $nA. nihham, '^ Adbimuttacitum.

INDEXES

!.(«) — PROPER NAMES IN WOVEN CADENCES
(Numbers refer to verses except where p. stands for page number)

Ababa, hell, p. 99.
Abbuda, hell, p. 99.
Aggajava, shrine, p. 51.
Ajita-Kesakambali, person, p. 76.
Ajita, brahman, 1006, 1015, 1032^,

1 124.

Ahaha, hell, p. 99.

Ajavi, place, p. 29, 51.

Alavaka, spirit, p. 29^^.

Alavi-Gotama, person. 1146.

All-awake, -ened, samhuddha, 539, 994,
995, 178, 180, 1145.

Apana, town, p. 84, 86.

Ariyan (s), listener 90, vision 115, path
177, truths 229, 267, Dharma 353,
defined 535; 330, 660, 761.

Asita, rishi, 679, 699.

Assaka, place, 977.

Atata, hell, p. 99.

Atharva Ytdic spells, 927.

Bamboo Grove, p. 75.
Bavarin, brahman, 981^.
Bhadravudha, brahman, 1008, iioiff,

1 125, 1 146.

Bharadvaja, farmer, p. I2jf; firewor-
shipper, p. 19; of Sundarika, p. 66,
71; brahman, p. 92 _^.

Bhoga, town, 1013.

Bimbisara, king, 409, p. 85/.

Black-Lustre, sage, 689.

Black Rock shrine, 1013.

Brahm, world of 1 39. witness 479, 508,
kin 315, become as 561, 563.

Brahma 1024, 656.

Brahmas, devas, p. 84, 113.

Brahman-Dharma, p. 44^.

Cankin, brahman, p. 92.
Conqueror, jina, 698, 989, 996.
Cimda, smith, p. 14^.

Dhammika, lay-disciple, p. 56^.

Dhaniya, herdsman, 18^.

Dharma, dhamma, -endued 58,
summed 70, reigns 81, 480, pro-
claims 87, loves 92, hates 92,
refuge p. 14, 23, 47, 71, praising
180, 192, pursued 182, noble 233,
come 237, jewel, ratana, 225, 226,
bliss 257, -path 88, wayfaring by
263, 274, to converse on 266, of the
Wake 276, Brahman- p. 44^, warded
by 288, brought to naught 314,
learn 316, practising Dharma by 317,
quickened 318, 320, -talk 325,
thought on 326, pleasance 327,
poised in 327, 749, judgments 327,
tell guilt 327, delight in 330, seer
of 344, reached 361, 374, Anyan
353, finds and knows 365, 368, 504,
asking on 380, subtle 383, astir 385,
excellence 389, taught 391, 993,
10 1 5, choosing 398, serving by 404,
speaking 450, ancient 453, stand
fast in 453, in yondmost view 471,
knows 323, 5^6, rajah of 554/, roll
wheel by 5 54 f, lovely in beginning
p. 84, wheel of 557, -wheel 69^,
hearing 694, way 696, telling 722,
learnt 762, wakeneth 764, inly seen
934. rules by 1002, in accord with
963, found and known 1052. 1057,
1075, lofty stare 1054, supreme

169

lyo

Ind

exes

1064, aloof state 1065; not lore come
down 1053, ends craving 1085,
-vision 1087, 1095, walk by p. 163.
See thing as dhamma.
Dhoraka, brahman, 1007, 1061 J", 1124.

East Park, p. io3.

Ekanala, brahman village, p. 12.

Eravana, spirit, 379.

Ganges, p. 29, 42.

Gaya, place, p. 42.

Giribbaja, place, 408.

Godhavari, river, 977.

Gonaddha, place, loii.

Gotama, Master hho p. 12 J, ig, z^, 44,
46/, 71/, 75, 84/, 89; let us seek 153,
164/, question 167, set out as bade
228, I ask thee 376, Namuci leaves
448, teach me 46 1 , recluse p. 76 /,
young p. 76, honour 598, world-seer
599, to thee we come 699, sage 1136,
1 1 38, J 141, tell me 848, rule 553.

Hemaka, brahman, 1007, 1084 /f, 1125.
Hemavata, spirit, i 54^.
Himavant, Himalaya, 422.

Icchanankala, p. 92.

Indra, spirit, 229, 310, 679, 1024.

Isles, the four, 552.

Jain 381, p. 76.
Janussonin, brahman, p. 92.
Jatukannin, brahman, 1007, 1096 jf,

1125.
Jeta Grove, p. 16, 19, 40, 4^, 56, 65.

Kapiiavatthu, place. 991, 1012.
Kappa, of the Banyan p. 51. 344, 358;

brahman 1007, 1092 /f, 1125.
Kassapa, buddka, 240 f.
Keniya, hermit, p. 84^.
Khara, spirit, p. 42.
Kin of the Sun, Gotama, 540, 423.

Kokalikan, -iya, monk, p. 97.

Kosala, -an, -ese, country &c., 996, 422,

p. 98, 66.
Kosambi, place, 1011.
Kusinara, place, 1012.
Kuvera, deva, 380.

Lotus hell, p. 98.
Lumbini, place, 683.

Magadha, -ans, country &c., 408, p. 12,

Magandiya, person, 837^.

Maeha, brahman, 488, 506, 509.

Mani, river, 18/.

Mahissati, place, loii.

Makkhali-Gosala, person, p. 76.

Man- thus-come, tatha^ata, p. 13; none
equal 224, praise ye 236, bowed to
252, trammels are not for 347, obia- ,
tion-worth.y 467-78, of boundless 1
wisdom 468, heir to 557, reason
abides for 351, questioned 1031,
knows of mind-at-work 1114.

Manu's breed, manuja, 458, 1043 f.
Mara, evil one, 33,431,442,545,561 f,

571.733-
Maras, spirits, p. 13, 84, 113.
Master, the, hhagavan, almost every page.
Matanga, low-caste man, 137.
Meru's Mount, mythical, 682.
Mcttagu, brahman. 1007, 1049 J^, 1124.
Metteyya, see Tissa.
Moggaliana, p. Q7 f-
Mogharajah, brahman, 1008, 1116^^,

1125.
Mount Vulture Peak, p. 72.
Mulaka, homestead, 977, loii.

Nagas, spirits, 379.

Nalaka, person, 697.

Namuci, evil one, 425, 439. KV. v. :?o.

8.
Nanda, brahman, 1007, 1077^. 1124.

Proper Names

171

Narada, deva, 543, AV. v. 19, 9.
Narapurta, Jain, p. 76.
Neranjara, river, 425.
Nirabbuda, hell, p. 99.

Okkaka, mythical king, 302, 306.

Pakudha-Kaccayana, person, p. 76.

Pandava, hill, 414, 416.

Parvata, spirit, 543, RV. i, 122, 3.

Pasura, person, 833.

Patitthana, place, loii.

Pava, place, 101 3.

Pihgiya, brahman, 1009, 1 120/, 1 125,

1131, 1146.
Pokkharasatin, brahman, 594.
Posala, brahman, 1008, 11 12/, 1125.
Punnaka, 1 006, 1 04 3 /, 11 24.
Purana-Kassapa, person, p. 76.

Rahu, spirit, 465, 498.
Rahula, Gotama's son, p. 50.
Rajagaha, place, 408, p. 72, 75/.
Rishi-Grove, 684.
Rose-apple Grove, 552.

Sabhiva, mendicant, p. 75^.

Sahampari. Brahma, p. 98.

Saketa, town, 1012.

Sakka, spirit, 346, 656.

Sakya(s), -an(s), sage 225, recluse p. 84.

Gotama p. 92, folk 683, foremost

690, thou 345, by birth 423; 991,

1063, 1090, 1 113.
Sanjaya-Beiatthipucta, p. 76.
Sariputia, heir to Tathagata 5 57; p. 97/;

his quest 95 5 Jf.
Satagira, spirit, ly^^ff.
Savatthi, city, p. 16, 40, 44, 56, 65, 97.

108; 998, chief of cities 1012.
Savitri, chant me 457, chief hymn 568.
Sela, brahman, p, 85 Jf; 554, 557, 567.
Self-luminant, dcvas, 404.
Setavy^, place, ioi2»

Sogandhika, hell, p. 99.
South Hill, p. 12.
Squirrels' Feeding Ground, p. 75/.
Stone-couch, spirit-haunt, p. 42.
Suciloma, spirit, p. 42.
Suddhodana, Gotama's father, 685.
Sujampati, spirit, 1024.
Sun's kinsman, Gotama, 54.
Sundarika, river, p. 66.
Sword-leaf Grove, in hell, 673.

Tarukkha, brahman, p. 02, 594.
Tissa-Metteyya, 814^; braliman, 1006,

1040^, 1 124.
Todeyya, brahman, p. 92; 1007, lO&Sff,

1125.
Tusita, heaven, 955.

Udaya, brahman, 1008, 1105^, 1125.
Ujjeni, place, 1011.

Upasiva, brahman, 1007, 1069^, 1124.
Uppalaka, hell, p. 99.

Vakkalin, person, 1146.

Vanasavhaya, place, loii.

Vangisa, monk, p. 51, 66.

Vasava, deva, 384.

Vasettha, brahman, p. 92. 600.

Veda, -mantras 140, three p. 85, 656,

10 19, 594; Atharva 927.
Vcdisa, place, ion.
Vesali. place. 1013.
V^assavana, spirit, 380.
VetaranI, river in hell, 674.

Wake, the, -ened. buddha, reject fare for
chanting 81, 480; 85; outcast reviles
134. muses 157, has vision 161,
weal from 191, word of 202, 252,
jewel in 224, 233/, peerless 226,
Dharma of 276, listener to 357,
Mara speaks to 430, proclaims
security 454, thou art 486, 545,

172

Ind

exes

571, rare 559, bidding of 565,
treads Dharma's peak 696, with noble
signs 408.
Washen One, the, dhona, tell Dharma
351, without view 786, unconcerned
786, thinks not of thrills 813, not
his voke-matc 834; nhataka, hath evil
washed 521, awake, still 646.

Way-conqueror, magga-jina; -herald
-desaka; -farer jtvati; -fraud -dusin,
84; -muser -jhayin 85.

Wellfarer sugata 32, 227, 391, p. 65,
66, 84.

Wheel-turner, p. 86.

Wheel, the, 552, 557, of Dharma 557.

I. (^) _ WORDS AND SUBJECTS IN WOVEN CADENCES

Abiding, well- 45, godly 151.
acceptance, the, upasampada, p. 14, 71,

83, 89.

adept 463, see lore- Vedantagu: Vedanta-

affections upadhi, grief to man 33, no

pith in 364, -freed 1083, overcome

546, 572, cause ills 728, 1050, end

992, form thou none 105 i.

aims, selfish 75, high 260. cherished

777.

all-cleansing, the faring p. 84.

alert, -ne&s, -ly, sati, -a, -mat, listener
70, wayfarer 88, flood-crosser 174,
515, muser 212, 503, Gorama4ii,
446, intent 962^, cross 1066, 1053.
1056, seek 1070, fares 1085, release
by knowledge 1107, crosser 11 19,
heart 1143, see mindfulness.

aloof state viveka, far from 772, train for
814, supreme 822, seer of 85 i. what
it is 915; 845.

amity metta, pursue 73, heart of 150.
507, show 967; 223.

anger, -ry, vile 116, 'flesh-savour' 245,
why prevail 868, oust 928.

apt nipaka, in well-abiding 45, for the
goal 144, to end ill 283.

ardent, -our afapin, for goal p. 14, 90,
lucky 267, praised 292; viparakkama
musing 425; chanda striving 1026.

assum -ption, -ed attan--Sk. atta of views
784, naught to be 787, 858, 919,
results in disputes 797, 800.

attach, -mcnt;s), -ed upadana, from
senses 170/, source seen 358, end of
475, ill from 742/, to naught 800.

austere, -iry tapas, in 'ploughing' 77. ol
rishis 284, of brahmans 655.

awake, -ened, -ening, huddha, the sage
83, 167, whom they call 377, how
they fare 386, listener 395, full 478.
won 50^. how proclaimed 513, 517,
profess to be 555, famed as 597. 998,
brahman 643, peak of 693, teachings
lead to, p. 108, who is ? 508, fain for
963, see Proper Name^.

awareness sati 434, see alertness, mind-
fulness.

Balanced upehhaka, 515.

bane, from love 36, becomings' 69, in
pleasures 424, in venery 821.

barb salla, -immune 17, 86, in pleas-
ures 50, heart-propping 9^8, see dart.

barren, not, 212, 780.

becoming's) hhava, no pith 5, free from
etc., 6, 175, 361, 367.472, 5 4' 729.
bonds 16, bane 69, (not) craving tor
etc.. 496, 776, 856, 923, 1068. not
thinking of 801 , source of 836, led to
898, and decay 869, passed ail 1133.

Words and Subjects

173

bed-of-womb gahhhaseyya, go not to 29,
152, 535.

beyond, parciyana the way 377; samparuya
common lot 864/ ; isle of no-
anupara 1094; released in tapparayana
1 114; parayana Ch. v, I'll sing the
way to 1 1 3 1 . See yon.

bidding sasana, obtain 482, tamed in
570, hear 814, train in 934.

birth jdti, destroyed etc., p. 14; 476,
517, proud of 104, none outcast by
136, how quit 1056, contention on
5.96, and decay -jara, 1080, 1097;
hbava, not an eighth 230.

birth-and-death jatimarana, yon-farers
over 32, quit of etc., 351, 355, 467,
500, master of 484, overcomer of
520.

blame, not fearing 133, unshaken bv
etc., 213, 928; -less 623; quails at
826, views bringing 895, 900,
understands 534.

bliss, soracca deliverance is 78, sivan
seek 115, won to 478, piti Dharma's
257, sukha winning 439, born for
man's 683, body's end is 761.

bonds, becoming's 16, pleasures arc 61,
II 15, -overcomer 473, root of 532;
29, 242, 390, 476, 623, 948; -less,
212, 250, 492, 621, 626; bandhana,
sahga, samyojana.

bounds, ora quits i Jff; sima passed
beyond 795.

bourn pada. of calm 143, 208, 915,
1096, seer of 232, wakening to 765,
see lot.

breach, of ignorance 1 105 /.

body-bounds, quit of 1 11 3, -hayapahayin.

Calm, santa, -i, upa-, satna, upa-, -atha,
etc., 67, 515, man 82, 450, 453,
460, 475, 499, 952, 1048, bourn of
143, 915, deathless 204, on quaking
built 784, sweets of 257, poised on
330, of mind 584, 593, rare 702,

949, 1099, the full is 721, -ing ill
724 J", grown 783, 1087, proclaim-
ing 845, 1066, not leading to 896,
not from rite 900, cool is the state of
9^3, supreme 1067, see man-of-
calm.

canker(s), -less -asava, 82, 163, 178,
212, 219, 370. 472. 481, 493, 535,
539, 546, 644, 749, 765, 996, 1082,
iioo, 1105, 1133, 1145.

clean, -sed, -sing, 67, 372, faring 163,
by wisdom 184, none with doubt
249, hard to 279, his life 407, see a
being 435, is such 478, who is ? 508,
called awake 517, is brahman 636,
of the 788 _ff, look to none for 813,
whence it comes not 824 J, 878 jt,
89 5 J^, lojqf, of the spirit 478;
suddha, -i, pari-, v/-, etc.

claim(s) pariggaha, no 470, not soiled
by 779, source of 872, -free 809.

comfortable phasu what is 963.

compassion, -ate, 378, 540, 1065. •

composed 174, 214.

conceit mdna, self- 132, without
245, whence arise S6zJ[.

concern 787, 897.

content 42, 144, who is ? 1040 f.

continence 396, 823.

controlled-of-self sannatatta 464,
restrained.

convinced nivittha, by name-and-form
756, of his own truth 824, of special
way 892; 781; in crooked ways 57.

cool, -ed, mhbana, -buta, -butt, -bati, pari-
etc, my fire is 19, delighting in 86,
attaming 186, eternal 204, 1086,
partake of 228, leading to 233, to
know 267, wholly 346, 370, passed
out 354, crossed 359, to win 454,
man 467, utter 514, thou art 542,
grief less 593, in detachment 638.
642. wantless becomes 707, calming
mind-at-work 735, knowledge 737,
quenching feeling 739. mastering

143.

see

174

Ind

exes

truth 758, from knowing the bourn
765, 915, nigh 822, of self 106 1,

940, mind 942, from gauging things
1 04 1, exceeduigly 1087, ^095.
death's end 1094, craving-rid is
1109; 1 131.

cool-oi-self abhinibbutatta, 343, 456,

469, 783, -exceeding,
coveting, (not), 86, 121, 144, 165, 423,

778, 928, 952.

craving tanha, cut off, gone, etc., 3, 70,
83, 211, 355, 640, 1070, 1085, 1089,
waxed 306, beget no 339, fall not to
495, spreads not 715, Mara's force
436, comes ill 741, ^not) for pleasure
769, 1039, to become 776, seeing
835, conquer 849, plumb 1082, quit
to come no more 1 1 2 3 .

cross, -ed, -ing, -er, tinna, etc., doubc
17, 86, 318, 367, 514, 1089, flood
21, 173/ 183/, 219,495, 53^.771,

779, 823, 1059, 1064, 1069/, 1082,
foul mire 333, 791, 857, 1053/,
1066, 1085/, birth and death 355,
358, 746, birth and decay I047f,
1052, 1060, death's 1 1 19, purgatory
706, over 359, 515, 545, 571, 638,

941, 948.

cuvhcd-of-stli yatatta 216, 490, 723.

Darkness tamas, enveloped 348, go
to 248, wrap.^ 763, rend 975, ouster
of 1 1 3 3; as 'gloom' 278, 956, 1 1 36.

dart salla, see barb, draw(n) 334, 367,
574/. 767, of gnef 985.

death maccu, is there release from ? 160,
let it not fool you 332, its net 357,
hazard 576, left behind 755, king
1 1 18, crosser 11 19, across 1146.

deathless amata, fruit So, calm 204,
lot 228, word 453, won to depths
635, realm 960 (Sariputta's quest).

decay vibhava, -bhoti, -bhuta, as oppo-
site of bhava, quit of 514, not

thirsting about 856, form theories
from seeing 867, its source 869^,
tell of 873^; jara, a disease 311, how
to cross 1052, of 804 J^, quit 1056,
bowed by 1092, where ends 1094,
how to leave 1 1 20.

deceit, -ful, 116, 242, 357. 537, 1132.

deed(s), 136, 596, 6501^, perish not
666.

delusion(s) moha 56, 131, 160, 347, see
error.

desire^s) chanda 171, 235, 387, 835,
865, 913, 1086; sineha 209, Kama 228,
see lust, pleasure; iccha, 280, 311,
p. 97; 773.

detach, -ment, -ed, cool in 638, 642;
753-

disclosed vivata, seer of 793, seen 374,
as ' open, -ing,' 19, 763, 921.

dispassioiiate 704, 853.

dispute;^ s), pavada 538, 784; vivdda,
passed beyond 796, with none 830,
how arise 862 jf, seek f^none; 877;
fruits of 896; 894, 904.

dust, -less raja, vr-, path i 39, freed
268, 517, 636, home-life is 207, 4o(%
indolence is 3 34; 662; heaps on self
275, for thy loss 665, the hve 974,
muser 1 105.

doubt kathamkatha (saying how ? ),
crossed 17*, 86, 1088, free 534. gone
638, -er 868; hmkha (uncertain
expectation, doubting-desire ?) expell-
ing 58, 559, cutter 87, leave us not m
1 02 1, overcome 249, cross, -ed, -ing.
318, 514, 367, in 510, p. 87; -free
477; takka (twisting) rid of 209,
replies that add to 1084, 11 35'
vicikiccha (perplexity), rid of 231, cut
away 346, Mara's force 437, hast
borne me over 540; samsaya ( un-
certain ■) question me on 1030, cutteth
1 1 12. See DhS. trsL para. 425 n.

Words and Subjec.t:>

175

Earnest, -iy, -ness, p. 14, 90, 108, 11 3;
70, 186, 213, 286, 445, 934, 1045,
1056, be 1 121, 1 123.

energy viriyij, fared with 344, supernal
353, wealth and 422, faith thence
432, stir up 966, knowledge linked
with 1026; vtra sinless 543; 1102;
see hero; dhura peerless 694.

end, -mg, khaya 70, 992, 1070, 1139;
atthagata 475, 1074; nirodka 755,
731/, 372, 1037; ant a j^one to world's
1133.

entanglement 768, see mire.

envy, -ious, 133. 245, 811, 823, 852,
928, 862/.

error(s) moha, 74, 478, 493, 772, 847,
1 1 32, see delusion.

evil(s), 140, 430, 519, 531, 665, 674.

cxpert(s) kusala, to end moil 372, why
called 525, in all 336, scatters grief
591, in ariyan and not 782/, of bonds
798, talk as 825, 888, 898, 903. of
cleansing 830, on the unattached 876,
view-confined SjSff, utter the word
973, call them sages 1078.

