LIBRARY
OF THE
UNIVERSITY OF CALIFORNIA.
Class
SAYINGS OF BUDDHA
COLUMBIA UNIVERSITY
INDO-IRANIAN SERIES
EDITED BY
A. V. WILLIAMS JACKSON
PROFESSOR OP INDO-IRANIAN LANGUAGES
IN COLUMBIA UNIVERSITY
VOLUME V
Neto otfc
THE COLUMBIA UNIVERSITY PRESS
1908
All rights reserved
SAYINGS OF BUDDHA
THE
ITI-VUTTAKA
A PALI WORK OF THE BUDDHIST CANON
FOR THE FIRST TIME TRANSLATED
WITH AN INTRODUCTION AND NOTES
BY
JUSTIN HARTLEY MOORE, A.M., PH.D. (COLUMBIA)
INSTRUCTOR IN FRENCH IN THE COLLEGE OF THE CITY OF NEW YORK
NEW YORK
THE COLUMBIA UNIVERSITY PRESS
1908
All rights reserved
GENERAL
Copyrighted 1908
By THE COLUMBIA UNIVERSITY PRESS
Set up and electrotyped. Published December, 1908
PRESS or
THE NEW ERA PRINTING COMPAN?
LANCASTER. PA.
TO
MY MOTHER
IN REVERENT MEMORY
182318
PREFATORY NOTE
In this book the Sayings, or Logia, of Buddha are translated
for the first time into an Occidental language, and it is grati-
fying that Dr. Moore has accomplished the task of making them
generally accessible.
A. V. WILLIAMS JACKSON.
vi
PREFACE
Since 1841, when Friedrich Spiegel published the first Euro-
pean edition of a Pali text, the interest taken in the life and
teachings of Buddha has been keen and marked. Through the
labors of Tumour, D'Alwis, Childers, Fausboll, Oldenberg,
Hardy, Kern, Davids, and others, steady progress has been made,
both in our knowledge of the career of this great Eastern teacher,
and in the interpretation of the sacred books of his canon.
Chief among the agencies for the publication of these texts
has been and still is the Pali Text Society of London, under the
direction of its scholarly founder and indefatigable worker, T. W.
Rhys Davids. Up to its twenty-fifth anniversary in April, 1907,
the society published, through the collaboration of many scholars,
a total of 46 Buddhist texts in 59 volumes, amounting in all to
over 17,000 octavo pages. In contrast with this great number
of editions of the texts themselves, the work of translating and
commenting upon them has not, however, made equal progress.
Despite the translations of Rhys Davids, Oldenberg, Weber,
Neumann, and others, along with the labors of many enthusiastic
interpreters, the gaps to be filled in translating the canon are
wide and many. For this reason almost any comment or argu-
ment on any Buddhist topic must inevitably be regarded as only
provisional, if not in some cases even premature, until all the
texts, together with their native commentaries, shall have been
sifted, compared, interpreted, and criticized.
There is an element of the charm of the unknown in trans-
lating a book that has not been previously rendered into a West-
ern tongue. For that reason the work of translating the Iti-
vuttaka has been to me a task of much interest, although the
undertaking was somewhat like a dive into un fathomed waters.
Before closing these prefatory remarks, I desire to express
my thanks for a number of obligations which I owe to friends.
In matters of typography and the like I have had throughout
the invaluable assistance of Mr. George C. O. Haas, to whom I
vii
Vlll PREFACE
gladly take this occasion of expressing my sincere thanks for his
kindness in so generously putting at my disposal his exceptional
acumen in proof-reading.
My friend and fellow-student, Mr. Charles J. Ogden, of
Columbia University, has helped me more than once by his bril-
liant criticism, and Dr. Truman Michelson, among others, has
given me willing advice and comment.
But to one above all have I been a constant debtor throughout
this task, from its inception to its completion; one who has
played the role both of kindly guide and rigorous critic, and who
has most generously allotted to me a goodly portion of his time,
already filled to overflowing with multifarious duties. Pleasant
indeed has been the inspiration gained from a long association
with and apprenticeship under my friend and teacher, Professor
A. V. Williams Jackson.
JUSTIN HARTLEY MOORE.
COLUMBIA UNIVERSITY,
NEW YORK CITY.
May 18, 1908.
TABLE OF CONTENTS
PACK
PREFACE vii
LIST OF ABBREVIATIONS xiii
INTRODUCTION i
TRANSLATION
1-7 Sins of Desire, Hate, Delusion, Anger, Hypocrisy,
Pride, the All 21
8-14 The preceding topics treated in a slightly differ-
ent way 24
15 Thirst, the fetter which causes transmigration 29
16 Perfect attention, an attribute of a novitiate-monk. . 29
17 Goodness another quality of a novitiate-monk 30
18-19 Dissension and unity in the Order 31
20 Impurity in thought and its consequences 32
21 Tranquillity of thought and its reward 34
22 Buddha's practice of virtue during his previous ex-
istences 35
23 Zeal in good works gains welfare now and in future. 36
24 Transmigration 37
25 Intentional falsehood 38
26 Charity, especially in giving food 38
27 The celestial character of Friendliness 39
28-29 Temptations of the senses; temperance and in-
temperance in eating 43
30 Sins of body, word and thought 45
31 Buddha pained or pleased by men's acts 45
3 2 ~33 Evil Character and Belief as well as upright
Character and Belief 46
34 Sloth and f rowardness as drawbacks to Supreme En-
lightenment 47
35-36 Chastity gains one Insight and Thorough Knowl-
edge 48
ix
ITI-VUTTAKA
37 A monk should be cautious and should strive for
spiritual power 49
38 Security and Solitude ; avoidance of offence to others 51
39 All sin should be loathed 52
40 Shamelessness and Hardness of Heart result from
Ignorance 53
41 Deficiency in holy wisdom leads to misfortune 54
42 Laws preventing promiscuity 55
43 Qualities of negativity 56
44 The Substrata as influencing the attainment of Nir-
vana 57
45 Rewards of a recluse life 58
46 Wisdom leads one to overcome Death 59
47 Various moral qualities of monks 60
48 Unchastity and causing unchastity in another 61
49 Existence and cessation of Existence 62
50 How impropriety originates 64
51 Form, absence of Form, and cessation 65
52-53 Pleasant, painful, and neutral feelings 66
54-55 Craving for virtue as well as for vice is to be
condemned 67
56-57 Taints of Lust, Existence and Ignorance 69
58 Thirst for Lust, Existence and Non-existence 70
59 Character, Contemplation, and Wisdom lead one out
of the devil's power 70
60 Charity, Character and Devotion as essentials of vir-
tuous deeds 71
61 The three " Eyes " proclaimed by Buddha 72
62 Knowledge and understanding lead to emancipation. 73
63 Comprehension of the Indestructible leads to Release
and Repose 74
64-65 Evil and good actions in body, word and thought 75
66 Purity of body, word and thought 76
67 Silence of body, word and thought 77
68 Mara's weapons are Passion, Hate and Delusion 77
69 Transmigration may be avoided by renouncing Pas-
sion, Hate and Ignorance 78
TABLE OF CONTENTS xi
70-71 Bad and good actions of body, word and thought
with their respective rewards 79
72 Deliverance from the Passions, from Form and from
the Existent 81
73 Progression from Form, through Formlessness to
Annihilation 82
74 Sons superior, equal, or inferior in virtues to their
parents 82
75 Rain-simile to inculcate charity 85
76 Character consistent with three kinds of happiness.
Good and evil companionship 87
77 Impermanence of the body and transitoriness of the
Substrata 88
78 Persons of like character associate 89
79 Social and other distractions of a monk 90
80 Gain, one's own affairs, reputation 92
8 1 One's personal affairs tend to lead one to misfortune 93
82 The gods talk among themselves, when a disciple goes
forth to fight the devil 94
83 Five curious portents when a god falls from Dharma 95
84 The three stages of novitiate, discipleship, and the
supremacy of the Teacher 97
85 Importance of attention to inhalation and exhalation 99
86 Greater and lesser laws 100
87 Lust, Malevolence, and Cruelty conduce to absence
of Nirvana. Remedy for these vices 100
88 Evil consequences of Desire, Hate and Delusion 101
89 Sins that caused the fall of Devadatta. Supremacy
of Buddha 103
90 Long list of duties. The holy eightfold path 105
91 Legend of Pindola. Self-deprivation 107
92 How to draw near to Buddha 109
93 The destruction caused by the fires of Passion, Hate
and Delusion HO
94 How to escape Birth, Old Age and Death HI
95 Various sources of Lust 112
Xll ITI-VUTTAKA
96 The yokes of Lust and Existence which bind one to
the world 113
97 Virtues and wisdom that improve the character 114
98 Material and spiritual phases of charity and kindliness 115
99 Transmigration and its moral lessons 115
100 Spiritual heritage from the Sanctified One 119
101 Simplicity in the daily life of a faithful follower. . . 120
102 Knowledge of Misery which leads to victory over
earthly ties 120
103 Further discussion of the doctrine of Misery 121
104 Glorification of monks of superior character 122
105 Thirst as a cause of transmigration 123
106 Respect shown by children to their parents 124
107 Importance of brahman householders as givers of
assistance to the Buddhist monks 125
108 Qualities that lead away from the Discipline of the
Law 125
109 Allegorical comparison of Thirst to a river 126
no Lust, Malevolence, and Cruelty as constant sources
of temptation 127
in Doctrines inculcated by the Precepts and the Sub-
jects of Study 129
112 Glorification of Buddha, the Consummate One 131
ABBREVIATIONS
Apte, Diet. =
Bohtlingk. =
Bohtlingk and Roth. =
Childers, Pali Diet. =
Clough, Sinh. Diet. =
Dhp. =
Iti-v. =
JAOS. =
JPTS. =
JRAS. =
Monier Williams, Skt. Diet. =
Mrs. Rhys Davids, DhS. =
op. cit.
SEE.
Whitney, Skt. Gram.
ZDMG.
Practical Sanskrit-English Dictionary, by
V. S. Apte (Poona, 1890).
Sanskrit-Worterbuch in kurzerer Fassung,
by Otto Bohtlingk (St. Petersburg,
i879).
Sanskrit-Worterbuch, by Otto Bohtlingk
and Rudolph Roth (St. Petersburg,
1855).
Dictionary of Pali Language, by R. C.
Childers (London, 1875).
Sinhalese-English Dictionary, by Rev. Ben-
jamin Clough (Colombo, 1892).
Dhammapada.
Iti-vuttaka.
Journal of the American Oriental Society.
Journal of the Pali Text Society.
Journal of the Royal Asiatic Society.
Sanskrit-English Dictionary, by Sir Monier
Williams (Oxford, 1899).
A Buddhist Manual of Psychological Eth-
ics, a translation of the Dhamma
Sanghani, by C. K. F. Rhys Davids
(London, 1900).
(opus citatum}, the work previously cited.
Sacred Books of the East.
A Sanskrit Grammar, by William Dwight
Whitney (Boston, 1889).
Zeitschrift der Deutschen Morgenlandischen
Gesellschaft.
For the best bibliography of general Buddhist works, see A. J.-
Edmunds, in Journal of the Pali Text Society, 1903, pp. 1-61.
xin
HE
UNlVERSiT
OF"
ilr'Fl
INTRODUCTION
Title. The title of this translation, 'Sayings of Buddha/ is
a free rendering of the corresponding Pali title, Iti-vuttaka.
Literally these two words mean ' thus it hath been said ' and
refer to the fact that they claim to be the authentic Logia of
Buddha. This particular phrase, iti-vuttaka, is repeated again
and again in the course of the text, and its frequent recurrence
was the reason for its use as a designation of this collection of
Buddha's sayings.
Place in the Buddhist Canon. The Iti-vuttaka is one of the
canonical books of Buddhism, and is found in the second grand
division of the three ' baskets/ or pitakas, of which the canon
is composed. The second division is called the Sutta-pitaka,
* basket of religious instruction/ and consists of five nikayas,
or 'collections/ In the fifth of these latter, or the so-called
khuddaka-nikaya, ' collection of brief selections/ there are found
fifteen different works of a varied nature. In the fourth place
of this collection of the shorter works of the Buddhist canon
stands the Iti-vuttaka: included with it in this group of fif-
teen, be it said in passing, are the well-known Jatakas, or
' Birth-Stories/ and the beautiful Buddhist anthology called the
Dhammapada.
Extent of the Text. In size the Iti-vuttaka is one of the
shortest of the Buddhist books, although it comprises 125 pages
in the edition by Windisch, in the Pali Text Society Publications,
London, 1890. This edition is the only Occidental one, and it
furnishes the text on which this translation is based. In this
admirable work of Windisch, only about two thirds of each
page is taken up by the text proper, the other third being taken
up by the editor's summary of the variant readings.
Arrangement of the Iti-vuttaka. The entire work is divided
into one hundred and twelve sections, each partly in prose and
2 I
2 IT1-VUTTAKA
partly in verse. There is also a further arrangement into parts,
nipatas, which are, in their turn, subdivided into chapters, vaggas.
As this latter arrangement is of no practical service to the modern
reader, I have for the most part ignored it, merely including
in the translation the headings of these so-called parts and divi-
sions. When a reference is made, therefore, to a word in any
portion of the book, I have given the section number, and to indi-
cate the line in which the particular word occurs, I have ap-
pended a figure, I, 2, 3, etc., if the word be in the prose portion
of the section, or have affixed a small letter, a, b, c, etc., if the
word be in the poetical part of the section.
Age and Authorship. The date of the Iti-vuttaka is a matter
of extreme uncertainty. According to native tradition, the entire
Buddhist canon was settled definitely at the first great convention
at Rajagaha, shortly after the death of Buddha. No less an
authority than the famous Buddhaghosa repeats this statement
in his introduction to the Sumangala Vilasini, his commentary on
the Digha Nikaya. The twenty-five pages of his introduction,
of which I have a translation under way, give an account of the
composition of the whole Buddhist canon. But it must be re-
membered that Buddhaghosa lived toward the end of the fourth
century A. D., and his views may have to be taken with some
qualification, as the progress of our knowledge continues to throw
more light into the murky darkness of Buddhist chronology.
The authorship of the Iti-vuttaka, both prose and poetical por-
tions, is attributed to the Blessed One, Buddha, and his teachings
are reported to have been heard and afterwards written down
by one of his disciples. The disciple keeps himself anonymous,
and contents himself with saying merely: 'This verily was said
by the Blessed One, said by the Sanctified One, so I have heard/
There is nothing to disprove the authenticity of the stanzas in
the Iti-vuttaka as Buddha's own sayings ; some scholars may be
inclined to hold, as some have already held about those in the
Jatakas and elsewhere, that the moral teachings in this work
may have been current in India long before Buddha's time, and
may have been adapted and changed by him to suit his own
INTRODUCTION 3
purposes. But it seems doubtful to me that the prose portions
of the Iti-vuttaka came originally from Buddha's mouth, although
others may hold a different opinion. In many cases, as will be
noted more particularly (see p. 9), the prose portions bear
all the ear-marks of a short commentary on the succeeding
verses; these prose portions our anonymous redactor may have
written himself, or they may have been done previously by another
and thus lay ready to his hand when the redactor undertook his
compilation. At best their authorship seems highly uncertain.
Subject Matter. A glance at the table of contents which I
have prefixed to the volume shows the Iti-vuttaka to be a
collection of ethical teachings of Buddha, on a wide range of
moral subjects. Passion, Anger, Pride, Lust, and other short-
comings of body, word, and thought, are inveighed against or
deprecated. Friendliness, Charity, Virtue, Modesty, and Truth
are among the good qualities which the Master inculcates. Sev-
eral characteristic Buddhist doctrines, the technical terms for
which are hard to translate adequately, are dwelt upon; among
them are Nirvana, the Aggregates, the Substrata, Previous Ex-
istence, and Supreme Enlightenment.
It is to be noted that Buddha's rules and commands and dicta
are seldom directed to mankind in general, but are usually ad-
dressed to his bhikkhus, his ' monks, mendicants, members of his
order/ as the word may be translated. The bhikkhunl, or l female
devotee, nun/ is only once mentioned in the course of the work
( 69)- Sinners have the terrors of perdition preached to them
to deter them from misdoing; to the virtuous there is promised
Deliverance and escape from this imprisoning body, as a reward
for their good deeds. Seldom is the didactic tone of the work
broken by matters of a different tenor; yet, here and there,
a changing note is heard. This point is well illustrated in the
curious passage about the crossing of species in 42, and in
another way in 107, by a portrayal of the attitude of the Bud-
dhists toward the brahman householders, to whom they owed
their sustenance. Occasional metaphors or similes add a pleas-
ing touch to the style, as will be noted more particularly below.
4 ITI-VUTTAKA
Proper Names in the Text. Buddha is mentioned many times
and under many titles. The word * Buddha ' itself is a title
meaning the * Enlightened One, the Wise One/ and it is to be
noted that the great reformer's true name, Gotama, never occurs
in the course of this book. Among his other appellatives are
found the epithets of the 'Blessed One/ the 'Sanctified One/
the 'Consummate One/ the 'Great Sage/ the 'Master/ the
'Teacher/ and others. His cousin and arch-enemy, Devadatta,
is once referred to (8911). Mara, or Satan the tempter, is
named no less than five times (58, 68, 82, 83, 93). I have
noticed only a single geographical name, the reference being to
'Vulture-Peak/ a mountain in the Magadha country (24).
The Uddanas. Scattered at varying intervals throughout the
course of the text are found brief metrical resumes, in the Pali
language, of the particular sections that precede each. The word
udddna has the same spelling in Sanskrit as in Pali, and means,
literally, 'binding together, fastening/ and secondarily, 'table of
contents, summary, resume/ Although Monier- Williams in his
Sanskrit Dictionary notes the fact that the native lexicographers
assign this secondary meaning to the word in Sanskrit, there
is no actual citation of its occurrence in any Sanskrit text. In
Pali, however, the meaning ' summary/ or ' resume ' is common,
and the word uddana is found in other books of the Buddhist
canon, for example in the Sutta-Pitaka. In the Iti-vuttaka there
are eleven of these resumes. Eight of them sum up, or reca-
pitulate very briefly, the ten sections of the work immediately
preceding each; one resume sums up seven preceding sections,
another sums up thirteen sections, and still another refers to
twenty-two sections immediately before it. This latter resume,
however, is in part a repetition of the one preceding, and we may
note incidentally that this repeated portion shows wide variation
in wording from the same matter in the previous resume. The
fact that the resumes in eight instances give a recapitulation of
the series of ten sections preceding is not significant of anything
especial; this choice of ten sections is, in my opinion, purely
a mechanical arrangement and does not indicate that the ten in
INTRODUCTION 5
question have any particular interconnection. This opinion is
plainly borne out by the fact that the second uddana happens
to fall between two sections (20 and 21) closely related in
subject matter, style, and treatment.
The form of the uddanas, as already stated, is metrical, although
the versification is but a sorry affair in spite of the efforts made
to attain it. The native redactor's method of procedure was to
take some salient or important word or words from each section,
and to arrange in metrical form the various words thus obtained.
In order to satisfy the requirements of the meter, he has been
obliged to resort to various makeshifts and expedients. Some-
times a word is given in its stem form, and sometimes in the nom-
inative case, according as the final syllable of the word in ques-
tion is required by the meter to be light or heavy; sometimes,
in order to fill in an extra syllable or two that may be exacted
by the meter, a word is given in some case other than the nom-
inative. For these latter instances see Uddana 5. 4, 7, 8; 6. 3;
9. 4; ii. 4. Singulars instead of the plurals in the text passages
are used, and vice versa. Worse than this, the redactor frequently
not only does not give a word from the text at all, but even
goes to the extent of substituting a word or expression of his
own. This latter procedure may, and often does, meet the situ-
ation demanded by the meter, but, to me at least, seems to vitiate
the value of these resumes. Another drawback, and again a
serious one, to the value of the uddanas, is the fact that a certain
word chosen to sum up, or recapitulate, a section, is a word
which is neither salient nor important, but on the contrary, is
quite subordinate in the section thus summarized. This again
offers, in my opinion, a proof of the lack of value which the
resumes have for any purpose whatsoever. Compare, for ex-
ample, Uddana 2. 2; 3. I, 2; 4. I, 2, 4; 5. 3; 7. 2; 9. 3; 10. 2, 3;
ii. 2, 4. It is to be noted, furthermore, that all the uddanas refer
back to the prose portions, and when, therefore, the prose and the
poetical portions of a section are different in subject matter, as
happens occasionally, the verse portion is not touched upon at
all in the resume.
6 ITI-VUTTAKA
As regards the meter in which the uddanas are written, it is
found that ten are composed in the sloka meter, but a sloka of
a highly irregular character, having, as it often does, verses with
more than eight syllables. So irregular, in fact, are the verses
of the uddanas, and so manifestly artificial is their character,
that I have not included them in my metrical analysis of the
work. As regards the sixth uddana, the only one which is not
written in the sloka meter, we are tempted to assume different
authorship; this sixth resume is written in a regular tristubh
meter, with four verses of eleven syllables each, and all the feet
of each one of the four lines are normal. It is to be noted
further that this resume is the most accurate of the eleven in
the book.
In general we may say of the resumes that they are merely
jingles of little utility and less precision, abounding in errors of
many kinds, loose in execution, and, in short, extremely ineffectual.
Connection between the Sections. Although, as said before,
the Iti-vuttaka is a collection of short disquisitions on widely
different moral subjects, there nevertheless does exist in many
parts of the work an apparent sequence in the contents and
subject matter of the different stanzas. The most common rela-
tionship between such interdependent stanzas is one of contrast
contrast between that which is good and that which is bad,
between temperance and intemperance, between a moral man and
an immoral man. Examples of such contrasting stanzas are
found in 20 and 21, 28 and 29, 32 and 33, 54 and 55, 56 and
57, 64 and 65, 70 and 71. A noticeable fact in these contrasts
between good and bad, is that the evil attribute always has the
first place, while the good attribute has the second. Other kinds
of inter-sectional relationship besides this one of contrast, are to
be found. At the opening of the book, the first six stanzas are
all practically identical, save for the use in each of a different
word for a different sin. Except for this single word, the six
stanzas are absolutely alike. The series is summed up in a section
of similar character (7), which epitomizes the preceding six
in the word sab ba, ' the All/ Exactly the same series is again re-
INTRODUCTION J
peated without the least variation in 9-13, but there the corre-
sponding prose introductions are different from those in the group
preceding. Another shorter group of stanzas similar to each other
in content is found in 52-56, where the first, third, and fifth
stanzas of the group are identical, except for the varying cardinal
words, like vedana, ' feelings/ esana, ' cravings/ and asava,
' taints/ In other parts of the work sundry less extensive parallel
and similar phrases and expressions are to be noticed, but in
these latter cases, the inter-stanza relationship is not so pro-
nounced as in the examples just cited.
Repetition of Passages. Not only are a few sections couched
in phraseology that is nearly identical, but downright repetitions
as well are found. It is to be remarked that these repeated
passages are not contiguous or even near to each other, but are
widely separated. For example, 15 a-h= 105 a-h; 22 a-h = 6o
a-h; 35 e-j=36 e-j ; 38 h-i = 46 c-d; 48 i-l = 9i e-h; 51
a-j = ;6 g~ n ; 53 e-h = 72 e-h = 85 e-h; 68 a-b = 69 a-b; 86
e-f no a-b; 93 w~b' = 95 k-p. All these citations are taken
from the verse portions. A few examples from the prose parts
of the work might also be included, but they are passed over
as being of minor importance. In my opinion, the fact
that these repeated passages occur at such wide intervals in the
composition strengthens the view already advanced, that the Iti-
vuttaka is not a continuous work, but is rather a compilation, an
arrangement of material previously composed, at some time not
known to us.
Construction. It has already been stated that each of the 112
sections of the Iti-vuttaka consists roughly of two equal portions
of prose and verse. For purposes of convenience we may ex-
amine these two parts separately, and we shall find this procedure
of great advantage, as the treatment of each must necessarily be
different.
