©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.
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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.
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** 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.
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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
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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
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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."
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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
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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,"
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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,
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(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,
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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.
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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.'
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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
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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
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[ 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
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[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.
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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
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