Faculties ituiriya, quickened 516, reined
in 697, governed 250, composed
214, see senses.

faith saddha, is the seed 77, wanes not
90. is wealth 182, flood is crossed by
184, alms prepared in 286, renounce
home in 337, here it is 432, in the
Master p. 97, strive in 719, with
mind-intent 1026, with joy 1 143;
release by 1 146; pasanna 316, 402,
I 147.

false, -hood, -ly, iig, 159, 758, 819,
931, 943, 866.

faring, see way-, rightly here 3 59jf,
377, god-faring 463, passed 519,
unclouded 1065.

fear, -less, 37, 49, 167, 207, 257, 437,
654, 561, 850, 921, 935, 964.

fetter(s), -free, -less, 62, 74, 491, 522,

621, 634, 641, 736.
fight, better to 440, who has fought

his 793, 914, 1078.
find and know, found etc., vtjju etc.,

no ill 23, all III, none equal is 226,

the goal 251, Dharma 365, 368. 504,

1085, I 102, the end 467, who hath
897, may cross io66_ff, naught to
accept 1098.

fire, 18, 62, p. 19; 249, p. 66.

flesh-savours 240^.

flood cgka, sweeps bridge away 4,
crossed 21, 174, iS^, 219, 471, 538,
771, 1064, 1069, loyzf., -crosser^Sy
178, 495, 823, 1082, iioi, mid
1092/, strode 1096, greed is 945.

fool's), 199, 259, 399, 825, 105 1.

form, -bound, 754, -less 754, dear

1086, how decays 873^, see name-
and-form.

fraud 90, 242.

free, -cd, vitnutta 23, 354, 522, 536,

992; piwiutta 465, 498; inuccati 508;

vippaniutta 363; see released.
friend(s) 37, 45/, 57, 75. 94' \^5^ -i55-'

kalyi^n.i 338 see Childers' Diet. s. v.

and Max Mullet's Dhammapada S.B.E.

X. p. 23 note.

Gift's) 188/", 227, 263, -worthy 227,
488, 504.

goal atthii, neglects 37, sees not 57.
ask»d of 126, ready for (kusala expert)
143, speaks of 159, 722, subtle 176/,
377, not reached 318. moves to 323,
what ? 33 1, as end 354. stand fast in
453, in view 460, Dharma as p. 84.
termed calm of self 838, bound to
382, come to ask 957, 1 105, ilii,
1 1 18, goes to 1074, no measuring ot
one won to 1076; parani to win 68.
seer of 219; uttani won to 627; attad'
(atma) rishis fared to 284.

176

ina

exes

god-, -ly, life, hrahmacariya 32, p. 14,
90; 267, 326, 354, 493, 655, 1041;
-faring, 274, 289, 428, 463, 566,
1 128, p. 84; -store nidhi, 285.

grasping an-adana, not, 620, 630, 741,
794, 1 104.

greed, -less, 56, 65, 152, 243, 248, 306,
328, 469, 707, 809, 922, 945.

grief, -less 34, 268, 449, 583/, 694,
809, 862.

guide, 55, 86, 213, 484.

guile, -less, 56, 469, 494, 631, 786,
852, 941.

Harmlessness avihimsa 292.

harbour, -age, nivesana, of views 785,
801, not led to 846, oust 1055,
razed 470, knows 210. At 300,
305, as 'home(steads)'.

hate 12, 74, 167, 270, 371, 493, 506,
631, p. 76.

health arogya by knowledge 749.

hear, -ing, -d, siita etc., words of deva
988, 273, 384, Dharma 385, with-
out words 1023, to grasp 329, grows
not 329, pith of 330, the sage's
word 1147, see listen.

hell(s) 231, 248, 278, 531, p. 99.

hero vira 547, 562, 646, see energy.

hindrance 8, 530, 874, 916.

homeless, -ness, p. 14; 376, 456, 487,
p. 86; 966.

hope(s), -ing, nir-asa, -ya, 369, 460,
469, 492, 634, 1060, 1048, 1078;
sit a 3 3 3, see trust. See Ch. Up. vii. 14,
S.B.E. i, 119.

hymn(s) manta (mantra), 249, p. 86,
690, 302, 306, 976, 1000, 1004,
10 1 8; gatha 81, 480; chandas'd 568
the Savitri.

Ignorance, 199, 347, 730, 1033, 1105/
ill(s), 23, 32, 61, 148, 183, 252. 337,

399, 452, 530, 626, 724/, 770. 873;

-bourn 141; -intent 660, 780, -ender

539, origin of 1049 J*.

ill-will, 116, 328, 371, 702, p. 76, 98,
immortality, seeking, 249.
indolence 334, 483.
insight mantUt 159, 916, 1040/.
intent, samahita 212, 225, 341, 471,

477, 519, 972; ekodi 962, see 975

note; samadhi 434, 1026; adhimutta

1 149.
isle, of no-beyond iO(^i^; 1145.
Joy, fiti p. 77, 969, 1 143, 687, 695.

994; sukha 59, 67, 256, 297, 323;

rata 250; santutthi 265; anandajata

679.
jealous(y), no, 318, 663, 952.

Knowledge, ahhinT.d p. 14, 90; 992;
anna, -ya 323, p. 108; 733/, 1 105,
1107; nana 378, 788, 799/, 987,
1077/, 1 1 13, 1 1 15; pajana 322;
vijja 334; knower 349, 372; see find
and know.

Laments, 328, 862/.

lasting, surmise on 886, niccani SnA.
gahitagahandni, Nid.tiiccagaha, P^yl. quot-
ing Sn. sacc'ani.

lean, -ings, 14, 369, 571, 1090/.

liberty scrita 39.

lie(s) 397. 883.

life, hhava 176, 639, 1091, see be-
coming; jivita how short, 775, 804,
ebbs 74; itthahhdva 1044.

lifter of the veil vivattacchadda ^Ji, 378,
1003, cj. 1 148.

light, bringers of 349, 1136, vision and
539, when his trust is there 910, for
the wise 763, uprising dawn of 178.

listen, -ing, -er, suta, sdvaka, seek a 58,
alert 70, 350, ariyan 90, the Wake's
134, 357, goal of 320, lucid 32s, seer
371, what becomes ^7^ff> I ^^'i^^
train 444, who is 534, see hear.

lone, -ly, eka, wayfaring 208, 816, SioJ,
fare 35/, sitting 71^8, dweller 11 36;
vivitta sage 221, minded 810, as
'aloof 845, and of little noise 338.

Words and Subjects

177

longing(s), 16, 210, 369.

lore(s) vijjcit veda etc., 162/, 289, 463,
474, 529; an'ttiha 1053; cijjhena, etc.
242, 285; sxita 353; moneyya 484;
panm 880.

lore-adept vedngit, we see 479, 459,
released 472, alert 503, who is 529,
1059 f, come no more 733, goes to
what none can sum 749, the true

947. . ,

lot padih supreme 700, tauitiess 252, who

knows 374, cool 204, 1086, see bourn;

the common 578, 864.
iust(s) 139' ^77^ 315. ^59' 43^. 4^4^

483, 625. 857, 940, 945, 1088.

Man-of-calm snnta, comes no more 656,
yearns not 839, how visioned 848^,
truly 946, passed envy 954.

man-of-naught akincana, seer 176, fares
as 455, 490, 501, who grasps not
620, 645, I see 1063. state of 976,
1071/, 1 1 15; 1091.

mian-of-sooth sappwisa, follow 323.

man-of-worth arahan, becomes p. 14,
71. 90, who is no 135, attain cool
186, yon-farer 539, the Master p. 84,
veil-lifter p. S6, thou hast heard
590; 1003.

mantra(s), 140, 251, 1004, 1020, see
hymn.

mark lihga 601^.

mean, -ness, 133, I45' S^--

mendicant, 100, 129, p. 75.

merit, 428/, 463/, 487/, 547, 569-

mild, -ness, 250, 292, 850.

*mine', -less a-mama, devout 220, quit
of, etc., 466, 469, 494, fare 777,
greedy for 809, from wish 871, hold
naught as 951; 922.

mind, citta obedient 23, churn up 50,
disquieted 160, quicken 341, serene
434, unclouded 483, released 975,
also rendered thought, heart; manas,

strap 77, benign 155, pleasure-
strand 171, charm 337, not to rove
388, delights 424, harbours of 470,
perplexities lyo, elate 829, desires
512, not fiiin for musing 985, pond-
ering 834, disquieted 967, questions
put by 1005, also rendered heart and
thought; 19, 210, 323.

mindful, -iy, -ness, pati-, sati, -mat, fare
45, 41 3, 466, as goad 78, devoted to
151, well set 444, knowing 1087,
1095, dwell 283, move 751, 1039,
train 916, 933, and mind-intent
T026, as dam 1035; see alert.

mind-intent 329, 434, 471.

mind-at-work vinmna, ill from 734,
when ended 1037, not stay in be-
coming 1055, how ends ? 1 1 10/.

mire, foul, visattika 333, 1053, 1085/".

moil, security from 425; stilled 542.

monk(s) i /, 87, 280, 359, 514, 960.

moulding elements sahkhara V^iff; 953.

muse, -cr,jhdna neglecting not 69, 156/,
in glade 165, 221, how help 320/,
ardent 425, fain 503, 985, crossed
638, bent 709, 972, voice of 719;
dhira know lii_ff, cling not 250.
light- bringers 349, say life is short
775, how term the goal 838, released
913, cross flood 1052, I did hear
1096; who musing loved 1009, see
rapt.

Need(s) attha 21, 58, 431, see goal.

name-and-form namarupa, craving for
355, hindrance 530, make an end
537, convinced by 756, eyes will
see 909, no 'mine' 950, no greed
for 1 100, touches exist from 872,
cease when mind-at-work vinmna ends
1037; nUmakaya released from 1074.

non-returner anagamita state of p. loSjff.

178

Ind

exes

notable visesin 799, 842, 855, 905.

Oblation, p. 19, 66; 249, 459, 490 J";

-worthy 467^, 486; -offerer 487.
obstacle, 17, 66, 541.
observance, 401; -day p. 108; -rule 340.
offering 461, 488jf.
one-pointed ekagga 341.
opinion ditthi 785, 846, 904, 911; see

view,
outcast 116^.

Passion, -less, -rdga, 11, 74» ^39' -04»
214, 225, 270/, 341, 361, 465. 476,
493, 507, 631, 795, 835, 1072.

path(s), patha 139. 176, 177, 385, 868;
pada 88.

patience, 189, i66, 292, 623.

perplexity, -ies, -ed, vicikiccha etc., 343,
347, 510, 540, p. 87; 682, 866.

perception, -ceiving, sama 732, 874,
I II 3; see surmise.

pith sdra, in becoming 5, ol mind-
intent 329, of hearing 330, i" affec-
tions 364, of words 329.

pleasure(s), kdtna 50, 59, 152, 160, 166,
171, 239, 272, 284, 337, 4^3' 497,
639, 704, 768, see lust; nandi 637,
1055, 1109, 1 1 15.

pleasant, source of 869/.

poise, -ed, upckka gaining 67, pursue
73, alert 855, mid restless 912,
strive for 972; -thita etc., fares 250,
in Dharma 327, in calm 330, stand
573, in formless things 755, as
ocean's depth 920, stay 1073.

poised-oi-sclf thitatta is sage 215, should
fare 328, cool 359, 370, intent-of-
mind 477, intent-on-well 519.

power, psychic, 179, p. 87; 992.

praise(s), 213, 828, 895, 928.

preference purekkhardna, etc. 844, 849,
910.

pride 4, 218. 245, 328. 342, 370, 469,

494, 537, 624, 786, 830. 853. 863,

889, 968.
purgatory niraya 333, naraka 706.
purpose sankappa 444, i 144.

Quest(s) 504, 1 148.

quicken, -ed, -bhdv, -eti, etc., mind 23,
341, heart 149/, 507, self 277, 388,
322, 1049, Dharma 318/, faculties
516, things meet 558, the way 11 30;
quickening hhuri-, sage 346, 376,
538, 792, 996, 1097, 1143, II 36/,
seer 1 1 3 1 _^.

Rapt (musers) dktra, in well-abiding
45/, heedful 317, no party-man 371,
sage 380, expert 5QI, on musing
bent 709, say life is short 775, seeks
no disputes 877, released from views
913, cross flood 1052; see muser.

real 527.

reason, -ing, sankheyya for Men-thus-
come 351, takka formulate 886,
rightful 1 107.

recluse(s) p. 12, 19, 42; 83, 100, why
called 520, passim.

refuge, sarana thy 31, 570, to Gotama
for p. 23, 71; as house 591; as haven
503.

release, -ed -mutt a etc., temporal 54,
pursue 73, from death 166, from
ill 170/, all- 176, sought 344, in
every way 472, in attachment's end
475, tamed 491, doubt-free 534,
by wisdom 725, knowing 877, of
sense 1071, from name-and-form
1074, by knowledge 1107.

resolute pahitatt a, p. 14; 425, 433. 445.
961; 365, 531.

resort-less 628.

restrain, -ed, -t, sain-yata, alert S8, set
on 326, a brahman by 655, cleansed
by 898: 971, 189, 413, 462.

Words and Subjects

179

restrained-of-seif samatatta zi6, 284,

.497.
rite(s) vata 249, 790, 898, 1045.
rishi 82, 176, 208, 284, :}56, 458, 679,

915. i044-
rule 81, 212, 274, 393, 790, 961.
ruth, -less, -ful, 37, 73, 244, who is

515; 695.

Sacrifice, -ial, yahm etc., brahman
295, 979, kingly 302^, to devas
458, 1043/, rites patha 1045, great
p. 85 ; ahuti, etc., fire 249, 428, 568,
p. 66, when prospers 458, 462/;
-medha and -a wisdom 460.

sage, muni (silent) 31, 83, 87, 163a,
207/, 225, 251, 414, 462, 484, 527,
700/, 723, 779_^, 811, 821, 860,
877, 912; panna (wise) 343, 346,
352, 359, 376, 538, 564, 578, 721,
792; dhtra (rapt) 380; 627, 646, 996,
1058.

secure, -ity, khcma, from moil 79, 425,
happy and 145, in renouncing 424,
1098, the Wake proclaims 454,
greatest luck 268, seers in 809, no
ground for debate 896, all ways 953.

seeker, -ing, 5, 286, 690, 696, 965.

seer, cakkhutnat 31. 405, 541, 570, 596,
956; dassin, dittha, dasa 176/, 209,
371, 377, 385>* 474' 47^, 693, 697,
793, 232, 733; sampassa 81, 480.

self attan, begot of 272, draw dart from
334, 592, exalting 438, not perceiv-
ing 477, as island 501, to Brahm's
world by 508, path made by 514,
manifest when praised p. 87, self
hurts self 585, ill for 626, woe for
659, content with what is not 756,
the self would blame 778, not blamed
by 913, purge 962, quickened 1049,
false view of 11 19; -affliction 583,
-bred 592, -happiness 592, -at-one
ekatta 718; calm of inner ajjhatta 837;
-utta -resolute 425, 433, p. 90.

sense(s), indriya 63, 144, 250, 340. 498;

sanria 535, 1071; 175, 413.
serene pasidati 434.
sheath(s) 525, 1022.
signs, lakkhana 360, 408, 549, 927.

1000, p. 86; nimitta 341/.
silent 207, 484, 540, 780, 1074.
sinless naga 166, 522, 543. 573, 845,

1 102.
slander, -ing, 362, 389, 663, 852, 862.

928.
solitude 257, p. 51.
stain(s), -less, 66, 378, 384, 469, 519,

1131.
still aneja 87, 372, 477, 638, 646, 751

920, 1043, iioi, 1 1 12.
stir anigha 17, 460, 491, 534, 1048,

1060, 1078.
stir-and-moil ihjita 75o_^.
straight 143, 464, 477.
stream(s) of becoming sota 764, 355^

715, 736, 94^' ioH/
strenuous 531.
strive, -er, -ing, 70, 424, 966, 972,

1026.
sympathy 73.
surmise sahnTi 779, 792, 802, 886, see

perception.

Tamtlcss 251, 476, 717.

tamed datita 23, 370, 491. how one is
516; 624, 542.

teacher 31, 153, 179, 343, 345, 571*
1 148.

theory, -ies, vinirchaya, whence arise
866/, fixed in 887, rid of 894,
formal 838; as 'judgment' 327.

thing(s) dhamma, amid 69, taught 868,
found and known 878, fought in
914, within or without 917, comes
to know 933, as he studies 975,
yon-farer of etc. 992, expert in
1039, scouts and adopts 785, talk of
787. seen, heard or felt 793, just
foolishness 840; see Dharma and view.

i8o

Indexes

thought(s), -fulness, 63, 149, 326, 390,
970, 1 147.

thrills muta 813, generally rendered
things felt.

thirst, pipasa 52, 56, 436; tanha etc.
776, 856, 901; see craving.

ties 41, 60, 491, -less 948.

touch, -ed, phcissa etc., fall to 736,
comprehend 77^' ^^o^f amid 851,
source of what 869, why exists 872,
by diversity 918, of circumstance
923, conquer 974.

trust, -ing, a-nis-sita ('leaning on'), m
none 66, 219, 363, 519, 593, 7i7»
748, 856, 957, T065, in home 280,
not to hope 474, not m things 798,
839, 849, 867, not in knowledge
800, in others 824 J^, on view 841,
in penance 901, his is 'light' 910,
causing sacrifices 1043; 877.

truth(s), -ful, sacca speaking 59, 450,
632, I weed with 78, hold in faith
188, nothing better 189, happiness
from zi^f, ariyan 267, deathless
word 453, active 542, master 758,
intent on 780, vitw as 832, 'this is'
843, who speaks ? 879, single is 884/,
sages turn not from 946; taccha etc.
327, 1096, 368, 699; a-hhuta etc.
397, 664.

Ultra-view attsaramditthi 889.

unariyan 782, 815.

unattached 363, 466, 470, 546, 572,

876, 915.
unconcerned 780, 787.
unclouded 515, 637, 1065.
unmoved 795, 813, 953.
unprovokable 216, 48 3 .
unsoiled 468, 547, 812, 845.

Veil-lifter 378, 1003, 1 148, p. 86.
venery 814^.
victor 372, 379> 646, 733.
view(s), ditthi vanities of 55, not
taking 152, yondmost 471, of the

ignorant 649, escape 781, washed
away 787, belie him 789, confined
by 796, 878, 895, misled by 802,
chosen 832, counter view with view
833, -issues 834, 913, what is thy
836, looked uito 837, cleansing from
840, forms no opinion from 846,
who accept 847, a reason for 886,
demented by 891, preformed 910, see
opinion; dhamma wJiat men accept in
801, 837, 907, do not accept So^, goes
not to 861, another's SSo, 904, 907,
others' 892, consummate 904. not-
able 905, see rhnig and Dharma.

view-points p. 108^.

vigour, -ous, vira, viriya, 44, 79, [65,
184, 531, 548, 642, see energy.

violence 394. 630, 935, 943.

virtue sila etc. 152, 174. 294, ^24,
782, 848, p. 84, 92.

vision, -ed, 115, 16 r, 231, 530, 539,
848, 1087.

Wakening hodhisatta One 683.

want(s), -less, 56, 2[o, 333, 706.

way, magga obtained 55, liveth in 88,
baneful 277, by which pious fare
441, the whence or whither 582,
striving's 429, quickenmg the 1 1 30,
to calm ill 724, false 736, Dharma's
696, all ways 627, deluding 347,
called Way to Beyond 1 1 30; see Proper
Names; various: e.g. carana, patha, 49,
68, 144, 94, 170, 172, 212, 289, 340,
370, 377. iH^ 892.

wayfare(r), -ing, car am etc. 208, 263,
342, 386, 466, 536.

weal, hhava 92; atthn 190, 829; sukha
256; hita 683.

web(s), of time, kappa 517, 521. 535,
860, 91 1, 914.

well, abiding 46, faring 643, the 7^^,

wise, -ly, -dom, pandita, pama etc.
my yoke 77, wide 83, 996, list-
ener 90, discern 115, 581, deeply

Similes, Creatures. Etc,

i8i

176, -giver 177, life lived 182, how
CO win 185/, is the monk 202,
strength is 212, when grows not 329,
do you scorn 335, not outpaced in
381, low in 390, serve the order 403,
energy and 432, boundless 468, how ?
526, thine is 539, brahman 627, 1
reveal 716/, worldly- 76 1 , wise
with wise debate 884, -freed 847,
crown 698, and mindfulness 1036,
it is his 1 09 1.

whole, -ly, loosed 500, passed faring on
519, not m.ade 891.

woken htiddha is brahman, 622.

word(s), vacana the Wake's 202; su-
hhcisita the Wake's 252, goodly are
329, of devas 384, what is 451; gira
so fair 1 132.

worthy arahan 644.

wrath, -less, J, 19, 96, 362, 469, 499,
537. 850.

wrong 14, 22, 264, 280, 369.

Yon, -der, para quits bounds here and

I J[, brink of 214 see note, faring
690, fare not by two paths 714, from
this shore to 1 1 29/; para thou
knowest 353, reached 475, plumbs
516, passing to 579, no hopes for
634, world 185, voice from 696,
found and knew 1 148.

yon-der-farer(s), -ed paragatu etc..
crossed and 21, 638, -gone cool
359, toils not 210, the type 803.
by mantras 251, 976, 997, of all
things 167, 699, 992, victor 372,
man-of- worth 539, cross 771, in
the Vedas 1019.

yon-d-der-most parama, goal 68, 219,
fame 138, blessing 233, view 471,
knows as such 87, the cleansed 788,
holds as 796, declare as 903, reach in
hymns 1018 f see note, release 1071;
see beyond.

yon- way parayami 717.

Zeal, -ous, -ly, 223, 264, 317, 5^7-
zest 687, to do, 744 #

IL— SIMILES, CREATURES. ETC.