Prose. In judging of the style of a literary composition,
we must not merely examine and study the form, but we should
also give appropriate attention to the subject matter, the question
of the author's purpose, and the influence of contemporary and
8 ITI-VUTTAKA
previous literary works. Thus, in estimating the Iti-vuttaka, we
must remember that the purpose of the prose portions is to in-
troduce and amplify, to explain and expound the moral stanzas
which follow. As these stanzas contain practically no mytho-
logical, historical, biographical, or narrative passages, and as their
prose introductions adhere in general very closely to the subject
matter, we do not find in the prose divisions, for example, the
charming folk-lore of the Jatakas, the vivid images of jewels,
trees, mountain, and flowing river of the Jinalarikara, the fasci-
nating devil stories of the Sarhyutta Nikaya (cf. Warren, Bud-
dhism, p. 426). Furthermore, the religious teachings of the Iti-
vuttaka are not seasoned with the piquant, homely details and
incidents of daily life, as are the doctrines of the Digha Nikaya.
On the contrary there is in the present work a marked and close
adherence to the main subject matter, so much so that one wel-
comes such a description as that of the sharks and demons in
69 as a pungent example of Buddhist folk-lore. The prose
style is, in general, bald, abrupt, inelegant. It is matter-of-fact
and long-winded; it abounds in repetitions. The repetitions are
both of phrase and formula, and it is of the latter that we shall
speak first.
Formulas. At the opening of every prose portion of the Iti-
vuttaka, with the exception of 81-98, and 101-111, which will
be discussed later, there is the formal sentence ' This verily
was said by the Blessed One, said by the Sanctified One, so I
have heard/ and at the close of each a second formula ' To this
effect spake the Blessed One, and hereupon said the following.'
This second formula refers to the poetical portion which imme-
diately follows. At the end of the poetical portion there is ad-
joined a third formula ' Exactly to that effect was it spoken by
the Blessed One, so I have heard/ These formulas indicate
clearly the Buddhistic view, that not only the verse, but also the
prose comes actually from Buddha's own lips. As indicated
above, however, the prose portions were probably not spoken
by Buddha at all, but are, it is likely, later than his time, and
are a commentary on the Teacher's sayings in verse.
INTRODUCTION 9
Dialogue Form. A conversational turn is given to the prose
by the incessant repetition of the vocative bhikkhave, i O monks/
The use of this word may be thought possibly to give an esoteric
coloring to the teachings. In most of the sections, the dialogue
form is further emphasized by direct questions, for example in
the opening sentence of 54 : ' There are these three Cravings,
O monks/ ' What three ? ' * The Craving for Lust, the Craving
for ... / etc.
Repetition. Besides the repetition of a formula, there is also
found, especially in the latter half of the work, a considerable,
and sometimes rather tiresome, reiteration of phrases and sen-
tences. This fact is of course no new thing in a Buddhist book,
and the general view is that such repetitions were for pedagogic
purposes. Without entering on the difficult problem as to how
long Buddhistic doctrines were handed down by oral tradition,
it is certain that oral tradition did at one time prevail, and that in
the Iti-vuttaka, as in other canonical works, the frequent repeti-
tion was for mnemonic or didactic reasons.
Relation between the Prose and the Verse. The most casual
perusal of the Iti-vuttaka confirms, it seems to me, the statement
made above that the prose portions of the 112 sections are dis-
guised commentaries on the metrical portions of these 112 sec-
tions. In 1 8, for example, the verse says ' One that doth
disturb the Order is tormented for an aeon in perdition/ The
prose portion says on the same topic ' There is one thing, O
monks, which, in coming into being, ariseth to the disadvantage
and unhappiness of many people, to the detriment, disadvantage,
and misery of many people, gods as well as men/ 'What is
this one thing? ' ' It is dissension in the Order. For in an Order
that hath been divided, there are reciprocal quarrels as well as
reciprocal abuse, reciprocal disagreement and desertion, and there
(in such an Order) they are discontented and enjoy no content-
ment, and there is diversity of opinion (even) among those who
are content/ Many similar examples might be adduced as illus-
trations of the point. Even more decisive evidence is at hand,
it seems to me, in 109. This section contains an allegorical
IO ITI-VUTTAKA
passage about the Flood of Passion, with an enumeration of the
dangers of the Flood. The prose takes up the different alle-
gorical details, and proceeds to elucidate them as follows : ' " Flood
of the river " is the designation of Thirst ; " pleasant and delight-
ful in aspect " is allegorically the designation of private dwellings ;
"a pool below" is the designation of the five Bonds of sensual
life ; " with waves " is the designation of the frenzy of anger ;
"with whirlpools" is the designation of the five varieties of
Lust ; " with crocodiles and demons " is the designation of woman-
kind; "against the flood" is the designation of Separation;
"struggling with hands and feet" is the designation of the
exertion of one's strength ; " the spectator standing on the shore "
is the designation of the Consummate One, the Sanctified One,
the Perfectly Enlightened One/ Occasionally when the stanza
is difficult of comprehension, or involved in impenetrable subtlety,
the writer of the introductory prose adroitly crawls out of the
difficulty and cleverly conceals his own miscomprehension of the
verses, either by giving the baldest, broadest possible outlines of
the verse, or by summing up the meaning in an ambiguous
word or phrase. The latter point is best illustrated by 63,
which, in my judgment, is the most difficult section of the whole
book. A fuller treatment of this subject will be given in the
course of the translation, in the notes on the various sections.
Another possible confirmation of this view as to the prose
of the Iti-vuttaka, may be found in the more or less independent
subject matter included in it for the purpose of filling out and
amplifying the stanzas that follow. Although we hold to the
above opinion as to the prose, it is by no means our intention to
belittle its general value or its general interest. On the contrary
the prose, although not so interesting as the verse, contains much
that is of deep philosophical import, and its ethical dicta, although
perhaps somewhat lacking in rhetorical polish, are lofty and noble
in the extreme.
Poetry. Before discussing the style and substance of the
stanzas, it would be expedient to give here a full discussion of
their form, that is of the meters in which they are composed.
INTRODUCTION 1 1
But owing to the length and somewhat technical character of
this metrical analysis, it seems unnecessary to include such a
discussion, of interest only to the specialist, within the confines
of this more or less general introduction. The metrical analysis
of the Iti-vuttaka will be found in the Journal of the American
Oriental Society, New Haven, Conn., vol. 28, pp. 317-330. In
that article I have classified the various types of meter found in
the Iti-vuttaka, and have arranged statistical tables. I have also
made a comparison with Vedic meters and likewise with those
of Epic poetry in Sanskrit.
Style. Turning to the style of the stanzas in the book, we
may appropriately devote a word of praise to their general sim-
plicity. Hardly any trace is found of the artificial diction oc-
casionally present in other Pali works, for example, in the pro-
fessedly rhetorical- Jinalarikara of Buddharakkhita (edited and
translated by James Gray, London, 1894), where we find (p. 10)
the reversible line namo tassa yato mahimato yassa tamo na, which
Gray renders: 'Honor to him (Buddha), inasmuch as to him,
deserving of honor, no darkness is/ No such artificialities are
found in the Iti-vuttaka ; there is likewise a total lack of internal
rhyme, and also of the so-called paragrammatic echoing rhymes.
Occasional instances of paronomasia are to be found, for example
in 90, a passage of some interest, owing to the play on the word
agga, l chief, top/ a term repeated eleven times in the course of
the stanzas.
Figures of Speech. Great assistance was obtained in making
an examination of the rhetorical make-up of the Iti-vuttaka, from
an opportune article by Mrs. Rhys Davids, entitled ' Similes in
the Nikayas/ in the Journal of the Pali Text Society, London,
1906-7. The article consists of a painstaking list in Pali of
similes in the whole range of books composing the Sutta-pitaka,
and it offers evidence of the most diligent toil.
In general the use of figures of speech in the Iti-vuttaka,
while not sparing, is hardly abundant, there being a round fifty
in the work. Although a few rather striking similes and meta-
phors are found, they are as a rule not especially vivid. We
12 ITI-VUTTAKA
may conveniently divide the figures of speech into (a) those
drawn from the realm of nature; (b) those from animals and their
actions, and (c) those from man and his relations in daily life.
(a) Among the most common figures of speech are similes
based upon some natural phenomenon, the element of water play-
ing an important part. This prominence of similes drawn from
water is due to the frequent occurrence of the Buddhistic image
that the righteous man is he that crosses (tarati) beyond, or to
the other side (para) of the Flood (ogha) of Passion and Lust.
The latter word, ogha, occurs but once ( 107) in the course of
the work, but the idea of crossing over it, taranam, to the other
shore, is quite frequent, as it occurs a dozen of times. Another
more common word for the same idea is sammudha, 'ocean/ in
the expression ' he crosseth the ocean . . . difficult to traverse '
( 69 c). The impulse of Passion or Desire is compared to a
river (nadl) of rapid current (sota), with many a treacherous
whirlpool (avatta) to catch the helpless struggler (see 109).
Different from this is the figure of the River of Subsistence
(ahara-netti) in 43. The drop of water (uda-bindu, 88 !) and
the pool (rdhada, 92 i) are other forms of aqueous metaphors.
Almost as frequent as the water comparisons are the various
similes and metaphors based upon light. The sun and moon are
naturally foremost among the more concrete images, and each is
mentioned twice in the work (59d, 88 a' and 27, 74 i, re-
spectively). In the first moon-passage, we find mention also of
the morning-star, osadhi-taraka. Luminous terms in comparisons
are many; to the general word for light, pabha (27, 104),
must be added pajjota, 'brightness' (104), obhasa, 'radiance/
aloka, 'splendor.' The monks must be 'torch-bearers' for the
laymen who are in darkness. To the same category of images
from the realm of light, belongs the passage on the ' funeral-
torch' (91) which illumines the village dunghill. Contrasting
with these words, is the threefold occurrence of the idea of ' dark-
ness ' in 14 f, 38 e, 47 h.
Two other nature-images of a different kind are the vivid de-
scription of the bursting of a rain-cloud, with its resultant inun-
INTRODUCTION 1 3
dation (75 o), and the eloquent stanzas in 24 with their simile
of the lofty mountain of Vulture Peak.
(b) Turning next to the animal similes, we find that animal
imagery is rare. The lion, slha ( 112), the fish, maccha
(76), and the shark or crocodile, gaha (69, 109), alone
are mentioned in comparisons; we might, however, include with
them the rakkhasas, or 'demons' (69) which inhabit the ocean.
An animal likeness is perhaps also to be discerned in the epithet
singi, l horned/ that is applied to a sinning monk in 108.
(c) Much richer than the animal category, is the third class
of similes and metaphors, namely, those derived from man and
his relations in daily life. An interesting paragraph, probably
to be taken allegorically, is found in 74, where there occurs a
description of children who are superior or equal or inferior to
their parents. A prototype of Bunyan's hero, Christian, casting
off his load, occurs in 44, where the Sanctified monk is said
to have Maid his burden aside/ In 68, we hear the words of
an Oriental psalmist, as it were, in the scathing epithet applied
to erring sinners who are called in biting phrase ' Bond of Mara,
ye snare of Mara (i. e. the Devil)/ A fine image occurs in
28, 29, where the monks are exhorted to keep the ' doors '
to their senses closely guarded. The 'door' is used again in
personification in 84 where the Great Sage and his faithful
followers are said to disclose the ' door of Immortality (dvaram
amatassa) /
Among other objects of every-day life which are used figura-
tively, may be mentioned the arrow (sara) that imparts to its
quiver (kalapa) the poison with which it is smeared (76).
Further the javelin (salla) is used symbolically of pain or suffer-
ing (53). Various other comparisons, drawn this time from
the vegetable realm, are of less importance; such for example
is the figurative use of mftla, ' root ' ( 42 c), tasa-sara, ' of excel-
lent bark/ i. e. the bamboo (56), and tala-pakka, 'the ripe
Tal fruit, or Palmyra (88x). Finally we may refer to two
epithets applied to the Master, Buddha, one where he is called
the ' charioteer/ and the other, an interesting phrase found
14 ITI-VUTTAKA
in ioo, where he calls himself ' the brahman ... a healer,
or physician, who is a " causer of pain," sallakatta.'
Synonyms and Titles of Buddha. Reference has already been
made (p. 4) to the use in the Iti-vuttaka of many titles and ap-
pelatives given to Gotama. Although one would of course pre-
suppose a use of such epithets in the course of the prose portions
of the work, we would hardly expect to find them in the verses,
which are professed to be the Master's own words to his dis-
ciples. He is spoken of impersonally in the verses as Buddha,
' the Enlightened One ' ( 21 d, 35 h, 36 h, 52 b, 54 b, 56 b, 68 e,
90 c, 112 i, m) ; as Tathdgata Buddha, ' the Consummate, Enlight-
ened One ' ( 38 a, 39 a) ; as Tathagata alone, ' the Consummate
One' (89J, u) ; as Sammasambudha, 'the Perfectly Enlight-
ened One* (511, 73 m )- Occasionally other adjectives are
employed, such as, for example, Bhagavan, ' the Blessed One '
(35c, 360, 98 b), Mahesi, the 'Great Sage' (24d, 26 b,
35 f , 36 f , 84 a) , and also Parisuttama, ' the Excellent One '
( 61 d). This inclusion of the word Buddha or other titles for
Gotama within the stanzas themselves neither proves nor dis-
proves his authorship of them.
Use of Internal Quotations. In further connection with this
whole question of quotation, that is to say, of citation of formulas
within the stanzas, which attest Buddha as the author, we may
note the fact that in one stanza (6"9h) the Master's words are
given direct, \with the added words iti brumi, 'so I say, so I
declare/ within the stanza itself. This direct discourse is also
found several times in the Dhammapada, compare, for example,
verses 409-414 and many others. Redundant quotes of an indi-
rect character, that is to say in the third person, are found in
the following verses : yatha vuttam mahesina, ' so was it said
by the Great Sage ' ( 26 b), and akkasi parisuttamo, ' the Excel-
lent One hath proclaimed' (61 d). In my opinion these lines
were introduced into the stanzas by the compiler of the Iti-vut-
taka, in order to fill the metrical requirements to give the stanzas
the proper number of verses. That is, it seems probable that the
compiler took from some earlier work, whether an oral or a writ-
INTRODUCTION 1 5
ten one, it is not known, a certain number of verses ; in order to
have of these verses the number requisite to make a complete
group, or stanza, he added in the stanza such superfluous state-
ments of Buddha's authorship. Additional confirmation of this
view is to be found, it seems to me, in the words ti me sutam,
' so I have heard/ introduced into verse h of 89.
Stanzas not addressed to the Laity. Although the poetical por-
tion of the Iti-vuttaka is far from being so didactic as the prose
that paraphrases it, nevertheless in the stanzas themselves the
didactic element is well marked. The appeal of this collection
of Buddha's teachings was not addressed to the laity in general,
for, as remarked above, they were directed to his bhikkhus, the
Brethren of the Buddhist Order. Although the term bhikkhu,
'monk,' does not occur in the stanzas with the same tiresome
frequency with which it is reiterated in the prose, yet the word
is found no less than thirty times within the verses of this book.
This frequent occurrence of the word 'monk' deserves some
emphasis, in order to point out forcibly that Buddha's teaching,
as set forth in the Iti-vuttaka, was distinctly not a world-teaching,
a wide, universal exhortation of mankind to higher ideals, but
was, on the contrary, confined to a comparatively narrow circle
of monastic followers.
Inter-canonical Quotation. The view has been more than once
advanced in this essay that the Iti-vuttaka is probably a compila-
tion from various works of the Pali canon ; if this view be right,
the date of the compilation of the Iti-vuttaka must of course be
later than the composition of the other Buddhistic works from
which it is derived. Although this view may be substantiated in
several ways from internal evidence, it cannot, unfortunately, be
definitely proved until a complete concordance of all the canonical
works (some of which have not yet even been edited), has been
made. While preparing this translation, I made a beginning
of such a concordance, or cross-reference work, commencing with
the Jatakas, and had collected a large number of index slips, when
I learned that Professor R. O. Franke, of Konigsberg, was
already at work upon a complete first-line index of the Pali
1 6 ITI-VUTTAKA
canon, which is to be published in the Harvard Oriental Series.
Accordingly I abandoned the task so as to avoid a duplication
of the work. It is not possible, therefore, to settle the
interesting question of inter-canonical quotation until Dr. Franke's
valuable concordance is completed. A few such cross-references,
however, may be made, to show the possibility of further develop-
ments in this line. The Iti-vuttaka, for instance, has four pas-
sages in common with the Dhammapada, a work which is itself
a compilation, or anthology. Thus Iti-v., 25 a-d, and 48 a-1,
are identical with Dhp., vs. 176, 306-8. Not only are these four
verses common to the two works, but many intangible likenesses
in style, in expression, and in phrasing are to be observed. Several
rather brief identical passages are to be found in the Samyutta
Nikaya (edited by Peer, PTS. f London, 1884-1904), and these
are noted by Windisch in the critical notes to his edition. Many
long passages in the latter sections of the Iti-vuttaka, he observes,
are repeated, verbatim, in the Anguttara Nikaya. This coinci-
dence, when taken together with the different character generally
of the latter part of the Iti-vuttaka, and also in connection with
the fact that so many of the latter sections are not to be found in
the Chinese translation of the work by Yuan Chwang (Hiian
Tsang) (see Watanabe, Chinese Collection of Iti-vuttakas, in
JPTS., London, 1907, pp. 44-49), seems, in my opinion, to show
that many of the latter sections of this book are of later intro-
duction as compared with the former portions.
Grammar. In the course of this translation there are given in
the notes a number of interesting grammatical points presented
by the language of the Iti-vuttaka, both in respect to inflection
and syntax. Although a discussion of such matters would natu-
rally be out of place here, we may briefly outline a few of the
more important questions. In inflection there occur several
archaic plurals, which we may term Vedic plurals, and which are
occasionally found elsewhere in Pali. Thus luddhase, dutthase,
mulhase, kuddhase, makkhase, mattase in the first six sections, in
place of the more usual forms luddha, duttha, mulha, etc. One
instance of the use of a dative case as an infinitive is worth
INTRODUCTION I/
noting (see 86, note i). There are two examples of the
exceedingly rare conditional mood, agamissa (42. 7), and
abhavissa (43. 3). In syntax we may note the very
common use of the gerund and gerundive, particularly of the
former. The gerund ending -tvana, corresponding to the Vedic
-tvanam occurs nine times. The use of the aorist as an indefinite
past tense is very common, occurring on every page of the book.
The syntax of the stanzas is usually quite simple, but occasional
inversions and omissions of verbs are found, and these instances
will be found treated in the notes. The style is somewhat marred
by the frequent use of the indefinite relative clause, and this
slight stylistic blemish, or mannerism, is but too manifest, I fear,
in the translation.
Vocabulary. The choice of words in the Iti-vuttaka is natu-
rally dependent on the subject matter, and is to be expected
that the words should be largely religious terms. The work is
rich in categorical moral terms, with their opposites, such as
Friendliness, Charity, Virtue, Lust, Hate, Sloth, and many others.
In rendering these words into English a translator is beset with
a task of some difficulty. The various European translators of
Buddhistic works show great lack of accord in their ways of
translating these and other cardinal words. I have naturally
felt some hesitation in deviating from such great scholars as have
helped to open up the vast field of Buddhist history and religion,
but it is absolutely impossible to keep in harmony with all, so
that an eclectic attitude has been adopted. Where, however,
there is general accord among European translators such as,
for example, in the translation of the Pali terms upadi, khanda,
samkhara, samkhata, by ' Substrata/ ' Attribute/ ' Aggregate/
' Compound ' I have not differed from them save for the weight-
iest reasons.
Besides this matter there are other obstacles before a trans-
lator. Even where the meaning of a certain Pali word is clear,
and when only a single English equivalent exists, this English
word unfortunately has sometimes one or more connotations
which do not belong to the Pali term at all. Such, for example,
3
1 8 ITI-VUTTAKA
is the word vimutti, rendered * Emancipation/ for here the Eng-
lish, as I think, has a religious implication foreign to the Pali.
To avoid having the reader in this way read too much into the
Pali sentences, owing to his having taken the English with too
full an extension perhaps, I have adopted, where necessary, the
plan of capitalizing the English words, thus Sin, Delusion,
Faith, and similar terms. The reader will, therefore, be on his
guard against taking such words in their full English meaning
with all nuances and connotations. For the convenience of the
reader a list of the more important Pali terms, with my English
renderings of them, is included in the index.
Other Difficulties of Translation. The question of Pali ety-
mology is largely based on comparison with analogous forms
in Sanskrit. A blind adherence to Sanskrit as an aid to solving
questions of etymology in Pali is not to be indulged in, for with-
out doubt the Pali language, although it has the greatest sim-
ilarity with the Sanskrit in grammar and vocabulary, has cut out
for itself, in many respects, entirely new linguistic paths. The
rise of Buddhism, and also of the Jaina sect, taken together
with the ever-increasing use of Pali as a means of literary ex-
pression, was not without influence on the Sanskrit.
Unfortunately, however, there are times when etymology is
both doubtful and perplexing. In this particular respect it must
be said that the Pali dictionary of Childers (London, 1875) is
often inadequate and faulty, but we could not expect it to be
otherwise of such a pioneer work. To say that this dictionary
abounds in omissions, errors, mistakes, and confusions, or to say
that its list of words is from a very limited portion of Pali
literature, is merely to say that it is the first and only occidental
dictionary of the Pali language. Considering the paucity of
published texts in Childers' day, the retarded state of philological
information at the time, and the general lack of facilities for
such a work, we must look on his achievement as little short of
marvelous. But from the nature of the case, the book is unreliable
in many respects. Turning to the grammars of Pali which we
now have, we find much left to be desired. For ety-
INTRODUCTION 19
mological purposes Franke's Pali und Sanskrit (Strassburg,
1902) is of great use. The same may be said of the Grammaire
Palie of Henry (Paris, 1904), though it errs in many ways
both in treatment and content. A comprehensive grammar of
Pali, similar to Whitney's Sanskrit Grammar, would fill a long-
felt need, as would also a biographical and mythological Buddhist
encyclopedia. In etymology, therefore, as in other matters, rigor-
ous testing must be done at every step, and the suggestions that
are here given in the notes as to new solutions are presented
with the caution proper in the present state of Pali linguistics.
The meaning of such a word as nipaka, ' prudent/ for example,
is fairly certain, but its etymology is far from clear; vice versa
there are one or two instances of words whose etymology is
obvious, but whose precise significance it is almost hopeless to
determine.
It seems desirable in a work of this character to try to render
a word always by a constant, unchanging English word. But
although this process may be advisable as a rule, it is by no
means always feasible in practice. As Paul Cauer, in his ad-
mirable little work, Die Kunst des Ubersetzens, Berlin, 1894, p. 48.
indicates from the classical standpoint, a qualifying adjective, a
varying context, a change in locution, frequently necessitates a
different rendering for the same word of the text. In this present
translation it has sometimes been necessary to follow this pro-
cedure; a noun and a verb, or a noun and an adjective, for
instance, which may come from the same Pali root, have had
occasionally to be translated by two words from different roots
in English.
It is hoped, furthermore, that the plentiful citation of the
obscurer or less common Pali words within parentheses will
enable the reader to use this translation for comparative pur-
poses by the side of other translations from Pali texts. It has
been thought best to give throughout a fairly literal rendering.
The conciseness of the Pali makes the unavoidable amplitude
of the English seem somewhat rigid and verbose in comparison.
It is hoped that my strict adherence to the original will not
2O ITI-VUTTAKA
be found too close ; for when it has become a question of prefer-
ence between an elegant rendering and one awkward but more
accurate, I have purposely always chosen the latter. It was
found impossible to make a metrical translation of the stanzas
which should be at all faithful or close to the original. As an
aid to the appreciation of the spirit, or tone, of the book, I have
made use of the archaic English ending -eth in the verbal forms
throughout.
SAYINGS OF BUDDHA
HAIL TO THAT BLESSED ONE, THAT SANCTIFIED ONE,
SUPREME BUDDHA
i. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' One of the Laws, O monks, ye do forsake. I am your surety,
in that I have entered the path from which there is no return/ 1
'Which one of the Laws?' 'Ye forsake, O monks, 2 the law
against Desire (lobha-). I am your surety in that I have entered
the path from which there is no return/
To this effect spake the Blessed One, and hereupon said the
following :
' Through their proper knowledge
Creatures of Discernment 3 forsake that Desire
Through which lustful creatures*
Go to misfortune.
When they have forsaken it
They never return to this world/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
2. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
1 anagamita- ; lit. ' the quality of being one who doth not return,' referring
to the third of the four well-known maggas, or Paths.