Similes : apes 791, awl 625, axe 657,
bamboo 38, banyan tree 272, birds
1134, boat 321, brave, the 831, bridge
4, bull 29, 687, caravan 899, cess-pit
279, charcoal-pit 396, chariot 816, con-
queror 467, coral tree 44, 64, crow 270,
448, dart 767, deer 39, 165, dust 662,
empty thing 721, fig-tree 5, fire 62,
462, 591, fish 777, 936, flame 703,
J 074, flood 945, full thing 721, gold
686, Indra 229, lake 467, lamp, p. 14;
2^15, Hon 71, 213, p. 87; 562, 684,

1013, lotus, 2. 71, 213, 547, 81 -i. S45r
merchants 1014, moon 598, 10 16,
mother 149, ocean 920, ox 580, pea-
cock 221, ploughing 76 J^, ploughshare
p. 13, pool 721, pot 443, 721, potter
577, Rahu 465, 498, rhinoceros 3 5j^»
river 720, salves i, seed 591, sesamum
p.98, shuttle 464, 497, silversmith 962,
sky 1065, sleep 807, snake iff, 768.
snare 62, son 255, spate 319, standers
381, stream(s) 3, 1014, 1034, sun 550^
687, 1097, thing overturned p. 14, 25 »

l82

Ind

exes

46, 71, tusker 29, vessel 771, vines 272,
water 392, 625, wheel 654, wind 71,
213.

Creatures: ants 602, apes 791, beasts
117, bees 964, beetles 602, birds 117,
606, 1 1 34, cattle 20, 26/, 33, 285, 580,
612, 769, crows 201, 270, 448, 675,
deer 39, 165, dogs 137, 201, 675, ele-
phant 29, 53, fish 249, 605, 777, 936,
fowls 241, 606, gadflies 20, 52, 964,
goats 309, gnats 20, hawks 675, horse
300, 544, 769, jackals 201, 675, lion
71, 166, 213, 416, 546, 562, 572, 684,
moths 602, pismires 201, peacock 221,
ravens 675, rhinoceros 35^, reptiles 604,
snakes i, 52, 604, 768, swan 221 , 1 1 34,
tiger 416, vultures 201, 675, wolves
201, worms 672, yak 688,

Colours : blue p. 86, white 679, 689,
yellow 64, 689.

Clothing ; cloth(s) 287, 295, 1022,
clothes 304, finery 64, garb 249, 456,
kirtle 679, robe p. 12, 19, 66 ; 391,
487, vesture 679.

Food : broth 18, curried 240, corn 285,
307, drink 106, 398, fare 286, flesh
240, fish 249, food 297, 392, p. 89,
fowls 241, ghee 295, intoxicants 400,
meat 242, milk 18, rice 240, 295,
ricemilk p. 13.

Gear ; awl 625, axe 657, bangles 48,
bar 622, barbs 86, 938, boat 321, 771,
bowl p.13 ; 413, 713, cauldrons 670,
cord 622, crucible 686, dart 334, 593,
767, dice 106, 657, dam 1034, flails
669, floodgate 1034, gaud 121, gem
683, goad 78, halter 622, hooks 61, 673,
jars p.85 ; 672, jewels 224^", p. 86,
lamp p.14 ; 235, lute 449, leash 730,
mats 401, 668, needles 631, net 71,
213, 357, 669, oars 321, pails 309, pin
654, plough 77, 410, pole 77, pot 217,

443, p.85 ; 721, raft 21, razor 716, rod
p. 86, 629, 667, rudder 321, sword p.86;
819, 1002, thong 622, vessel 577,
whisks 688, yoke 77, 641.

Metals : copper 670, p.13, gold 48,
102, 285, 307, 689, 769, iron 667,
silver 962.

Occupations: artisan 613, bagman 121,
boat(man) 321, brave 831, brigand 118,
celebrant 618, charcoal (burner) 396,
charioteer 83, cowherd 33 f, farmer 612,
goldsmith 48, herdsman 18^, king 836,
merchants 1014, messengers 411, 415,
physician 560, 562, ploughman 12,
potter 577, rajah 619, retainer 769,
servants 25, 615, slaves 769, soldier 6 1 7,
silversmith 962, thief 616. trader 455,
614, warders 669, warrior 420, 553.

Spirits : see index of Proper Names ;
demons asiira ^10. 681, devas p.29 ;
258, 310, 384, 404, 1024 & passim,
devi devata p. 16, 40 ; 986^, ghosts
pitaro 310, ghouls rahkhasa 310, gan-
dharvas 644, gentles of Meru marisa
682, gods stira 681, sY>iv.'\t yakkha I53_^,
p.29, 42 ; 449, 478, hhuta lllf, storm-
gods maru 688, thrice-ten tidasa 679,
whirlwind devas mam 68 1 .

Vegetation : bamboo 38, banyan 272,
344, bean p. 98, branch 791, bines 524, f,
coral tree 64, cotton seed 591, creepers
239, fig-trees 5, flowers 5, fruit ^o,
576, grass 20, p.13; 239, 440, 601.
herbs 239, jujube p.c)8, leaf 81 1, hly
121, lotus 2, 53, 71. 213, 392. 547i
812, millet 239, mustard seed p.98,
myrobalan p.98, pea p.98, pulse 239,
quince p.98, reeds 4, roots 239, 5-4/'
rush 28, seeds 77, 239, 625, 658, sesa-
mum p.'98; 677, trees 233, 601, \'\U^
p.98, vines 272, weeds 78.

Titles

183

III.— TITLES OF SUTTAS

PAGE

Alavaka,

.

. 29

Bharadvaja,

. 66

Brahman-Dharma,

. 44

Brahman Ajita's questions,

. 148

,, Bhadravudha's ,,

160

,, Dhotaka's ,,

. 153

,, Hemaka's ,,

. 157

Jatukannin's ,,

. 159

Kappa's ,,

. 158

,, Mettagu's ,,

. 151

Mogharajah's ,,

. 162

,, Nanda's ,,

. 155

,, Pingiya's ,,

. 163

Posala's

. 161

,, Punnaka's ,,

. 150

,, Tissa Metceyya's

. 149

Todeyya's

. 158

Udaya's ,,

. 160

,, Upasiva's ,,

. 154

Cunda, . .

14

Dhaniya, . .

2

Dhammika,

. 56

Dharma-faring,

. 43

Ere he crumble up,

, 126

Farmer Bharadvaja,

12

Goodly Words,

. 65

Magandiya,

. 124

Magha,

. 72

Nalaka,

. 102

Of Arousing,

. 49

Of Contentions,

. 127

Of Decay,

. 120

Of Dual View-point

s,

. 108

Of Flesh-savours, .

. 38

Of Ill-will,

. 117

Of Major Issues,

Of Mastery,

Of Minor Issues,

Of Modesty,

Of Pleasures,

Of Suffering,

Of the Cleansed,

Of the Yonder most

Of Violence,

On Faring Rightly,

Pasura,

Rahula,

Sabhiya,

Sariputta,

Satagira,

Sela,

Suciloma,

The Boat,

The Cave,

The Dart,

The Going Forth,

The Greatest Luck,

The Jewel,

The Kokalikan,

The Outcast Man,

The Quickening of Amity

The Quick Way,

The Rhinoceros,

The Sage,

The Snake,

The Striving,

Tissa Metteyya,

Vangisa,

Vasettha,

What virtue his

PAGE

131

31

129

40

16
118

i84

Indexes

IV.— BOOKS CONCORDED WITH SUTTA-NIPATA GATHAS

ABBREVIATIONS

OF BOOK-TITLES

Vin
D

M
S
A
Khp

Vinaya-Pitaka,

Digha-Nikaya,

Majjhima-Nikaya,

Samyutta-Nikaya,

Ariguttara-Nikaya ,

Khuddaka-patha.

quoted by volume and page.

>♦

canto and verse.

Dh
Ud
It
Sn

Dhammapada,
Udana.
Itivuttaka,
Sutta-nipata,

verse,
page,
page,
verse.

Vv

Vimana-vatthu,

canto and verse.

Pv

Peta-vatthu,

section, canto and verse,

Thag
Thig

Theragatha,
Therigatha,

verse,
verse.

J

Ndi

Jataka & Commentary,
Maha-Niddesa,

volume and pa^e.
page.

Ndi

Culla-Niddesa,

page.

Ps

Ap

Patisambhidamagga,
Apadana, thera-,
then-,

vokmie and page,
canto and verse ;
ii, canto and verse.

Bv

Buddha vamsa,

canto and verse.

DhS
Vbh
Dhk

Cariyapitaka,

section, canto and verse.

Dhammasangani,

Vibhanga,

Dhatukatha,

page,
page,
page.

Pug
Kvu

Puggala-paniiatti,
Kathavatthu,

page,
page.

Yam
Pth

Yamaka,
Patthana,

page,
page.

VinA

DA

MA

SA

AA

Samantapasadika (Vin. Corny.),
Sumangalavilasini (D. Corny.),
Papancasudani (M. Corny.),
Saratthappakasini (S. Comy.),
Manorathapurani (A. Corny.),

vokmie and page.

Concordance

185

KhpA

DhA

UdA

ItA

SnA

VvA

PvA

ThagA

ThigA

NdiA

NdiA

PsA

BvA

CpA

\'ism

Nett

Pgdp

Davs

Jina

Divy

Mil

Paramatthajotika (Khp. Corny.),

Dhammapada-atthakatha (Corny.),

ParamatthadipanI (Ud. Corny.),
ditto. (It. Corny.),

Paramatthajotika (Sn. Corny.),

ParamatthadipanI (Vv. Corny.),
ditto. (Pv. Corny.),

ditto. (Thag. Corny.),

ditto. (Thig. Comy.),

Saddhammapajjotika (Maha-Nd. Corny.),
ditto. (Culla-Nd. Corny.),

Saddhammappakasini (Ps. Corny.),

Madhuiatthavilasinl (Bv. Comy.),

ParamatthadipanI (Cp. Comy.),

Visudddhimagga,

Nettipakarana,

PancagatidipanI,

Dathavanisii,

Jinacarita,

Divyavadana,

Milindapanha,

page.

volume and page.

page.

\ 01 lime and page.

page.

page.

page.

page.

page.

page.

page.

page.

page.

page.

page.

page.

verse.

canto and verse.

verse.

page.

page.

Note.— Reference are to the romajt editions of the works.)

OTHER BOOKS REFERRED TO IN THE NOTES ETC.

S.B.E.

S.B.B.

Some Sayings

Points of Controversy

Brethren

RV.

AV.

G.S.

Dial.

K.S.

P.E.D.

C.P.D.

Mahabh.

Sacred Books of the East Series.

Sacred Books of the Buddhists Series.

Some Sayings of the Buddha— The World's Classics.

Trsl. of Kathavatthu, P.T.S.

Psalms of, trsl. of Theragatha, P.T.S.

Rig Veda, Griffith's trsl. Lazarus & Co.

Atharva Veda, ditto.

Gradual Sayings, trsl. of Aiiguttara, P.T.S.

Dialogues of the Buddha, trsl. of Digha, S.B.B.

Kindred Sayings, trsl. of Samyutta, P.l.S.

Rhys Davids— Stede Pali English Diet.

Trenckner- Andersen-Smith Critical Pah Diet.

Mahabharata.

1 86

Ind

exes

SUTTA-NIPATA

A TABLE OF
IDENTICAL, COMPARABLE, AND QUOTED PASSAGES.

I

la

id

3
4b

6a
^ab

6b

yab

8a

9

lO
T I
12

13

I4ab

15
i6
lya

i8c

i8d

19a

19b

20

21

I. URAGAVAGGA
(i) Uragasutta
VinA. iv, 760.
Dh. 222.

Pv. i, 12, i; J. iii, 164; iv,
341; V, 100; vi, 361; Ap,
394, i^; Bv. ix, 28; BvA.
181.

Iliag. 7.

AA. iii, 76.

Vin. a, 184; Ud. io;DA,i

34-

CpA. 20.
Ud. 71.

Sn. g-M.

Sn. 369.

A. iii, 354; Thag. 171. J
Sn. 1-16.

(2) Dhaniyasutta J
J hag. 1, 51-4, 325; Thag A.
i, 26.

Sn. 19-29; Thag. 51-4, 325.
Mil. 186, 187.
Ap. 481, 6.

23
24

26

27
28

29
29a

Z9b

29c
30a

3od
31C

32c

32d

3 3-4
34c

35-37

35ab
35^^
36
36a

37b
37c
^8b

39

Mil. 369.

Thig. 301; Cp. iii, 3, 9; Ap.

60, 10; 337, 12; 342,7; 371,

5 passim,

Thag. 1 1 84.

Dh. 238; Sn. J 52; J. iii, 434.

S. i, 100; A. iii, 34; It. 66;

Thag. 991; Pv. a, 9, 46.

Sn. 409; Thag. 338.

Thig. 53; Ap. 20, 10; J. iv.

291.

S. iv. 71; Ir. 41; Thag. 1022.

Sn. 337.

S. i, 6, 107-8; Nett. 34-

ItA. ii. 81.

(3) Khaggavisanasuttii
Ap. pp. 8-13.
M. ii, 99; Sn. 394; Dh. 142;
J. iv, 452; V, 148, Divy, 339.
UdA. J.

Dh. 330; MA. iv. 128.
Divy. 294.

S. ii, 158; It. 70; A. iii, 67,
259.

J. i, 251, 252.
S. i, 2, 3, 55, 63; A. 1, 155.
S. i, 77;Dh. 345; Thag. 187:
J. ii, 140.
UdA. 163.

Concordance

1S7

40
41a

42'

42ab
42 b
43b
44b
45-6

47c
48

49
50a

5oab

5oabc

50b

50c

5iab

52a

52ab

52b

53
54a
54b
54c

55
56b

57a
57b
58a

/

59a
60c

6Tb

62a

62b

62c

63a

63c

64a b

65

Sn. 59.

DA. i, 207; MA. 11, 21 3; AA.

iii, 197; Nd2A. 11 1.

KhpA. 147; It A. il [48.

Thag. 922; Mil. 395.

S. I, 42.

A. iv. 118.

Vin. i, 3 50; M. in, i 54; Dh.

328-9;J.m, 488;nhA.i, 52.

J. iv. 453.

rhag. 1 112; A. 111,41 1.

SnA. 509; VvA. II.

M. ii. 74; Thag. 787.

S. iv, 210.

J. iv, 313; V, 176.

A. iii, 311; iv, 290.

J. iii, 262.

Vin, ii, 147. 164; j. i, 93.

5. i, 106; J. iii, 262.

Thag. 84.

It. 115.

J. i, 188; iv. 449.

Dh. 10.

Dh. 269.

J. vi, 213.

A. ii, 8; Thag. 373, 1030,

1047, 1048; Thig. 280; Ap.

6, 102; Vism. 48; Pgdp. 106.
J. VI. 258.

J. vi, 258.

J. iii, 381; iv, 487; V. 392,

Vin. ii, ly, M. i, 130; A. iii.

97; Dh. 186; Divy. 224.

Sn. 74.

S. i, 52.

A. V, 337.

Sn. 972.

Dh. 39.

Sn. 44.

66a

67ab

68

69b

70c

7iabc

72c

73
74a

74b
74d

75c

76-82

77a

77c

78
79ab

79ci

Sod

8ia

8ib
82c

83a
83d

84a

85
86

87
88a

Sn. 17.
Thag A. i, 27.

Dh. zo; rhag. 373.

Sn. 1038.

Sn. 213.

S. i, 154; Thag. 142; Mil.

371, 402.

S. i, 184; DU. 10: Sn. 493.
Sn. 62.
Dh. 331.
J. Ill, 495.

(4) Kasibharadvajasutta

S. i, 172-3.
AA. iv, 57.

S. v, 6.

Ap. 9, 13; 18, 14; 31, 15;
404, 37; 484' 33.* ii' 8, 16,
Vin. ii, 283; A. 130; Dh.
225; Thag. 138; Sn. 445; Vv.

33. 192- , .

S. i, 18, 38, 57; ii, 278; Dh.
189, 192, 361; It. 52; i, 97;
Ap. 397, 30; Divy. 164.
S. 1, 167, 168; Sn. 480-1;
Mil. 228.

MA. i, 4; S.A. 1, 5; KhpA.
10 1, • ItA. 22; UdA. II.
J. iii, 492; V. 100.
D. ii, 272: J. iv. 399.

(5) Cundasiitta

Sn. 359.

Ap. 542, 6; Bv. 1, 23.
Sn. 862, 875; J. iii, 492; iv,
97. 459: v, 23, 146.
S. i, 15.

Sn. 17. 367.

Dh. 44, 45.

i88

Indexes

89

J. n\ 281.

(7) Vasalasutta

89b

Dh. 244; ). iu 3-^'

116

Ps. 160.'

90

1 1 6a

Vin. V, 161; Tha^. 502,
J. in, 260.

952

(6) Parahhavasutta

1 17b

Dh. 270.

ii8b

J. iv, 362.

91b

Sn. 167, 599.

J 19a

S. i, 69; A. I, 281; Dh

98

9IC

S. i. 34, 43. 47; Sn. 597,
I no.

Thag. 991; J. n, 80; iii.

169

229," 231; Ap. 402, 51,

59

92

1 20a

A. iii, 352.

93

121

94a

Thag. 994.

122

94b

Dh. 217.

123

94c

J. iv, 53-

1 24abc

Sn. 98.

95

I2 5ab

J. ti, 299.

96

126

97

127a

S. i, 209.

98abc

Sii. 124; J. iv. 184.

128

98a

S. i, 182; Sn. 125.

1 2 9a be

Sn. 1 00.

98c

KhpA. 207.

130b

f. iv, J 78, 471.

99

13'

1 ooabc

Vv. S2, 14.

i32ab

Sn. 438.

1 00a

7 ' *T_

Sn. 130; J. iv, 178.

133b

Dh.262; A. IV, 172.

looab

Sn. 129; S. i, 96; J. iv, 320;

133c

A. iii, 354-

vi, 502.

I34abc

Vv. 52, 26.

100c

Pv. in, 4, 2.

135
136

Sn. 650.

101
1 02c

J, III, SS; VI, 286.

136b

S. i, i66.
A 7 ■

137a

Vin. 11, 203.

103

138

104

i39cd

A. iii, 373; J. Uh 501

iv.

105
T o6ab

A. iv, 287; J. ii'u 58; iv, 255.

1 39d

471; Kvu, 114.

A. iv, 150; V, 342; Pv. n,

M»

107

19.

108a

A. iii, 213.

i39f

D. n, 246; Pv. 11. M. 19'

Ap.

109

398. 2.

1 10

140

1 1 1

1 4 1 ab

Vin. li, 162.

112

142

Sn. 136.

114b

J. li, 340.

(8) Mettasittta

115b

It. ^0.

143-52

Khp. ix, I- 10.

115c

Thag. 45, 173.

144a

A. iii, 120.

I i5d

A. iv, 245.

145a

UdA. 236.

Concordance

89

146

i47d

148

149a

i49ab

i5oab

151

I52d

153a

153-4

155

156

157
i58Lx-i

159
160

161

162

163c

163d

7 63 Ac

164c

i65ab

165b

165c

i66abc

i66b

i66d

167b

167c

168

i68b

169

i69ab

i7od

171
I7id

SnA. 87.

S. 1, 44.

D. ii, 89; A. IV, 93; Thag. 3 ].

Thag. 648.

Sn. 29,

S. i,

574-
S. 1,
AA.

(9) Hemavatasutta
191; Thag. 1234; J- ^^'

^35-
I, 239.

D. in, 175.

Thag. 629, 1 179; Thig. 209

S. 1,200; Sn. 502.746.

D. iii, 196-9, 202; M. i, 358

S. i, 166; ii, 284; A. iv, 238

V, 327-8; J. V, 267; Bv. 1,2

Sn. 164.

D. iii, 97.

S. 1, 16.

Ap. 404, 4.

Dh. 395; Sn. 221; Ap. 151,2.

S. i, 16.

S. 1, 77; a, 281; Sn. 823, 857.

A. 11, 37.

Thag. 66; Sn. 699, 992.

S. u 121; A. in, 31 1; It. 57;

M. Hi, 187; A. i, 142.

S. i, 41.

S. i, 17.

S. i, 41.

UdA. 224; ItA. ii, 128.

S. i, 16, 62.

S. i, 16; Kvu, 367.

S. i, 16, 209.

172

173a

173c

i73cd

1 74a bd

I74ab

I74d

175

175a

175b

175c
i75d
176a
176b
176c

177

178a

i78ab

178c

i78cd

I78d

179b

179c

179^
1 8oab
1 80c
i8od

181-92
181-2
i8ia
182b

182c

183

184

184a

1850

i85ef

186-7

S. i, 53.

J. V. 70.

S. i, 53.

Vism. 3.

S. i, 53.

S. i, 53; Nett. 146.

Nett. 146.

S. I. 53-

A. Hi, 346; S.i, 1 12.

S. i, 2, 53; Sn. 637.

S.i, 53-

Thag. 372.

Vin. i, 36; Sn. 1059, ^^9'-

D. Hi, 196; S. i, 4, 50, 51;

Dh. 90; Sn. 472, 501.

s. 1, 33.

Ap. 80, 23.

Vv. 33, 191.

S. i, 196; Thag. 287.

Sn. 1 145.

Ap. H3. ^> 346, 1; 39-' 4-

D. ii, 259; A. iv. 90; Thag.

1082, 1 178; J. vi, 219, 439;

BvA. 86.

Dh. 188; Divy. 164.

Vin. 1, 8.

Pv. ii, 13, 18.

Vv. 21, 4.

D. ii, 208, 211, 221, 227;

Sn. 192; Thag. 24.

(10) Alavakiisutta
S. 1, 214-5.
S. i, 42.

MA. i, 16; ii, 47; SA. ii, 4.
Thag. 303; J. i, 31; iv, 54.
496; MA. i. 17; BvA. 1 ^
UdA. 77; SnA. ^99.

Mil. 36.

AA. iv, 57.

Dh. 220; Tha^. 237.

J. vi, 286.

Nett. 146-7.

190

Indexes

1 86a
1 86b
1 86c
i86d

iSyab
187c
188
1 88a
1 88b

1 88c

i88cd

i88d

i89ab

189b

189c

i89cd

i89d
I god

191a

igicd

igid

192

192b

192c
I92d

i93ab

193b
I94ab
194-9
^95

It. 112.

S. i, 48.

KhpA. 221.

Thag. 4, 741; J. vi, 240, 286,

297.

KhpA. 1^9.

Thag. 35; J. ill, 302; iv, 301.

PsA. 18,

J. I, 280; ii, 206; CpA. 230.

A. lii, 354; iv, 285,322, 325;

Pv. a, 9, 28.

J. i, 280; ii, 206; iv, 435; V,

80; MA. i, 17; KhpA. 221:

CpA. 230; BvA. 13.

ItA. 37.

Thag. 502-6.

SA. i, 26.

Sn. 190; J. Hi, 128.

J. VI, 244.

MA. V, 85; SA. ii, 374;

KhpA. 221.

S. i, 222, 223, 226.

S. i, 87, 89; A. Hi, 49; It. 17;

DA. i, 32.

DhA. i, 407.

DhA. i, 407.

S. i, 21; A. i. 63; It. [9; Sn.

486: Vv. 34, 20, 22; Pv. ii,

9, 74; J'iv, 361-5, 373, 387;

DhA. lii, 221.

Ap. 6, 152; 415, 17; DA. i,

232; MA. i, 133; AA. ii, 1 10;

ItA. ii, 46.

Thag. 1253; Ap. 405, 34; S.

i, 196.

Thag. 513.

D. ii, 208, 211.

(11) Vijayasutta
A. ii, 14; It. 82, 117; AA. i,
364.
Ud. 61.
Dh. 150.
J. i. 14^^.

196

I97ab

197c

198

i99d

200c

201c

202b

203

203ab

203c

203d
204cd

204d

205

205ab

206c

207
207a

207c

208

209c

210C
2iod
2 1 1 abc

2iia
211C
212a
212b

213b

2i3cde

2i3e

214b

214c

Thag. 279, 1 1 5 i; A. iv, 386.
MA. ii, 129.

A. lit i^; Sn. 277.

Thag. 393.

J. vi, 246,

Sn. 204.

Ap. ii, 18, 68.

Thag. 396; Thig. 83, Ap. ii,

25, 48; 36, 1 6; DhA. Hi, 117.

Sn. 738, nil, II 13, Thag.

172, 337, 439'

Thig. 14.

Vv. 50, 21.

Thig. 97; Ap. I, 153; 424,

11; 132, 3; 390, 23; Sn.

1086.

Thag. 453.

J. i, 146.

Sn. 438.

(12) Munisutta
Mil. 211, 212, 385.
Dh. 212-5; S"- 93 5» J- ^^''
312.
J. vi, 61.

S. V, 168, [86; It. 41; J. iii,

434-

It. 92.

S. i, 48.

S. ii, 284; Dh. 353; M. i,

171; Vin. i, 8.

Sn. 177.

A. i, 236; ii, 42; It. 32.

It. 80; Thag. 12.

S. i, 53; It. 40, Thag. 12; J.

V, 150.

Dh. 81.

Sn. 71.

Ap. 547, 12.

Thig. 354.

Sn. 465, 498; Thag. 56. 972;

Thig. 56.

Concordance

191

215a

Sn. 464; ThagA. i, 7.

248c

J- ». 233; iv, 103; vi, 100

216
217

DhA. IV. 99.

249b

DhA. i. 447; S. i, 48.
Dh. 141.

218

249f

Dh. 141.

219c

S. i, 1.2, 2 ^

250a

Sn. 971.

220

250b

Sn. 327;]. iv, 303; V. 17, 33.

22ia

Thag. 22, 1 136.

250c

Dh. 347.

22 id

Sn. 165.

25od

Sn. 778.

11. CULAVAGGA

251C
252a

J. Ill, 245. 349.' iv, 470.
Thag. 26.

(i) Ratanasutta

252b

Vin. n, 148, 164; D. iiu 196

222-38

Khp. vi, i-17.

A. iii, 41,43;]. i, 94; Ap. I
145; DA. i. 304.

222a

Sn. 236-8; MA. i, 31.

223

* ' ' J '

(3) Hirisutta

224

MA. V, 39.

253-7

J. iii, 196.

224c

SnA. 402.

254b

J. ni, 253.

225a

ThagA. i, 201.

254cd

S. i, 24; Thag. 226; J. iii, 69

226

MA. V, 39.

253-

226b

Vism. 675.

254d

S. IV, 206, 218; J. iv, 175

227

MA. V, 40.

255

}. iii, 192-3.

228

256a

It. 108.

229

257

Dh. 205.

230

257a

Thag. 85.

231
232b

S. i, 93, 102; A. i, 63.

(4) Mah'dmafigalasutta

233b

J. V, 63.

258-69

Khp. V, I- 1 2.

^34

258a

S. 1, 235.

235 ,

259c

S. i; 175; Thag. 186.

23600

ItA. 1 17.

260c

ThagA. i, 8.

237cd

It A. 117, 137; UdA. 153.

261

J. iii, 369.

238cd

ItA. 117, 137; UdA. 153.

262
263
264

(2) Amagandhasutta

239

265

240

266

24ie

Vin. i, 36; J. 83; vi, 221.

267a

S. i, 38, 43.

242b

J. iv, II.

267b

SnA. 105; Nd2A. 1 34.

242b

J. iv, II.

268c

A. iii, 354.

243a

A. ii, 6, 19; Sn. 247.

269c

J. ii, 112; V, 253.

244
M5

D. ii, 243.

(5) Sucilotnasutta

246c

J. V. 69.

270-3

S. i, 207-8; Nett. 147.

247c

A. iv, 93; J. ii, 349.

271

Ndi. 16; Nd2. 201..

igz

Indexes

272

293 b

Thag. 1 56, 979.

273d

Ud. 74; Nett. 143.

294
295,

(6) Dhammacariyasutta

296b

Dh. 43.

274ab

DhA. iv, 42.

297c

Dh. 289.

274d

S. I, i2o.i85;Thag.48, 107,

298b

D. 11, 256-61; S. Hi, 86.

136, 605, 645, 688, 1209;

298f

S. i, 208, 217, 218; Thag.

Thig. 92, 226.

236, 746; J. 11, 432.

275b

Thag. 958, 989.

299ab

It A. 94.

276d

Vin. ii, iSy, Thag.9 1,548.

299d

Sn. 304; J. iv, 352; Ap. I,

277b

Sn. 199.

106; 6, 38; 22, 40; 406, 41;

278c

Vin. ii, 202; V, 165; A. iv,

426, y passim; Bv. 12, 20; 13,

196; It. 68; Thag. 502.

22; J. vi, 503.

278d

M. i, 337, 3^8; Dh. 69; Sn.

3ooab

Sn. 304; J. vi, 218.

586.

300b

J. iv, 395.

281-3

A. iv, 172; MA. ii, 1 19; SA.

30od

Vv. 6, 2, 10; 7, 2; 8, 2, 10;

11, 49-

44, 10; Pv. ii, 7, 13; Hi,

28icd

Mil. 414.

2, 22; iv. 3, >5: J- V. 266; vi,

282

Mil. 414.

46, 47.

282ab

SnA. 165.

301a

J. vi, 27.

2S^

Mil. 41 1.

302ab

ItA. 94.

283ab

Mil. 414.

302c

y. i, 3; Hi, 367; Pv. ii, 6, 1 1;

283d

S. i, 7. 61, 157, -^03; Dh.

Bv. 2, 5; Ap. 6, i; 408, 18;

275, 376; It. 29, 34; Thag.

543. 9' 547. 5; ii. 24, -^4-

84, 257; Thig. 167; Ap. 23,

302de

Sn. 307.

/

24; 146, 3; 407, 40.* i^^ 17.

303 cde

S. i, 76; A. ii, 42; iv, 151; It.

y

189; Mil. 380; Divy. 68.

2 I.

304b

Bv. 2, 209; 3, 27.

(7) Brahmanadhammikasutta

305a

]. vi, 27.

284b

Pv. u, 6, 14; Ap. 328, 6.

3o6d

Dh. 349.

284c

Sn. 337.

307
308

285b

J. V, 100.

286

309

287c

J. V. 100.

3 IOC

y. vi, 90, 502.

288b

J. vi, 47.

3 nab

i:). iii, 75.

289b

Ap. ii, 18, 3 1; 19,49; 20,17;

313

21, 18 passim, A. iii, 11^.

290

314

291b

A. Hi, 226.

315

292a
292b

Sn. 294.
J. Ill, 274.

(8) NavasHtta

292c

A. in, 346; Thag. 693.

316a

Dh. 392.

292cd

]. ni, 274.

317

292d

Sn. 294.

3i8d

M. ii, 73.

Concordance

«9J

]. iv, 260, 440.

M. ii, 105; Thag. 880; J. V, 4.

J. iv, 101, 478.
J. VI, 213.
S. i, 141.
J. IV, 53.

(9) Ktmsilasutta
Pv. ii, 9, 14; J. iii, 148, 259,
262; V. 3; DhA. iii, 467.
]. iv, 197, 198.
It. 10; Sn. 627; Thag. 639;
Thig. 171; Ap. 231, i; 271,
i; 290, i; 300, 2.
Dh. 109.

D. iii, 192; A. iii, 43; ItA.
168; NdiA. 405.
S. i, 169.

Dh. 364; It. 82; Thag. 1032.
S. i, 185.

Dh. 152.

S. ii, 285; Dh. 79.

J. iii, 442.

Sn. 365.

Dh. 12.

(10) UtthanasHttii
S. i, 198.
Thag, 441.
J. iii, 34; iv, 84.
Pv. ii, 6, I.

J. iii, 169; Thag. 967; Sn.
767.

S. IV, 158; Ud. 15; It. 58.
It. 35.
Ud. 78.

A. iv, 228; Dh. 315; Thag.
403, 1005; Thig. 5.
S, i, 8, 9, 10; J. i, 13; ii, 57,
58; Thag. 653, 1004; Bv. 2,
43; BvA. 87.

333e
333f
334
3 34^

335c
336
337
337a

3 37ab
337c

3 37d

338-9

338a

338b

338c

338d

339c

3 39^
340a
34oab

340c

340cd

341

34iab

341b

341c

34icd

34^

342a
342b
342d

Ap. 6, 138.
J. iii, 43.
rhag. 404.
Sn. ^592.

(11) Rakulasutta
Ap. 57, 3.

Thag. 195.

Thag. 892; Sn. 284; Ap. 498,

Ap. 482, 1,

Thig. 341; J, IV, 33; Ap. 426,

1.

S. ii, 186; A. i, 131; 2; iv,

106; It. 18; Thag. 682. 1008,

Ap. 392, 27; 482, 9; 485. 3-

MA. 11, 380.

Dh. 78, 375.

Dh. 185; D. ii, 50; Ud. 43.

Thag. 577; Mil. 371.

D. ii, 50; Ud. 43;Dh.8, 185;

It. 24; Thag. 583.

Sn. 1068.

Thig. 14; DhA. iii, 117.

Dh. 185, 375; Thag. 583.

Ap. 14, 22; 56, 6; 486, 10;

li, 37, 2.

Thag. 6, 636; Ud. 28, 78;

Dh. 299.

S. i, 188; Thag. 1225; Ap. ii,

18, 67.

Thag. 1224-5; Vism. 38.

S. i, 188.

Thag. 674; J. iii, 500.

Dh. 350; Thag. 594-

S. i, 188; Ap. ii, 18, 67; 25,

47; 36, 16; Thig. 19, 82.

S. i. 188; Thag. 1226; Thig.

20; Ap. ii, 18, 69.

Thig. 105.

Thag. 60.

Thig. 14, 168; Sn. 949, 1099;

DhA. iii, 1 17-

194

Ind

exes

58

343
343
344ab

345^
346a
346d

347
348

349
350
351a

352

353

354

355a

355t>

356

357a

357b

357c

357cd

358d

359

359a

359t>

36oabc

36iab

361C

362c

363a

364b

364c

365a

366ab

366c

367
368
369ab

(12) Vahoisasutta
Thag. 1263-78.

BvA. 65.

D. ii, 288; J. V, 222; vi, 26

J. in, 347.

J. iv, 322.

M. ii, 144; A. i, 162; ii, 23;
iii, 214; Thag. 679.

S. i, 12, 23.
Thag. 768.

D. iii, 135; J. iii, 89.

S. i, 113; iv, 204; Dh. 75.

S. i, 48; J. vi, 123.

J. iv, 46.

S. i, 35, 60; V, 24; Dh. 86;

Thig. 10; J. iv, 480; DhA. ii,

160.

(i 3) Sammaparibbajaniyasutta
DA. ii, 684.
Sn. 83.
Sn. 370.

J- 1/ 374-

It. 94; J. ii, 313; Thig. 350.

Sn. 374.

S, i, hi; a. iv, 157.

S. i, 15; J. v, 445.

S. i, 198.

Sn. 55.

Sn. 330.

Sn. 702.

J. iii, 88.

Sn. 14.

369c

370a

370c

371a

372

373

374a

374c

375

376a
376ab
377
378

379^
380

381
382

383
384c

385a
386

387a

387c

388d

389

390

391-2

391C

392c

393
394a

394c
394d

395
396a

397
398

399
400-1

Sn. 1090.

Dh. 94; Thag. 205. 206.
Thag. 5, 7, 8; J. iv, 303.
S. i, 100.

Sn. 361.
S. i, 107.

(14) DhatnmikasiUta

S. i. 42, 52.
KhpA. 125.

Sn. 380.

Vin. i. 5; M. i, 168.
J. vi, 286.

Sn. 759; Thag. 455; J. vi,

220.

Vin. i, 21; Sn. 778, 975.

Vv. II, 6; Pv. iv, 1,61.

Vism. 45.
Dh. 285.
Thag. 10.

A. i, 214; J. vi, 139.
Sn. 35.
Sn. 629.

A. i, 215.

A. i, 214-5; iv. 254, 257-8,
262.

Concordance

195

402bc S. i, 208; A. i, 144. 145; J.

iv, 320; vi, 1 18, 120-3; T^hig.

31; Vv. 19, 9; 22, 6 passim;

DhA. iv, 21.
402c S. i, 206.

403bc J. iv, 282; vi, 202.
403c J. iv, 76.

404a S. i, 182.

III. MAHAVAGGA

(i) Pabbajjasutta

405d Thig. 322; }. iv, 471.

406 M. i, 179; S. V. 350; A. ii,
208.

407 Ap. 32, 12; ii, 34, 4.
407a Ap. 90, 3 .

407ab J. iv, 471; Ap. 390, 21.

407c Dh. 231.

407cd Ap. 90, 3.

408b Vin. i, 43; It. 17; S. ii, 185.

409CI Thag. 483; Sn. 419.

410a J. vi, 102; Sn. 562; ]. vi, 575-

410C Ap. 6, 115; 385, i; 538, 10;

Mil. 24.
4iod Ap. 484, 10; 487, 7; Vism.

68.
411a Pv. iv, 3, 41.
41 ic J. iv, 399.
412a J. IV, 447.
4i2cd Pv. Hi, 1,1.
413a Thag. 579; Pv. iv. 3, 41.
413b Thag. 116, 579, 890; Ap. 6,

115; Pv. iv. 3, 41; Mil. 343.
413d S. Hi, 143; D. ii, 286; It. 10;

Thag. 20, 59, 196, 607.

1002, 1058; Vv. 21, 11; Ap.

10, 17; 59, 10; 394, 23; 410,

20; 467, 3.
414a Sn. 708.

415

416c Ap. 95, 3.
4i6d Thag. 177, 108 1; Ap. 482,
10; ii, 21, 34.

417c

418b

4i8d

419a

4 1 9ab

419c

42oab

420b

421

422

423c

423d

424a

424ab

424b

425a
425b
425d

426d
427c
428b
429b
430c

431
432a

433
434d

435

436-7

436-9

436a

438a

439d
44ocd
441b
44id

J. IV, 85.

J. v, 264; vi, 22^.

Vin. iv, 203.

VinA. i, 76.

J. vi, 224.

J. v, 264; Ap. 389, 66.

J. vi. 25.

J. Hi, 218.

J- i» 139-
J. vi, 16, 57, 175-
Thag. 791; Thig. 485.
Thig. 226; Thag. 458.
A. iii, 75; A. i, 147; Sn. 1098.

(2) Padbanasutta

Thig. 212; Ap. 342, 7.
Thag. 340; Thig. 306, 309.
S. V, 6; A. ii, 40; Thag. 171;
Thig. 8, 211; J. i, 275, 278;
ii, 22; DhA. ii, 106.
J. iv, 357; vi, 482.
Pv. iv, I, 6.
Dh. 392; Thag. 341.
Sn. 701.
S. i, 128.

Thag. 745-

J.i, 309; Bv. 3, 22; 4, 14; Ap.
ii, 28, 48; BvA. 138.

ThagA. 1, 51.

Ndi, 96; Nd2, 253; It A.

171-2.

MA. Hi, 405; UdA. 50.

J. iii, 128; iv, 222; Ap. ii, 28,

61; 30, 48.

J. vi, 234.

Thag. 194; J. VI, 495.

A. ii, 54.

J. IV, 360.

196

Ind

exes

442b

Dh, 175; Thag. 177, 1166;

463b

Vin. i, 3; S. i, 62; iv, 1 57;

Thie. 7, 10, 56, 65; Ap. ii.

A. ii, 6; Ud. 3; Ir. 115.

27, 66.

463d

Dh. 108.

443

464ab

Sn. 497.

444

465a

A. iii, 373; Sn. 214.

445d

Sn. 79; J. u, 257; Vv. 51, 4.

465ab

Sn. 498; J. I, 183.

446

MA. Hi, 373; SnA. 37; SA. i,

465b

S. i, 50, 51; Thig. 2; J, iv,

185; DA. iii, 994.

330; V, 34.

447-8

S. i, 124.

466ab

Ud. 4.

448c

Ap. 336, 3; 424, 3.

467b

S. i, 48.

448d

S. I, 127.

467c

J. V, 84.

449

S. i, 122; DhA. I, 433.

468

449a

J, iii, 157; Thig. 52.

469abc

Ud. 29.

449cd

M. I, 338; Thag. 1208.

469a

UdA. 194.

449d

Vin. i, 21; Ap. 121, 5.

469b

Ud. 32; Thag. io92;Sn. 494;

(3) Suhhasitasutta

470c

J. iv, 303. ^
Dh. 20.

450-4

S. i, 189.

471a

Ud. 74-

450

KhpA. 135.

47 1 c

S. i, 14, 53; It. 32, 40, 50;

45od

Dh. 223, 224.

Thag. 468; Bv. I, 2; Ap. 146,

451-4

Thag. 1227-30.

4; J- I. 183.

451C
45id
452a

J. Hi, loi.

Dh. 52; Thag. 323-4.

J. I, 193.

472b

472c

473

474

475a

475ab

475b
476c

477

A. iv, I 57; S. iv, 2 1 0; Sn. 47 5 .
Sn. 176; Ap. 306, I.

453t>

M. iii, 1 54; Dh. 5; J. vi, 528.

453cd
454

UdA. 77.
KhpA. 136.

Nd2A. 54; PsA. 57.
A. ii, 6.

454b

M. i, 227; Thig. 21, 45; Ap.

Sn. 472.
J. ii, 418.

454c

389, 65; Divy. 164.
Thig. 206.

455

(4) Sundarikabharadvajasutta

478c

S. i, 60; ii, 278, 279, 285; It.
36; Thag. 1022, 1 166; Thig.

456

7, 10, 56, 65; Vv. 5, 12; Ap.

457e

S. i, 13, 165.

9. 13-

458ab

Sn. 1043.

478d

S. i, 181; It. 72, 73, 117,

459

S. i, 168.

118; Thag. 335; Bv. 5, 3;J.i,

459b

Sn. 479.

39; Ap. 387, 31; 542, 4; 11,

460c

S. i, 141; Sn. 1048; Pv. iv, 1,

24, 4; D. ii, 267.

34-

478e

Sn. 875.

461

479c

J. iv, 476.

462

S. i, 168.

480-1

Sn. 81-2.

462b

J. vi, 206.

482

463ab

S. i, 168; MA. V, 85; SA. 1,

483b

S. iii, 83.

26; ii, 374.

484c

Ap. I, 165.

Concordance

^97

485b
485d
486b

486c
486d

487b

488a

488d

490

491

492

493a

494b

494c

495
496a

496b

497ab

498ab

499

500

501a

501b

502b

503

504c

504d

505
506
507ab
507b

507c
5o8e
509a

]. iii, 305.

S. i, 175-

S. i, 220; A. ii, 35; lii, 36;

It. 88; Thag. 1177; Thig.