3 bhikkhu- ; this word has been variously translated as ' priest, mendicant,
mendicant-priest.' Although it does have an element of all these meanings,
none of them is entirely satisfactory. Rhys Davids suggests ' member of
the order ' as a rendering, but, as he himself says, this translation of the
word is too cumbrous to be practicable.
8 vi-passin- ; lit. 'seeing clearly, seeing thoroughly.' Compare the passage
on the ' Spiritual Eyes,' 61, and the word cakkhuma, 45, 47, 104, 109.
* luddhase ; this lengthened plural form is comparable to the Vedic plural.
21
22 ITI-VUTTAKA [ 2 -
' One of the Laws, O monks, ye do forsake. I am your surety,
in that I have entered the path from which there is no return/
'Which one of the Laws?' 'Ye forsake, O monks, the Law
against Hate (dosa-). I am your surety in that I have entered
the path from which there is no return/
To this effect spake the Blessed One, and hereupon said the
following :
' Through their proper knowledge
Creatures of Discernment forsake that Hate
Through which hating creatures
Go to misfortune.
When they have forsaken it
They never return to- this world/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
3. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' One of the Laws, O monks, ye do forsake. I am your surety,
in that I have entered the path from which there is no return/
' Which one of the Laws ? ' 'Ye forsake, O monks, the Law
against Delusion (moha-). I am your surety in that I have
entered the path from which there is no return/
To this effect spake the Blessed One, and hereupon said the
following :
' Through their proper knowledge
Creatures of Discernment forsake that Delusion
Through which deluded creatures
Go to misfortune.
When they have forsaken it
They never return to this world/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
4. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
- 6 J TRANSLATION 23
* One of the Laws, O monks, ye do forsake. I am your surety,
in that I have entered the path from which there is no return/
* Which one of the Laws ? ' 'Ye forsake, O monks, the Law
against Anger (khoda-). I am your surety in that I have entered
the path from which there is no return/
To this effect spake the Blessed One, and hereupon said the
following :
' Through their proper knowledge
Creatures of Discernment forsake that Anger
Through which angry creatures
Go to misfortune.
When they have forsaken it
They never return to this world/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
5. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' One of the Laws, O monks, ye do forsake. I am your surety,
in that I have entered the path from which there is no return/
' Which one of the Laws ? ' 'Ye forsake, O monks, the Law
against Hypocrisy (makkha-). I am your surety in that I have
entered the path from which there is no return/
To this effect spake the Blessed One, and hereupon said the
following :
' Through their proper knowledge
Creatures of Discernment forsake that Hypocrisy
Through which hypocritical creatures
Go to misfortune.
When they have forsaken it
They never return to this world/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
6. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
24 ITI-VUTTAKA [ 6 -
' One of the Laws, O monks, ye do forsake. I am your surety,
in that I have entered the path from which there is no return.'
'Which one of the Laws?' 'Ye forsake, O monks, the Law
against Pride (mana-). I am your surety in that I have entered
the path from which there is no return.'
To this effect spake the Blessed One, and hereupon said the
following :
' Through their proper knowledge
Creatures of Discernment forsake that Pride
Through which proud creatures
Go to misfortune.
When they have forsaken it
They never return to this world.'
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
7. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'He, O monks, that doth not understand and comprehend the
All (sabba-), and whose thought about it is neither one of re-
nunciation nor abandonment, cannot attain destruction of Misery.
But he that doth understand and comprehend the All, and whose
thought about it is one of renunciation and abandonment, can
attain destruction of Misery.'
To this effect spake the Blessed One, and hereupon said the
following :
' Whoso doth wholly know the All,
And rejoiceth not in all things
He, by his knowledge of the All,
Hath passed beyond all Misery.'
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
8. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'He, O monks, that doth not understand and comprehend
Pride, and whose thought about it is neither one of renunciation
- 9 ] TRANSLATION 2$
nor abandonment, cannot attain destruction of Misery. But he
that doth understand and comprehend Pride, and whose thought
about it is one of renunciation and abandonment, can attain
destruction of Misery/
To this effect spake the Blessed One, and hereupon said the
following :
' This human kind 1 (that is) possessed of Pride,
With shackles of Pride, and delighted by Existence,
(And that) doth not comprehend Pride
They shall attain 2 rebirth.
And those who, having forsaken Pride,
Are freed from its destruction
They have overcome its shackles,
And have passed beyond all Misery/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
9. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'He, O monks, that doth not understand and comprehend De-
sire, and whose thought about it is neither one of renunciation
nor abandonment, cannot attain destruction of Misery. But he
that doth understand and comprehend Desire, and whose thought
about it is one of renunciation and abandonment, can attain de-
struction of Misery/
To this effect spake the Blessed One, and hereupon said the
following :
' Through their proper knowledge
Creatures of Discernment forsake that Desire
Through which lustful creatures
Go to misfortune.
When they have forsaken it
They never return to this world/
1 pajd,-. Skt. praja-. The first two lines of this stanza are in the singular ;
the second two are in the plural. The logical subject throughout is paj&-.
2 agantaro ; a periphrastic fut. See Whitney, Sanskrit Grammar, 942-947.
26 ITI-VUTTAKA [ 10 -
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
10. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
1 He, O monks, that doth not understand and comprehend Hate,
and whose thought about it is neither one of renunciation nor
abandonment, cannot attain destruction of Misery. But he that
doth understand and comprehend- Hate, and whose thought about,
it is one of renunciation and abandonment, can attain destruction
of Misery/
To this effect spake the Blessed One, and hereupon said the
following :
'Through their proper knowledge
Creatures of Discernment forsake that Hate
Through which hating creatures
Go to misfortune.
When they have forsaken it
They never return to this world/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
[End of the] First Chapter about the Surety
Resume i
Passion ( i) 1 ; Hate (2) 2 ; then Delusion (3> 3 ;
Anger ( 4) ; Hypocrisy ( 5) ; Pride ( 6) ; the All ( 7) ;
After Pride (8); the two about Passion (9)*; and Hate
( 10) ;
These are revealed, they say, as the first chapter.
11. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
1 Observe the use of rSga-, ' passion ' to gloss lobha-, ' desire/ of the text.
"This and the previous word are in a dvandva compound in the plural
number.
"This word is put in the nom. case; the others, with the exception noted
above, are in the stem form.
- 12 ] TRANSLATION 2/
' He, O monks, that doth not understand and comprehend De-
lusion, and whose thought about it is neither one of renunciation
nor abandonment, cannot attain destruction of Misery. But he
that doth understand and comprehend Delusion, and whose
thought about it is one of renunciation and abandonment, can
attain destruction of Misery/
To this effect spake the Blessed One, and hereupon said the
following :
' Through their proper knowledge
Creatures of Discernment forsake that Delusion
Through which deluded creatures
Go to misfortune.
When they have forsaken it
They never return to this world/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
12. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'He, O monks, that doth not understand and comprehend
Anger, and whose thought about it is neither one of renuncia-
tion nor abandonment, cannot attain destruction of Misery. But
he that doth understand and comprehend Anger, and whose
thought about it is one of renunciation and abandonment, can
attain destruction of Misery/
To this effect spake the Blessed One, and hereupon said the
following :
' Through their proper knowledge
Creatures of Discernment forsake that Anger
Through which angry creatures
Go to misfortune.
When they have forsaken it
They never return to this world/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
28 ITI-VUTTAKA [ 13 -
13. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
* He, O monks, that doth not understand and comprehend Hy-
pocrisy, and whose thought about it is neither one of renuncia-
tion nor abandonment, cannot attain destruction of Misery. But
he that doth understand and comprehend Hypocrisy, and whose
thought about it is one of renunciation and abandonment, can
attain destruction of Misery/
To this effect spake the Blessed One, and hereupon said the
following :
' Through their proper knowledge
Creatures of Discernment forsake that Hypocrisy
Through which hypocritical creatures
Go to misfortune.
When they have forsaken it
They never return to this world/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
14. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' I see no other single impediment, O monks, by which man-
kind 1 is so impeded, and caused for a long time to undergo
rebirth and transmigration, as by the impediment of Ignorance.
For by the impediment of Ignorance, O monks, mankind is im-
peded and for a long time is caused to undergo rebirth and
transmigration/
To this effect spake the Blessed One, and hereupon said the
following :
' There is no other single thing
By which mankind is so impeded
And long undergoeth rebirth,
As by the impediment of Delusion. 2
*paja-; here with the plural verb. See page 25, note i.
3 Lit. ' when obstructed by delusion.'
- 1 6 ] TRANSLATION 29
Those who, forsaking Delusion,
Have rent the Attribute 1 of Darkness,
Do not undergo rebirth again,
(Since) no cause for it is found in them/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
15. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' I see no other single fetter, O monks, by which creatures
are so impeded, and caused for a long time to undergo rebirth
and transmigration, as by the fetter of Thirst. 2 For by the
fetter of Thirst, O monks, creatures are fettered, and for a long
time are caused to undergo rebirth and transmigration/
To this effect spake the Blessed One, and hereupon said the
following :
' With Thirst as second a man undergoeth
The long journey of transmigration (samsdra-)
He doth not escape the rounds of existence
Similar and dissimilar (to the present one).
When he thus findeth that transgression (adinavdr-)
Is the source of the Misery of Thirst,
The thoughtful monk is freed from Thirst and attachment
And may lead a holy life/ 8
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
1 6. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'For a novitiate-monk (sekkha-)* who hath not yet attained
1 For a discussion of this important word khandha-, see Childers, Pali
Dictionary, s. v.
2 tanha- ; many renderings have been attempted for this word, but I have
thought best to give throughout its literal translation 'thirst/
3 paribbaje, opt., Skt. pari-vraj-, 'to wander about (as a mendicant).'
* sekkha- cf. Skt. saikhsa-. There are seven stages of study, or meditation,
leading up to the state of asekkha-, a syn. of Arahatship, ' Sanctification.'
Compare Buddhaghosa's gloss on Dhp. verse 45. Fausboll renders ' discipulus.'
3O ITI-VUTTAKA [ 1 6 -
Supreme Security, 1 but who is striving for it, and who liveth
with the idea that what is internal (ajjhattika-) is a qualifica-
tion (anga-), I see no other single qualification, O monks, so
exceeding helpful as profound attention (manasikdra-) . A
(novitiate-) monk, then, O monks, who hath profound attention,
abandoneth impropriety and acquireth propriety.
To this effect spake the Blessed One, and hereupon said the
following :
' Attention that is profound
Is a law for the novitiate-monk ;
There is no other law so exceeding helpful
For the attainment of the Summum Bonum (uttama-attha-) .
By devoting himself profoundly, a monk
May attain destruction of Misery/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
17. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' For a novitiate-monk who hath not yet attained supreme Se-
curity, but who is striving for it, and who liveth with the idea
that what is external (bahira-) is a qualification, I see no other
single qualification, O monks, so exceeding helpful as the quality
of having goodness (kalyana-) as a friend. A (novitiate-)
monk, then, O monks, who hath goodness as his friend, re-
nounceth that which is evil, and obtaineth that which is good/
To this effect spake the Blessed One, and hereupon said the
following :
' The monk that hath goodness as friend,
Who is obedient and respectful,
Doing the behest (vacana-) of his friends,
1 yogakkhema- ; lit. ' yoke of security,' although it may be dvandva com-
pound. In Skt. the two members of this comp. are frequently in collocation,
viz., yoga-ksema-, and ksema-yoga-, denoting ' secure possession of what is
acquired.' See Monier Williams, Skt. Diet., s. v.
IQ ] TRANSLATION 3 I
Mindful and thoughtful,
May attain in due course
The destruction of all the Fetters/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
1 8. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' There is one thing in the world, O monks, which, in coming
into existence, existeth to the disadvantage and unhappiness of
many people, to the detriment, disadvantage, and misery of many
people, gods as well as men/ ' What is this one thing?' ' (It
is) dissension in the Order. For in an Order that hath been
divided, there are reciprocal (annamannam) quarrels as well as
reciprocal abuse, reciprocal disagreement and desertion, and there
(i. e. in such an Order) they are discontented and enjoy no con-
tentment, and there is diversity 1 of opinion (even) among those
who are content/
To this effect spake the Blessed One, and hereupon said the
following :
' A disturber of the Order stayeth for an aeon
In punishment and perdition;
For he that delighteth in society (vagga-)
And abideth not in the Law, falleth from Security 2 ;
Having (also) broken up a concordant Order
He burneth (lit. is cooked) for an aeon in perdition/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
19. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' There is one thing in the world, O monks, which, in coming
into existence, existeth to the disadvantage, and unhappiness of
many people, to the detriment, disadvantage and misery of many
1 annathatta-, anal, to Skt. *anyatha-atman-; lit. ' variousmindedness.'
3 See page 30, note i.
32 ITI-VUTTAKA [ IQ -
people, gods as well as men/ * What is this one thing?' ' (It
is) concord in the Order. For in a concordant Order, O
monks, there are neither reciprocal quarrels nor reciprocal abuse,
nor is there reciprocal disagreement and desertion, and there (*. e.
in such an Order) they are contented and enjoy contentment,
and among those who are contented there is further 1 (content-
ment)/
To this effect spake the Blessed One, and hereupon said the
following :
' Happy is the concord of the Order,
And the kindliness of those in concord,
For he that is delighted by concord,
And who abideth in the Law,
Falleth not from Security.
Having also made the Order concordant
He rejoiceth for an aeon in heaven/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
20. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
1 Here (in this world), O monks, comprehending thought by
means of thought, I thus recognize a certain individual as having
evil thought (cetas-), and this individual at this moment, having
completed his (allotted) time, just as is handed down by tradi-
tion, 2 has been cast into hell/ ' Why is this ? ' ' Because, O
monks, his thought is evil. For (kho pana) in this wise, certain
creatures on account of the corruption of their thoughts, after
the dissolution of the body after death, go to punishment, mis-
fortune, torture, and perdition/
1 For Pali bhlyo, Skt. bhuyas, see Franke, Pali und Sanskrit, 226, and
Henry, Grammaire Palie, 23.
2 yathd bhatam; I take bhatam as a pass. ppl. of root bhr-, 'to bear.' The
objection to this procedure is that the interpretation in question involves
giving a very uncommon meaning to the root bhr-. A tempting and easy
emendation of the text would be to read yathabhutam, 'rightly, truly,' but
I prefer to force the meaning of bhr-.
- 20 ] TRANSLATION 33
To this effect spake the Blessed One, and hereupon said the
following :
' Knowing a certain individual here
As having evil thought,
Buddha expounded this matter 1
In the presence of his monks.
And at this moment,
This individual, having completed his (allotted) time, 2
Shall attain perdition,
Since his thought is evil.
In just such wise will such a one
Hereafter fare as is his due.
It is because of their corrupt thoughts
That creatures go to Misery/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
Resume 2
Delusion ( u) ; Anger ( 12) ; then Hypocrisy ( 13) ;
Delusion (14); Lust (I5) 3 ; two about a novitiate-monk
(16 and 17)*;
Dissension ( 18) ; Joy ( I9) 5 ; and an individual ( 20).
This, they say, is called the second chapter.
[End of] the second chapter
1 Observe the superfluous mention of Buddha's own name.
8 The line in C, D, E, M, S reads kalam kayiratha puggalo. Its metrical
scheme is sjTtL* | * ' s ~ x ^ involving synizesis. The MSS. P and
Pa read the second word kariyS, which I follow, first because as an opt. act. 3d
sing., it corresponds phonetically with Skt. kuryat, while kayirStha, if a 3d
sing, as is required by the context, would have to be middle voice, and so
extremely difficult of explanation ; secondly because of the meter, which would
now be >_*s-x| ^ t avoiding synizesis.
8 kama- is used instead of tanha- of the text.
* sekkha-, 'novitiate-monk,' is not the important word of 16, 17, but
manasikara-, * perfect attention ' and kalyanamittata-, ' having goodness as a
friend,' respectively.
5 mo da-,
Order.'
34 ITI-VUTTAKA [ 21 -
21. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'Here (in this world), O monks, comprehending thought by
means of thought, I thus recognize a certain individual as having
tranquil thought, and this individual at this moment, having com-
pleted his (allotted) time, just as is handed down by tradition,
hath been assigned (lit. cast into) heaven/ 'Why is this?'
' Because, O monks, his thought is tranquil. For in this wise,
certain creatures on account of the tranquillity of their thoughts,
after the dissolution of the body after death, go to prosperity
and heaven/
To this effect spake the Blessed One, and hereupon said the
following :
' Knowing a certain individual here
As having tranquil thought,
Buddha expounded this matter
In the presence of his monks.
For at this moment,
This individual, having completed his (allotted) time,
Shall attain prosperity,
Since his thought is tranquil.
In just such wise will such a one
Hereafter fare as is his due.
It is because of their tranquil thoughts
That creatures go to prosperity/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
22. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard. 1
'Be not afraid of virtues (punna-), O monks; this (*. e. the
word punna-, "virtuous") is the designation of what is happy,
desirable, lovely, pleasing, and charming. Now I, forsooth, O
1 The prose portion of this section has been translated by A. J. Edmunds,
Buddhist and Christian Gospels, Tokyo, 1905, p. 142.
- 22 ] TRANSLATION 3 5
monks, have long recognized the long-desired, happy, lovely,
pleasing, and charming reward respectively enjoyed 1 for virtuous
deeds done. Having devoted myself seven 2 years to the thought
of Friendship, I did not return to this world for seven samvat
aeons and (seven) Revolution aeons 3 ; verily, O monks, at the
end of a samvat aeon, I go unto the Radiant Ones 4 ; at the end
of a Revolution aeon, I reach the empty palace of Brahma. There,
verily, O monks, I become Brahma, the great Brahma, 5 sur-
passing, unsurpassed, comprehending the purpose of others, 6
and all-powerful. 7
' Now I, forsooth, O monks, became Sakka, ruler of the gods,
thirty-six times; many hundreds of times was I king, Universal
Monarch (cakka-vatti) , lawful king, victorious in the four
quarters, maintaining the security of my dominions, possessed
of the seven jewels. Now what was the doctrine of that region
and kingdom? This is what I thought of it, O monks: "Of
what deed of mine is this the fruit? Of what deed is it the
result, whereby I now have become of such great prosperity
and such great might? Truly it is the fruit of three deeds of
mine, it is the result of three deeds of mine, whereby I am
at this time of such great prosperity and of such great might,
namely, (the three deeds of) Charity (dana-}, of Self-command
(dama-), and of Self-control (sannama-)"*
1 praty-anu-bhu- is the Skt. analogy, lit. * to enjoy one by one, severally.'
1 Observe that the seven years are in a prior existence.
* A favorite Buddhist phraseology for very long periods of time. See 99.
*A class of 64 demigods. See Apte and Monier Williams, s. v. dbhasa-.
"Buddha and Maha Brahma are usually quite distinct and separate per-
sonages. Compare Warren, Buddhism in Translations, pp. 39, 47, 72, 77, 310.
8 annadatthudasa- ; I would analyze this compound as anya(d*)-artha-drs.
The neuter form anyad occurs at the beginning of a compound in Skt. For the
u in atthu instead of a, cf. Franke, Pali und Sanskrit, p. 103. The collocation
of artha and drs- is not unusual, being found, for example, in the Skt. comp.
arthadarsanam, ' perception of objects.' Consult Bohtlingk and Roth, Sanskrit
Worterbuch, under anyad. The word occurs again in 112.
1 vasavattt; Childers translates this word 'bringing into subjection,' while
Bohtlingk and Roth translate ' untertan, gehorsam.' The word occurs again
in the active sense in 112, where I have likewise rendered it 'all-powerful,'
and is found in the passive meaning in 95.
36 ITI-VUTTAKA [ 22 -
To this effect spake the Blessed One, and hereupon said the
following :
' One should learn virtue which is of extensive goal,
And (which hath) the faculty 1 of Happiness ;
And one should devote oneself to Charity,
To tranquil behavior (samacariyor) and to thoughts of Friend-
ship.
Having devoted himself to these three virtues,
Which provide reason for happiness,
A wise man gaineth the world of happiness
A world all free from distress/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
23. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' A single law, O monks, when practised and given force to 2
causeth the attainment* of both welfares, (namely) the present
welfare and the future welfare/ 'What is this single law?'
'Zeal (appamada-)* in good works. Just this law, O monks,
when practised and given force to, causeth the attainment of
both welfares, namely, the present and the future welfare/
To this effect spake the Blessed One, and hereupon said the
following :
' The wise praise zeal in virtuous deeds.
A wise man who is zealous,
Attaineth both welfares;
1 Compare 60, and see the note on indriya, * faculty.'
* bahulikata- ; lit. 'made large, abundant.' Compare with Skt. bahula-,
'thick, abundant,' and krta-, 'made.' For the f before kr-, cf. Whitney,
Sanskrit Grammar, 1093.
8 samadhigayha ; this compound is not in Guilders, and no analogy exists
in Skt. I take gayha as gerund of root grabh-, with the preps, sam-adhi.
These two preps, imply motion towards, cf. Skt. sam-adhi-gam-, ' to go toward,
approach.'
Compare Skt. a-pramada-, 'not-inattentive, not-careless, not-neglectful.'
-24] TRANSLATION 37
The welfare which is in this seen world,
And the welfare in the future (world).
A man that is steadfast
In his grasp upon them
Is called wise.'
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
24. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' Of any individual who undergoeth transmigration, and who
is reborn for an aeon (of time), there would be thus a great
skeleton of bones, a mass of bones, a heap of bones, just like
this huge mountain ; if there should be made a gathering of them,
the collection could not disappear/
To this effect spake the Blessed One, and hereupon said the
following :
' The heap of bones of every individual
For every deed, would be a pile
Like unto a mountain.
Thus the Great Sage hath said. 1
And this mass is said to be
A mighty mountain
Higher than "Vulture-Peak" 2
In Giribbaja of the Magadhas.
And likewise through proper wisdom
One may see the Noble Truths:
Misery, its origin and its termination,
The holy Eightfold Path
That leadeth to the stilling 3 of Misery.
1 Observe the superfluous mention of Buddha's name, as in 20.
3 A mountain near Rajagaha. Compare Lanman, Sanskrit Reader, p. 27,
V, line i.
9 upasama-, Skt. upa-sam-. See 90 f, 87 e, no 1, 103 p.
38 ITI-VUTTAKA [ 24-
This individual being reborn seven times at most
Through the destruction of the Fetters,
Becometh a maker of the end of Misery/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
25. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' I do not say, O monks, that there is any evil deed that is
incapable of being done, by an individual that hath transgressed
a (certain) single Law/ 'What Law?' 'Just this, O monks
the Law (against) intentional falsehood (sampajana-musavada-) /
To this effect spake the Blessed One, and hereupon said the
following :
' Of one that hath transgressed that one Law
(Which forbiddeth) Falsehood, and that is
Unmindful of the future world of him
There is no sin undone/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
26. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' Creatures should know the result, O monks, of the distri-
bution of charity (lit. gifts), just as I know it; they should
not eat without having given ; and the stain of selfishness should
not make its deep impression on their hearts. Whatever least
bit or morsel they may have, if there should be anyone to receive
of it, they should not eat without first having shared. And since,
moreover, O monks, creatures do not know the result of the
distribution of charity, as I know it for this reason, they eat
without having first given, and the stain of selfishness hath made
its deep impression on their hearts/
To this effect spake the Blessed One, and hereupon said the
following :
- 27 ] TRANSLATION 39
' If creatures should know
(Just as the Great Sage hath said),
What wondrous fruit
Cometh from giving gifts
Having with undisturbed mind
Put away all stain of selfishness
They would give proper gifts to the deserving;
From this act there cometh (to them) great reward.
And having given much 1 food
As a gift to the deserving, 2
Benefactors, when they leave
This human life (manussatta-) , do go to heaven.
And those that have gone to heaven
Rejoice there in bliss 3 ;
(And) losing their selfishness, they enjoy
The result of generosity.'
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
27. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' Whatsoever materials there are, O monks, for the acquisition
of Virtue (punna-kiriyarvatthu-) , connected with the Substrata, 4
1 bahuno, a gen. sing., shows a transfer to the consonant declension ; see
Henry, Grammaire Palie, 170, notes i and 2.
* dakkhineyyesu ; for the loc. case used in the sense of a dat. in Sanskrit,
see Speyer, Sanskrit Syntax, 145.
1 kamakamina- ; lit. 'rejoicing in love,' a compound usually employed in a
bad sense.