287; Ap. 6, 18; 23, 23; 43, 2;

43, 4; 169, 2; 308, 2; passim;

n, 10, 2.

Thag. 565.

S. i, 175; A. Hi, 41; iv, 292;

Dh. 356-9.

(5) Maj^hasiitta

J. V, 55.

Sn. 489, 505.

J. iv, 381; Sn. 509.

Sn. 74-
J. vi, 259.
Sn. 469.

S. i, 107; Db. 180.
S. i, 12; Sn. 801.
Sn. 464; SnA. 416.
Sn. 465.

D. ii, 100, 1 01; S. in, 42.

Sn. 176, 472.
Ap. 6, 153.

Sn. 502.
Sn. 1052.

J. V, 148.

It. 21; Thag. 647; A. iv, i 50;

J. V, 191.

Ud. 15; J. Hi, 262.

A. iii, 225.

A. iii, 336.

510
512
512b

514

515

516

516b

5i6d

517c
518

519
519a

520c
521a

522

522a

522c

523

5^4

5^5

526

527

527a

528

5-^9
530

531
532c

533

5^5t>

537b

53'

(6) Sabhiyasutta

D. ii, 275; DA. i, 155; MA,

ii, 274.

J. Hi, 493, 495; iv, 10, 13,

240, 241, 409; V, 90.

M. ii, 144.

Ndi. 71; Ndz. 220.

170.

. 12,

Ndi. 244; Nett
Sn. 521, 527.
5.1,65, i87,Tt.69;Thag
196, 607; Mil. 45
Vin. i, 294.

Ndi. 87; Nd2. 214.

S.i, 182; Dh. 267, 388; Ud.

4; Vin. i, 3; A. iv, 144.

It. 69; J. iii, 360.

A. iv, 144; M. i, 280.

MA. i, 153; SA. i, 77; Ndi,

202; Nd2. 180.

A. iii, 346; Tha^. 693.

Sn. 536.

Ndi. 58.
J. iv, 53.

Ndi. 93, 205; Nd2. 256.

Nd2. 255.
J. ii, 247.

Vv. 53, 24.

S. i, 122; Sn. 1055, 1068.
1103; J. ii, 61; Bv. I, 8; Ap.
ii, 9, II.
PsA. 438.

98

Jnd

exes

539a

S. i, 195; Thag. 632; Thig.

553d

320.

554

540b

Ap. 306, 1,

554a

540c

Vin. iv, 54; J. ill, 453.

554^

541

542b

M. 1, 227; A. ii, 39; J. vi, 60;

555

MA. i, 41; AA. ii, 183.

556d

542c

Thig. 205.

542d

J. Ill, 19.

557a

543cd

J. VI, 568, 571.

557b

544a

It. 76; Ap. 133, 3.

557cd

544ab

D. iii, 197, 202; S. lii, 91; A.
V, 325, 326; Thag. 629, 1084,
1 179; Ap. 20, 6; 1 12, 6; 128,

558

3; 251, 2; 316, 4; 408, 26;

558d

482, 25; 499, 8; 540, 9;J. vi.

559

82, 88; MA. i, 294; VvA. 9.

560b

544b

Ap. 541, 14.

56od

544c

Ap. 223, 2.

56iab

544cd

M. i, 171; D. ii, 288; A. 11,

561b

24; It. 123; Mil. 235-6.

561C

545-6

Sn. 571-2.

56id

545c

A. iv, 228.

546ab

VvA. 9.

562a

546d

S. iii, 83; Thag. 367, 864,
1059; J- vi, 51.

563c

547ab

A. ii, 39; Thag. 701, 1180;

563cd

A. iii, 347.

563d
564cd

J

(7) Selasutta

564d

548-73

M. ii, 146 (f/). 92).

565b

548-67

Thag. 818-37.

548b

J. iv, 482.

548c

MA. ii, 125; SA. i, 14;
KhpA. I 14.

549

566c

550b

Ap. 390, 4; 405, 43; 538. 10.

567b

55od

S. i, 1 13; It. 51; Bv. 14, 2;

567d

Ap. 122, 3.

568-9

551b

Vv. 30, 2; 32, 3; 44, 20.

569a

552c

Ap. 73i 3-

569c

552cd

Thag. 914; Ap. 55, 7; 400,

570-3

11; 429, 6; 470, 7.

57oab

552d

A. iv, 90.

570c

553c

DA. i, 18.

571-2

J. iv, 195, 468; vi, 15, 27,

Mil. 183, 184.

ItA. ii, 146.

A. iii, 148; Vin. i, 12; A. i,

1 10.

Vin. i, 8; M. 1, 171; Bv. i,
38, 70; 7, 4; Ap. 541, 8.
MA. ii, 27; AA. iii, 9.
Jina. 36.
S. i, 191.

M. ii, 143; VinA. i, 115;
ItA. 1, i49;UdA. 84; NdiA.
186; PsA. 215; Vism. 201.
M. i, 171; A. ii, 39.

Sn. 998.

Ap. 547, 16.

Sn. 563.

D. iii, 196; Ap. 547, 15.

J. li, 208.

Ap. 492, 5; Pv. ii, I, 21; ii,

h 34-
Sn. 410.

Ap. 64, 1,2, 3, 4; 137, 3;

466, Iff.

A. iv, 90.

J. V, 87.

Thig. 326.

Sn. 565, 1 128.

It. 93; Thag. 181; J. vi, 124;

Ap. 7, 4; 9, 13; 18, 14; 28,

9> 3^ 15; 33. 4; I09' 7; 49'

14; 52, 10; 58, 7; 146, 4;

172, 2; 209, 2; 222, 3;ii, 1 1,5.

S. i, 209.

Sn. 1 1 37.

S. i, 194; It. 103.

Vin. i, 246.

S. i, 67; Mil. 242.

S. i, 18; J. iv, 64.

Thag. 838-41.

Thig. 38.

Ap. ii, 9, 6.

Sn. 545-6.

Concordance

199

573^

574^
574b
574^d

575

576-7

576-81

576

576a

576d

577ab

577cd

577d
578a

578ab

578b

578d

579

58od

581a

58iab

581b

58id

582d

583
584a

584b

585
586b

586d

587c

588ab

589a

590

591
59iab

MA. iii, 407.

Thag. 1083, ii78;Bv. 1,21,

34-

(8) Sallasutta
DhA. i, 355.
J. iv, 412.
J. iv, 113; vi, 17.

Vism. 231.

Ndi. 121.

J. iv, 127; vi, 28.

M. ii, 74; Thag. 788; J. iv,

495.

NdiA. 1, 73; PsA. 146.

DhA. iii, ^zo.

DhA. Hi, 320.

Dh. 182; J. vi, 26.

Thag. 788; M. a, 74; J. Jv,

495-

J. iv, 127; DhA. lu, 320.

J. v. 239.

S. v. 217; J. IV, 127; V, 109;

DhA. Hi, 320.

A. IV, 138.

J. vi, 26.

S. i, 40; Thag. 448.

S, i, 102.

S. i, 24.

Sn. 585.

J. iv, 127.

Khp. vii, 1 1; Pv. i, 4, 3; i, 5»

10.'

A. i, 138; Vin. ii, 156; Sn.

593-

J. iv, 127.

S. i, 85; Sn. 278.

J. iv, 121.

Ud. 15.

Ud. 32; Sn. 757.

S. V, 217.

J. iv, 127.

Vv. 83, 8; J. iii, i57, 215.

592d
593!^

594-656

594ab

595c

596c

596f

597

598a

598c

599a

600b

601

602

603

604

605 b

606b

607a

608

609

610

611

612

613

614

615
616

617

618

619

620-47

620cd

62oe

62of

621a

622a
623
62 3ab
62 3cd

Sn. 334;J. iii, 157, 215. 390;

iv, 62.

S. i, 212; Thig. 91.

(9) Vasctthasutta
M. ii, 196 {ch. 98).
VvA. 10.

Ap. I, 36; 126, 2.
Sn. 599.
S. i, 166; D. ii, 285.

D. ii, 261.
D. ii, 267.

Ap. 3 34» ^; 405. 3^*479' 5-
M. i, 338.

Vv. 51, 2.

J. ii, 443; Hi, 255, 493,495.

MA. Hi, 434.

MA. Hi, 39; SA.i, 149; UdA.
33^-

Dh. 39M^3-

DA. i, 246; UdA. 53.

Sn. 645. 1094.

Dh. 395; Ud. 4, 6.

S. i, 212; It. 10, 18, 28, 42;

J. i, 275. -^78; H, 22.

S. i, 16, 63.

Khp A. 194.

A. iv, 93.

Vism. 295,

200

Ind

exes

624b

It. 97.

638c

Thag. 680.

624c

S. i, 210; Dh. 352.

638d

Ap. 390, m; 5-^7, 20.

625

VinA. i, 273; DhA. ii, 51.

638c,

S. ii, 279; A. i, 162; iii, 214;

625b

Sn. 631.

Thig. 105.

625c

Vin. {{, 156; S. i, 212; A. i,

639a

It. 50, 96; J. V, 255.

138.

639b

J. ii, 422; n\, 32, 516.

626ab

It. 97.

640b

Sn. 639.

626c

A. i, 162; ixi, 214; Thag.

64ra

Ap. 35, 19.

1021.

64 1 be

Thig. 4.

627ab

S. i, 190; Thag. 123 1 ; Mil.

64 1 c

A. ii, 12; S. i, 213; Thig.

22.

364; DhA. iii, 233.

627b

A. ii, 37.

642a

S. i, 186; Thag. 12 14.

6z7c

Dh. 38(?; Ap. 50. 15; Mil.^

642b

Vin. ii, 156; S. i, 212; A. i,

22.

138: Mil. 346.

628

Mil. 386.

643-4

AA. i, 268-9.

629ab

S. 1, 141.

644c

S. i, 13, 146, 235;]. IV, ^Sy.

629b

Sn. 394.

645

AA. i, 363.

629c

It. 22; J. iv, Ji.

645b

Ud. 79, 80; Dh. 200.

63oabc

S. i, 236.

646ab

Ap. 64, i; 230, i; 320, 1.

630c

]. iv, 372.

647a

Ap. ii, 17, 129; 17, 185.

631a

S. i, 13, 165; It. 57; J, 111,

647abc

M. ii, 144; S. i, 167, 175; A.

404; iv, 387.

i, 165; It. 100; Thig. 6^, 64:

631b

Dh. 150.

Ap. ii, 27, 64, 65.

632

AA. i, 277.

648

633ab

D. i, 223.

649a

Sn. 355.

633c

Dh. 246.

650a

Dh. 393.

634b

Dh. 168, 169, 242; J. i, 90;

651

ii, 350; iii, 10 1, 268: iv, 64;

652

Ap. ii, 28, 80.

65^

635c

Thag. 179, 748.

654

Kvu. 546.

636

DhA. ii, 100.

654d

A. ii, 32; j. V, 330.

636a

S. i. 182; Dh. 267; Sn. 520.

655

Thag. 631.

636c

S. iv, 210; A. iv, 157; It. 37,

655a

A. iii, 346.

46, 62; Thag. 227: Thig. 361;

655b

Dh. 25; Khp. via, 6; Vv. 33,

Ap. 488, 1.

192; 52, 17; J- ii» 56, 257; iv.

637abc

Ap. 151, 1.

358, 435; vi, 100, 128.

637a

J. V. 63; Bv. 13, 2; Ap. I,

A. i, 165; S. i, 166; Ap. 35,

180; ii, 22, 35.

18.

637b

S. iv, 118; Dh. 82; Thag.
1008; Vv. 3, 6; 4, 6; 10, 5;

656b

It. 37.

13, 5; 14, 5; Ap. 81, i; 206,

(10) Kokaliyasuttci

i; 285, i; 290, 2; D. it", 255,

V / y

637c

S. i, 53; Sn. 175.

657-60

S. i, 149, 152-3; Nett. nz;

638

ThagA. i, 147; A A. i, 247.

A. V, 171. 174.

638a

A. iv, 290.

657ab

SnA. 398.

L>onco

rdancc

2or

658-60

A. a, 3.

691

66od

S. 1, 42.

692

661

Dh. 306: It. 42, 43; Ud. 45;

693a

rt. 28, 42.

J. ii, 416, 417.

694

662

S. i, 13, 164; Dh. 125; J. iii,

695

203, Pv. ii, 9, 10; CpA. 160;

696

Vism. 301.

697

662b

S. i, 205; J. iii, 309; Thag.

698

652, lOOI.

699d

A. iii, 346; Sn. 992; Thag.

663-5

Nett. 133.

690; J, Hi, 19.

663cd

S. i, 96; Pv. ii, 7, 7.

700

664

701a

Sn. 716.

665a

S. i, 49, 50.

701b

Sn. 429; J. vi, 139, 141, 14^.

666cd

J. vi, 235-

439-

666d

j. ii, 202.

702b

Sn. 366; Thig. 388.

667cd

Pgdp. 33.

703b

Vin. iii, 90; Dh. 308; J. vi.

668d

Sn. 670.

105.

669

704a

S. i, 36, 60; J. iv, 361, 362,

670a

J. V. 268.

363, 364. 365. 367'

671

704b

S. v, 24; A. v. 232-3.253-4;

672

Dh. SS.

673a

Pgdp. 22.

704cd

S. iv, 117.

674a

J. V, 269; vi, 105; Pgdp. 35.

705cd

Dh. 129, 130.

674b

Pgdp. 38-

706b

D. ii, 246; A. iii, 31 i;iv»

67 5 be

J. V. 268; vi, 106.

290; ThIg. 35.

676a

Thae. III.

707a

J. ii, 293; Mil. 407.

677

707b

J. iv, 172; Ap. I, 38.

678

708a

Sn. 414.

709a

Dh. 181; DA. i, 28.

(11) Nalakasutta

709b

Dh. 305.

679

710a

Thig. 517-

680

71 led

MA. i, 159-

681

7iid

A. i, 199; Sn. 930.

682ab

Bv. I, 36.

712

683

7M

SA. ii, 109.

684a

Vin. v, 86; J. i, 34; Thag.
624; Bv. 5, I.

714
714c

Kvu. 89.

MA. i, 230; UdA. 338.

685

715

Nd2. 118.

686

7i5d

Dh. 90; Ap. 107, 4; 388,

687

114.

688

DA. ii, 439; MA. iv, 185.

7T6d

Mil. 213, 214.

688c

MA. i, 46.

717c

Sn. 251.

689c

MA. i, 46.

7i7d

S. i, 234; A. i, 147; iii» 75

689d

Sn. 1028; Bv. I, 19.

7i8ab

S. i, 46; Thag. 239.

690

719a

Thag. 549; Bv. i, 15.

Ind

exes

720

740-1

A. n, 10; It. 9, 109; SnA. 64;

721

^,Mil. 414.

Nd2A. 97.

722

740

SnA. 17; ItA. 43; NdiA. 39.

723

740a

SnA. 208; NdiA. 153.

740b

Dh. 207; Thag. 215; J. i, 44;

( 1 2) Dvayatanupassanasutta

S. V, 432; BvA. 271.

724-27

S. V, 433; It. 106.

741

J- iv, 3 54-

724cd

Sn. 726.

741 c

Dh. 352; Thag. 491, 890;

724d

D. 1, 223.

Kvu. 90.

724f

S. lii, 86; Dh. 191; Thag.

74id

S. 1, 13, 53; Sn. 751, 753,

1259; Thig. 186, 193, 310,

1039; Thag. 39, 40, 154,

321; Ps. if, 81.

982; J. a, igy. Mil. 407.

725d

Dh. 341.

742b

Thag. 291; Thig. 191; Sn.

726

278.

727

742c

S. i, 132; Thig. 191.

728ab

Sn. 1050.

74 3 bed

It. 93, 108-9.

728b

Sn. 1049.

744

NdiA. 408; PsA. 44.

728cd

Sn. 105 1.

745

728cde

Thag. 152.

746

Ud. 46.

728d

Dh. 325; Tha^. 17, loj; J.

746b

Vin. 1, 185; A. lii, 378;

in, 243.

rhag. 642; Kvu. 90; Vism.

728ef

Sn. 1051.

636; Dh. 373.

729a

A. iv, 228; Thag. 202.

746cd

It. 94; Thag. 67, S7, 90,

729c

It. 94; Sn. 740, 752; Thag.

254. 3 39' 344. 908; Thig. 22,

917; M. r, 328.

47, 160.

73od

Sn. 733, 743.

746d

Vin. i, 231; Thag. 80, 170,

731a

Sn. 734^ 744. 747. 7 50..

202, 216, 333, 440, 546;

73id

Sn. 734; Ud. 33.

Thig. 106; Ap. 80, 26; 391,

732a

Vin. i, 197; It. 9; Thag. 122,

17; 398. n; 403. 19-

i54;Sn. 735, 741, 745, 748,

747a

Sn. 744-

751.753. 821; Pv. iv, 6, 7.

748d

Thag. 92.

7^2C

It. 61, 81.

749b

S. 1, 198.

733t>

It. 93, 108; Sn. 743.

749^d

S. iv, 206, 207, 218; It. 54.

734c

D. i, 223; Sn. 1037.

750a

Sn. 747.

735^

S. iii, 26; iv, 204; Thig. 53;

751a

Sn. 745.

Sn. 739.

752a

S. IV, 59; Ud. 81.

736c

A. ii, 14; It. I 17; Thig. 245;

753a

Sn. 751.

J. iii, 499.

754-5

It. 62.

736d

It. 73; Dh. 253.

755ab

It. 45.

737d

Sn. 758.

755c<i

It. 46.

^^^. .

S. IV, 205.

755^

S. i, 192, 195; Thag. 1177,

739abcd

S. iv, 205.

1236; This. 65, 363.

739^^

S. i, 112.

756bcd

It. 35.

739ef

It. 46; S. iv, 204.

757ab

Sn. 588.

739^

It. 48, 49; Thig. 132.

758d

Sn. 739.

Concordance

203

7 59-65

S. iv, 127-8; PsA. 459-60.

(2) Guhatthakasutta

759^b

Vin, i, 185; S. i, 113; Sn.

772ab

ThagA. i, 28.

387; Thag. 455, 643, 895.

773

759^

Vin. 1 , 2 1 ; S. i, 1 1 1 , i 3 i ; A.

774-1

J. VI, 245.

lii, 69, 379.

774b

Sn. 57.

760a

S. iii, 86; It. 123; Sn. 956;

775

Ap. I, 84; Mil. 242.

776ab

Sn. 936.

760c

S. iv, 204; It. 46, 48, 49; A.

776d

Sn. 901.

\\v, 329.

777-1

A. iv, 290.

761b

S. iii, 86.

777b

Thag. 362, 387.

762ab

KhpA. 125.

778a

A. iii, 411; Sn. 582.

762f

Dh. 268.

778b

Sn. 737.

763f

S. i, 162, 163, 222, 224; J.
in, 57; Thag. 444.

77&d
779J

Sn. 250.

S. i, 62; A. li, 49, 50; J. iv,

1^7: V, 86.

764a

Vin. 1, 5.

1— /, *, v^v^.

764b

S. i, I 5; Sn. 736.

(3) Duttbattkakasutta

764^

Vin. i, 5.

_o ,

756cd

DA. i, 304.

700

781

7S2

783d

765d

Vin. n, 148; A. \x\, 41, 43,

347; iv, g8; Dh. 126; Thag.

Vin. 1, 3; Ud. 3.

100, 364, 672, 704; J. i, 94.

784c

Sn. 797.

785b

Sn. 801, 837, 907.

IV. ATTHAKAVAGGA

1 J

786

' J ' ' y '

Vin. i, 196-7; Ud. 59; UdA.

787

J

312; DhpA. iv, 101-2; A. A.

(4) Suddhatthakasiiita

i, 241; Divy. io\ ThagA.

788

a^ Sona-Kutikanna.

789c

S. i, 166.

790a

S. i, 166.

(1) Kamasutta

790b

Sn. 797, 887.

790c

S. i, 141.

766

J. iv, 172; Nett. 5.

791c

Sn. 1098.

766-8

Nett. 69.

79^

766ab

PsA. 50; Vism. 378.

793ab

Sn. 914.

767-71

Nett. 6.

79^b

A. a, 2S.

767

SA. i, 32; Vism. 576.

793^^

Sn. Soi.

767d

Sn. 331.

794a

Sn. 803.

768

Thag. 457.

795-1

Sn. 484.

769
76Qab

UdA. 120.
J. iv, 240.

(5) Paramatthakasutta

770c

Dh. i; Thag. 735.

796

771b

Dh. 123; T. iv, 173.

797-1

Sn. 784.

77id

Dh. 369.

797b

Sn. 790.

204

Indexes

798c

799
Soo
801b
Sold

802h

8o2d

803

8o^a

804
804a

805 b

8o6bd

8o7ab

808

809

810

8iib

812a

8l2d

813

8i4d

815

8i6c

817a

8i8b

819

820a

821a

821c

822d

823b

S. i, 203,

Sn. 496.
Sn. 785.
Sn. 841.

Sn. 793.
CpA. 10.
Sn. 794.

(6) Jarasutta

DhA. ill, 320; J. i, 309.
M. ii, jy, S. i, 2, 55, 143;
A. i, 155; It. 59, 60; J. iv,
398; A. iv, 136^.
S. i, 22.
S. i, 116.
M. i, 365.

Vism. 666.

Ud. 92.

Dh. 336; It. 84; Thag. 665;

J. vi, 595.

Sn. 813; S. ], 186.

(7) Tissametteyyasutta
Dh. 87.

Dh. 222.

It. 89; Thag. 294; J. in, 106,
154; iv, 451; vi, 14.
J. ii, 190, 191.

Vin. li, 203.

Sn. 732.

Dh. 61; J, iii, 73; DhA 11, 23.

S.i, 33; iv, 74' 75' 76; A.

iii, 331; iv, 28, 29; Dh. 32;

It. 40; Thag. 392.

It. 40; J. iii, 396.

(8) Pasurasutta

824ab

Sn. 892.

824c

Sn. 910.

825

826

827

828

829

83od

S. i, 169: Thao. 893.

831

832

833d

Sn. 795.

834

(9) Magandiyasutta

835

AA. i, 437: DhA. i. 202; i

199; UdA. 383.

835^^

S. 1, 124^; J. i, 469.

835^^

836

837b

S. 1, 124^; J. i, 469.

Sn. 785.

838

839a

Sn. 1078.

839c

Sn. 791.

84of

Sn. 908.

A

841a

Dh. 164.

*

841C

Sn. 802.

1

842

S. i, 12.

■1

842c

S. iii, 84; Thag. 1076.

J'

843d

S. i, 221.

,;

844

S. iii, 9, 12.

y

844a

Dh. 91.

845

846

847

848b

849

850a

850c
851b

852ab
853c

(10) Vurahhcdasutta
Dh. 378.

Dh. 351.

Dh. 363; Thag. 2, 1006;

Thig. 281; J. ^ii, 350.

S. 1, 5.

S. i, 187; Thag. 12 18.

D. iii, 192.

Concordance

205

854a

Sn. 922.

882

855d

Sn. 515.

883

856c

Dh. 282.

884a

SA. i, 329; SnA. 232.

856d

S. lii, 83.

884ab

PsA. 64.

857b

S. 11, 281; Thag.
141; Sn. 166.

600; J. i,

885ab

SA. i, 329; SnA. 232; PsA.
63.

857c

Dh. 211.

886

PsA. 438.

^57d

Ud. 78; Sn. 333.

887a

Sn. 797.

858a

It. 7^

887d

Sn. 879.

858b

Thag. 957.

888

859a

Sn. 1076.

889

859b

Sn. 441.

890

86obc

A. lii, 3 59-

891

860c

Sn. 954.

8q2ab

Sn. 824.

86 lb

Sn. 950.

893

86 id

Sn. 846.

(11) Kalahavh

mdasutta

894b
894d

Sn. 877-
Sn. 867.

862

(13) Mahaviytt hasutta

863ab

UdA. 429.

895

863c

J. V. 16.

896

864

897c

Sn. 786-7.

865

898

866c

Sn. 868.

899

867d

Sn. 894.

900

868

90 id

Sn. 776.

869

902ab

MA. i, 41; It A. 61.

870

903d

Sn. 879.

871

904

872

905

87^

906

874^

MA. i, 25; a, 3

29; SA. i,

907b

Sn. 785, 837.

46; NdiA. 160;

PsA. 438.

908b

Sn. 840.

875ab

Vin.v, i45;Sn. 105

2;BvA.52.

909

875a

Sn. 478.

910

876

911

877

912
913

v?-»9

(12) Culaviyu

hasutta

9i4ab

Sn. 793.

070
879b

Sn. SS7.

(14) Tuvatakasittta

879^

Sn. 903.

915

880

9i6d

Sn. 933.

881

917

2o6

Ind

exes

918

950c

Sn. 861.

9I9C1

Sn. 787.

95icd

Thag. 717

920b

Thag. 372.

952

921

953

922c

Sn. 854.

954ab

Sn. 860.

923

924

SA. u, T08.

(16) Sariputtasutta

924ab

S. 1, 100.

955

DhA. Ill, 226.

925
926

927

928d

929

930b

956a

Sn. 760.

956c

Ap. 6, 6.

J. V, 83.

956d
857d

Mil. 402.

Sn. 1043, 1 105, 1112, 1118.

Sn. 711.

958

931a

Sn. 943.

959

93^

960b

Dh. 323.

933a

It. 91.

96od

J. Ill, 524-

934b

Thag. 331.

96id

Thag. 984, 983, 1066, 1067;

934cd

S. i, 193; It. 98.

]. 11, 294; Mil, 366, 407.

(15) Attadandasutta

962 b

S. i, 52; D. a, 267; A. iii,

935a

Sn. 207.

354-

936a

Sn. 776; A. iv, 290.

962cd

Dh. 239.

936b

J. vi, 26.

963d

Sn. 1050; J. iv, 340. J

937c

Dh. 291.

964

!

938cd

f. iii, 157; Vv. 83,9; Pv.i, 8,

965

938c

'6.

Thag. 986.

966d
967
968c
969

J. Ill, 7. I

«

938d

939a
94od

Thig. 52, 131; Pv. n, 6, 17.

S. i, 40.

Ud. 28; Sn. 1061, 1062.

Sn. 363; J. V, 86.

941b

Thag. 502, 503.

970

942b

Dh. 167.

971C

Sn. 250.

943a

Sn. 931.

972a

Sn. 63.

944a

Dh. 75.

973b

S. i, 193; iii, 134.

945

974b

S. i, 117, 118.

946d

Sn. 861.

974c

Vin. i, 36.

947

975a

Sn. 387.

948b

Dh. 336.

975^^

J. V, 55.

948d

S. iv, 291, 292; Ud. 76; It.

975cd

It. 42.

95.

A

949

DA. iii, 746; MA. i, 232;

V. PARAYANAVAGGA

DhA. iii, So: Sn. 1099.

95oabc

Dh. 367.

[at A. iv, 63 said to have

Q5oa

Sn. I TOO.

been sung by Nandamatai

Concordance

207

976c
Q76d

977

978

979ab

980a

980b

98id

982

98^d

984c

985b
98 5d

986
987
988b

989
990b
991
992b

992d

992ef
993b

994ab
995a

995f
996ab

(i) Vattkn^atha
Thig. ^41; Ap. i, S9i Mil.

342.

Ap. 33, 14; 122, i; 122, 4;
134, i; 135, 3; 158, i; 330,
t6; 516, I.

UdA. 10.
J. V, 69.

J. iv, 184, 362, 371, 476; Ap.
I, 50; 409, 2 3; J. iv, 488, 532.
Sn. 986; Mil. 24.

D. i, 95; S. i, 50, 51; A. iv,

378; J. iv, 320; V, 33, 87,92;

vi, 213.

Thag. 639, 720, 1255; Thig.

126, 172, 187, 194, passim;

Ap. 187, 10; 327, 10; Pv. ii,

6, 2; J. iv, 85, 447: v, 70.

Ap. 21, 17; 189, 2.

Dh. 116; Thag. 580; Mil.

S95.

Thag. 950; J, iii, 21, 148,

279, 338^ 339' 525. 535: iv,
6, 1 1, 195, 222; vi, 19.

D. ii, 267; A. iv, 90.

Thag. 1253; Ap- 22, i; 80,

i; 335' 3; 336, i; 407. 28;

419, 2; passim.

Ap. 538, t; 539' I'* 54O' !'•

passim.

S. i, 134; A. ii, 24; It. 123.

S. i, 210; Ap. 52, 4; 138,

2; 161, i; 408, 8; BvA. 169.

Jina. 40.

Pv. iv, I, 56; J. iv, 282; vi,

319' 323.

J. 1, 36, 37, 4I' 42.

Ap. 533, 21.

997

998ab

998e

999d

1 000b

1000c

1000-3

ioo2bcd

1 002c

ioo2cd

I002d

1003c

1004

1005

1006-8

1007

1008

1009a

1009c

loiob
1 01 od

ion
1012b

1013d

1014c

ioi4d

ioi5ab

1015b

1015c

IOI5d

1916b
ioi6c

Sn. 560.

Ap. 407, 30.

J. Hi, 259, 262.

M. ii, 143.

Bv. I, 16.

D. i, SS; ii, 16.

A. iv, 90.

Vin. ii, 196; M. ii, 105;

Thag. 878; Ap. 389, 88; J.vi,

595-

Thag. 914.

S. i, 32; J. iv, 427, 428.

Sn. 1 147; Ap. 52,7; 304, 3.

Sn. 1 124-5.

VinA, i, 104.

S. i, 122; Vv. 5, 8; Ap. i, 34;

52, 10; 404, 4; 427, 2; 43 5, 2r

passim; Mil. 342.

J. vi, 19.

Ap. 5i,2;56, 5; 67, 5; 74, 2;

95, 3; 108, 2; 113, 8; 126, 7;

133, 6; 304, 4; 316, 5; 518,

3; passim; J. vi, 84.

Thag. 622; Ap. 533, 39; ii,

38, 5.

Thag. 58; Vv. 38, I.

J. ii, 71.

Ap. 402, 46.

Ap. 304, 2; 414, 2.

S. i, 192; Thag. 426, 622,

1239; Thig. 108; Ap. 32, 2;

52, 3; 70, 2; 95, 3; 123, i;

126, 4; 137, i; 213, I,

passim; J. vi, 27.

S. i, 190.

Thag. 175; Sn. 562.

J. V, 34; Ap. 284, i; 296, i;

305, 2; 309, i; 347, I.

S. i, 233; Thig. 3.

Indexes

loiyab

Ap. 389, 69/

io37cd

^- 1. 13' 15' 35' 60, 165.

1017c

Ap. 541- 13-

io37cdef

D. i, 223.

1018

io37e

A. i, 236; Sn. 734.

7oi9d

Thag. 1 171; Bv. 2, 6; 4, 10;

1038

S. u, 47, 49, 50; DhA. \ii.

J. i, 3; Ap. I, 135; 35. 16;

228.

121, i; 126, 2; 127, i; 335,

1038a

Ud. 13; Sn. 70.

i; 398, 23; 405,48; BvA. 67.

io38ab

SnA. 124; Nd2A. 147.

1020a

Rv. 2, 6; J. i, 3; Ap. 6, 2.

1039

Nett. 21.

lozoab

Ap. i, 36; 126, i; 479, I.

io39d

Sn. 741.

io2od

Bv.2,6;J.i, 3;Ap. i, 36; 6, 2.

1 022c

Ap. 389, 67.

(3) Tissametteyyamanavapuccha (2)

1023d

Ap. 115, 4; 332, 4; 389. 55;

1040

415. 4; 476. 7; 513. ^; i'» 5.

I 04 I be

Thag. 1090.

2; 8, 8; 16, 2.

1041C

Ud. 33.

1024

1042

A. Hi, 399, 401.

io25d

M. ii, 143.

1026

(4)

Punnakamattavapuccha (3)

1027c

Ap. I, 76; 31, 13; 41, 3; 318,

1043b

Sn. 957.

3; 407, 35; 431, 2; /).755/m.

I043cde

Sn. 458.

io28d

S. i, 121, 193, 194.

io43f

Sn. 1045, 1047, 1049, 1 06 1,

1029c

J. li, 446.

1079, 1 08 1.

io29d

Khp. vii, 5; Pv. n, 3, 34; 4.

1044

18.

1045

1030

DA. i, 155; MA. ii, 274;

io46d

Sn. 1080.

SnA. 230.

1047c

Vin. i, 36.

1030C

D. ii, 240; M. ii, 143, 144;

1048

A. i, 133; ii, 45-6.

SnA. 588.

1048a

S. i, 182; Dh. 267.

1031

1048b

Dh. 255.

1032-7

(2) Aiitamanavapuccha (1)
Nett. 70-71-

1048c
io48d

Pv. iv, I, 34; Sn. 460.
Sn. 1060.

lo;2

Nett. 10; Nd2A. I.

7
1032b

S. i, 15.

(5) Mettagumanavapuccha (4)

1033

Nett. II.

1049a

Sn. 1061.

1033a

S. ii, 24; A. iv, 228; Ap. 35,

1049b

Sn. 322.

8.

io49d

Sn. 728.

1034-5

Nett. 12, 13.

1050b

Sn. 963.

1034a

Dh, 340; Thag. 761.

1050C

Sn. 728.

1035

MA. i, 22; SA. ii, 253; ItA.

1051

Sn. 728.

no; Nd2A. 78; PsA. 14,

io52ab

Sn. 875; BvA. 52.

218, 447; SnA. 8.

io52d

Sn. 1056; Dh. 195.

io35cd

MA. i, 62.

io52e

Sn. 1075; J- ^'i' -44-

1036-37

Nett. 14.

I052f

Sn. 504.

1036a

Thag. 46.

1053

Sn. 1066.

1037-9

Nett. 17.

io53cd

Sn. 1054, 1067, 1085.

Concordance

209

1053d Sn. 857.

1954a S. iv, 205; Sn. J 067.

1054b Dh. 115.

1055a Sn. 1068.

1055b Sn. 537.

1056a Thag. 53.

1056b J. V, 82, 83.

1056c Sn. 1052.

1057a Sn. 1083.

io57d Sn. 504.

1058c J. li, 33, 35-

io58d Thig. 319.

io59ab MA. i, 173; BvA. 68.

1059b Sn. 176.

io59d Sn. 477.

io6od Sn. 1048.

(6) Dhorakamanavapuccha (5)

io6id Sn. 940, 1062.
1062
1063

1064 Kvu. 194; Ndi. 32.

io65d Thag. 671.

1066-8 Nett. 166.

1066 Sn. 1053.

1067a Sn. 1054.

1067b Thig. 212; Ap. 3^6, 3.

1068c S. i, 1 17, 1 18.

(7) Upastvamanavapuccha (6)

1069 ^

1070c S. i, 12, 31.

1071

1072

1073

1074 DA. ii, 514.

1074a J. iiu 255.

I075d Sn. 504.

1076a S. iv, 158.

(8) Nandamanavapuccha (7)
1077

1078a Sn. 839.
1079

io8of Sn. 1046.

1081

io82g S. i, 3.

1083a Sn. 1057.

(9) Hemakamanavapuccha (8)
1084 Sn. 1 1 35.

io85de Sn. 1053.

1086a AA. i, 7.

io86d Sn. 204; A.p 336, 12.

io87ab Sn. 1095.

1087b M. in, 187; A. i, 142; iiu 311.

io87d S. i, I, 24, 36, 54, 60, no;

Dh. 335; Thag. 400; Ap.

134, 6; 151, I.

(10) Todeyyamanavapiiccha (9)
1088

1089

1090a Sn. 369.

1 09 1

(11) Kappamanavapuccha (10)
1092a BvA. 65.

1093

1094a Sn. 620.

I095ab Sn. 1087.
I095cd S. i, 104.

(12) ]aliikannimamvapiiccha (ii)
1096
io97d S. i, 143; Sn. 1120, 1122; J.

iii, 360.
1098b A. i, 147; ill, 75; Sn. 424.
1098c Sn. 791.
1099 Sn. 949.
iiooa Sn. 950.
I lood It. 76.

(13) Bhadravudhamanavapuccha (12)

IIOI

1102b Sn. 353, 1 06 1.
ii02d Sn. 504.

no

Ind

exes

1103b

Sn. 537.

II03

1 104

(14) Udayamanavapuccha (13)

iio5ab

Dh. 386.

1105b

A. i, 162; ii, 37; in, 214; S.

i, 178; Thag. 541, 71 1,1061;

Thig. 334, 336, 337, 364;

Vv. 63, 18; Pv. ii, 6, 15; Ap.

34, 12; 35, 18; 41, 20; 290,

3; 389, 76; ii, 9» 21; 15, 21.

1 105c

M.ii, 144; A. n, 23; iii, 214,

346; Sn. II 12.

iio5d

Sn. 957.

1 106-7

A. i, 134.

1 108

S. 1, 39-

1 109

S. i, 39, 40.

I I IOC

S. i, 15.

mod

Sn. 988.

1 1 1 la

S. iv, 205.

(■5)

1 12b
II 2d

113

ii4d
115c
ii5f

Pcsalamanavapucchd. ( 1 4)
It. 96, 97, 123; Thig. 205;
Ap. 527, 12.
Sn. 957.

Thag. 925.

D. in, 1-96; A. iv, 340; Ap.
452, I.

(16) Mooharcjjamanavapuccha (15)
116

117 Ap. 537, 25.

I I7d Vin. V. 145; A. ii, 2; iv, 106;

D. ii, 123; Vv. 15, 9; 18, 5;

19, 12; Bv. 3, 17; Thag. 375,

488.

Ap. 537, 26-8.

Sn. 957.

SnA. 588.

Nett. 7; Vism. 656.

Kvu. 64.

1 1 8-9
ii8b
ii8cd
119
1 1 9a-f

iii9cf Dh. 170; Vism. 644; KhpA

83; PsA. 261.
II 190 ThIg. 84.

(17) Pihgiyamanavapuccka (16)
1120a J. vi, 523.

Sn. 1097, 1 122.
Sn. 1 123.
Vd. 74-

ii2odc
I I2icd
1122b
1123

1 124
1125
1 126b
1 126c

1 1 27ab
1128b

I28cd
129b

130a
1 30b

I3ie
I3if
132

133
133b

134
135
i36cd
137a

I37d
138

(18)

J. V. 92.

Ap. 466, 5; 544, 24; ii, 18,

91; Mil. I.

M. i, 338; Thag. 1196,1199.

Vin. ii, 296; V, 145, 214,

215; D. iii, 197; S. i, 186;

A. ii, 54; Thag, 26, 158,417

1023, 12 12, 1258; Vv. 24,

13; 43, 5; Ap. 92, i; loi, 3;

217, i; 247, 2; 319, 3; DA.

i, 59; MA. i, 21; PsA. 205,

266, 446.

J. vi, 218.

It. 29; Thag. 714; Thig. 21.

45-

Thag. 763.

Thag. 35, 710, 767. 1115;

Thig. 99.

A. iii, 346; Thag. 691.

J. lii, 87.

MA. i, 35; BvA. II.

Sn. 1084.

Sn. 1 140.

D. iii, 196; Thag. 1254;

Thig. 136. 155, 170. 185.

Sn. 1 139, 1 141, 1 149.

Concordance

211

II39

ii4ocd

Sn. 1 1 36.

1 141

1142b

Sn. 507; Thag. 83.

1 144

1145c

Thag. 622, 912, 1253; Ap-

416, 2; 476, 2.

ii45cd

Ap. 408, 4; 468, 2; 514, 2;

Sn. 178.

ii45d

Ap. I, 76; 388, 51; 499, i;

521, 3.

1146c

Vin. I, 7.

ii46d

S. i, 4, 29.

ii47ab

Thag. 673; Bv. 12, 15; 14,

14; 16, 12; 17, 12.

1147b

ii47d
1 148
1 149a

Note:

Ap. 6, 17,

A. a, 23.

M. ill, 187, 190, 193, 200;
Thag. 649; Ap. 545, 2K

In addition to the above
MahaNiddesa quotes twice Sn,
vv. 776-975 (Atthakavagga) in
full ; CullaNiddesa in the
P.T.S. edition Sn. vv. 35-76
and vv. 976-1149 (Parayana-
vagga) once in full, (presum-
ably in MSS twice).

[Note: — Professor Franke's concordance in ZDMG, 1 909-191 2 has, unfortunately, not
been available to me in compiling the above.]

v. — THE TRANSLATOR'S AFTERWORD

So much has been written about Buddhism as to make a note by a
translator of a small work of the Sutta Pitaka seem superfluous : the
late Mrs. Rhys Davids* books give intimate accounts and expositions of
early Buddhism ; Professor A. B. Keith gives an immense survey of
early and late Buddhism in his * Buddhist Philosophy ' embodying,
in criticism, modern scholarship thereon ; and there are now annotated
translations of the most important texts for those who wish to read.

But a translator comes into peculiar relationship with the contents
of his volume, and though therein he cannot survey * the progress of
Buddhist thought '^ — from say 500 B.C. to modern times — he may
be able to give a view {ditthi^ of what his text sought to tell.

Very generally we may say :
the Vedanta taught :— (1) Brahman, Atman as permanent,

immutable ;

(2) transmigration, reincarnation ;

(3) the doctrine of the act, Karma ;

(4) ill, with Brahman as bliss ;

(5) union with Brahman as the swnmwn

honum ;

(6) and a way (or ways) thereto.

the Sutta-Nipata taught: — (i) the getting rid of assumption, attan;

(2) rebirth, punabbhava again-becoming ;

(3) the doctrine of the act, kamma ;

(4) ill, its cause and end ;

(5) calm, cool, for here and now as the

sumtmwi bonum ;

(6) and a way thereto.

(i) Attam may be {a) atman, (b) atta, (r) reflexive pronoun, and {d) atta
or -tva.

(a) As attnan, attan seems to occur here and there, thus : — (1) in the
BrdhtJiaija-dhammika sutta verse 284, isayo . . attadattham acarisum: rishis
fared for the goal of atman ; (2) v. 477 the Buddhist muni attanu attanam
nanupassati : does not perceive atman by (or as) the self; (3) v. 11 19
attanuditthim uhacca ; uproot view of atman ; (4) v. 756 anattani attamunani

1 Professor Keith op. dt.

Ill

Afterword 213

passu lokam : behold the world joyful about what is not the self ; or,
thinking of self in what is not self — here perhaps both in the brahman
and buddhist sense.