* upadhi- ; this term presents one of the most difficult problems to the trans-
lator. Childers, Pali Diet., defines it as ' a wheel; the body; substratum of
being.' He notes also that there are four varieties of upadhi, namely, the
khandhas, ' Attributes,' Kama, ' Lust,' kilesa, ' depravity, defilement,' and
kamma, ' moral merit, Karma.' As a rendering I have chosen ' Substratum,'
and it occurs in 51, 73, 77, 112. For further discussion see Muller, The
Dhammapada, SEE. 10, note on verse 418. Compare also my reference at
57, note 2, below.
Connected in meaning with upadhi-, is the word upadi-, occurring usually in
4<D ITI-VUTTAKA [ 27 -
all these do not equal a sixteenth part (the value) of Friendliness
(mettd-), 1 (which is) an emancipation of the thoughts (ceto-
vimutti-) ; for Friendliness, verily, an emancipation of the
thoughts, transcending (everything), 2 doth shine, and glow, and
radiate.
' Just as, O monks, whatever may be the light (pabha-) of the
starry forms, all (together) do not equal a sixteenth part of the
light of the moon, for the latter, verily, transcending them, doth
shine, and glow, and radiate; even so, O monks, whatsoever
materials there may be for the acquisition of Virtue, connected
with the Substrata, all these do not equal a sixteenth part
(the value) of Friendliness, (which is) an emancipation of the
thoughts; for Friendliness, verily, emancipation of the thoughts,
transcending (everything), doth shine, and glow, and radiate.
'Just as, O monks, in the last month of the rainy season, in
autumn time, when the sky is clear 3 and the clouds have rifted
(vigata-), the sun, ascending the sky and pervading all that is
situate either in light or in darkness, doth shine, and glow, and
radiate; even so, O monks, whatsoever materials there may be
for the acquisition of Virtue, connected with the Substrata, all
these do not equal a sixteenth part (the value) of Friendliness,
(which is) an emancipation of the thoughts; for Friendliness,
verily, emancipation of the thoughts, transcending (everything),
doth shine, and glow, and radiate.
'Just as, O monks, at night when the dawn draweth near,
the morning-star* doth shine, and glow, and radiate; even so,
the compound upadisesa-, ' having the Substrata remaining ' ; this compound
occurs in 44, 45, 46, and 47 of this work. The etymology of upadi- is not
certain; Childers compares it with Skt. up-S-da-. He notes that the Northern
Buddhists frequently confuse the two words.
1 This characteristic of perfect kindliness will be exemplified in Meteyya, the
coming Buddha. The word metta- is sometimes rendered ' love,' but I prefer
to translate literally, comparing with Skt. maitra-, ' a friend.'
3 adhi-gahetva ; this compound of the root grdbh-, 'to seize,' does not occur
in Sanskrit. Pischel, who has translated the prose of this section, Leben und
Lehre des Buddha, p. 78, renders this word ' nimmt sic in sich auf.'
8 MS. S reads viddhe, Skt. vyadh-, vidh-, ' pierced.'
* osadhi-t araka ; lit. 'the star presiding over medicine.' See Childers, Pali
Diet., s. v. The same epithet occurs in Sinhalese, v. Clough, Sink. Diet.
- 2 7 ] TRANSLATION 4!
O monks, whatsoever materials there may be for the acquisition
of Virtue, connected with the Substrata, all these do not equal
a sixteenth part (the value) of Friendliness, (which is) an eman-
cipation of the thoughts; for Friendliness, verily, an emancipa-
tion of the thoughts, transcending (everything), doth shine, and
glow, and radiate/
To this effect spake the Blessed One, and hereupon said the
following :
* Few are the Fetters of him
That doth see the destruction of the Substrata;
Who is thoughtful, and who doth possess
Boundless (appamdna-) Friendliness.
If one doth act in friendly wise,
With no evil thought toward any single creature,
And in so doing becometh proper,
And if he have compassion in his soul (manas-, lit. mind)
Toward all living beings this noble one
Doth acquire abundant Virtue.
Those royal sages (r&fisayo), who, after conquering
The earth with its myriads of creatures,
Have gone round it offering sacrifice 1
(The Horse Sacrifice, the Human Sacrifice, 2 the Samma-
pasa Sacrifice, 8
1 anupariyaga, Skt. anu-pary-a-gam- ; which Bohtlingk and Roth define as
' durchgehen, durchwandern,' citing only one instance of its occurrence, viz.,
Mahabharata, 12.223.24, Bombay edit., or 12.8081, Calcutta edit. This MBh.
passage reads yada ca prthivim sarvam yajamano 'nuparyagah, ' formerly,
engaged in sacrifice, thou hadst gone around all the earth,' etc. See Ray, Trans-
lation of the Mahabharata, Calcutta, 1891, vol. n, p. 195.
It seems to me conclusive that our Pali text contains here a quotation
from the Sanskrit. Not only in both cases do we have the rare word
anupariyaga immediately following yajamana, ' sacrificing,' but the entire pas-
sage is remarkably similar in both.
'These sacrifices seem likewise a reminiscence of the Mahabharata; see
Hopkins, Great Epic, pp. 377 ff., and 474.
* sammapasam ; Childers defines this word as ' one of the four great
sacrifices, Hindu, not Buddhist. He gives no etymology. Professor Jackson
42 ITI-VUTTAKA [ 2 7 ~
The Vajapeyya Sacrifice unrestrainedly 1 ), 2
Are not equal to the sixteenth part of a heart (citta-) well
trained and kindly. 3
He that killeth not, and causeth not to kill 4
Who doth not injure, and who causeth not to injure 5
Hath the friendship of all creatures;
There is no wrath at him for any cause/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
Resume j
Contemplative in heart (2i) 6 ; the two welfares (23) ;
Virtue (22) 7 ; huge mountain (24)*;
Intentional falsehood (25) ;
suggests comparing sammapasa- with Skt. samyaprasa-, in connection with the
rajasuya sacrifice ; compare Weber, Uber den rajasuya, Abh. der Berl. Akad.,
July, 1893, p. 85, note 5 ; see also Monier Williams, Skt. Diet., s. v. Subhuti,
Abhidhanappadlpika, 413, includes it among 'the five great sacrifices.'
1 niraggalam, Skt. nir-argala. Clough, Sinhalese Dictionary, p. 292, says
this was * one of the four great sacrifices ' ; Subhuti, Abhidhanappadlpika,
413, includes it among ' the five great sacrifices.' In my judgment both are
in error. Literally the word means, ' without a bolt, unrestrained, unbarred,'
and secondarily, ' unhindered, freely/ these being the meanings in Sanskrit.
2 These two lines, which are put in parentheses in Windisch's edition, are
found also in a somewhat different connection in the Samyutta Nikd,ya, ed. by
Leon Peer, PTS. vol. i, p. 76.
8 Directly after this six-line stanza is the following verse ; chandappabha
taragana va sabbe. Windisch puts it in parentheses, and thinks it an old
interpolation. On merely metrical reasons it is certainly an interloper ; the
words, which mean 'as all the groups of stars the radiance of the moon,'
have no apparent connection with th* verses preceding. It is possible that
this verse crept in from the prose portion of this section.
* ghateti, caus. of han-, to kill/
8 jinati, Skt. jya-.
8 Not cittam jhayi, but rather pasanna-citta-, ' tranquil in heart/ are the
words of the text.
T Observe the misplacement of the resumes of 22, 23, for metrical
reasons.
8 This is an emphatic word in 24, but it does not appear to me to be
particularly appropriate as a key-word for the passage.
- 28 ] TRANSLATION 43
Both giving ( 26) ; and the state of Friendship ( 27). M
All these stanzas (sutta-)
And the twenty preceding ones
Are stanzas (suttanta-) 2 about divers laws.
(In all, they are) twenty-seven sections.
End of the first division.
SECOND DIVISION
28. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
* By being possessed of two things, O monks, doth a monk
live in this world in Misery, with its vexation, its despair,
and its distress, and after the dissolution of the body after
death, Misfortune awaiteth him/ 'What are these two things?'
' By not guarding the door to the senses 3 and by intemperance*
in eating. By being possessed of these two things, O monks, a
monk doth live in this world in Misery, with its vexation, its
despair, and its distress, and after the dissolution of the body
after death, Misfortune awaiteth him/
To this effect spake the Blessed One, and hereupon said the
following :
' Sight, hearing, and smell,
Taste, touch, and consciousness
Whatsoever monk here (in this world)
Hath these doors unguarded,
He, being intemperate in eating,
Unrestrained in his senses,
Attaineth unto Misery,
Of body and soul 5 alike.
1 The words bhava-, ' condition,' and ca ca, ' both and,' are added metri
gratia.
a The two different words both meaning stanza are used for metrical
reasons. See Subhuti, Pali Dictionary, where suttanta is glossed by sutta.
* See page 71, note 4.
* amattannuta- ; lit. * the quality of being unfamiliar with moderation.' This
compound is not cited by Bohtlingk and Roth in Sanskrit.
*cetas-; lit. 'thought.'
44
ITI-VUTTAKA [ 28 -
Such a one doth live in Misery
Whether it be by day or by night,
Inflamed in body
And inflamed in soul/
Exactly to that effect was it spoken by the Bbssed One, so I
have heard.
29. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'By being possessed of two things, O monks, doth a monk
live in this world in happiness, with its lack of vexation, its
lack of despair, and its lack of distress, and after the disso-
lution of the body after death, felicity awaiteth him/ ' What
are these two things ? ' 'By guarding the door to the senses,
and by temperance in eating. By being possessed of these two
things, O monks, doth a monk live in this world in happiness,
with its lack of vexation, its lack of despair, its lack of distress,
and after the dissolution of the body after death, felicity awaiteth
him/
To this effect spake the Blessed One, and hereupon said the
following :
' Sight, hearing, and smell,
Taste, touch, and consciousness
Whatsoever monk here (in this world)
Hath these doors guarded,
He, being temperate in eating,
Restrained in his senses,
Attaineth unto happiness,
Of body and soul alike.
Such a one doth live in happiness
Whether it be by day or by night,
Uninflamed in body
And uninflamed in soul/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
- 3O ] TRANSLATION 45
30. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' There are these two things, O monks, which give (me) pain/
' What two ? ' ' There is here, O monks, a certain man that hath
not done (acts) that are good and righteous, who hath not
given protection to those that are afraid, and who hath done
(acts) that are hard-hearted 1 and guilty. The goodness which
he hath not done doth cause me pain, and the evil which he hath
done, doth cause me pain. 2 These are the two things, O monks,
which cause me pain/
To this effect spake the Blessed One, and hereupon said the
following :
' He that hath sinned
In body, word, or thought,
Or in anything
That is called sinful,
Doing not that which is righteous,
But doing much that is unrighteous
This fool after the dissolution of the body,
Shall go to perdition/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
31. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'There are these two things, O monks, which give (me) no
pain/ 'What two?' 'There is here, O monks, a certain man
that hath done (acts) that are good and righteous, who hath
given protection to those that are afraid, and who hath not
done (acts) that are hard-hearted and guilty. The goodness
which he hath done, doth cause me no pain, and the evil which
he hath not done, doth not cause me pain. These are the two
things, O monks, which do not cause me pain/
1 thaddha-, Skt. stabdha-; in his fifth subdivision under this latter word,
Apte, Skt. Diet., renders 'hard-hearted, cruel, stern.'
a Sins of omission, and sins of commission.
46 ITI-VUTTAKA [ 3 1 ~
To this effect was it spoken by the Blessed One, so I have
heard.
' He that avoideth sin
In body, word, and thought,
Or anything that is called sinful,
Doing much that is righteous,
But not doing that which is unrighteous
This virtuous man, after the dissolution of the body, shall
go to heaven/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
32. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'An individual is cast into perdition, O monks, by being pos-
sessed of two qualities as is handed down by tradition.' 1 ' What
two?' 'Evil character (papaka-slla-) and evil Belief. An in-
dividual by being possessed of these two qualities, O monks, is
cast into perdition, as is handed down by tradition/
To this effect spake the Blessed One, and hereupon said the
following :
' That man that is possessed
Of the two evil qualities
Of evil character and evil Belief,
Is a wicked man,
Who, after the dissolution of the body,
Shall go to perdition/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
33. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' An individual is translated 2 into heaven, O monks, by being
possessed of two qualities, as is handed down by tradition/
'What two?' 'Upright character and upright Belief. An indi-
1 See page 32, note 2.
2 nikkhitta-, lit. ' cast into,' as in 32 above.
- 34 ] TRANSLATION 47
vidual by being possessed of these two qualities, O monks, is
translated into heaven, as is handed down by tradition/
To this effect spake the Blessed One, and hereupon said the
following :
' That man that is possessed
Of the two upright qualities
Of upright character and upright Belief,
Is a virtuous man, who,
After the dissolution of the body,
Shall go to heaven/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
34. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'A slothful, froward 1 monk is unfit for Supreme Enlighten-
ment, O monks, is unfit for Nirvana, is unfit for the attainment
of the Supreme Security 2 ; but the monk that is ardent, O monks,
and not froward, is fit for Supreme Enlightenment, is fit for
Nirvana, and is fit for the attainment of the Supreme Security/
To this effect spake the Blessed One, and hereupon said the
following :
' A monk, who is slothful and froward,
Indolent and feeble,
Who hath much idleness and laziness,
Who is shameless and disrespectful
Such a monk is unfit
To attain Supreme Enlightenment.
He that is thoughtful, prudent, 8 and reflective,
Fervent, not froward, and earnest,
*anottappa-; see Mrs. Rhys Davids, DhS. p. 20, and SBE. 9. 8. ottappa-
means ' fear of censure, dread of reproach, decency in outward behavior.'
2 See page 30, note i.
'nipaka-; the etymology of this word is doubtful; it is perhaps compar-
able to Skt. pac-, ' to cook,' hence, ' ripe, mature, drinking in knowledge,
receptive/ It occurs also in 45, 47, 93, 37 c.
48 ITI-VUTTAKA [ 34 ~
Hath destroyed his Fetters of Birth and Death;
He may attain Supreme Enlightenment e'en here (on
earth)/
Exactly to that effect was it spoken b% the Blessed One, so I
have heard.
35. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' People should know me, O monks, as saying that the life of
chastity (brahma-cariya-) is not lived for the purpose of deceiv-
ing or prating to mankind, nor for the sake of the advantage
(anisamsa-) of a reputation (siloka-) for gain and one's own
affairs 1 ; but as saying that this life of chastity is lived, O
monks, for the purpose of Restraint and Renunciation
(pahana-).'
To this effect spake the Blessed One, and hereupon said the
following :
'The Blessed One hath pointed out
That a life of chastity without traditional instruction, 2
With the goal of Restraint (samvara-) and
Renunciation, is the road that leadeth 3 to Nirvana.
This path is attained by great-souled sages;
All those that enter upon it,
As the Blessed One hath pointed out,
l sakkara-; in my opinion this word is not the equivalent of Skt satkara-,
' hospitality/ as is stated in Childers, Pali Diet. s. v. I compare it with Skt.
sva-, 'his, their' and k&ra-, 'business, affair.' The doubling of the k is
difficult to explain; an exact parallel, however, is found in the compound
sakkayabhirata, ' taking delight in their own bodies,' 93 h. The doubling of
the k may be in compensation for the loss of the v in the preceding syllable.
sakkara- occurs again in 36, 80, 81 of this work.
3 anitiham ; notice the hit against the brahmans. Compare R. Morris,
Notes and Queries, PTS. 1886, p. in.
*gadh-; this root is cited by Panini and other native grammarians, and by
Whitney, Roots of Skt. Lang., but the latter questions its genuineness as not
occurring in any extant Sanskrit text. Its occurrence in Pali confirms its
genuineness in Sanskrit. The same root occurs again in this work, in 36
below and 95 i. In the latter passage I have rendered ' connection.'
- 37 ] TRANSLATION 49
Will end their Misery,
For they carry out
The commands of the Teacher.'
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
36. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
"People should know me, O monks, as saying that the life
of chastity is not lived for the purpose of deceiving or prating
to mankind, nor for the sake of the advantage of a reputation
for gain and one's own affairs; but as saying that this life of
chastity is lived, O monks, for the purpose of Insight and
Thorough Knowledge/
To this effect spake the Blessed One, and hereupon said the
following :
' The Blessed One hath pointed out
That a life of chastity without traditional instruction,
With the goal of Insight and Thorough Knowledge,
Is the road which leadeth to Nirvana.
This path is attained by great-souled sages;
All those that enter upon it,
As the Blessed One hath pointed out,
Will end their Misery,
For they carry out
The commands of the Teacher/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
37. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'A monk liveth with much happiness and enjoyment in this
visible world, O monks, by being possessed of two things, and
he hath begun to destroy profoundly 1 his sins/ ' What are these
1 yoniso, Skt. yoni-sas; lit. 'from the womb, fundamentally/ It glosses
line d of the stanza below. It is used also to gloss vijjcL-, 'knowledge/ and
n&na-, ' understanding/ The same word is also used in 16.
5
5O ITI-VUTTAKA [ 37
two things ? ' 'By being cautious in matters requiring caution, 1
and by striving profoundly for spiritual power. 2 A monk doth
live with much happiness and enjoyment in this visible world by
being possessed of these two things, and he hath begun to destroy
profoundly his sins/
To this effect spake the Blessed One, and hereupon said the
following :
' A wise man should be cautious
In places requiring caution.
A fervent, prudent monk,
Reflecting with wisdom.
Thus living fervent, reposeful in manner,
Not vaunting himself 3
Possessed of tranquillity of soul (cetas-),
He may attain unto the destruction of Misery/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
[End of] first chapter [of second division]
Resume 4
These two (about a) monk (28, 29)*; painful
And Pleasant (things) (30, 31); by opposite qualities
(32, 33) 5 ;
A fervent (one) (34) 6 ; and (two on) non-deception (35,
36);
1 samvejana-, Skt. sam-vij-, 'to tremble.' There is evidently a play o
words between this word and samvega-.
*samvega-; Bohtlingk and Roth define this word in Sanskrit as 'cine
heftige Gemutsaufregung, Heftigkeit, Gewalt.'
* Literally, ' not puffed up.'
* In both of these stanzas indriya, ' sense/ not bhikku, is the important key
word.
B Indefinite for good and bad slla- and ditthi-, ' character and Belief.'
*atapi, absent in all MSS. except S. The word anottapi, 'not froward/
would be expected rather than atapi, as it comes first in the text.
- 38 ] TRANSLATION 5 1
By enjoyment ( 37) 1 -; these ten. 2
38. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' Two ideas, 3 O monks, greatly concern the Consummate One,
the Sanctified One, the Supremely Enlightened One: the idea of
Security (khema-) and the idea of Solitude (paviveka-) . For
the Consummate One, O monks, delighteth in and is delighted by
Non-injury.* This particular idea much concerneth the Con-
summate One, delighting in and delighted by Non-injury, viz.,
" By this deportment I cause no injury to animate or inanimate
life." 5
' The Consummate One, O monks, delighteth in and is delighted
by Solitude. This particular idea much concerneth the Con-
summate One, delighting in and delighted by Solitude, viz.,
" Whatever is wicked hath been forsaken."
' Therefore do ye live, O monks, delighting in and delighted
by Non-injury. For those of you, O monks, who live delighting
in and delighted by Non-injury, this particular idea will be of
great concern, viz., " By this deportment we cause no injury to
animate or inanimate life." Therefore likewise, O monks, do ye
live, delighting in and delighted by Solitude. For those of you,
O monks, who live delighting in and delighted by Solitude, this
particular idea is of great concern, viz., " Whatsoever is wicked
hath been forsaken."'
1 The important word of the section is not this, but samvejariiyesu thanesu,
' in matters requiring caution.' somanassa, ' enjoyment/ is put in the instr. case
metri gratia.
2 The resume of these ten sections (28-37) is given again after 49 below,
with, however, considerable variations.
3 vitakka- ; Mrs. Rhys Davids DhS. 7, 160, 166, 263, 283, 441 a, 461,
renders ' conception.' As I translate citta- by ' thought,' I prefer here to
render ' idea.'
4 abyabajjha- ; cf. Skt. root badh- t 'to injure.' In Skt. the root is not
compounded with the preps, here in the Pali word, namely, a, vi, a. We find
here apparently the Ahimsa doctrine which is especially characteristic of the
Jain religion.
5 tasam va thavaram va; lit. 'moving and stationary.'
52 ITI-VUTTAKA [ 38 -
To this effect spake the Blessed One, and hereupon said the
following :
' Two ideas greatly concern the Consummate One,
Buddha, he that endureth the unendurable.
The first (of these) is called Security,
The second is called Seclusion (viveka-).
That great Sage who hath dispelled darkness, who hath
crossed the Flood,
Who is self -subdued, and freed from the Taints, 1
He hath gained the highest Gain.
That man, wholly emancipated
By destruction of Thirst, I declare
(To be) a saint that hath put on his final body,
That hath abandoned Pride
And passed beyond Old Age.
Even as one standing on a mountain top
May see rocks and mankind on every side,
Just so the well-known Sumedha,
Having ascended the Highest Dharma, like a palace (roof),
Casting his glance on every side, looketh down with grief
departed,
On mankind immersed in grief, and overcome by Birth and
Old Age/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
39. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'The Consummate One, the Sanctified One, the Supremely
Enlightened One, O monks, hath given 2 these two command-
ments, the one higher than the other.' 3 'What two?' '"Let
1 See page 65, note 2.
2 Literally * Of the Sanctified One, etc., there are these two commandments.'
*pariyd,ya-; the same use of the instr. case of this word occurs in Skt.
4] TRANSLATION 53
Sin (papa-) be beheld from the standpoint of its sinfulness";
this is the first commandment. "And when ye have thus beheld
Sin, be ye disgusted at it, loathe it, and become freed from it."
These, O monks, are the two commandments, the one higher than
the other, as given by the Consummate One, the Sanctified One,
the Supremely Enlightened One/
To this effect spake the Blessed One, and hereupon said the
following :
'Behold the Word (vacana-) and the manner (of its pres-
entation),
The two recognized commandments
Of the Consummate One, the Buddha,
Compassionate to all creatures.
Look on Sin and loathe it;
With minds loathing it,
Then will ye make
An end of Misery/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
40. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
* Ignorance (avijja-), O monks, goeth before the performance
of wicked deeds (dhamma-) (lit. things) ; in its train 1 follow
Shamelessness and Hardness of Heart. 2 Knowledge, O monks,
goeth before the performance of good deeds, and in the train
(of these) follow Shame and Fear of Sinning/
To this effect spake the Blessed One, and hereupon said the
following :
' Whatsoever misfortunes there are
Here in this world or in the next,
They all have their root in Ignorance
And in the accumulation of Longing (iccha-) and Desire.
1 anvad-eva ; for euphonic d, cf. sammadanna-, in i c.
2 anottappa-; the opposite ottappa- in 42 is rendered * fear of sinning,' *. e.
sensitiveness of conscience.
54 ITI-VUTTAKA [ 40 -
And inasmuch as he hath evil Longing,
And is shameless and regardless,
For that reason he breedeth Sin,
And he goeth to punishment thereby.
Therefore by becoming emancipated from
Yearning (chanda-) and Desire and Ignorance,
And by acquiring knowledge,
A monk may abandon all misfortunes/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
First portion for recital
41. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' Greatly deficient, O monks, are those creatures who are defi-
cient in holy wisdom : they dwell in Misery in this visible world,
(in Misery) with its obstacles, with its impending pain, with its
anguish; and after death and the dissolution of the body, mis-
fortune awaiteth them. But those are not deficient, O monks,
who are not deficient in holy wisdom, dwell in happiness
in the visible world, without obstacles, without impending pain,
without anguish ; and after death and the dissolution of the body,
felicity awaiteth them/
To this effect spake the Blessed One, and hereupon said the
following :
' It is through lack of wisdom
One thinketh that This 1 is true,
As he looketh on this world
Immersed in Name and Form.
For in the world that is the best wisdom
Which leadeth to Discrimination,
And which rightly comprehendeth
The destruction of Birth and Existence.
1 idam, ' das Weltall.' The same use of the word is found in Skt. ; see ref.
in BohtHngk and Roth, s. v.
-42] TRANSLATION 55
Both gods and men are envious of those
Who are supremely enlightened,
Heedful, having wisdom, and who
Have put on their final body.'