(b) As atta, its most common occurrence in the Pitakas is in attamana,
but in the Sutta-Nipata it frequently occurs uncompounded and with
its negative nirattam, e.g. v. 787 attam nirattam na tassa atthi : to him there
is no assumption or not-assumption. It may be word-play, stressing
the fact that the washen, cleansed, sage, does not hold with the brahmanic
assumption that a permanent atman is, that atman is Brahman, the self
is God ; compare vv. 784, 797, Soo, 858, 919, also 790. It is perhaps
significant that these verses form part of the Atthakavagga, the Chapter
of Eights^, which is generally considered to contain some of the most
ancient suttas. (see Fausboll's Introduction in SBE and Chalmers in HOS
37). It may be here noted that these suttas are linked together by a
repetition of certain lines which, it would seem, is the system adopted
in the Rig Veda in its eighth book — see MacDonell's Sanskrit Literature
p. 42. The Atthakavagga of the Sutta-Nipata is the fourth chapter.

{c) As the reflexive pronoun its occurrence is generally clear from the
context; this usage is of course closely allied to the Buddhist attan.

(d) As atta or Sk. -tva it seems to be the empirical self, almost
equivalent to '-hood,' ' state,' individuality as we experience it, nama-
rupa : subject-object ; but pregnant in meaning for the teaching of the
Sutta-Nipata, for it is to be quickened, made-become, developed, tamed,
calmed, cooled. It usually occurs at the end of a compound giving a
meaning : a state-of-self. Thus at : —

V. 145 bhavantu sukhitatta: may all be they who have the self made happy ;
V. 21 5 v^ thitatto . . . muni : the truly po'sed-of-self is a sage.
V. 359 of the Buddha: tinnam . , parinihbutani thitattam, crossed, cool

and poised-of-self.
V. 477 of the Tathagata: samahito . . . thitatto, cf. v. 519, intent and

poised-of-self.
v. 216 santiatatto and yatatto : restrained-of-self, curbed-of-self ;
V. 425 -pahitattam of the B. : resolved-of-self ;
V. 7 1 8 ekattam monam : the self-at-one is the still wisdom ;

V. 972 samdhitatto : intent-of-self ;

V. 322 vedagu bhavitatto : lore-adept of quickened self ;

V. 388 saiigahttattabh'avo : braced for self-quickening ;
V. 501 attadTpa : the self-island-ed ;

V. yyS yad attagarahi : what is blamed by the self, cf. 913.

1 But seeJ.P.T.S. 1906- 1907, 50, on the Chinese version as artha. Miss I. B. Horner
refers me to Divv. 20 : Cadagath^ miinigatha arthavargiyani ca sutrani.

ii4 Ind

exes

(2) Rebirth: punabhhava. There is nothing in the Sutta-Nipata to
indicate the physical and psychical process of rebirth. It is possible
punahbhava is thus wrongly translated and the notion is simply continuity.
Hence there would be no ending of the * persister ' by death. We
are told why men and devas ' stay ' (tttthanti, no doubt in bhava) at v.
333, cf. too V. 754. And we are constantly told not to ' thirst ' about
becoming this or that bhavabhava, vv. 496, 1068.

Is there becoming again for the Master ? asks a spirit at v. 162,
and he learns from another, No ! he is accomplished in (or by) know-
ledge, cleansed and has destroyed the cankers, cf. too vv. 730, 733, 743.

At V. 1055 we learn that by expelling pleasure and harbourage for
pleasure the vinfiam : mind-at-work, intellect, would not stay in be-
coming, bhave na titthe. So perhaps the vimana might be the * persister,'
continuing to become. And then in v. 1073 the question is asked.
When one is released would one be cool ? sitisiya, {SnA. nibband), and
would mind-at-work become for such ? bhavetha vinnanam tathavidhassa 7
The reply comes that he has gone to the state that none c?n sum, there
are no ways of telling vadapatha, words cannot describe the unconditioned.

(3) The doctrine of the act, Karma, kamma. We are not told of how
Karma operates, but that it surely does. Verse 666 states that the deed
becomes man's taskmaster and both fool manda and transgressor
kibbisakarl see in the other world paraloke ill dukkham in the self attani.

The world revolves by deeds and so mankind, the wise perceive
the origin by way of cause, vv. 653-4. ^^^ deeds that make a brahman,
man-of-worth araham, are set forth at length in vv. 620-47; the true
mendicant shuns the deed which bears ill fruit, v. 537; the fruit of the
pious worldling is one thing, but not to be compared with the bliss of the
calm sage, vv. 256-7 ; the painted peacock matches not the swiftness
of the swan, v. 221.

' (4) ///, its cause and end. Some reasons for the existence of ill are given
in vv. 91-115 under the name of parabhava ; and in the sutta of Dual
View-points, vv. 724-65, ill (dttkkha), its cause and end, is analysed in
sixteen ways. See too vv. 1049-60 Mettagu's questions.

(5) The swnmum bonum. In the Sutta-Nipata there is little emphasis on
Nibbana as such, the word occurring but seventeen times, parinibbana
once. The emphasis seems to be on the state of calm santa, upasanta
etc. as the swnmum bonum, with the concomitant states of being without
doubt kahkhd, hope asa, grasping adana, attachment upadana, atfccfions
upadhi, greed lobha, ill-will dosa, delusion moha, anger kodhana, pride
mana, the competitive spirit ussada, lust-pleasure kama, craving tanha;
with the release from all these there is the cool state nibhana, nibhuta,

Afterword 215

slti, parinibbuta, the state of knowledge anna, of having found and known
vijja, so that trust nissita, sita, is gone ; the state of the man-of- naught
akificannam, a thing dharma for here and now and not anon sanditthikam
akalikam ; and finally it is security khema, vv. 454, 424-5, 79.

(6) The way thereto. There is a high path and a low one taught by the
recluse v. 714; and there is Dharma for layman and Dharma for recluse,
* for busied much householders cannot undertake what is required of the
recluse ' v. 393.

(a) Dharma, the thing for laymen. The layman suffers because of certain
actions, vv. 91-1 1 5 ; othei actions make him an outcast vasala, vv. 1 16-42 ;
what is best and how to get it may be read m vv. 181-92, the greatest
luck in vv. 258-69. The rules for the householder are stated at vv. 393-
404, how to know a friend at vv. 253-5, goodly words at vv. 450-4.
To whom to give and how to win heaven Brahmalokam thereby are taught
in vv. 487-509.

Pleasures are vain, vv. 766-71; life is brief, vv. 804-13 ; grief
is futile, vv. 574-93 ; there is a ploughing other than mere farm work,
vv. 76-80, and some are converted, vv. 18-34.

(h) Dharma, the thing for the recluse. The way lies in going forth
pahhajja from home to homelessness and this the Master chose vv.
405-24, 935-39 ; and advised others to do likewise, vv. 335-42. * Arise
and sit alert ' vv. 331-4 and * I will make you hear Dharma astir *
savayami vo dhammam dhutam vv. 385-92 ; * stiffen thyself, be strong '
to win the still wisdom mona vv. 701-23.

' I strove by the stream Neranjara and defeated Mara,' vv. 425-49
as * a youth in heyday-prime ' v. 420. Some hear the voice nigghosa
vv. 698, 719, 1061. Seek as friend a listener hakussuta v. 58, and when
found fare with him, the rapt dhira v. 45 ; if you find none, fare alone
vv. 35-75. The lore-adept with quickened self hhavitatta may help others,
eager-eared, to muse nijjhapaye vv. 316-23 ; there is something worth
winning vv. 330, 567.

But the way is long and hard vv. 359-75, 701-23, 940-54, 963-75 ;
there is a quick way vv. 915-34 ; and there is a way for one ready vv.
143-52. The true silent sage muni is thus vv. 207-21 ; the gift-worthy
thus vv. 462-85, 490-503 ; the true monk, mendicant, recluse etc.
thus vv. 514-37 ; the true brahman so vv. 620-47 ; the man-of-calm so
vv. 848-61.

Quit speculation and disputes vv. 772-9. 780-7, 788-95, 798-803,
824-34, 835-47, 862-77, 878-94, 895-914. Eject the fraud vv. 274-
83 ; and woe betide the ill-doer vv. 657-78.

21 6 Ind

exes

I will tell yoiT — if you ask — why the world is out of joint and
your remedy ; I will tell you who is content, of the vanity of ceremonies,
why ill arises and how to end it ; I will tell you how to become cool
and calm, to cross the flood, what makes a sage, of Dharma here and
now, the release which is no-yonder, the isle of no-beyond, the canker-
less man ; I will tell you how to be free of death's realm, of release bv
knowledge, the state of a man-of-naught, so that death's king shall see
you not : and I will tell you how to leave birth and death, vv. 10^2-1 123.

Some not able omissions from the gat has. The well-known formulae of the
four Nikayas are nearly all omitted in the Sutta-Nipatn. I list some of
them : —

The Path or Way as eightfold, atthahgikaniagga.

The four truths : (except at 724 — 27 from S. & It.),

The three refuges.

The three gems : (except in the Ratana sutta from Khp.),

The three signs, aniccam, dukkham, anatta.

The four paths and fruits : (but see v. 227 of the Ratana sutta).

The five khandhas.

The five (or six) super-knowledges, ahhinna.

The four, eight (or nine) jhanir abidings.

There are moreover no references to nuns, as Chalmers has pointed
out. One may well ask : why these omissions ? Is it because metre
did not permit their inclusion, or was the original teaching free of
them ? If the latter, have we in the Sutta-Nipata perhaps some of the pith
sara of the Master's teaching ?

Some indication of the reliance of the canon and commentary on the
Sutta-Nipata is apparent from my concordance which, I here note, is
predominantly a phrase-concordance.

Are we justified in comparing the * progress of Buddhist thought '
with that of the Hindus ?

These three thoughts (concerning the atman)," writes Deussen in
his Philosophy of the Upanishads p. 400, "are the kernel of the Upanishad
teaching, . . . This kernel however was eventually surrounded by a husk
which, growing ever thicker as time advanced, concealed it in many ways,
until finally on the one hand the kernel utterly perished and only the
husk remained, the Sankhya ..."

The Master, sage of the noble quickening varabhtirimedhasa. In the Sutta-
Nipata we have some traditional * autobiography.' At vv. 422-4 he
is made to tell of his family and where they dwelt ; at vv. 406, 935-38
why he went forth ; at vv. 425-45 of his struggles with Mara and how he
won ; at vv. 19-29 of his way of living, vv. 77-80 of his ' ploughing.*

Afterword 217

*' Son, dost thou scorn me ? " he says to Rahula, v. 3 35 ; " I am no
brahman, rajah or trader, but man-of- naught akincanaj' v. 455, " rajah
of Dharma," v. 554.

Devas tell the sage Asita of his birth at Lumbini, and he is born [n
Suddhodana's house among the Sakyans ; and there Asita foretells that
the prince will reach awakening's topmost peak and turn the Dharma-
Wheel, vv. 679-95.

Brahman Sela is lost in admiration of his beauty :
** Thy form is full and comely, finely bred.

Goodly to see and golden . . ." vv. 548-53. So, too, king Bimbisara»
V. 420. He is the risen world-seer v. 599 ; a leader bringing light to all
the world, scion of king Okkaka, lately gone forth from Kapilavatthu,
v. 991 ; all golden-rayed and luminous as the full moon, v. 1016 ; the
quickening sage . . . compassionate, vv. 538-47. He has rolled back the
veil and solves the doubts of all who come and confess doubt, vv. 1 147-8.

General. As to the metres of the text, the reader is referred to
Professor Helmer Smith's learned discourse in his Index (see my preface).
As to the metres of my translation, I had some difficulty in rendering
the terse Pali lines into equivalent terse English ; the ^loka couplet is
divisible into * quarter-verses ' or padas and I found the six-syllable
line in English the easiest to handle for these, generally reserving the
eight and ten syllable English line for the shoiter Pali tristuhk. I found
it impossible to be literal and terse and at the same time to rhyme.

The reader must remember that the original was chanted not read.
The poetry shows a love of alliteration and assonance, word-play, puns
and puzzles, see my indexes. The prose parts do not produce much new
matter ; there would be no difficulty in finding similar passages in the
Canon in most cases.

Finally, I would refer the reader to the Vedic references that occur :
the Three Vedas, the Atharva Veda, the Savitri and such words as jataveda
(cf. vedajata), devayana, sittha.

Colombo, Ceylon,

1944. E. M. HARE.

^i8

Ind

exes

VI. _ SOME WORD-PLAY (SLESA) IN
THE GATHAS of the SUTTA-NIPATA

i8a pakkodano duddhakhiro :

i8b samanavaso :

22a gopi . . . assava :

29b nago . . dalayitva :

45b saddhimcaram :

45b sadhuviharidhiram :

63b rakkhitamanasano :

75c attatrhapanna :

94 asant' . . . sante . . asatam :

1 08a vesiyasu padissati :

p. 21 vasalo :

I35ab anaraha sanio :

I 3 5d vasaladhamo :

i45d satta passim

iy6d mahesirp :

209a pamaya :

2iod nayuhati :

2r4b pariyantam :

228b nikkamino :

228c mudha :

244c adanaslla :

272a attasambhuta :

353d sutassavassa :

358 addasa Kappiyo :

382d mannamana :

385b dhammam dhutam :

424ab kamesu . . nekkhammaip .

432a tato :

456c alippamano . . manavehi :

457 savittim . . . tipadam \

catuvisatakkharam / '

46od sumedham :
p. 87 & 487a vadannu & vadafinum :

487f sujjhe :

507bcd appamanam . . , appamatto

5 1 9a bahetva -papakani :

1 9a akkodhano vigatakhilo
19b ekarattivaso and eka-vaso
23a cittam . . . assavam vimuttam

& asava
nago and n'ago
saddhim & saddha (!)
sadhu 6- sadhuta
}
")
santa cy sat

and padussati with v. I.
outcast and outcaste
and sanro araham
and vasalo dhammo with v. /.
sattva sakta (kamabhave, cj. v.

176b 435a)
isi and esi
Vma and Vmr
ayuhati and ayu-uhati
para- (!) cj. simanta v. 484
and nikkhamana

adanasila {SnA)
attan and atta

SLitassava and sutam pavassa
accaga Kappayano, see trsL
and mana
see jtrsL

. khemato cJ. v. 1098
and rapo ? with v. L
manavehi and mana
SnA : buddham saranam

gacchami, etc.
medha and medha
vadaniya and vacanavidum (SnA)

respectively
SLi-ijjhati and sujjhati
. . . appamannam
brahma

Word-play 219

520a samitavi : and samita-avi in opposition to

bahctva

52od samano : Vsram and Vsam

522 ag^iip ^^3. karoti : nago

524a viceyya : and vijcyya with SnA.

525 kosani : kusalo

526 pandarani : pandito

529 vedani . . . -vedanasu . . . vedam . . Nedagu

531 virato (!) . . . viriyavaso so viriyava . . . viro (text dliiro)

5 34 sutva . . . sottiyo : and sotthiyo with v. /.

535d kappan n'eti : both time and web

537 parivajjayira parinfiacaii . . . pariyantam akasi . . . paribbajakani

538d oghatam aga :

577-8 maccana jivitam .... maccuvasam yanti

621b paritassati : " both thirst and fear

656d Brahma Sakko : and brahma-sakko

659 kali : both seed of woe and of dice

696b dhammamaggam : and dhammam aggam (SnA)

700b bhikkhacariyani : bhikkha and bhikkhu

702a samanabhavam : cf. 718 samanopasanassa

7o6d narakam imam : !

707 appicch'assa . . . icchaya nicchato aniccho

715 visata : v'saiij and Vsr

718c ekattam :

719 sutva . . . nigghosam : the silent voice

72 lab cam sanati . . . santam eva tarn

763 maga : and maggamagga- (SnA)

Kamasutta note therein macco, jantuno, -porisam and naro

784b avivadata : vivada (!)

787c atram nirattam : see ' afterword '

Sooc viyattesu : viy-atta, acta

8o6d na mamattaya nametha mamako

8iob bhajamanassa vivittam-asanam : vivitta-manasam

831c palehi sura : Pasura

849 Bhagava : Nid. 1. 111-2, cf pp. 141-3^ JJ?"*^-

889d samatta : and sam-apta ; see Sn. Indexes s.v,

888-9 ^°^^ words for 'self,' atumanarn, sayani, attana, samam

935cd sarnvegani . . . sarnvijitarn

947a sa ve vidva, sa vedagu

996cd vidhuro anasavo . . . vidu narasabho

1026a avijja muddha, see C.P.D. avijja

1058b atthitam ^ see note to trsl. .

1074 acci . . . attham asta paled : muni . . . attham artha paleti

iioid apanamissanti : fl«i/ namassanti

220

Ind

exes

1 1 14c
1 1 19c
1131
I i49d

titthantam :
attanuditthim uhacca
nikkamo nibbano
adhimuttacittam :

titth'antam (tirtha)
hotk atma and atta
see trsl.
adhi- and vi-

VIL— SOME PALI WORDS IN THE NOTES

Word 6- verse number

Atthitam

Atitam

Anitikam

Abhinhasamvasa

Akasam

Dhira '

Nigghosa

Pandarani

Parabhojanam

Paravediyam

Pariyantacari

1058

Bhuri-

I 112

Manava

. II37

Vinnana

335

V^iyattesu

944

\'iro

45
1 06 1

Sampaiayaya

526

Sadhu

366

Sadhuvihari

474

Simantanam

964

Sukhitatta

538

997

1037

800

531
864

1 102

45
484

H5

VIII. — A TABLE OF ALLITERATION AND
ASSONANCE IN THE GATHAS

A

I26ab

attham . . . anattham anu

58c

annaya atthani

sasati

59b

analamkaritva anapekkha-

133c

ahiriko anotcapl

mano

165b

appaharam alolupam

68b

alinacitro akusitavutti

173c

appacitthc analambe

Alliteration and Assonance

221

184b
197c
207c
273d

284d
32obc

364c
502b
504ab

534cd

558a

593a
62oe

628c
63 5bc

69iab

75ie
756a
763b
85oab

852abc

934ab

952ab

1002c
1003b
io59bc

io59d
1 148a
1 149a

appamadena annavam
akkhimha akkhiguthako
aniketam asanthavam
atinnapubbam apuna-

bbhavaya
attadattham acarisum
anisamay'attham . . .

ajanam avitinnakamkho
anissito anafinaneyyo
ayam antima n'atthi
addha amogha . . . ahu

akkhasi
abhibhum akathamkathim

. . anigham
abhinneyyam abhinfiatam
animittam anannatam
abbulhasallo asito
akincanam anadanani

: 645c : 1094a.
anokasarim appiccham
annaya akathamkathi

amatogadham anup-

pattam
ath'attano . . . anussaranto

akalyarupo . . . assukani
anejo anupadano
anattani attamanam
andhakaro apassatam
akkodhano asantasi avi-

katthi akukkuco
akuhako apihalu amac-

chari appagabbho aje-

guccho
abhibhu . . . anabhibhuto

. . . anitiham adassi
anitthuri ananugiddho

anejo
adandena asatthena
agara anagariyam
akincanam . . . asattam

addha . . . atari
akhilo akamkho
adhideve abhinfiaya
asambiram asamkuppam

387a rupa ca sadda ca rasa ca

gandha
443 d amarn . . . amhana

749ab arogyarn -aiinaya asavanarn

parikkhaya

U & 0
I22ab atrahetu parahetu dhana-

hetu
1 22c sakkhiputtho musa bruti

247c dusslla-ludda pharusa

428bc aggihuttanca juhato

pa hu tarn . . . puiifiarn
539a antagu si paragu dukkhassa

539d jutima mutima pahuta-

paiiiio
627c uttamatthani anuppattarn

86obc ussesu . . . muni . . . samesu

. . . omesu
87iab nu . . kutonidano . . . kuto

pahuta
87 id vibhute . . . phusanri

90iac tapupanissaya jigucchitarn

. . uddharnsara suddhim
91 icd sammutiyo puthujja upek-

liati uggahananta-
996 bed pahuta- .... varabhuri . . .

vidhuro . . . vidu
1 1 I9acd sunfiato . . . avekkhassu . . .

attanuditthirn uhacca

. . . maccutaro
E
114b khattiye jayate kule

1 1 5a ete parabhave loke

790b ditthe sute sllavate mute

: 797b : 887a.
O
44ab oropayitva . . . sarnsTnapatto

. . . kovilaro
5 1 ab gando . . . upaddavo . . . rogo

5 6a be see under N
63a okkhitt;^- .... padalolo

1 14a appabhogo mahatanho

Ind

exes

153a

pannaraso uposarho . . .