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
42. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
* These two laws, O monks, do protect the world/ ' What
two?' 'Shame and Fear of Sinning. If these two laws did
not protect the world, ye would not make distinction between
mothers or aunts, or aunts-in-law, or the wives of preceptors
(acariya-), or the wives of teachers 1 ; the world would go 2 to
confusion; for example, goats with sheep, cocks with sows (!), 8
dogs with jackals. And inasmuch, indeed, as these two pure laws
do protect the world, O monks, for that reason there is distinc-
tion between mothers, aunts, aunts-in-law, wives of preceptors,
and wives of teachers/
To this effect spake the Blessed One, and hereupon said the
following :
' In whomsoever Shame and Fear of Sinning
Are found at all times,
These persons, radically pure, have passed beyond (i. e. the
Flood),
And go no more to Birth and Death.
And further, in whomsoe'er Shame and Fear of Sinning
Are always duly present,
These goodly people, flourishing (virulha-) in the life
Of chastity, have destroyed re-existence/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
1 garu- ; why have not mothers-in-law been included ?
2 agamissa ; an example of the rare conditional mood. See Whitney,
Sanskrit Grammar, 940.
kukkutas&kara-.
56 ITI-VUTTAKA [43~
43. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' There is, O monks, something not born, non-existent, not made,
not compounded. If there were not this something not born,
non-existent, not made, not compounded, there would not be
known here deliverance from what is born, existent, made, and
compounded. Since, indeed, O monks, there is something not
born, non-existent, not made, and not compounded, therefore
there is known deliverance from what is born, existent, made, and
compounded/
To this effect spake the Blessed One, and hereupon said the
following :
' It is not possible to delight in That 1 which is born,
Which has existence, is produced, is made, is com-
pounded, unstable,
Subject to Old Age and Death,
A nest of diseases, fragile, 2
And owing its operative cause
To the current of subsistence. 3
The destruction of This is a state that is tranquil,
That hath passed beyond conjecture,
That is not born and not produced,
That is griefless and passionless
The annihilation of the conditions of Misery,
A happy cessation of Doubt/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
44. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
1 tad ; used after the manner of idam rupam, Dhp. 148, representing the
human body, characterized as roga-mla-, ' a nest of diseases.' This latter
attribute also appears in the Dhammapada, 148.
2 pabhahgunam, Skt. prabhangana, * zerbrechlich ' ; for the na suffix, cf .
Whitney, Skt. Gram. 1223 g. Fausboll has ' fragilis.'
8 ahara-netti- ; cf. Skt. ahara, 'subsistence,' and netrl-, 'a river.' Com-
pare nettichinna-, 94 b.
- 44 ] TRANSLATION 57
'There are, O monks, these two Elements 1 of Nirvana/
'What two?' 'The Nirvana element of having the Substrata
(upadi-) still remaining, and the Nirvana element of having the
Substrata no longer remaining. 2
' What, O monks, is the Nirvana Element which hath aol the
Substrata remaining? A monk becometh sanctified here (in
this world), if he, while living, hath destroyed his Taints if
he hath done that which ought to be done, if he hath laid aside
his burdens, if he hath attained good welfare, if he hath de-
stroyed the Fetters of Existence, if he is emancipated by Per-
fect Knowledge. He hath five moral qualities, iris., his mind
is unimpeded, he experienceth 3 what is pleasant and unpleasant,
and he cometh to know happiness and misery. His destruction
of Passion, of Anger, of Ignorance, is called the Nirvana Ele-
ment of having the Substrata remaining.
' What, O monks, is the Nirvana Element which doth not
have the Substrata remaining? A monk becometh sanctified
here (in this world), if, while living, he hath done that which
ought to be done, if he hath laid aside his burdens, if he hath
attained good welfare, if he hath destroyed the Fetters of Ex-
istence, if he is emancipated by Perfect Knowledge. All his
feelings, 4 O monks, if not rejoiced in here (in this world) will
become cold 5 This, O monks, is called the Nirvana Element
of not having the Substrata remaining. These, O monks, are the
two Nirvana Elements/
1 dhatu-; for its usage cf. Mrs. Rhys Davids, DhS. 455, 648, 703, 1333.
2 This mention of the partial, as well as the total separation from things
earthly, as an element, or condition, of Nirvana, seems to lend strong con-
firmation to the view of the doctrine of Nirvana advanced by Childers,
Pali Diet., s. v. Compare my note on 27. According to Kern, Indian
Buddhism, p. 50, note 2, this passage contradicts absolutely lines e and f of
the first stanza below of this section. He says that this particular prose-
passage is wrong, but that lines e and f below have the correct definition.
3 paccanubhoti, Skt. praty-anu-bhu-, * to suffer, bear, undergo.'
* vedayitani, a ppl. used in place of the more common noun, vedita-.
5 slta-, Skt. sita-, ' cold.' For the change of final a to I before bhu-, cf.
Whitney, Skt. Gram., 1092, 1093, and Franke, Pali und Sanskrit, p. 103, note
72. For similar formations in the Avesta, see Bartholomae, Altiranisches Wor-
terbuch, s. v. saoci-bhu- and varaOa-bhft-.
58 ITI-VUTTAKA [44~
To this effect spake the Blessed One, and hereupon said the
following :
' These two Nirvana elements have been made known by Such
a One (tadina)
As hath Spiritual Insight, the one Element, verily, hath
A visible condition here, with Substrata (still) remaining,
(Although) the current of Existence is destroyed;
But (the other Element) having the Substrata no (longer)
remaining,
Is future, in which state all creatures are wholly annihilated.
Those who, by having known this state which is uncom-
pounded,
Are emancipated in (their) thoughts, and those who have
destroyed
The current of Existence 1 these persons have attained the
quintessence of the Law,
And delight in Destruction. (Such as) they have abandoned
all Existences/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
45. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'Live, O monks, delighting in and delighted by the Recluse
Life (patisallana-) , examining into that-which-concerneth-the-
inner-self, 2 which hath tranquillity of thought, not rejecting
Meditation, 8 endowed with Discernment,* and exalting 5
1 Compare the note on ahara-netti in the preceding section.
2 ajjhattam, phonetically equivalent to Skt. adhy-atman-. Mrs. Rhys Davids
renders ' that which is self -evolved,' but expresses uncertainty as to the mean-
ing; see DhS. t intro., p. Ixxi, and 161, 673, 742-4, 1044. Tne word is often
contrasted with bahiram or bahiddha-, ' external, objective.'
*jhana-; for a full and excellent discussion of this important word, see
Mrs. Rhys Davids, DhS. 160, 165, 167, 170-5, 1098, 1281-7, and pp. 361-3.
*vipassana-; cf. Skt. vi-darsana-, and see Rhys Davids, Questions of King
Milinda, SEE. 35, p. 25.
*bruhet&-; I take this word to be a caus. ppl., corresponding to Skt. root
brnh-, ' to roar, to grow, increase ' ; caus. ' to nourish, to elevate.' At best
the rendering is unsatisfactory.
- 46 ] TRANSLATION 59
in empty organs of sense. 1 Those who live delighting in and
delighted by the Recluse Life, examining into that- which-concerns-
the- inner-self, which has tranquillity of thought, not rejecting
Meditation, endowed with Discernment, and exalting in empty
organs of sense they are to expect one of two rewards, either
Knowledge in the visible world, or, if they have the Substrata
remaining, the (state of) Not-returning (anagamita-) (i. e. to
this existence)/
To this effect spake the Blessed One, and hereupon said the
following :
'Those who are good-minded, prudent,
Reflecting, and contemplative,
Who rightly discern the Law,
Nor look upon Lusts
Those good persons, taking delight
In zeal (appamada-), seeing danger
In pleasure (pamdda-), are not predestined (abhabba-)
To decrease (parihana-), e'en in the presence of Nirvana/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
46. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' Live, O monks, having the advantage 2 of learning, with
quintessence (sara-) of Emancipation (vimutti-), under good
influence. Those who live delighting in and delighted by the
advantage of learning, having higher wisdom, with quintessence
1 All MSS. read sunnagaranam, lit. ' of empty houses,' except C, which has
sunnakaranam, lit. ' of empty sense-organs.' The former reading seems to me
to be quite unsatisfactory, unless we are to twist its meaning by assigning to
it a metaphorical sense. I therefore follow the reading of C, sunnakaranam,
and compare Skt. karana-, * sense-organ.' This latter meaning can be brought
into connection with kamesu, ' lusts/ in line d below. For abl. use of the gen.
cf. Speyer, Sanskrit Syntax, 125.
*anisamsct-; this I analyze as equivalent to Skt. *a-ni-$ams-. This form
is not cited in Bohtlingk and Roth or in Bohtlingk, but is found in Sinhalese,
with the meaning ' gain, reward, profit.'
6O ITI-VUTTAKA [ 46-
of Emancipation, under good influence they are to expect one
of two rewards, either knowledge in the visible world, or, if one
have the Substrata remaining, the (state of) Not-returning.'
To this effect spake the Blessed One, and hereupon said the
following :
' One who is a novitiate-monk who hath not forsaken the
Law,
Who hath highest wisdom, and hath seen the end of the de-
struction of Birth
That one, verily, I proclaim to be a saint who hath put on
His final body, and who hath abandoned Pride, and passed
beyond Old Age.
Therefore, being always delighted by Contemplation, self-
controlled, and fervent,
Seeing the end of the destruction of Birth,
(Ye have), O monks, o'ercome Death with his army,
And ye are escaped from Birth and Death/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
47. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' A monk should live, O monks, watchful, thoughtful, mindful,
self -composed, cheerful (pamudita-) , both serene 1 under those
circumstances (tattha), and seeing the time 2 for good laws. 3
1 vippasanna-, Skt. *vi-pra-sad-. In Skt. only pra-sad- is found, meaning
'to calm, soothe, appease, propitiate.' The double prefix occurs in Sinhalese,
the verb having the meaning ' to please, delight, gratify.'
2 kala-vipassi- ; the second term of this compound is apparently used in
the sense of the simple form passati, ' to see,' and not in the sense of ' to
introspect ' as in 45, 4. Observe that vipassi- is here used to gloss pari-
vimamsamano in verse g below. The latter verb is used in the comm. on the
Dhp. verse 379, to gloss patimaseti, ' to explore, to search.'
8 Note the use of a plur. loc. to gloss the sing. ace. dhammam of verse
g below. The adj. kusalesu, ' good,' is used, we note, to gloss samma of
verse g, which word, however, is used adverbially, since it modifies not
dhammam, but the ppl. parivimamsamano. Note also the fact that line g,
- 48 ] TRANSLATION 6 1
A monk that liveth watchful, thoughtful, mindful, self-composed,
O monks, cheerful, serene under those circumstances, seeing the
time for good laws he is to expect one of two rewards, either
knowledge in the visible world, or, if he have the Substrata
remaining, the (state of) Non-returning/
To this effect spake the Blessed One, and hereupon said the
following :
'Hearken unto this, ye watchful;
Whosoever of you be asleep, let him awake.
Watchfulness is better than sleep ;
The watchful one hath naught to fear.
And he that is watchful, heedful, mindful,
Self-composed, cheerful, and serene,
He rightly searcheth the Law, at the proper time 1 ;
Being concentrated 2 he may overcome darkness.
Therefore, in sooth, ye shall put darkness to flight.
(For) the fervent, prudent, contemplative monk,
Having cut the Fetters of Birth and Old Age,
May attain even here (in this world) Supreme Enlighten-
ment/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
48. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'There are, O monks, these two (kinds of) men who suffer
in the realm of punishment 3 and in perdition, because they have
kalena so samma dhammam parivitnamsamano, has fifteen syllables, although
it occurs in a Jagati stanza, consisting of verses of twelve syllables each.
These facts seem to me to prove that the verse is corrupt, and that it was not
understood by the commentator.
1 kalena (instr. case). This case in Skt. usually indicates 'in the course
of time, during a long time, after a long time.'
a ekodibhuto ; for a valuable discussion of this rare word, see Morris,
Notes and Queries, JPTS. 1885, p. 32 ff., and cf. Mrs. Rhys Davids, DhS. 161.
*apaya-; see Warren, Buddhism, p. 289-291.
62 ITI-VUTTAKA [ 48 -
not forsaken this (sin).' * What two (kinds of men)?' 'The
religious student, 1 who, after taking his vows, does not preserve
his state of chastity, and (secondly) that one who, by his baseless
breaking of his religious vows (of chastity), causeth the fall
of one that is performing his religious vow with virtue and
purity (lit. his pure and virtuous vow)/
To this effect spake the Blessed One, and hereupon said the
following:
' He that speaketh falsehood goeth to perdition,
And he that, after having done, saith " I have not done "
These two are equal after death,
(For) in the other world they become men with evil deeds.
Many whose shoulders are covered
With the yellow gown, are ill-conditioned
And unrestrained; such evil-doers
By their evil deeds go to perdition.
Better would it be to swallow a heated iron ball,
Like flaring fire, than that a bad,
Unrestrained fellow should live
On the charity of the land/ 2
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
49. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' As to gods and men, O monks, circumscribed 3 by two varie-
ties of Belief, 4 some cleave to and some pass beyond 5 (Exist-
ence), and the wise behold (or, those with eyes see)/ 'How
1 brahmacart, ' one who has taken vows,' especially vows of Chastity.
a Same as 91 e-h, and Dhp. 308.
pariyutthita-, Skt. *pary-ud-sthita-. Childers translates ' arisen, possessed/
This comp. does not appear in Skt. Bohtlingk and Roth translate pari-sthd-
as ' umstehen, hindern.'
'ditthi-, Skt. drsti-, lit. 'sight, speculation.' Mrs. Rhys Davids, DhS.,
257, 258, 293, 325, 342, says "heresy" is a wrong translation of this word,
because there is ' sound or good ditthi-, as well as the contrary.'
* atidhavanti ; a Vedic word, RV. 9, 3, 2, and AV. 5, 8, 4. Bohtlingk and
Roth translate ' hinrinnen fiber, voriiberlaufen.'
- 49 ] TRANSLATION 63
is it that some cleave ? ' ' As to Gods and men, O monks, de-
lighting in and delighted by Existence (bhava-), and overjoyed
thereby their mind, when the law for the destruction of Exist-
ence is pointed out, doth neither spring forward, nor is it placid,
neither is it settled, nor is it subject to propensity. Thus, verily,
some cleave (to Existence).
* " How is it that some pass beyond ? " Some, feeling re-
proach, 1 shame, and loathing for Existence, take delight in Ces-
sation of Existence (vibhava-). Since this substance (attha-),
Sir, 2 is destroyed and perisheth after the dissolution of the
body after death, and doth not exist after death, with the idea
that this (truth) is good, excellent, and seemly, certain (men)
pass beyond.
'"How is it that those with eyes see?" A monk here seeth
what is (bhutam) from what hath been (bhutato), and from this
he hath attained to disgust and aversion for Existence, and re-
pression of Existence. Thus it is, O monks, that those that
have eyes see/
To this effect spake the Blessed One, and hereupon said the
following :
' Those having seen what is from what hath been,
And the means of passing beyond Existence
They, in very truth are emancipated
From the ruin caused by Thirst for Existence.
And if one have exact knowledge of Being,
And have quenched the Thirst for Existence and Non-
existence
This monk through Cessation of Existence
Attaineth not Rebirth/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
End of the second division 3
1 attiyamcina-, denom. of rti- t ' censure.'
3 Why the sing, bho, instead of the common bhikkhavet
8 Omitted by S.
64 ITI-VUTTAKA [ 49 ~
Resume 5
Two concerning the "senses" (28, 29) ; two on "painful"
(things) (30, 31);
The next two on Conduct ( 32, 33) ;
(A) froward (monk) (34)*; and two on Deception (35,
36) 2 ;
By cautious (37) 8 ; these ten.
Ideas ( 38) ; commandments ( 39) ; knowledge ( 40) ;
Wisdom (41) ; by the Law (42) ; (these) five 4 ;
The Unborn (43); Element (44) 5 ; (Sol-)itude (45) 6 ;
Learning (46) ; and by Watchfulness (47)*;
Realm of punishment (48) ; and by Belief (49). 8
These twenty-two are revealed.
FIRST CHAPTER OF THE THIRD DIVISION OF THE ITI-VUTTAKA 9
50. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' There are, O monks, these three sources of Impropriety
(akusala-): 'What three?' 'Desire, Hate and Delusion, O
monks, are sources of Impropriety; these, verily, O monks, are
the three sources of Impropriety.
To this effect spake the Blessed One, and hereupon said the
following :
' Desire, Hate, and Delusion,
Sprung from the mind,
1 We might rather expect the first word of the stanza, anBtapi, to be chosen.
8 The previous resume (see p. 50) has ' non-deception ' in this place.
'Note the sing, instead of the plur., the omission of the substantive, and
the instr. case metri gratia.
4 This word is a 'filler,' or device to give the line the requisite number
of syllables.
6 Notice the stem form dhatu-, instead of the nom. case.
The first four letters of the text word, patisalldnam, 'Solitude/ are
omitted.
7 Instr. case, metri gratia.
* Instr. case, metri gratia.
* This heading is inserted by S.
- 51 ] TRANSLATION 65
Destroy the man of wicked thoughts,
Like a bamboo-tree 1 with its fruit/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
51. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
1 There are these three Elements (dhatu-), O monks/ 'What
three?' 'The Element of Form (rupa-), the Element of the
Absence of Form (arupa-), and the Element of Cessation
(nirodha-) ; these verily, O monks, are the three Elements/
To this effect spake the Blessed One, and hereupon said the
following :
'Those who, through the comprehension of the Element of
Form,
Are not stablished in formless things,
(And) who are emancipated through Cessation
These persons have abandoned death.
He that hath attained with his body
The immortal Element of getting-rid-of-the-Substrata (niru-
padhi-)
And who, free from Taint, 2
Hath experienced the getting-rid-of-the-Substrata
He, a Perfectly Enlightened One, pointeth out the Path
Which is without grief and free from Passion/
1 tacasara-, Skt. tvacsara-, lit. ' best of barks/
8 anasava-, Skt. ana-, neg. prefix, and asrava-, from root srQ-. Monier
Williams, Skt. Diet., s. v., says ' the Jainas use the word to denote the action
of the senses which impels the soul toward external objects.' It means ap-
parently both the impulse and the resultant contamination. Childers gives a
four-fold category of asavas, or 'taints,' viz., Lust, kama-; Existence, bhava-;
Belief, ditthi-; Ignorance, avijja-.
For a discussion of the word, see Mrs. Rhys Davids, DhS. 1096, and
Rhys Davids, Dial, of Buddha, p. 92. The word has been variously rendered,
* Deadly Floods,' ' Intoxicants,' ' Illusion (Wahn),' and ' Defilement (souillure).'
The rendering ' Taint ' or ' Contamination/ will perhaps best convey the mean-
ing. Compare other occurrences of the word in 38, 44, 56, 57, 59, 66, 67, 73,
96, 102, of this work. For a recurrence of these two stanzas see 73.
6
66 ITI-VUTTAKA [ 5 2 ~
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
52. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'There are, O monks, these three feelings (vedana-}.' 'What
three?' 'Pleasant feelings, painful feelings, and feelings which
are neither pleasant nor painful. These verily, O monks, are the
three feelings/
To this effect spake the Blessed One, and hereupon said the
following :
' The self -composed, mindful,
And thoughtful disciple of Buddha,
Comprehendeth the feelings,
And the cause of the feelings,
And comprehendeth where they cease,
And the Path that leadeth to destruction (khaya-gamina-) .
By the destruction of (his) feelings,
This monk hath extinguished Hunger, 1 and hath attained
Nirvana/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
53. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' There are these three Feelings, O monks/ ' What three ? '
' Pleasant feelings, painful feelings, and feelings which are neither
pleasant nor painful. A pleasant feeling, O monks, is to be
recognized from (its) pain, a painful feeling from (its) pang
(sallato), (while) a feeling which is neither pleasant nor pain-
ful is to be recognized from (its) not lasting.
' Since indeed, O monks, a pleasant feeling experienced by a
monk becometh recognized from its pain, and a painful feeling
becometh recognized from its pang, (and) a feeling which is
*nicchd,ta-; the comm. as cited by Windisch, glosses this word by nittanha-,
' absence of Thirst.' It is probably from the rare Skt. root psS-, ' to hunger/
with the privative prefix nir-, or nis-. The last four lines are identical with
the third stanza of 73.
- 54 ] TRANSLATION 6/
neither pleasant nor painful becometh recognized from (its) not
lasting that monk is called noble, O monks, and correct in his
views, one that hath eradicated Thirst, and one that causeth the
removal 1 of the Fetters; for his comprehension of rightful pur-
poses he hath made an end of Misery/
To this effect spake the Blessed One, and hereupon said the
following :
'Whatsoever monk hath recognized pleasure
From (its) pain, and pain from (its) pang,
And hath recognized from (its) not lasting, the presence
Of the (state) which is neither pleasant nor painful,
This monk verily hath proper vision (sanimadasa-)
Inasmuch as he is emancipated here (in this world) ;
If he be good and hath attained Insight,
He is a sage (muni-) that hath escaped the yoke (of earthly
existence) /
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
54. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' There are these three Cravings (esana-), O monks/ 'What
three?" 'The Craving for Lust, the Craving for Existence, and
the Craving for a life of chastity (brahmaccvriya-) . 2 These
verily, O monks, are the three Cravings/
To this effect spake the Blessed One, and hereupon said the
following :
' The self-composed, mindful,
And thoughtful disciple of Buddha,
Comprehendeth the Cravings,
And the cause of the Cravings,
*vivattayi; a caus. formation from root vrt-; lit. 'turning apart, aside,'
hence the idea of ' breaking.'
2 This curious passage apparently is to be taken as showing that all sorts
of ties, or clinging to earthly matters, whether good or bad, are wrong, and
as proving that complete detachment from the world is the Buddhist goal.
68 ITI-VUTTAKA [ 54 ~
And comprehended! where they cease,
And the Path that leadeth to their destruction.
By the destruction of (his) Cravings,
This monk hath extinguished Hunger, and hath attained
Nirvana/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
55. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'There are these three Cravings, O monks/ 'What three?'
' The Craving for Lust, the Craving for Existence, and the Crav-
ing for a life of chastity. These verily, O monks, are the three
Cravings/
To this effect spake the Blessed One, and hereupon said the
following :
' The ascertainment of the truth that there is a Craving for
Lust,
A Craving for Existence, and a craving for the life of
chastity
(The ascertainment of this truth, I say) cometh
From a mass (samussaya-) of Subjects of Belief. 1
In the case of him that hath desisted from all Passion,
Who is released from the destruction
Caused by Thirst, the cravings are gotten rid of,
And the subjects of belief are removed.
By the destruction of (his) cravings
A monk becometh devoid of hope (nirasa-) and leaveth off
inquiry/ 2
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
1 ditthi-tthdna-, Skt. drsti-sthSna-, compounded with the following samus-
saya-.
2 The first of the above stanzas shows how the deduction is gained from a
mass of speculation, while the second stanza shows that when one has gained
this knowledge, he rises by its aid, and no longer has any need of speculation.
- 57 ] TRANSLATION 69
56. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'There are these three Taints, 1 O monks.' 'What three?'
'The Taint of Lust, the Taint of Existence, and the Taint of
Ignorance. These verily, O monks, are the three Taints.'
To this effect spake the Blessed One, and hereupon said the
following :
' The self -composed, mindful,
And thoughtful disciple of Buddha,
Comprehendeth the Taints,
And the cause of the Taints,
And comprehendeth where they cease,
And the Path that leadeth to their destruction.
By the destruction of (his) Taints, he
Hath extinguished Hunger, and hath attained Nirvana.'
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
57. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'There are these three Taints, O monks.' 'What three?'
'The Taint of Lust, the Taint of Existence, and the Taint of
Ignorance. These verily, O monks, are the three Taints.' 1
To this effect spake the Blessed One, and hereupon said the
following :
' He that hath destroyed the* Taint
Of Lust, and who hath abandoned
Ignorance, and the Taint of Existence,
And who is freed and without the Substrata
Such a one hath conquered Mara (*. e. the Tempter)
With his elephant, and hath put on his final body.'
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
*See page 65, note 2.
7O ITI-VUTTAKA [ $8 -
58. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'There are these three Thirsts, O monks/ 'What three?'
' The Thirst for Lust, the Thirst for Existence, and the Thirst
for Non-existence. These verily, O monks, are the three Thirsts/
To this effect spake the Blessed One, and hereupon said the
following :
'Those creatures that are joined
To the yoke of Thirst, with minds
Impassioned by Existence and Non-existence
These men joined to the yoke of Mara,
And without Security (a-yogakkhema-) go to Transmigra-
tion,
To Birth and Death.