Satagiro yakkho

261b

vinayo . . . susikkhito

265a

garavo . . . nivato

270a b

rago ca doso ca kuto- ...

lomahamso kuto j a

ijocd

kuto . . . mano . . . ossajanti

279cd

yo evarupo . . . dubbisodho

. . . safigano

3i9ab

naro . . . otaritva ma hod 1-

kam . . . sighasotam

3i9cd

so vuyhamano anusotagami

348ab

. . • o\J

no . . . puriso . . . vato

348cd

tamo . . . nivuto sabbaloko

. . jotimanto

370c

danto parinibbuto thitatto

383a

dhammo nipuno sukho

429ab

duggo . . . maggo . . . duk-

karo durabhisambhavo

437d

makkho thambho . . .

atthamo

438ab

labho siloko sakkaro

-laddho . . . yo yaso

476c

suddho niddoso vimalo

akaco

477bc

samahito ujjugato tbitatto

anejo akhilo akamkho

505a

yo yacayogo . . . gahattho

. . . Magho manavo

593a

see under A

605b

odake varigocare

962b

ekodi nipako sato

1 060c

so vitatanho anigho niraso

K & Kh

28a

kbila nikhata

82b

khinasavam kukkuca-

vupasantam : 481b.

i45ac

khuddam . . . kifici . . .

sukhino . . . khemino

i66ab

ekacaram . . . kamcsu ana-

pekhinarp

I97cd akkhimha akkhiguthako-

kannamha kannaguthako
201 be vaka kimi kaka khadanti
28icd karandavam . . . kasambum

apakassatha
324ab kimsilo kimsamacaro kani

kammani
362b kodham kadariyam

4i2cd kuhim . . . bhikkhu kattha-

vaso
422d Kosalesu niketino

424ab kamesu . . . nekkhammam
. . . khemato : I098ab.
5 1 3 abed kimpattinam . . . bhikkhu-
nam . . . kena . . . kathan
. . . vyakarohi
5i6d kalam kamkhati

517a kappani . . . kevalani

52 3ab kam khettajinam . . . kusa-

1am kena katham
537a dukkhavepakkam . . .

kammam
55iab kalyanadassano bhikkhu

kaneana-
577ab kumbhakarassa kata

mattikabhajana
6o2ab kite . . . kunthakipillike
6o8ab kesehi . . . kannehi ...

akkhihi
651a kassako kammana

653d kammavipakakovida

68 5d kuhirn kumaro . . . datthu-

kamo
844ab okam . . . aniketasari ...

akubbam . . .
844ed kamehi . . . apurekkhatano
. . . katham . . . kayira
848a kathamdassi kathamsllo

92 od bhikkhu . . . kareyya

kuhifici : 923 b : 929b.
93od katham viggahikam . . .

kathayeyya
ioi2acd Kosambim . . ..Kapila-
vatthum Kusinaranea

Alliteration and Assonance

225.

G & Gh

33b gomiko gohi : 34b.

39b gacchati gocaraya

43ab dussangaha . . . gahattha

gharam
Ii8bc gamani nigamani . . .

niggahako
I4id duggacca garahaya

279ab guthakupo . . . ganavassiko
35oab giram . . . vagguvaggum . . .

paggayha
371b vaggagatesu . . . vaggasari

4i6cd vyagghusabho . . . giri-

gabbhare
945a gedham . . . mahogho

C & Ch

Sab naccasan . . . paccasari . . .

accagama : 9, 10, 11, 12,

39b yeniccbakam gacchati

gocaraya
84a caturo . . . pancamo . . .

Cunda
343b vicikicchanam chetta

346a chind'eva . . . vicikiccham

665cd ca duccaritani caritva . . .

cirarattam
yoybcd appicch'assa . . . icchaya

nicchato aniccho

J & Jh

71b jalamhi asajjamano : 213d.

249b jata jallam khaiajinani

422a ujum janapado raja

44od jive parajito

462b jayati jatavedo •

500a jahetva jatimaranam

508a sujjhati . . . bajjhatl

552cd vijjtavl jambusandassa

553acd bhojarajano . . . rajabhiraja

manujindo raj jam

jGyb chandajatassa jantuno

859ad vajJLi puthujjana . . .

n'ejati
926bd jagariyarn bhajeyya . .

vippajahe
935abd jatani janam . . sam-

vijitarn
945 b ajavarn . . . jappanam

972b jhananuyutto bahu-

jagar'assa
999acd janemu . . . ajanatan . . .

janemu
io46bcd -abhijappaiiti . . . yajayoga

. . . jatijaram
I loiabc okamjaharn . . anejam . . .

nandirnjaharn kapparn-

jaharn
Ii23abd manuje . . . santapajate

jarasa . . . jahassu

T & Th (with t & th)

io4abc jatitthaddho -tthaddho

-tthaddho . . . fiatirn

atimafineti
io6ab itthidhutto -dhutto

-dhutto
146b tasa . . thavara

3 3iab utthahatha nisidadia . . .

attho supirena
3 3 3bc sita titthanti atthika

tarath'etarn visattikarn
377c t'atthi tulyo nipunattha-

557cd Sariputta anuvatteti anu-

jato Tathagatarn
678b tattha . . . tavacitarn vasi-

tabbarn
I073cd tatth'eva . . sitisiya vimutto

. . . tathavidhassa

60b

8icd
88a •

D & Dh (with d & dh)

dhanani dhannani ca

bandhavani
panudanti buddha

dhamme
dhammapade sudesite

224

Indexes

104, 106

stt under T

i47ab

dittha . . . addittha . . .

dure . . . avidure

263a

dananca dhammacatiya

297ab

annada balada . . . vannada

sukhada

^izacd

adhammo dandanam . . .

J

adus'kayo . . . dhamma

dhamsenti

327abc

dhammaramo dhamma-

rato dhamme dhamma-

. . . dhammasandosa-

vadam

351b

dhonam vadessami

dhammam

385b

dhammam dhutam . . .

dharatha

411C

rajaduta v id h a vantu

429ab

see under 0

488cd

dadam idha aradhaye

dakkhineyyehi tadi

526ab

dubhayani . . . pandarani

. . . bahiddha . . suddhi-

panno

542cd

damappatro dhitima

559cd

duUabham dassanani . . .

sambuddhanam

649ab

dlghiM-attnm . . . ditthigatam

671C

disatam adhiseti

680a

disvana deve muditamane

udagge

701b

dukkaram dutabhi-

sambhavam

74oab

tanhadutiyo . . .digham

addhana

762ef

dhammam durajanam . . .

aviddasu

938cd

addakkhm duddasam

hadayanissitam

983d

muddha . . . sattadha

986ab

diikkhitam disva devata

3 3cd

56a

56bc

86b

2nf

-57c
326b
41 lb
414b
425b
491b

756c
856ab

942ad

1055c
1078c

I I 3 I d

41 be
55abc
66ab
83a

89bcd
9 1 abed

N (with n)
narassa nandana n? . . .

nandari . . . nirupadhi
nillolupo nikkuho

nippipaso
nimmakkho niddhanta-

kasavamoho nirasayo
nibbanabhirato ananu-

giddho
netaram aiiiicsam anarina-

neyyam
niddaro . . . nippapo
niramkatva nivatavutti
nayam nicakula
nikkhamma nagara
nadim Neraiijaram
danta . . . anigha nirasa

; 492b.
nivittham namaiupasmim
nissayata n'atthi fiatva . . .

anissito
santi . . . nibbutim iiatva
niddam tandim . . nibbana-

manaso naro
nandifica nivesananca
anigha nirasa
nikkamo nibbano nacho

P & Ph
puttehi puttima . . . papima

• 34^- . ,

puttcsu . . . vipularn . . .

pemarn piyavippayogarn
upativatto patto . . patiladdha

uppanna-
pahaya pafica . . . upak-

kilese vyapanujja
pucchami . . . pahuta-

panfiani . . . kammara-

putto
pakkhandl . . .pagabbho

. . . palapo . . . patirupena
parabhavantarn purisam . ..

pucchama . . . putthurn

. . . parabhavato

Alliteration and Assonan(!e

11$

pannaraso uposatho . . .

upatthita
anapekhinam upasam-

kamma pucchama . . .

-pasa pamocanam
pcHinaya parisujjhati
pattapphalam -pphalam

-pphalam
parelii . . . payatam panitam
parijananti pandita
pavivekarasam picva
puja . . . pujaniyanam
patirupa . . . pubbe . . .

-punfiata
papiccham papa- papa-
parikkharo . . . paninam
pucchami . . . pahuta-

pannam . . . paragatam

parinibburam
pesLinam ... pi parupa-

vadam
pasamsama parittapaiiiie
patihariyapakkhanca

pasanna-
pasadasmini patitthito
khippam pattani apuresi

sampaiano patissato
Pandavassa puratthato
pamattabandhu papima
piyavacam . . . patinandita

. . . .papani paresam . . .

piyam
panjalika . . . pujetha

annapanena
punnatthiko . . . puiina-

pekho :505b
paiihe . . . puttho anu-

pubbam : 5 1 1 d
pahaya punnapapam . . .

pavuccate
pandarani . . . pandito . . .

pavuccate
panujja pamkam
parivajjayita parifinacari

5 37f

paribbajakam . . . patti-

pattam

547cde

punne . . . pape . . . lippasi

pade . . . pasarehi

558c

pahatabbam pahinam

576ab

phalanam . . . pakkanam

pato papatana

585cd

pcta palenti . . . paiidcvana

587d

phandante . . . panine

588d

passa . . . pariyayam

592c

paridevam pajappanca

598b

pecca panjalika

6o6ab

pakklii pi . . . pattayane

674cd

papatanti papakara papani

737abcd

phassam parifiiiaya . . .

upasame . . . phassa-

. . . parinibbuta

739c

phussa phussa . . . passam

773^^

paccha pure ... pi apekha-

mana

776ab

passami . . . pariphanda-

manam pajam

790c

puniie . . .pape . . . anupa-
litto

791a

pur imam pahaya apararn

9i4cd

pannabbaro . . . vippayutto

. . . kappiyo nijparato . . .

patthiyo

92 3ab

phassena . . . phutth'assa

paridevam

932cd

pharusena . . . pativajja

patisenikaronti

936ab

phandamanarn pajani . . .

appodake

945cd

pakappanam kamapamko

969a

panfiani purakkhatva

-piti

ioi6cd

pannarase paripurirn

upagatam

io24cd

pucchi . . . paiihe . . .

patibhasati

io35d

pafifiay'ete pithiyyare

I i26cd

pucchanta nipune pafihe

. . . upagamum

226

Indexes

ii45ab

2ia
25abc

Siabc

222bcd

305b

382c

5i9ad

558b
657d
693cd

923cd

957c

958ab

1028a

I032cd

14b

5oab
73ab
84cd

i=;oab

pamke . . . pariphandamano
dipa dipam upaplavim

B & Bb

baddli

bhisi

. nibbitthena
. bhatiya
. . abho-
. brahmana

bhuta . . .
, bhasitam

bhatako'smi .

sabbaloke .
gathabhigitam

janeyyam . .

. . . buddha
bhummani . .

bhavantu . .
suvibhattani bhagaso
sabbe . . . atthabaddha

bhavanti
bahetva sabba- Sabhiya . . .

bhagava . . . brahma
bhavetabbam . . . bhavitam
balo dubbhasitam bhanam
bahujana- . . . bhavissati

brahma car iyam
bhavaiica nabhijappeyya

bheravesu
bahunnam . . . baddhanani
bhikkhuno . . . bhajato
Bavari brahmano bhoto
abhilepanam brusi . . .

manabbhayarn

M

mula . . . samuhatase

: 369b.
mitte . . . anukampamano
kama . . . madhura mano-

rama . . . matheiiti
mettarn . . . vimuttirn

asevamano muditanca
maggajino maggadesako

. . . magge . . . magga-

dusi
mettanca . . . manasam . .

aparimanam

I98bc mukiicna vamat'ekada . . .

semhanca vamati
2i8ac munim . . . methunasma

. . . madappamada . . .

vippamuttarn

3 32cd ma . . . pamatte . . . maccu-

raja amohayittha
360a mangala samuhata

4 3 yd makkho thambho . . .

atthamo
484c munirn moneyya-

sampannarn
494ab may a . . . mano . . . amama
545b marabhibhu muni

56 1 bed marasena- .... sabbamitte

, . . modami
576cd maccaiiarn . . . maranato
682cd Merumuddhavasine ... me

. . . marisa
8i5abc methunam . . . Metteyya

. . . mussat'evapi . . .

miccha
SSgbcd manena matto . . . samam

manasabhisitto . . .

samatta
962cd kammaro . . . niddhamc

malam
ioo4bcd mante . . . miiddharn . . .

manasa
1008c Mogharaja . . . medhavi
1013d ramaniyarn manoramam
io4ode majjhe manta . . . maha-

puriso : 1 042 be
1 1 20cd maharn . . . momuho . . .

dhammam
Ii32ab -malamohassa mana-

makkha-

Y

482c yarn yannakalc pariycsa-

mano
50 5ab yo yacayogo . . yajari
509ac yo yajati . . . yannasampadam

. . . yajitva . . yacayogo

Alliteration and Assonance

227

9 1 Sab

seyyo . . . manneyya

374b

vivatarn disvana . . .

niceyya

asavanarn

967a

theyyam . . . kareyya . . .

378cd

vivattacchaddasi . . . viro-

bhaneyya

casi vimalo

,

4i5abcd

disvana vasupagararn . . .

R

upavisurn . . . agantva

444c

rattha rattham vica-

444cd

. . . pativedayi
vicarissarn savake vinayam

552ab

rissam
raja arahasi . . . rathesabho

463b

vedantagu vusitabrahma-

660c

ariyagarahi nirayam

472abc

cariyo
bhavasava . . . vaci . . .

795c

ragaragi . . . viragaratto

vidhupita . . . vedagu . . .
vippamutto
samitavino . . . vitaraga . . .

97id
974acd

rusito . . . pharusarn

rajani . . . rupesu . . . rascsu

499ab

. . . ragarn

vippahaya

528ab

vedagurn . . . anuviditarn

L

. . . viriyava

29b
196c

putilatarn . . . daiayitva
lohitassa lasikaya

529a
529cd

vedani viceyya. kevalani
sabbavedanasu vitarago . . .

56oad

dullabho loke . . . salla-

vedam . . . vedagu

katto

542b

viddhasta vinalikata

929d

labhakamya . . . lapayeyya

562cd
59oab

mahaviro . . . va . . . vane
sutva vineyya paridevitarn

998ac

dullabho oke . . . lokamhi

596ab

jativadasmirn vivado

V

600a

vyakkhissarn Vasettha

6i4bd

vohararn upajivati ...

7a

vitakka vidhupita

vanijo

38a

varnso visalo . . , visatto

646a b

pavararn viram . . . vijita-

59c

vibhusanatthana virato

vinarn

saccavadi

668a

vaggu vadanti vadanta

loobc

va . . . vanibbakarn musa-

684c

vattessati . . . Isivhaye vane

vadena vanceti :i29bc

704a b

virato . . hitva . . . parovare

2i4bc

vaca . . . vadanti . . . vita-

793cd

evadassirn vivatarn . . .

ragarn

vikappayeyya

215c

vimarnsamano visamarn

842cd

vidhasu avikampamano . . .

22ld

vivittassa vanamhi

visesi

272cd

visatta . . . maluva va vitata

845ab

vivitto vicareyya . . .

vane

vadeyya

277ab

vihesarn bhavitattanarn

858ab

pasavo va . . . vatthurn . . .

avijjaya

JW^^ 1, •

329abc

vinnata- . . . vinnatarn . . .

899ab

silavatato . . . vedhati . . .

vaddhati

viradhayitva

348b

vato . . . vihane

9i2ab

visajja . . . vivadajatesu . . .

353abcd

parovararn . . . viditva . . .

vaggasari

-viriya varirn . . , vaca-

947ab

ve viqva , . . vedagu natva

228

Ind

exes

97ocd

ioo5d
loiid
loz^cd
I o6oabc

io65bc

1 07 1 ac
I 07 3 bed
1 1 1 6abcd

avilattam . . . vijafina . . .

vinodayeyya
vitakke paridevaneyyc

vinayetha
vacaya vissajessati
Vedisam Vanasavhayam
vicinteti . . . vedajato
vidva . . , vedagu . . . bhava-

bhave . . . visajja . . .

vitatanho
vivekadhammam . . .

. avyapa))a-
-vimokhe .

vijannam

mano
vitarago .

vimutto
vassanam . . . vimutto . . .

vinnanam -vidhassa
dvaham . . . vyakasi . . . yava

. . . devisi . . . vyakaroti

3^^

saritam slghasaram viso-

sayitva

36a

samsaggajatassa . . . sncho

45abc

sace . . . sahayam saddhim-

caram sadhu- . . . sabbani

parissayani

47ab

pasamsama sahayasam-

padam settha sama

sevitabba sahaya

57c

sayam . . . seve pasutam

62a

sandalayitva samyojanani

:74b.
sutava satima samkhata-

7obc

71a

siho . . . saddest! asantasanto

:213c.

88bc

saniiato satima . . .

sevamano

9obc

sutava -savako sapanfio

sabbe

9of

suddham asuddhena

samarn

I02bc

sahiraniio sabhojano . . .

saduni

loSabc sehi . . . asantuttho . . .

padissati dissati -daresu

1 IOC tassa issa . . . supati-
123c sahasa sampiyena

144a santussako . . . subharo

I45d sabbe satta . . . sukhitatta

:i47d.
152b sllava dassanena sampanno

I74ab sabbada silasampanno . . .

susamahito
I78ab suddittham . . . suppa-

bhatam suhutthitam
I95cd hadayassa papphasassa

vakkassa pihakassa
197b asuci savati sabbada

2 1 1 a sabbabhibhum sabbavidum

sumedham
24 id sakuntamamsehi susam-

khatehi
266ab sovacasspta samanananca

dassanam
269c sabbattha sotthim

283a suddha suddhehi

samvasam
290cd sampiyena . . . samvasam

sangantva samarocayum
306b sannidhim samarocayum

32 5d suneyya sakkacca subha-

sitani
330c santi-soracca-samadhi-

santhita
345c samavatthita . . . savanaya

sota
352b samujjupafifiassa samugga-

hitam
356ab esa sutva pasidami . . .

isisattama
389a sace ... so sallapc savakena

444b satinca suppatitthitam

446d sambuddbassa satlmato

473 a saiigatigo yassa . . . santi

sanga
503 b sambodhipatto saranam

5 1 5ab sabbattha . . . satima ... so

himsati

sabbaloke

Alliteration and Assonance

229

5i5cd

samano . . . ussada yassa ....

944cd

soceyya akasam . . . sito

santi sorato so

siya

534ab

sutva sabbadhammam . . .

946cd

sabbam so patinissajja

savajjanavajjam

sa . . . santo

538c

sannakkhara-sannanissitani

955t»

na-ssuto . . . kassaci

542cd

sitibhuto . . . saccanikkamo

956ab

sadevakassa lokassa . . .

5 4 Sab

suruci sujato carudassano

dissati

548cd

suvannavanno si . . .

96 3 be

sayanam sevato . . .

susukkadatho si

sambodhi kamassa

556ab

senapati . . . savako satthu-

977ab

so Assakassa visaye

d-anvayo

Alakassa samasane

597a

sakkoma sannattum

985ab

ussussati . . . sokasalla-

622b

sandanam sahanukkamam

samappito

648c

sammucca samudagatarn

992ab

so . . . sambuddho . . .

662ab

appadutthassa narassa

sabbadhammana

dussati suddhassa

992cdef

sabba . . . sabbadhammesu

posassa

. . . sabba- . . . upadhi-

67 5 be

sama sabala . . . sona

samkhaye

sigala

ioo6ab

sutva sissa solasa

789c

so sujjhati sopadhiko

1 009b

sabbalokassa vissuta

898a

siluttama safinamenahu

ioi2abc

Saketam Savatthinca . . .

sudd him

Setavyam

9i6d

sada sato sikkhe :933b.

1030b

sabbesam sabbasamsayam

937ab

samantam asaro . . . disa

1034a

savanti sabbadhi sota

sabba samerita

iii7d

Gotamassa yasassino

SOME REV IE WS ON THE FIRST EDITION:—

' There is no doubt that the Sutta-Nipata is very rewarding.
Woven Cadences throughout maintains the loftiness of thought
inherent in the original. To those who seek to know more of
the splendid old religion now called Buddhism, Mr. Hare has
given a fine lead both by virtue of his eloquent translation and
constructive Afterword.'— The Hibhert Journal.

' In these times when in the West, interest in Buddhism is
appreciably increasing, it is most agreeable to welcome and to
recommend Mr. Hare's cimrming, able and stimulating trans-
lation of the '' old and important anthology of early Buddhism."
the Sntta-Nipata.' — Religions (Quarterly).

' On the whole the translation will not fail to convey to the
English readers both the sense and the beauty of the religious
experiences of ancient India which found a significant expression
through the utterances of the Buddlia and his immediate
disciples.' — Indian Culture (Calcutta).

' It is by no means an exaggeration to say that an under-
standing of early Buddhism is hardly possible without a correct

interpretation of the Sutta-Nipata The entire ideological

basis of the Sutta-Nipata, with its repeated emphasis on the
evils of sense-perception, seems to be the first formulation in
India of philosophy which takes for its major premise the
relative unreality of the external world, and alms at the goal
of individual happiness by the attainment of inward peace

( ajjhattasanti ) through Yogic contemplation Apart from

the difficulties of interpretation of the text, the translator is
further limited by the demands of metre and poetic diction.
Mr. Hare, however, overcomes this difficulty well, and it must
be admitted that the translation reads smoothly as English
imrhymed verse.' — University of Ceylon Reviexv.

' Now IVIr. Hare has prepared a new translation also in the

original mixture of prose and verse The word verse must

be used advisedly for, it is not suggested that the Pali original

could fairly be described as poetry The ^Vest has yet to

find a translator worthy of the Dhamma.' —

Journal of the Royal Asiatic Society (London).

Printed in Ceylon by
Harrisons & Crosfield, Ltd., Colombo

■■^■"^^'""^"ummMnmnMmiii

BL Sacred books of the Buddhists

1410

32

PLEASE DO NOT REMOVE
CARDS OR SLIPS FROM THIS POCKET

UNIVERSITY OF TORONTO LIBRARY

aapuLAT! 'NTx^RAaa