Whosoe'er abandon Thirst, (and are)
Without the Thirst for Existence or Non-existence
They (while) in the world have passed over (to the other
shore) ;
They acquire the destruction of the Taints/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
59. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'A monk that is endowed with three things, O monks, hath
escaped the realm of Mara, and shineth like the sun/ 'With
what three (things)?' 'Here (in this world) a monk becometh
endowed with the advanced Attribute (khanda-) of Character
(sila-), O monks, he becometh endowed with the advanced Attri-
bute of Contemplation (samadhi-), he becometh endowed with
the advanced Attribute of Wisdom (panna-) ; when endowed
with these three things, O monks, he hath passed beyond the
realm of Mara, and shineth like the sun/
To this effect spake the Blessed One, and hereupon said the
following :
-60] TRANSLATION J I
' He that is rightly inspired 1
In Character, Contemplation, and Wisdom,
Hath passed beyond the realm of Mara,
And shineth like the sun/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
[End of] First Chapter [of the third division]
Resume 6
Source and Element (50, 51); then two (on) Feelings
( 52, 53) ;
And two (on) Cravings ( 54, 55) ; two (on) Taints ( 56,
57);
And from Thirst (58) 2 ; then from the realm of Mara
(59)- 2
(These), they say, (form) the first, last, and highest chapter. 3
60. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'There are, O monks, these three essentials (vatthu-) of vir-
tuous deeds (punna-kiriya-) .' 'What three?' 'The essentials
of virtuous deeds consisting of Charity (dana-), Character (sila-),
and Devotion (bhavana-). These verily, O monks, are the three
essentials/
To this effect spake the Blessed One, and hereupon said the
following :
'One should learn virtue
Which is of extensive goal, and (which hath)
The faculty* of Happiness ;
1 su-bhavita ; lit. ' Character, Contemplation, and Wisdom of whom these
are well-inspired.'
* Both of these words are put in the abl. case metri gratia.
8 It is to be noted that this resume is the only one of the eleven in the
book which is written in the tristubh meter, . e. in lines of eleven syllables
each.
4 indriya-; consult Childers, Pali Diet., s. v., for the five ' faculties ' of hap-
piness, misery, enjoyment, grief, and indifference. ' Faculty ' is the rendering
72 ITI-VUTTAKA [ 60 -
And one should devote oneself
To Charity, to tranquil behavior (samacariya-)
And to thoughts of Friendship.
Having devoted himself to these three virtues,
Which provide reason for happiness,
A wise man gaineth the world of Happiness
A world all free from distress/ 1
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
61. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'There are these three Eyes (cakkhu-), O monks/ 'What
three ? ' ' The natural eye, the divine eye, and the eye of Wisdom.
These are the three eyes, O monks/
To this effect spake the Blessed One, and hereupon said the
following :
'The natural eye, the divine eye,
The eye of Wisdom preeminently
These three eyes
The Excellent One hath proclaimed.
The birth 145 of the natural eye
(Is) the path of the divine eye,
Inasmuch as knowledge was born 2
As the eye of wisdom.
By the attainment of this eye
One is released from all Misery/
adopted by Mrs. Rhys Davids, DhS. 66 1, 709, 971 ; I follow that rendering
here and in the identical stanzas in 22, but elsewhere I have translated as
' sense.'
x This poetical section seems to have no direct connection with the prose
portion above ; the same two stanzas occur also in 22, where similarly they
have no connection with the prose portion of the same section. As the two
stanzas offer no especial difficulty to the translator, it may be assumed, I think,
that both 22, and this section, 60, are either later additions to the text of
the Iti-vuttaka, or else represent a rearrangement of the text.
a uppada-, Skt. t-pad-, * to arise, to be born, to come into existence.'
- 62 ] TRANSLATION 73
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
62. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'There are these three senses, 1 O monks/ 'What three?'
' The sense (which says) : " I shall know that which is not
known " 2 ; the sense of knowledge (anna-) ; the sense of having
thoroughly known. 8 These are the three senses, O monks/
To this effect spake the Blessed One, and hereupon said the
following :
' Of a novitiate-monk who is under religious training, 4
Who is following the straight path his first understanding
(nana-)
Lieth in (the doctrine of) Destruction;
Therefore Knowledge (anna-) is (his) neighbor.
Of such a one as is released by Knowledge (anna-), there-
fore,
There is the Understanding (nana-) :
" I have genuine (akuppa-) Emancipation
From the destruction caused by the Fetters of Existence."
That good man, verily, who is possessed of his senses, 8
Who is delighted in the condition of Repose (santi-pada-) ,
1 See page 71, note 4.
2 I analyze this compound into anannatam, annassami, iti, indriyam.
8 annatavindriyam ; the former part of this compound is annSta- plus the
suffix -avin, for which see Whitney, Skt. Gram., 1232. These three 'senses,'
or ' faculties,' are evidently knowledge as to the future, the present, and the
past. Incidentally compare the Buddhist order of words, differing from the
usual English order of past, present, and future. Compare 63, following.
* sikkhamana-, ppl. from root siks- t from which comes also the word
sekkha-, ' novitiate-monk,' in the line above.
8 This passage is apparently in curious contrast to the narrower meaning
of indriya-, 'organ of sense,' as exemplified in 28, 29. The word is here
taken evidently in the more philosophical meaning of 'faculty,' which are
enumerated (see Mrs. Rhys Davids, DhS. 971-3) as 'vision, hearing, smell,
taste, body-sensibility, femininity, masculinity, and vitality.' At best the
passage is somewhat unsatisfactory. We should expect rather: 'One who
thoroughly comprehends the senses,' as in the Dlgha Nikaya, Pali Text Soc.
edition, sutta 22, as translated by Warren, Buddhism, p. 366.
74 ITI-VUTTAKA [ 62 -
Putteth on his final body, (for he)
Hath conquered Mara with his elephant. 1
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
63. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard. 2
' There are these three times, 8 O monks/ 'What three?'
' Time which has passed, time which has not arrived (*'. e.
future), and time which is present. 4 These are the three times,
O monks/
To this effect spake the Blessed One, and hereupon said the
following :
' Creatures that believe in 5 the Indestructible, 6
1 sa-vahana- ; lit. 'with his vehicle.'
2 It is with great diffidence that I attempt to translate this section, as I
have found it well-nigh impossible to glean any connected or intelligent sequence
from the following lines.
9 addha-; I take this word to be equivalent to the Skt. adhvan-, 'road,
distance, time.' The writer of the above very brief prose introduction to this
section has not, I feel sure, himself fully understood the meaning of the fol-
lowing stanzas. The only possible connection to be discerned between the
prose and the poetry is precisely this rare and somewhat doubtful word addha-.
The only word in the stanzas to which this word can possibly refer is to
akkheyya, on which see my note below. Aside from this single problematical
rapport, there is not the slightest light thrown by this prose passage on the
stanzas which follow.
* For the characteristic order of past, future, and present see 62 preced-
ing, note 3, and compare 78.
8 sannino ; I compare this with Skt. sam-jna-, which Bohtlingk and Roth
define as ' glaubend an '
8 akkheyya- ; this word presents great difficulty. I have translated it as
if it were equivalent to Sanskrit a-kseya-, a guna formation from the root
ksi-, ' to kill, to destroy.' Of this, however, I feel by no means sure. An-
other possibility is that the Pali term may be equivalent to Skt. akhya- plus the
suffix tya (for this suffix cf. Whitney, Skt. Gram., 1215 a, b, where he cites
parvatlya, ' mountainous ') ; this Sanskrit word akhya- is itself extremely rare,
being cited only once in Bohtlingk and Roth (' Zeitdauer '). A plausible
argument for this rendering of the Pali term is afforded by the occurrence
of addha, ' time,' in the prose above. Still a third possibility is that it may
equal Skt. akhyeya-, * what ought to be proclaimed,' from the root khya-, ' to
tell.' Force is given to this third interpretation by the occurrence of the word
akkatara-, ' teacher,' i. e. ' one who tells,' in line f.
-64] TRANSLATION 75
That are established in (patitthita-) the Indestructible
Without Thorough Knowledge (a-parinna-) of the Inde-
structible,
Go to the Bond of Death.
And by having Thorough Knowledge of the Indestructible,
(a person)
Doth not think of it as his leader (akkhatara) (lit. teacher),
And by his mind (manasd) he hath attained
Release (vimokkha-), the incomparable condition of Repose.
This one, verily, possessed of the Indestructible,
Upright (santa-), being delighted by the Condition of
Repose,
Worshipping 1 wisely, 2 and abiding in the Law,
He is not accounted as a Veda-student/ 3
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
64. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'There are these three evil actions (duccarita-) , O monks/
' What three ? ' ' The evil actions of the body, word, and
thought. 4 These are the three evil actions, O monks/
To this effect spake the Blessed One, and hereupon said the
following :
'He that hath committed
Any evil action of body,
Word, or thought, or any other action
*sevi-; lit. 'following, serving/
2 sankhaya; I take this as an abl. case of Skt. samkhyS-, 'enumeration,
reckoning, calculation ; a number, numeral ; reason, understanding, intellect ;
deliberation, reflection.' Childers cites this adverbial usage.
8 The last verse of the Pali reads: sankham nopeti vedagu, lit. 'he does
not come into account as a Veda student ' probably a blow at the brahmans.
* manas-; here, and in similar passage enumerating this threefold division
of good or evil acts, I have rendered manas- as ' thought,' owing to the
common English phrase ' deed, word, and thought,' but have in other places
translated the same word manas- as ' mind.'
76 ITI-VUTTAKA [ 64 -
Called a crime; or who
Hath not done any good action,
But hath done much evil
After the dissolution of the body
This unwise one goeth to perdition.'
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
65. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' There are these three good actions, O monks/ ' What three ? '
* The good actions of body, word, and thought. These are the
three good actions, O monks/
To this effect spake the Blessed One, and hereupon said the
following :
'He that hath abandoned
Evil actions of body,
Word, and thought, and all other actions
Called criminal; and who
Hath not done any improper action,
But hath done much that is proper
After the dissolution of the body
This wise one goeth to heaven/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
66. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' There are these three purifications, 1 O monks/ ' What
three?' 'The purifications of body, word, and thought. These
are the three purifications, O monks/
To this effect spake the Blessed One, and hereupon said the
following :
'He that is pure in body, word, and thought (cetas-),
And free from taint, 2 possessed of
*socceyya-, Skt. sauca-, plus suffix -lya, see Whitney, Skt. Gram., 1216.
J See page 65, note 2.
- 68 ] TRANSLATION 77
Purity and purification
He, they say, hath abandoned all.'
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
67. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'There are these three silences, 1 O monks/ 'What three?'
' The silences of body, word, and thought. These are the three
silences, O monks/
To this effect spake the Blessed One, and hereupon said the
following :
' He that is silent in body, word, and thought (manas-),
Free from taint, (and) possessed of
The quality of silence of a Muni (muni-moneyya-)
He, they say, hath washed away 2 his sin/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
68. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'Whoso, O monks, hath not abandoned Passion, Hate, and
Delusion 3 he is called Mara's bond, Mara's snare for the un-
liberated one,* and one that must act according to the will of
a sinful man.
'Whoso, O monks, hath abandoned Passion, Hate, and Delu-
sion he is not called Mara's bond, (he is not called) Mara's
snare for the liberated one, 5 or one that must act according to
the will of a sinful man/
*moneyya-, Skt. mauna-, 'taciturnity/ The word is connected with the
term muni, ' an ascetic, a sage,' whose great duty is silence.
z ninhata-; I derive this word from nis-, or nih-, plus the root snS- } 'to
bathe, wash.' This particular compound form is not found in Sanskrit. I
assume a modification of the first sibilant, as sn in Skt. regularly corresponds
to nh in Pali.
8 moha-, glossing avijjS-, ' ignorance/ in verse b below.
* patimukkassa, contrasted with oramukkassa, ' liberated/ below.
5 Observe the curious litotes : ' the liberated one hath no snare of Mara/
?8 ITI-VUTTAKA [ 68 -
To this effect spake the Blessed One, and hereupon said the
following :
' He that hath renounced Passion, Hate, and Ignorance
This man, they say, is one whose soul is increased,
One that hath become a Brahma, a Consummate One,
A Buddha, having passed beyond enmity and fear, and having
abandoned all/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
69. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
* That monk or nun, 1 that hath not abandoned Passion, Hate,
and Delusion, O monks, is said not to have crossed the Ocean,
with its waves and its billows, with its whirlpools, sharks, 2 and
demons (rakkhasa-) . But whatsoever monk hath abandoned
Passion, Hate, and Delusion, is said to have crossed the Ocean
with its waves and its billows, with its whirlpools, sharks, and
demons, and when he hath crossed over and gone to the other
shore, he standeth on the dry land of Brahma/
To this effect spake the Blessed One, and hereupon said the
following :
' He that hath renounced Passion, Hate and Ignorance,
Hath crossed o'er the Ocean,
With its sharks and its demons, with its danger from waves,
And (which is) difficult of crossing.
He that hath got rid of the Substrata and abandoned Death,
That hath escaped Misery through not being born again
He, when dead (lit. gone home), goeth not to similar (Exist-
ence)
Him I call a king of Death (maccu-raja-) , (gone) beyond
Delusion/
1 bhikkhunt- ; the only time that a nun is mentioned in this work. The
only other feminine touch is in 42 preceding.
2 gaha-, Skt. graha-. In Skt. the same word has also the meaning 'croco-
dile.' Compare a similar passage in 109.
- 69 ] TRANSLATION 79
[End of] Second Chapter [i. e. of the third division]
Resume 7
Virtue (60); the eye (6i) 1 ; then the sens(es) (62) 2 ;
"Times" (63); two on action (64, 6s) 3 ; pure (66) 4 ;
Silen(ces) (67) 5 ; then two on Passion (68, 69).
These, moreover, they say, (form) the highest (uttama-) sec-
ond chapter. 7
70. This verily was said by the Blessed One, said by the
Sanctified One, so 'I have heard.
'Those creatures seen by me, O monks, who are attended by
evil actions of body, word, or thought, who speak ill of the noble
ones, holding Wrong Belief, 8 taking on themselves the deeds of
Wrong Belief such persons, after the dissolution of the body
after death, go to punishment, misfortune, torture, and perdition.
' Now, not having heard this (truth) proclaimed by anyone
else, whether devotee or brahman, I say : " Those creatures
seen by me, O monks, who are attended by evil actions of body,
word, and thought, who speak ill of the noble ones, holding
Wrong Belief, taking on themselves the deeds of Wrong Belief
such persons, after the dissolution of the body after death, go
to punishment, misfortune, torture, and perdition."
' And furthermore, since this is entirely 9 understood, seen,
and known, for that reason I say : " Those creatures seen by me,
O monks, who are attended by evil actions of body, word, and
1 Observe the stem form. ,
*In order to keep within the eight syllables of the verse, the last word of
this line of the resume is apocopated into indriya-, instead of indriyani of the
text. This shortened form may be, however, comparable to the Vedic plural,
see Whitney, Skt. Gram., 331 c, and cf. Fausboll, Sutta Nipata, SEE. 10,
p. xii.
8 Remark the singular caritam, instead of the plural caritani.
* Remark the simple adj. instead of the abstract soceyya- of the text.
*mune instead of moneyyani of the text.
8 All MSS. agree in having the stem form raga- instead of the nom. rago.
7 The fourth line of this resume has four extra syllables.
8 ditthi-; see note on 49.
* sama- ; an unusual word. Probably equivalent to Avestan homo- ; cf.
Bartholomae, Altiranisches Worterbuch, s. v.
80 ITI-VUTTAKA [ 70 -
thought, who speak ill of the noble ones, holding Wrong Belief,
taking on themselves the deeds of Wrong Belief such persons,
after the dissolution of the body after death, go to punishment,
misfortune, torture, and perdition." '
To this effect spake the Blessed One, and hereupon said the
following :
'That individual here (in this world)
Who reflecteth wrong thoughts, 1
Who uttereth wrong words,
Who doeth wrong deeds with his body,
Who is ignorant and wicked
Here in this brief life (he),
After the dissolution of the body,
Goeth to perdition.'
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
71. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'Those creatures seen by me, O monks, who are attended by
good actions of body, word, and thought, who speak no ill of
the noble ones, holding Right Belief, taking on themselves the
deeds of Right Belief such persons, after the dissolution of the
body after death, go to felicity and heaven.
' Now, not having heard this (truth) proclaimed by anyone
else, whether devotee or brahman, I say : " Those creatures seen
by me, O monks, who are attended by good actions of body,
word, and thought, who speak no ill of the noble ones, holding
Right Belief, taking on themselves the deeds of Right Belief
such persons, after the dissolution of the body after death, go to
felicity and heaven."
'And furthermore, since this is entirely understood, seen, and
known, for that reason, I say: "Those creatures seen by me,
O monks, who are attended by good actions of body, word, and
thought, who speak no ill of the noble ones, holding Right Belief,
1 Literally manas-, ' mind.'
- 72 ] TRANSLATION 8 1
taking on themselves the deeds of Right Belief such persons,
after the dissolution of the body after death, go to felicity and
heaven." '
To this effect spake the Blessed One, and hereupon said the
following :
'That individual here (in this world)
Who reflecteth right thoughts,
Who uttereth right words,
Who doeth right acts with his body,
Who is learned and virtuous
Here in this brief life (he),
After the dissolution of the body,
Goeth to heaven/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
72. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'There are, O monks, these three Elements (dhatu-) of De-
liverance (nissorewa-) .' 'What three?' 'Deliverance from the
Passions, namely, Separation (nekkhamma-) (i. e. from the
world) ; the Deliverance from Form (rupa-), namely Formless-
ness; the Deliverance from that which has had Existence, which
is compounded (and) subject to the Chain of Causation (paticca-
samuppanna-) , namely, Cessation (nirodha-).'
To this effect spake the Blessed One, and hereupon said the
following :
' The ever- fervent one that knoweth
The Deliverance from Passion,
And (the way of) passing beyond Forms,
And attaineth tranquillity of all the Aggregates
This monk, verily, hath proper vision (sammaddasa-) ,
Inasmuch as he is emaciated here (in this world) ;
If he be good and hath attained Insight,
7
82 ITI-VUTTAKA [ J2 -
\
He verily is a sage (muni-) that hath escaped the yoke (of
earthly existence)/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
73. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
1 Those (people) that are (liberated) from Form, O monks,
are better than (people still attached to) Form; Cessation is
(even) better than (the state of individuals who are attached to)
Form/
To this effect spake the Blessed One, and hereupon said the
following :
' Those creatures that go to Form (rupa-upa-gam-) ,
And those that live without Form,
Do not comprehend Cessation,
Since they go to Re-existence.
And those, who, by their comprehension of Forms,
Are not stablished in formless things,
(And) who are emancipated through Cessation
These persons have abandoned death.
He that hath attained with his body
The immortal Element (dhatu-) of getting-rid-of-the-Sub-
strata (nir&padhi-) ,
And who, free from Taint, 1
Hath experienced the getting-rid-of-the-Substrata
He, a Perfectly Enlightened One, pointeth out the Path
Which is without grief and free from passion/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
74. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' There are these three (kinds of) sons, O monks, to be found
1 See page 65, note 2.
- 74 ] TRANSLATION 83
living in the world/ ' What three ? ' ' Superior-born, equal-
born, and inferior-born. 1
* In what way, O monks, doth a son become superior-born ?
There exist here (in this world), O monks, parents who have
not gone to the Refuge of the Buddha, who have not gone to the
Refuge of the Law, who have not gone to the Refuge of the
Order, who do not abstain 2 from maltreating living creatures,
who do not abstain from not giving gifts, 3 who do not abstain
from fornication, 4 who do not abstain from falsehood, who do
not abstain from the state of sloth (characteristic) of a drinker
of liquor and spirits, who are immoral; of them there is born
a son that goeth to the Refuge of the Buddha, that goeth to
the Refuge of the Law, that goeth to the Refuge of the Order,
who abstaineth from maltreating living creatures, who abstain-
eth from not giving gifts, who abstaineth from fornication, who
abstaineth from falsehood, who abstaineth from the state of
sloth (characteristic) of a drinker of liquor and spirits, who
is moral and righteous: thus, verily, O monks, is born a
superior son.
' In what way, O monks, doth a son become equal-born ?
There exist parents here (in this world), O monks, who have
gone to the Refuge of the Buddha, who have gone to the Refuge
of the Law, who have gone to the Refuge of the Order, who
abstain from maltreating living creatures, who abstain from not
giving gifts, who abstain from fornication, who abstain from
falsehood, who abstain from the state of sloth (characteristic)
of a drinker of liquor and spirits, who are moral and righteous;
of them there is born a son that goeth to the Refuge of the
Buddha, that goeth to the Refuge of the Law, that goeth to the
Refuge of the Order, who abstaineth from maltreating living
creatures, who abstaineth from not giving gifts, who abstaineth
from fornication, who abstaineth from falsehood, who abstaineth
1 ati-, anu-, ava-jata-.
*atipata-; see Monier Williams, Sanskrit Dictionary, s. v.
8 Notice the double negative instead of the positive.
4 Literally, ' wrong conduct in love affairs/
84 ITI-VUTTAKA [ 74 ~
from the state of sloth (characteristic) of a drinker of liquor
and spirits, who is moral and righteous: thus, verily, O monks,
is born an equal son.
' In what way, O monks, doth a son become inferior-born. There
exist parents here (in this world), O monks, who have gone to
the Refuge of the Buddha, who have gone to the Refuge of the
Law, who have gone to the Refuge of the Order, who abstain
from maltreating living creatures, who abstain from not giving
gifts, who abstain from fornication, who abstain from falsehood,
who abstain from the state of sloth (characteristic) of a drinker
of liquor and spirits, who are moral and righteous ; of them there
is born a son that doth not go to the Refuge of the Buddha,
that doth not go to the Refuge of the Law, that doth not go to
the Refuge of the Order, who doth not abstain from maltreating
living creatures, who doth abstain from giving gifts, who doth
not abstain from fornication, who doth not abstain from the state
of sloth (characteristic) of a drinker of liquor and spirits, who
is immoral and wicked : this, verily, O monks, is born an inferior
son. These are the three (kinds of) sons, O monks, to be found
living in the world/
To this effect spake the Blessed One, and hereupon said the
following :
' The wise desire a son superior
Or equal; they desire not
An inferior-born son
Who injureth the family.
Those sons who in the world become
Followers (of Buddha), who are endowed
With a faithful character, bountiful, 1 unselfish
May the moon, detached from the mass of clouds, shine
upon them/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
1 vadannil-, Skt. vadanya-.
- 75 ] TRANSLATION 8 5
75. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' There are found these three (kinds of) individuals living in
the world, O monks/ 'What three?' 'One that is like unto
a lack of rain, one that giveth rain over a district, and one that
giveth rain everywhere. How doth an individual, O monks,
become like unto a lack of rain? An individual here becometh
not a giver of all things, namely, (the articles) food, drink,
clothing, conveyance, garlands, perfumes, unguents, bed, lodging,
and light, to devotees, brahmans, beggars, wayfarers, and indi-
gent people thus, forsooth, O monks, an individual becometh
like unto a lack of rain.
' How doth an individual, O monks, become like unto one that
giveth rain over a district ? An individual here becometh a giver
of certain things, but of certain other things he becometh not a
giver, namely, (the articles) food, drink, clothing, conveyance,
garlands, perfumes, unguents, bed, lodging and light, to devotees,
brahmans, beggars, wayfarers and indigent people thus, for-
sooth, O monks, an individual becometh like unto one that giveth
rain over a district.
' How doth an individual, O monks, become like unto one that
giveth rain everywhere? An individual here giveth 1 of all
things, namely, (the articles), food, drink, clothing, conveyance,
garlands, perfumes, unguents, bed, lodging, and light, to devotees,
brahmans, beggars, wayfarers, and indigent people thus, for-
sooth, O monks, an individual becometh like unto one that giveth
rain over a district.
' These verily, O monks, are the three (kinds of) individuals
found living in the world/
To this effect spake the Blessed One, and hereupon said the
following :
1 Observe the changed locution. Above in this same passage, it was the
noun data-, ' a giver ' ; here it is the verb deti, ' to give.' The latter may
correspond to the Skt. root day-, ' to share,' or to the root i da-, ' to give,' or
possibly to 2 da-, ' to divide, to share.' There are no MS. variants.
86 ITI-VUTTAKA [ 75~
' He (that) distributeth not
That which he hath received
His food, his drink, his sustenance
Unto devotee, brahman, beggar, wayfarer
Such a low man as he, they say, is like
Unto a lack of rain.
He that is giver of certain things,
Of certain giving not *
Such as he, so say the wise,
Sheddeth rain over a district.
A man that doth promise 2 plenteous alms,
Compassionate to all creatures,
Scattereth wide (his bounty) with joy and pride, 3
And saith: "Share, share* (with me)."
Like unto a cloud that roareth,
And thundereth,
And giveth forth rain,
And filleth the heights and the depths
With its drenching waters
Such here on earth is that man. 5
When he hath toilfully 6 acquired
Wealth attained by lawful means
He satisfieth with food and drink
The worthy (sammd) wayfarers.
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
1 pavecchati ; a rare word equiv. to Skt. pra-r-, or rch-, 'to go forth/ in
the caus. ' to send, to give.' For the euphonic v before i, e, u, see Franke,
Pali und Sanskrit, p. 101.
* subhikkhavaca-, lit. ' with assurance of good provisions.'
* Remark that mana- may in Pali, as in Sanskrit, be used in a good, as
well as in a bad, sense.
4 detha ; an imper. 26. pi., from either i dS- t ' to give/ or from 2 d&-, ' to
divide, to share.'
8 Rather an anticlimax !
*utthana-, Skt. ut-sthana-, lit. 'rising.' In Apte, Skt. Diet., s. v., the
fourth definition is ' effort, exertion.'
- 76 ] TRANSLATION 8/
76. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'A man should preserve his character (slla-), O monks, by
seeking three (kinds of) Happiness/ 'What three?' 'He
should preserve his character by thinking : " Let praise come to
me " ; he should preserve his character by thinking : " Let wealth
fall to my lot"; he should preserve his character by thinking:
" I shall go after the dissolution of the body after death, to
felicity, to the heavenly world (sagga-loka-) ." A wise man
should preserve his character, O monks, by seeking these three
(kinds of) Happiness/
To this effect spake the Blessed One, and hereupon said the
following :
' A wise man may preserve his character
If he seek three (kinds of) Happiness, namely,
Praise, the getting of treasure,
And, when dead, joy in heaven.
But if, though not doing evil himself,
He attendeth on one that doth evil,
He becometh suspected 1 of evil, 2
And his ill-repute increaseth.
As is the friend whom one maketh,
As is the friend on whom one attendeth,
Such a one doth he himself become.
Of such is the nature of Association (sahavasa-).
As the poisoned shaft besmeareth the unsmirched quiver,
Just so one comrade (influenceth) another comrade,
And the toucher the touched.
Thus from fear of being smirched
A steadfast man should not be
An evil man's companion.
1 samkiya-; not in Childers. I should compare the word with Skt. tank-,
' to doubt ; to imagine, fancy.'
2 For this use of the loc. case see Speyer, Sanskrit Syntax, p. 109.
88 ITI-VUTTAKA [ 76 -
Like unto a man that wrappeth up
A stinking fish in Kusa 1 grass,
And the grass giveth forth a stinking savor
Like unto him are those that attend on fools (bdlu-).
And like unto a man that wrappeth
A (morsel of the fragrant) Tagara 2 within a petal, 3
And the leaves give forth a pleasant savor
Like unto him are those that attend the steadfast.
Hence if he know the contents*
Of his own leaf -basket, 5
The wise man should not serve the wicked,
But should serve the good,
For the wicked lead (one) to perdition,
But the good cause (one) to attain felicity/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
77. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'That this body is undergoing decomposition, O monks, is
the Law of the change of Intellections 6 ; that all the Substrata
are transitory (and cause) misery, is the Law of Transformation/
To this effect spake the Blessed One, and hereupon said the
following :
1 Poa cynosuroides, a sacred grass used at certain religious ceremonies.
a Tabernae montana coronaria, a fragrant plant.
8 Patasa-; we should expect patta-, ' leaf,' to be used a second time.
*I follow the MSS. B, D, E, and S in reading sampaka. This means
literally 'cooking, or ripening thoroughly' (Monier Williams). The word
also designates a plant, viz., the Cathartocarpus Fistula.
* pal3sa-puta- ; this may be a reference to the pitakas, or 'baskets,' of
tradition, the well-known designation of the three divisions of the Buddhist
canon.
*vinnana-; this word is discussed by Mrs. Rhys Davids, DhS. 16, 202,
484, 1008, 1156.
- 78 ] TRANSLATION 89
' Knowing both (the fact) that the body
Is undergoing decomposition, and that the Intellections
are breaking up, 1
(The man) of perfected mind, that hath seen peril in
the Substrata,
And learned 2 Birth and Death-
He hath attained unto the highest Repose,
And longeth for his time to come.' 8
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
78. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
'This is a fundamental principle, O monks, that creatures
mingle and unite together with creatures, the base-disposed with
the base-disposed, and the well-disposed with the well-disposed.
' In past time it was a fundamental principle that creatures
have mingled and united together with creatures, the base-dis-
posed with the base-disposed, and the well-disposed with the well-
disposed.
' In future time it will be a fundamental principle that creatures
will mingle and unite together with creatures, the base-disposed
with the base-disposed, and the well-disposed with the well-
disposed.
'At the present time it is now a fundamental principle that
creatures do mingle and unite with creatures, the base-disposed
with the base-disposed, and the well-disposed with the well-
disposed/ 4
To this effect spake the Blessed One, and hereupon said the
following :
1 The best MS., namely M, it may be noted, reads veragunam, which is not
clear to me. I follow the MSS. D, E, and S in reading pabhangunam.
'ajjhaga; an aor. of adhi-gam-, used as an aor. of adhlte, 'to repeat, to
go over,' hence ' to study.'
* kala-, a synonym of death.
* For the Buddhistic order of ' past, future, and present,' see note on 62
and cf. 63.
QO ITI-VUTTAKA [ 78 -
' The undergrowth 1 of the forest (of Lust) is born from
Contact (samsagga-)
And perisheth from lack of Association.
Just as one that hath climbed upon a small 2 piece of wood,
Would sink in the great sea,
So doth even the man of holy life sink
When he approacheth an indolent person.
Therefore, forsaking the indolent person
With enfeebled strength,
Let one live with wise men
Who are in retreat (and) noble,
With minds intent, meditative,
Ever undertaking manly deeds/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
79. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' These three things, O monks, conduce to the deterioration of
a monk who is a novitiate/ * What three ? ' 'A monk becometh
here (in this world) delighting in and delighted by activity, 8
O monks, and addicted to the delight of activity; he becometh
delighting in and delighted by conversation and addicted to the
delight of conversation ; he becometh delighting in and delighted
by sleep, and addicted to the delight of sleep. These, O monks,
are the three things which conduce to the deterioration of a
monk who is a novitiate.
' These three things, O monks, conduce to the non-deterioration
of a monk who is a novitiate/ 'What three?' 'A monk be-
cometh not here (in this world) delighting in and delighted by
1 vanatha-; literally the word means 'forest-standing/ and hence 'under-
growth.' In Skt. the term is used to designate ' hermit, ascetic.' For the use
of this word in the category of ' Lust/ see Mrs. Rhys Davids, DhS. 5 1059.
See Dhammapada, w. 283, 284, 344.
a paritta- ; Skt. pari-dH-, for which see P&nini, 5. 3. 124. In Sanskrit this
rare word has the meaning ' to circumscribe, to limit.'
*kamma-; there is here manifestly no idea of the Karma doctrine.
- 79 ] TRANSLATION gi
activity and becometh not addicted to the delight of activity;
he becometh not delighting in and delighted by conversation,
and becometh not addicted to the delight of conversation; he
becometh not delighting in and delighted by sleep, and becometh
not addicted to the delight of sleep. These, O monks, are the
three things which conduce to the non-deterioration of a monk
who is a novitiate/
To this effect spake the Blessed One, and hereupon said the
following :
' Such a monk as delighteth in activity
As is delighted by conversation and delighteth
In sleep, and is puffed up (uddhata-),
Cannot attain Supreme Enlightenment.
Therefore, verily, one should be
With few obligations,
With slight slumber, and not puffed up ;
Such a monk can attain Supreme Enlightenment.'
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
[End of the] Third Chapter [i. e. of the third division]
Resume 8
Two on Belief (70, 71 ) x ; Deliverance (72); Form
(73) 2 ;
A "son" (74) 2 ; and by "one that doth not give rain"
(75);
1 The writer of the resume has totally misunderstood this passage. He
should not have written ditthi-, ' Belief/ but dittha a passive past ppl. of drt-,
' to see.' The important word, at any rate, is not this verb ' to see,' but the
term kayaduccarita- in the same line of the text. Compare the resume of
81, found after 89 in this translation. This section begins in just the same
way as 70, 71, but in this latter resume the important word sakkarena, ' own
affairs,' is correctly given. It is, however, to be noted that this difference may
have been caused by the metrical position of the respective words in the verses
of the two resumes.
* In the former case the sing, instead of the plur. is used, in the latter
case the plur. is used instead of the sing.
92 ITI-VUTTAKA f 80 -
Happi (nesses) (76)*; and Dissolution (77) ; and Element
(78);
By Deterioration ( 79) *; these ten.
80. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' There are, O monks, these three improper Ideas.'
' What three ? ' ' The improper Idea attached to Considera-
tion, 2 the improper Idea attached to gain (labha-), to one's own
affairs (sakkara-), and reputation (siloka-), the improper Idea
attached to lack of compassion for another. 3 These verily, O
monks, are the three improper Ideas/
To this effect spake the Blessed One, and hereupon said the
following :
' He that is attached to consideration,
To gain, to one's own affairs, and esteem,
That taketh pleasure in companionship
He is far from the destruction of the Fetters.
But (lit. and) he that hath abandoned children and herds,
Dwelling apart and abandoning society 4
Such a monk as this is able
To attain Supreme Enlightenment/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
1 For the apocopated form, cf. the preceding resume, page 79, note 2.
*vitakka-; this word is rendered 'Conception' by Mrs. Rhys Davids, DhS.
7, 1 60, 167, a rendering which, though suitable to a work of the psycho-
logical character of the Dhamma Sanghani, would not be as appropriate here.
8 anavannatti- ; this unusual word is not in Childers. I should compare it
with the Skt. *an-ava-jnapti-. From the Skt. verb jna-, 'to know,' is formed
the noun jiiapti-, ' knowledge,' although the verb ava-jna-, ' to despise, to con-
temn,' does not have in Sanskrit a corresponding noun *ava-jnapti- ; it is to
this hypothetical form with a negative prefix an-, that I compare this Pali
word.
4 anuddayata- ; this seems to be a genuine Pali word. See Samyutta-Nikaya,
edited by Leon Peer, vol. 2, p. 218, and also the Vinaya Pitaka, edited by
Windisch, vol. 2, p. 196. Compare also Mrs. Rhys Davids, DhS. 1056.
Childers, Pali Diet., s. v., correlates the word with Skt. anudaya-, ' pity.'
6 sangha-, apparently not used here in the usual acceptation of ' the Order.'
- 8 1 ] TRANSLATION 93
81. * I have seen creatures, O monks, who were overcome, whose
thoughts were taken possession of by their own affairs (sakkdra-).
who, after the dissolution of the body after death, go to punish-
ment, misfortune, torture, and perdition. Those creatures seen
by me, O monks, who are overcome, whose thoughts are not
taken possession of by their own affairs, after the dissolution
of the body after death, go to punishment, misfortune, torture,
and perdition. Those creatures seen by me, O monks, who are
overcome, whose thoughts neither are nor are not taken pos-
session of by their own affairs, after the dissolution of the body
after death, go to punishment, misfortune, torture, and perdition.
' Now, not having heard this (truth) of (i. e. promulgated by)
anyone else, whether devotee or brahman, I say : " Those crea-
tures seen by me, O monks, who are overcome, whose thoughts
are taken possession of by their own affairs, after the dissolu-
tion of the body after death, go to punishment, misfortune, tor-
ture, and perdition. Those creatures seen by me, O monks, who
are overcome, whose thoughts are not taken possession of by
their own affairs, after the dissolution of the body after death, go
to punishment, misfortune, torture, and perdition. Those crea-
tures seen by me, O monks, who are overcome, whose thoughts
neither are nor are not taken possession of by their own affairs,
after the dissolution of the body after death, go to punishment,
misfortune, torture, and perdition."
' And furthermore since this entirety is understood, seen, and
known by me, for that reason I say : " Those creatures seen by me
O monks, who are overcome, whose thoughts are taken posses-
sion of by their own affairs, after the dissolution of the body
after death, go to punishment, misfortune, torture, and perdi-
tion. Those creatures seen by me, O monks, who are overcome,
whose thoughts are not taken possession of by their own affairs,
after the dissolution of the body after death, go to punishment,
misfortune, torture, and perdition. Those creatures seen by me,
O monks, who are overcome, whose thoughts neither are nor are
not taken possession of by their own affairs, after the dissolu-
94 ITI-VUTTAKA [ 82 -
tion of the body after death, go to punishment, misfortune, tor-
ture, and perdition." 3
' He whose Contemplation (samadhi-)
Neither is nor is not disturbed
By his own affairs
And that liveth attentively
Him, thoughtful, persevering, (and) discerning the subtle
(sukhuma-) Belief,
Whose delight is in the destruction
Of the Clinging to Existence (upadana-)
Him they call a good man/
82. ' These three divine reports, O monks, go forth time after
time 1 among the gods/ ' What three ? ' * At the time, O monks,
when a holy disciple hath cut off his hair and beard, and hath
donned the yellow robes, (when he) aimeth at the houseless life
(of an ascetic) by his renunciation of home at this time, O
monks, the divine report goeth forth among the gods : " This holy
disciple aimeth at fighting with the devil (Mara)." This, O
monks, is the first divine report which goeth forth among the gods
time after time.
'And furthermore, at the time, O monks, when a holy dis-
ciple liveth (joined with the junction of Devotion, i. e.) devoted
to the seven laws accessory to Supreme Enlightenment at this
time, O monks, the divine report goeth forth among the gods:
" This holy disciple fighteth with the devil." This O monks, is
the second divine report which goeth forth among the gods time
after time.
' And furthermore, at the time, O monks, when a holy disciple
liveth, having by the destruction of the Taints known fact to
face and attained in (this) seen world Emancipation of thought
and Emancipation of wisdom at this time, O monks, the re-
port goeth forth among the gods : " This holy disciple is victor
1 Edmunds, Buddhist and Christian Gospels, p. 145, translates the phrase
samayS samayam upsdaya, as ' from time to time.' The words appear to mean
literally ' time including time.'
- 83 ] TRANSLATION 95
in the conflict, (and) since he hath conquered (at) the battle-
front, he dwelleth beyond. 1 This, O monks, is the third divine
report which goeth forth among the gods time after time. These
verily, O monks, are the three divine reports which go forth
among the gods time after time.'
' Even the gods verily will do homage unto him
Whom they have seen to be victor in the conflict,
A disciple of Supreme Enlightenment,
Great, time-surpassing.
" Homage unto thee, O unconquerable one !
Thou who hast overcome the hard to conquer,
Who hast constantly overcome
The army of Death by Release (vlmokkha-) "
Thus will the gods do homage unto him
That hath attained the goal (manasa-, lit. purpose) ;
They will do homage unto him
Because he proceedeth 2 to the power over Death/
83. ' O monks, when a god hath fallen from Dharma in his
body, there appear five prognostics: garlands wither, garments
become soiled, sweat is emitted from the armpits, a bad color
cometh upon his body, the god taketh no pleasure in his divine
ambrosia.
' The (other) gods, O monks, when they have learned that this
son of a god hath fallen from Dharma, sympathize with him in
three phrases, namely, "Go hence, sir, unto felicity (sugati-),
and when thou hast gone thither, do thou take that which is
good to take (suladdha-labham labha), and when thou hast so
done, do thou be firmly established therein." ' 3
When this was said a certain monk spake unto the Blessed
One in this manner: * What in sooth, Sire, is considered an
attainment of felicity on the part of the gods, and what, Sire, a
1 ajjhSvasati, Skt. *adhy-a-vas- ; this would seem to imply 'he dwelleth in
Nirvana.'
* vajati, Skt. root vraj-.
8 suppatitthita-, Skt. su-prati-stha-.
96 ITI-VUTTAKA [ 83-
taking of what is good to take on the part of the gods, and
further, Sire, what is considered " being firmly established there-
in " on the part of the gods? ' ' Humanity (manussatta-) verily,
O monks, is considered an attainment of felicity on the part of the
gods. The Faith which a devotee, when he hath become human,
doth acquire from the discipline of the law made known by the
Consummate One this (Faith) verily, O monks, is considered
on the part of the gods a taking of what is good to take. Fur-
thermore this Faith becometh fixed in him (lit. of him) firmly
established (because) born from the depths of his being, firm,
not to be restricted by devotee, or brahman, or god, or devil, or by
brahman or anyone else in the world ; this verily, O monks, is con-
sidered on the part of the gods " being firmly established
therein." '
' When, owing to the uncertainty of life,
A god falleth from his divine body
Three reports go forth among the gods
In sympathy with him:
" Go hence, sir, unto felicity,
Unto companionship 1 of men,
And, when thou hast become human,
(Go unto) the unsurpassed Faith.
" This is the Faith of thee (who art) fixed therein 2
A Faith that is born from the depths (of thy being),
Not to be shaken 3 as long as life doth last ;
It is made known 4 in the True Law.
* sahavyatam ; I take this as the ace. sing, of a nom. sahavyata, and
compare it with Skt. *saha-vya-ta-. In Sanskrit the suffix -vya is not common
as a secondary suffix (see Whitney, Skt. Gram., 1228 c), and seems to be
used exclusively with words expressing relationship, e. g., pitruya-, ' paternal
uncle.' The suffix -vya is exemplified in Pali in other words, e. g., dasavyam-,
' servitude, slavery,' and patavyata-, Skt. patavyata-, ' injury, slaying.'
nivittha-, Skt. ni-vrtta-, from the root vrt-, ' to turn.'
3 asamhira; I take this word as a formation from sam-irati, comparing it
with the Skt. lr-, ' to set in motion, to shake.' For the insertion of the letter
h see Pischel, Gramtnatik der Prakrit-Sprachen, 338. It must be noted,
however, that samirati without the h does not occur in Pali. Franke, Pali
und Sanskrit, p. 101, n. 63, says: 'Vortritt von h nicht uberall belegt.'
* suppav edite ; compare Skt. causative of su-pra-vid-.
- 84 ] TRANSLATION gj
" For, having avoided
Evil actions of body,
Word, and thought,
That hath evil repute, 1
" And having done much and boundless good
In body, word, and thought,
One doth become
Freed from the Substrata.
" For by giving he hath acquired this great virtue
Which is related to the Substrata ;
Verily he hath stablished other mortals
According to the True Law of Chastity."
When the gods know that a god hath fallen,
With this kindly feeling 2
They do encourage him
" Be thou a god again and again." '
84. ' There are these three individuals, O monks, 8 who are
born into the world for the advantage and for the felicity of many
persons, out of kindly feeling for the world, for the benefit, for
the advantage and for the felicity of gods and men/ ' What
three ? ' ' Here in the world, O monks, is born the Sanctified One,
the Supremely Enlightened One, who is endowed with knowledge
and (good) behavior, who is felicitous, who knoweth the world,
an unsurpassed guider of men that have to be tamed, a teacher
of gods and men, enlightened, blessed. He it is that expoundeth
the law of the beginning, middle, and end of good acts, and who
maketh known the Teacher with his characteristics, (and who
maketh known) the full and perfect life of Chastity. This, O
1 dosa-sannita-, Skt. dosa-sam = jna-.
*imaya kampaya; in form this may be either an instr., dat., abl., or gen.
It is probably an instr. of quality, equivalent to the Latin abl. of quality. See
Speyer, Sanskrit Syntax, p. 50, para. 3.
* The vocative occurs only in S.
8
98 ITI-VUTTAKA [ 84 -
monks, is the first individual that is born into the world for the
advantage and for the felicity of many persons, out of kindly feel-
ing for the world, for the benefit, for the advantage, and for the
felicity of gods and men.
' And moreover, after him, O monks, there is (an individual)
who is called a disciple of the Teacher, sanctified, with Taints
destroyed, who doeth his duty, who hath laid aside his burden,
who hath attained the right goal (attha-), with Bonds of Exist-
ence completely destroyed, emancipated by perfect knowledge.
He it is that expoundeth the law of the beginning, middle, and end
of good acts, and who maketh known the Teacher with his
characteristics, (and who maketh known) the full and perfect life
of Chastity. This verily, O monks, is the second individual that
is born into the world for the advantage and for the felicity of
many persons, out of kindly feeling for the world, for the benefit,
for the advantage, and for the felicity of gods and men.
' And moreover, after him, O monks, there is (an individual)
who is called a disciple of the Teacher, a novitiate imbued with
intelligence, 1 learned, endowed with that which maketh for
Character (sllavat-). He it is that expoundeth the law of the
beginning, middle, and end of good acts, and who maketh known
the Teacher with his characteristics, (and who maketh known)
the full and perfect life of Chastity. This, O monks, is the third
individual that is born into the world for the advantage and for
the felicity of many persons, out of kindly feeling for the world,
for the benefit, for the advantage, and for the felicity of gods and
men. These verily, O monks, are the three individuals who are
born into the world for the advantage and for the felicity of
gods and men.'
' The Teacher verily is the first great Sage in the world ;
Following him is the disciple of perfected mind,
And then next the novitiate, imbued with intelligence,
Learned, endowed with that which maketh for Character.
1 patipada-, a vrddhi derivative of Skt. prati-pad-.
85] TRANSLATION 99
These three, teachers of gods and men,
Givers of radiance, speaking forth the Law,
Unclose the door of immortality 1 ;
They release many from the Bond.
Those who, by the unsurpassed leadership of the Teacher,
Follow on the path which hath well been shown,
And those who are earnest in the teachings of the Felicitous
One,
Make an end of Misery e'en here (in the world)/
85. ' Ye should live, O monks, seeing what is impurity in
the body; there should likewise be present before you internally
attention (lit. memory) to your inhalation and exhalation
(dnapdna-) ; ye should live seeing impermanence in the Aggre-
gates.
'And of those that live seeing what is impurity in the body,
whatever inclination (anusaya-) toward Passion there is (in
them), (all that inclination) is destroyed by their elements of
purity (lit. by their pure element).
' And (likewise) from having present before oneself internally
attention to (one's) inhalation and exhalation, whatever external
repositories of ideas (i. e. modes of thought) there are, which
tend toward hindrance, they become of no account (lit. do not
exist).
' And of those that live seeing the impermanence which is in
the Aggregates whatever ignorance there is in those people,
(all that ignorance) is destroyed, and whatsoever sapience (vijja-)
there is in those people, (all that sapience) cometh to the fore.' 2
' The one that seeth what is impure in the body,
With his thoughts fixed on inhalation and exhalation,
Seeing the tranquillity (samatha-) of all the Aggregates,
Ardent at all times,
1 This phrase is in absolute contradiction with the usual Buddhist doctrine,
which states distinctly that immortality is not and should not be the goal of
the righteous man.
2 itppajjati, lit. ' rises up, comes into being.'
IOO ITI-VUTTAKA [86-
This monk verily hath proper vision
Inasmuch as he is emancipated here (in this world) ;
If he is good and hath attained Insight, -
He is a sage that hath escaped the yoke of earthly existence.'
86. ' This is a lesser law unto a monk that hath entered upon
his greater and his lesser laws. In explanation 1 of the phrase
" that hath entered upon his greater and his lesser laws " : he
is one that speaketh that which is lawful, he is one that speaketh
not that which is unlawful ; he is one that reflecteth on that which
is lawful, he is one that reflecteth not on that which is not lawful.
When he hath accomplished 2 both of these things, he liveth re-
signed, 3 thoughtful, and mindful/
' The monk that delighteth in and is delighted by the Law,
That doth meditate upon the Law,
That remembereth the Law,
Doth not abandon the True Law.
If in going or in standing,
Or in sitting or in reclining,
He gaineth supremacy over* his own thoughts,
Truly that one goeth to Repose/
87. ' There are these three improper ideas, O monks, which
cause blindness, lack of sight, and ignorance, bring about cessa-
tion of wisdom, tend toward hindrance, and conduce to absence
of Nirvana/ 'What three?' 'The idea of Lust, O monks,
1 veyyakaranftya, cf. Skt. vyakarana-, ' Auseinandersetzung.' I am indebted
to the kindness of Dr. Truman Michelson for the explanation of this form
as a dative of purpose. See Kuhn, Pali Grammatik, 70. The word is not
cited in Childers with this meaning.
*abhinivajjetva; this may be analyzed as a gerund of abhi-ni-varjayati,
from the root vrj-. The compound does not appear in Sanskrit. Consult
Bohtlingk and Roth under abhivarga-, defined as ' Bereich.'
8 The foregoing prose passage very strongly confirms, it seems to me, the
view advanced in the Introduction, p. 9-10, namely, that the prose portions of
the Iti-vuttaka are in the nature of a commentary. This particular one does
not seem to have a very close connection with the following stanzas.
*samayam; I take this as a pres. participle of the root fam-.
-88] TRANSLATION IOI
causeth blindness, lack of sight, and ignorance, bringeth about
cessation of wisdom, tendeth toward hindrance, and conduceth
to absence of Nirvana. The idea of Malevolence, O monks,
causeth blindness, lack of sight, and ignorance, bringeth about
cessation of wisdom, tendeth toward hindrance, and conduceth
to absence of Nirvana. The idea of Cruelty, O monks, causeth
blindness, lack of sight, and ignorance, bringeth about cessation
of wisdom, tendeth toward hindrance, and conduceth to absence
of Nirvana. 1
' There are these three proper ideas, O monks, which do not
cause blindness, lack of sight, and ignorance, which do not bring
about cessation of wisdom, which tend not toward hindrance,
(but) which conduce to Nirvana/ 'What three? 1 'The idea
of Separation (nekkhamma-) , O monks, causeth not blindness,
lack of sight, and ignorance, doth not bring about cessation of
wisdom, doth not tend toward hindrance, (but) conduceth to
Nirvana. The idea of Non-malevolence, O monks, causeth not
blindness, lack of sight, and ignorance, doth not bring about
cessation of wisdom, doth not tend toward hindrance, (but) con-
duceth to Nirvana. The idea of Non-cruelty, O monks, causeth
not blindness, lack of sight, and ignorance, doth not bring about
cessation of wisdom, doth not tend toward hindrance, (but) con-
duceth to Nirvana/
'One should reflect on the three proper ideas, and should
renounce
The three improper ones. He verily that doth reflect upon
And doth subdue 2 his ideas, as the rain doth subdue
Dust that is raised he truly e'en here (in this world)
By gaining supremacy over his ideas by his thought (or,
heart),
Hath gone unto a condition of Repose/
88. ' There are, O monks, these three internal impurities,
internal foes, internal enemies, internal murderers, and internal
1 Compare the similar passage in no.
8 Literally ' subdues his reflected-on ideas.'
I O2 ITI-VUTTAK A [ 88 -
adversaries/ ' What three ? ' ' Desire, O monks, is an internal
impurity, foe, enemy, murderer, and adversary. Hate, O monks,
is an internal impurity, foe, enemy, murderer, and adversary.
Delusion, O monks, is an internal impurity, foe, enemy, murderer,
and adversary. These verily, O monks, are the three internal
impurities, foes, enemies, murderers, and adversaries/
1 Desire begetteth unseemliness (anattha-) ;
Desire exciteth the thoughts;
A person is not aware of this danger
Which is born from within.
The man that is dominated by Desire
Doth not know what is seemly and seeth not the Law;
That man whom Desire doth accompany,
Becometh like unto murky (andha-) darkness.
And he that hath abandoned Desire,
And desireth not the things that make for Desire
From him Desire doth pass away
As doth a drop of water from the lotus.
Hate begetteth unseemliness;
Hate exciteth the thoughts;
A person is not aware of this danger
Which is born from within.
The man that is dominated by Anger
Doth not know what is seemly and seeth not the Law ;
That man whom Hate doth accompany,
Becometh like unto murky darkness.
And he that hath abandoned Hate,
And hateth not the things that make for Hate
From him Hate doth pass away
As doth Tal 1 fruit from its stem.
1 From this word comes the English term ' toddy ' ; see Hobson-Jobson, s. v.
With this Pali word compare the Hindustani tari, ' the fermented sap of the
palmyra.'
89 ] TRANSLATION 1 03
Delusion begetteth unseemliness ;
Delusion exciteth the thoughts ;
A person is not aware of this danger
Which is born from within.
The man that is under Delusion
Doth not know what is seemly and seeth not the Law;
That man whom Delusion doth accompany
Becometh like unto murky darkness.
And he that hath abandoned Delusion, and is not deluded
By the things which make for Delusion
He doth dispel all Delusion,
As the rising sun (dispelleth) the darkness.'
89. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' By three 1 errors, O monks, was Devadatta overcome and over-
powered in spirit (lit. 'thought'), and was (caused to) stay for
an aeon of time in punishment and perdition without relief/ 2
' By what three ? ' 'By sinful longing, O monks, was Devadatta
overcome and overpowered in spirit, and caused to stay for an
aeon of time in punishment and perdition without relief. By
sinful association, O monks, was Devadatta overcome and over-
powered in spirit, and caused to stay for an aeon of time in
punishment and perdition. But when, in truth, he became mind-
ful of his higher duties, 3 he did enter, by means of his mundane
conduct* and his attainment of discrimination, upon 5 the (fitting)
end. By these three errors verily, O monks, was Devadatta
overcome and overpowered in spirit, and caused to stay for an
aeon of time in punishment and perdition.'
1 There seems to be something missing from the text, as only two ' errors '
are mentioned in this prose passage, as far as I understand it.
*atekiccha-, from the verb tikicchati, Skt. cikitsati, 'to treat medically, to
cure.'
* A locative absolute.
* oramattaka-, not clear to me (possibly compare Skt. avara- and worfo-?).
8 antara dpadi, literally ' entered within.'
IO4 ITI-VUTTAKA [ 89 -
To this effect spake the Blessed One, and hereupon said
the following:
' Let no one be born in any world soever
Having sinful longings;
Know ye this also by this 1 (my message)
(Namely) how is the road of them that have evil longings.
I have heard that Devadatta,
Who was termed " wise,"
And who was considered to be " of perfected mind,"
Was resplendent in glory.
But having acted carelessly 2
And offended 3 the Consummate One,
He reached the Waveless perdition 4
Four-portaled and frightful.
For whosoever harmeth 5 an inoffensive 6 man
That hath done no deed of evil,
Upon him indeed (*'. e. the offender), being offensive in
thought
And lacking in respect, evil will light. 7
Whoso should think to pollute
The ocean by a jar of poison,
He could not pollute it by that,
For the sea is great (er) than the jar.
1 tadamina is the reading of all the texts, except B, which reads tadamina,
and S, which has tadimina. I follow the latter reading, and analyze the word
into tad-, ' this/ and iminS-, an instrumental case of one of the stems of the
demonstrative pronoun ayam. See Whitney, Skt. Gram., 501.
8 Literally ' having walked after carelessness.'
*apajja; I take this to be a gerund of a-pad-. See Apte, Skt. Diet., under
the third meaning, ' to get into misfortune, fall into trouble/
4 One of the eight narakas, or hells, regarded as the most dreadful.
5 dubbhe, an opt. 3rd sing., Skt. druhyet. See Kuhn, Pali Grammatik, p. 42.
* aduttha-, probably analogous to Skt. a-duh-stha-.
f It seems to me that the causative phusseti, Skt. sprf-, is out of place here,
and I should therefore follow B in reading phussati.
-QO] TRANSLATION 1 05
Even so he that (thinketh to) injure by a word
The Consummate One;
A word doth not reach unto Him,
Walking uprightly, good in thought.
A wise man should make such a one his friend,
And should follow him,
In following whose path,
A monk may attain destruction of Misery/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
[End of the] Fourth Chapter [i. e. of the third division]
Resume p
Idea (8o) 1 ; his own affairs (8i) 1 ; report (82) 1 ;
Falling (83) 2 ; in the world (84) ; offensive (85) ;
Law ( 86) 3 ; causing blindness, (87)*; impurity (88);
By Devadatta (89) 5 ; these ten.
90. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' There are, O monks, these three kinds of Serenity 6 in the High-
est.' ' What three ? ' 'As many creatures as there are, O monks,
whether without feet, or with two feet, or with four feet, or with
many feet, or having form, or without form, sentient or non-
sentient, or neither sentient nor non-sentient highest above them
all is accounted the Consummate One, the Sanctified One, the
1 Note the stem forms, vitakka-, sakkdra-, sadda-, instead of the nom. case.
2 Note the participle cavamana- instead of the noun cavana-.
* We should expect anudhammo, ' Lesser Law,' as is in the text.
4 In the text of this section the important word is akusala-vitakka-, 'im-
proper ideas,' and is modified by a list of adjectives. The writer of this
resume has simply chosen the first one of this list in place of the important
noun which it modifies
Note the use of the instrumental case for the sake of the meter.
* agga-pasada-, Skt. agra-prasada- ; the second element in Skt. means
' condescension, propitiousness, serenity, calmness.' The word agga- is found
no less than eleven times in the stanzas below.
ITI-VUTTAKA [QO-
Perfectly Enlightened One. Whatsoever ( persons ),O monks, have
found Serenity in the Highest, they have found Serenity in that
which is Highest, and unto them, moreover, that have found
Serenity in the Highest, there cometh highest fruition.
As many laws as there are, O monks, whether compounded or
not compounded, the highest of them is accounted absence of
passion, that is to say, the effacing of lasciviousness, the repres-
sion of thirst (pipasa-), giving up one's abode, refraining from
conversation 1 , destruction of Thirst (tanha-) ; (for) absence of
passion (is) Cessation, Nirvana.
* Whatsoever (persons), O monks, have found Serenity in the
law of the absence of passion, they have found Serenity in that
which is Highest, and unto them, moreover, that have found
Serenity in the Highest, there cometh highest fruition.
' Whatsoever perfected laws there are, O monks, the noble
eightfold Path is proclaimed to be the soul (atman-) of them.
For example: Right Belief, right resolves, right words, right
occupations (kammanta-), right ways of living, right exertion,
right reflection, right Contemplation (samadhi-).
'Whatsoever (persons), O monks, have found Serenity in the
law of the Noble Faith, they have found Serenity in that which
is Highest, and to them that have found Serenity in the Highest,
there cometh highest fruition. 2
' Whatsoever Orders or Congregations there are, O monks,
the highest of these is accounted the Order of the disciples of
the Consummate One, namely, four couples of men, eight indi-
viduals 3 , this is the Order of the disciples of the Blessed One,
(this Order) worthy of worship, worthy of hospitable treatment,
worthy of offerings, worthy of salutation, the unsurpassed realm
(lit. field) of virtue in the world. 4
' Whatsoever persons, O monks, have found Serenity in the
1 vattum, infin. of vatti, Skt. vac-.
8 The two preceding paragraphs are found only in S.
8 One is tempted to take this small number of members in the Congrega-
tion, or Order, as an indication of the beginnings of the Buddhist monaster-
ies, and as perhaps implying an early date of compilation of this work.
* The preceding paragraph is not in S.
-9l] TRANSLATION IO/
Order, they have found Serenity in that which is Highest, and to
them that have found Serenity in the Highest, there cometh high-
est fruition/
To this effect spake the Blessed One, and hereupon said the
following :
' Of them that have found Serenity in that which is highest,
Comprehending the Highest Law,
Having found Serenity in the Highest Buddha,
Worthy of offerings (and) unsurpassed
Of them that have found Serenity in the Highest Law
Which stilleth Lusts and is happy (i. e. giveth happiness)
Having found Serenity in the Highest Order,
The unsurpassed realm of virtue
Of those giving gifts of the first fruits
(Of all these) the highest virtue increaseth,
And likewise the highest life and repute, 1
Fame, renown, happiness, (and) power.
The wise one that is a giver of that which is highest,
Who is intent on the Highest Law,
Whether he be god or mortal,
He doth rejoice in his attainment of the Highest Goal/
91. ' This, O monks, is the lowest of vocations, namely, the
(vocation of ) a Pindola ; this word, 2 O monks, refers to the fact
that Pindola wandered about in the world with bowl in hand.
And there come unto 3 this very man, O monks, the sons of
(noble) family, (sons who) are possessed of* wealth, for
1 vanna-, Skt. v arna-, primarily ' color, beauty,' then * caste/ It can hardly
have the latter meaning here, as the Buddhistic tendency was away from caste.
* abhilapa-, lit. 'the designation (is derived from) the fact that (tV*)/
9 vasika- ; this word can mean either ' under the control, or possession, of '
and ' empty, devoid of.'
4 From this point throughout the remainder of this section, I confess
extreme uncertainty in my interpretation. The only facts of which I feel
fairly sure are that Pindola at first had a good reputation and attracted noble
IO8 ITI-VUTTAKA [ QI -
the sake of 1 the possession of wealth; not only those that
are brought before kings are 2 made religious mendicants, nor
those brought before robbers, nor yet those in debt, nor those in
fear(?). And furthermore (there come) 3 those who are o'er-
spread with Misery, who are overcome with Misery, on account
of birth, old age, death, griefs, lamentations, miseries, woes, and
distresses, with the idea (iti) that possibly (dpi eva nama) a
termination of all this Aggregate of Misery may be learned from
him that hath crossed beyond (birth, old age, etc.).
' And even so, O monks, this son of noble family (meaning
Pindola ?) becometh* covetous, with keen passion for Lusts,
malevolent in thought, corrupt in his mind's aims, of forgetful
memory, unmindful, not self -composed, with wandering thoughts,
with untamed senses.
'Just as 5 a funeral torch, O monks, standing in a dung heap,
giving light between both (*. e. the village and the forest ?),
neither kindleth the store of faggots in the village, nor in the
forest; by such a simile do I speak of this individual, (for) he
hath, on the one hand, abstained from the enjoyments of the house-
holder, and yet, on the other hand, he maketh not full the wealth
of the order of devotees ( ?) .'
* Having, on the one hand, abstained from the pleasures of the
householder,
Yet, on the other, (being) ill-fortuned, with ruined self-respect
(mana-, lit. pride),
He doth scatter forth the wealth of the order of the devotees ;
He perisheth like a funeral torch.
followers, but later fell from grace, and after his fall is compared to the
futile dying flame of a funeral torch. Are we to compare with this the story
of Pindola-Bharadvaja and the sandal bowl? See Kern, Manual of Indian
Buddhism (Strassburg, 1896), pp. 32, 108.
I paticca, Skt. pratltya, lit. ' going up to, for the purpose of/
I 1 follow S in omitting na before ajtvikS pakatS.
8 Supplying upenti from the preceding sentence.
4 Omit so ca, following B, C, M, P, Pa, S.
e On seyyathS compare page 126, note 2.
- 9 2 ] TRANSLATION
Better would it be to swallow a heated iron ball,
Like flaming fire, than that a bad,
Unrestrained fellow should live
On the charity of the land/
92. ' Even if a monk should gather up the edges of his robe
and follow behind me, 1 and should walk in my footsteps (lit.
step by step), yet if he should become covetous, 2 with keen
passion for Lusts, malevolent in thought, corrupt in the aspira-
tion of his mind, of heedless memory, 3 unmindful, not self-
composed, letting his thoughts wander, with his senses unculti-
vated, 4 then is he far from me and I from him/ 'Why?'
' Because, O monks, that monk seeth not the Law, and seeing
not the Law he seeth not me.
' But if a monk should dwell even a hundred leagues from me 5
and be not covetous, nor with keen passion for Lusts, nor malevo-
lent in thought, nor corrupt in his mind's aspiration, (but) heed-
ful in memory, mindful, self -composed, noble in thought, with
his senses cultivated, then is he near to me and I to him/
' Why ? ' ' Because, O monks, that monk seeth the Law, and
seeing the Law, he seeth me/
1 pitthito anubandho ; the former word is analogous to Skt. prsthatas, ' from
the rear, behind.' The latter word anubandha- is, in my opinion, a wrong
reading ; it is glossed in Bohtlingk and Roth as ' Band, Verbindung, ununter-
brochene Reihe oder Folge ; Absicht.' The compound verb anu-bandhati, how-
ever, means * to follow.' I should therefore change the reading in the Pali
to anubaddho, a past participle of this verb. Edmunds, who has translated
the prose portion of this section, Buddhist and Christian Gospels, p. 149, has
the same translation as above.
3 abhijjhalu, Skt. abhi-dhya-, 'longing, wish, desire,' plus the suffix -alii,
for which compare Whitney, Skt. Gram., 1192 b and 1227!).
8 muttha-sati- ; for an explanation of the first member of this compound I
am indebted to my friend Mr. Chas. J. Ogden, who suggested that this word is
to be compared to the Skt. root mrs-. The past participle of this root does not
actually occur in any Sanskrit text, but this Pali muttha- corresponds perfectly
to this hypothetical form in Sanskrit. Compare Pischel, Grammatik der
Prakrit-Sprachen, 51.
*pakata-; this word corresponds to Skt. prakrta-, from which comes the
designation ' Prakrit ' for the vulgar dialects.
1 follow the variant me instead of so, as it seems the better reading.
IIO ITI-VUTTAKA [9 2 ~
' If even a follower should become cupidinous and destructive,
See how far is the one that goeth after temptation, 1
From him that goeth not after it;
How far is the one that is not content,
From him that is content;
How far the greedy one is from him that is devoid of greed.
And he that hath insight into the Law,
And is wise through his knowledge of the Law,
He, like a pool sheltered from the wind, 2
Or like one without temptation, is absorbed in Repose. 3
See how near he that is without temptation
Is to him that is without temptation ;
How near he that is tranquil is to him that is tranquil ;
How near he that is unselfish is to him that is unselfish/
93. ' There are these three Fires, O monks/ ' What three? '
1 The Fire of Passion, the Fire of Hate, the Fire of Delusion.
These verily, O monks, are the three fires/
' The fire of Passion burneth mortals
Addicted to Lusts (and) stupefied;
The fire of Hate, moreover, burneth
The malevolent men, who kill living beings.
The fire of Delusion burneth the infatuated,
Those unskilled in the Noble Law ;
These fires (consume) ignorant mankind
That take delight in their own bodies.
-; I analyze as eja-anuga-. The former word Mrs. Rhys Davids,
DhS. 1059, translates as 'seduction.' In the commentary of Buddhaghosa
to the Dhammapada it is glossed by akaddhana-, ' drawing, attraction.'
2 1 follow S. reading vilpasammati. Compare Childers, Pali Diet., under
vupasamana-.
8 1 follow P, reading rahado upanivato va, which to me is the only intel-
ligible reading. The extra syllable may be accounted for either by assuming
that the anaptyctic vowel of rahado does not count in the meter, or by assuming
synizesis with the following word.
- 94] TRANSLATION III
They (*. e. the ignorant) swell (the realm of) perdition,
And the wombs of animals,
And the realm of the gods and the departed spirits (pretas),
Since they are not freed from the bonds of Mara.
And they that are devoted night and day
To the commandments of the Supremely Enlightened One
Such people distinguish the fire of Passion
By being constantly aware of impurity.
Superior men, moreover, extinguish
The fire of Hate by friendship,
And the fire of Delusion by wisdom,
That wisdom which causeth one to attain Discrimination.
Those prudent (nipaka-) people having unweariedly
Night and day extinguished (these fires),
Attain Nirvana absolutely,
And absolutely transcend Misery.
They, of noble vision, versed in the Veda,
Wise through right knowledge,
(And) having insight into the destruction of Birth,
Do not attain Re-existence.'
94. * A monk should so investigate, O monks, that when he
hath 1 investigated externally (bahiddha), his Intellection 2 becom-
eth clear ; since he doth not fear the future, through his not being
attached to (what is) undiffused, internal, (and) non-static, he
becometh possessed of no cause for the origin of the misery of
Birth, Old Age, and Death.'
* A monk that hath abandoned the company of creatures,
That hath cut (loose from) the current, 3
He hath utterly destroyed the Transmigration of Births;
He hath no Re-existence/
1 The ca here is difficult to explain.
2 vinnana- ; see page 88, note 6, with ref . there given.
* Compare the compound ahara-netti-, ' current of subsistence,' in 43.
1 1 2 ITI-VUTTAKA [ 95 -
95. 'There are, O monks, these three sources 1 of Lust/
' What three ? ' ' (The sources are in) people that have Lust
for present things; (in people) that delight in created Lusts;
(in people) that are subject to Lusts created by others. These
verily, O monks, are the three sources of Lust/ 2
' Those gods with Lust for present things,
Being subject to them . . .
And those other gods who feast on Lust,
Delighting in created pleasures . . . 8
Under these and other circumstances
A wise man should give up
All Lust for sensual enjoyments
Both divine and human.
Cutting off the torrent hard to cross,
Which is connected with* what is pleasant and joyful,
They attain Nirvana absolutely;
They absolutely transcend Misery.
1 upapatti- > no Sanskrit cognate. It may be a formation from the com-
pound *upa-pad-. Childers, Pali Diet., s. v., defines as ' sensual existence ' and
cites three kinds of katna-upapattis ; they are (i) mankind and the four lowest
deva-lokas, ' god-worlds', (2) nimmana-rati, ' created delight,' (3) paranim-
mita-rati, 'subjection to (Lusts) created by others.' I do not feel at all cer-
tain about the word.
The brevity of this, as well as of the two preceding prose passages, is
noteworthy. The prose in this particular passage is inadequate, it seems to
me, for the purpose of an introduction and a commentary upon the stanzas
which follow. It contains no reference to the last three stanzas, and, as I
think, the explanation of the first stanza is not adequate.
In my opinion something has been lost after the first stanza. The two
ye's ought to have two corresponding te's. It must be said, however, that
vasavattino and nimmanaratino might each be taken as a predicate in an
eliptical clause, thus : ' What gods are with Lust for present things, (they are)
subject to them ; and what other gods are feasting on Lust, (they are) delight-
ing in created things.' But the pronoun ya- usually has a correlative expressed,
and for this reason I assume a break in the text after verse 4. As strengthen-
ing this view, it may be noted that there does not seem to be any grammatical
connection between the first and second stanzas. Further evidence of textual
corruption within this section lies in the fact that lines k-p are found word
for word in 93 preceding.
4 gadh-; see page 48, note 3.
- 97 ] TRANSLATION 1 1 3
They, of noble vision, versed in the Veda,
Wise through right knowledge,
(And) having insight into the destruction of Birth,
Do not attain Re-existence/
96. ' He that is joined to the yoke of Lust, O monks, that is
joined to the yoke of Existence, turning back, returneth to this
world. He that is loosed from the yoke of Lust, O monks, (but)
is joined to the yoke of Existence, doth not turn back or return
to this world. He that is loosed from the yoke of Lust, O monks,
and is loosed from the yoke of Existence, becometh a Sanctified
One and hath his Taints destroyed/
' Those creatures that are joined
Both to the yoke of Lust
And the yoke of Existence, go to Transmigration,
And to Birth and Death.
And those that have abandoned Lusts,
But have not attained destruction of the Taints,
(Even though still) joined to the yoke of Existence
They are called " Non-returners."
And those that have ceased from Transmigration, 1
Destroying Re-birth, and who have attained
Destruction of the Taints* they verily have in this world
Crossed to the other shore/
Third portion for recital
97. 'A monk who is good in character, O monks, good in the
Law, and good in Wisdom, is called " perfected in the discipline
of the Law," he is (also) called a " Supreme Man." And how,
O monks, doth a monk become good in Character? A monk be-
cometh good in character here (in this world), O monks, (if)
he liveth restrained by the restraint of the Precepts, 2 endowed
*I follow P, which reads khina-samsSlra, as -samsayS, 'doubts,' does not
seem so appropriate to the context.
1 patimokkha- ; this is the name of an epitome, or brief list of rules, which
precede's the Vinaya Pitaka, the second of the three ' baskets ' of the Buddhistic
eanon. For a good discussion, see Pavolini, Buddhismo (Milan, 1898), p. 79.
9
1 1 4 ITI-VUTTAKA [ 97 ~
with a (wide) range of good behavior, 1 if he seeth danger in the
smallest faults, and if, having taken them upon himself, he doth
exercise himself in the Subjects of Study (sikkapada-). Thus
verily, O monks, doth a monk become good in Character. In
such manner is one good in character.
' And how doth one become good in the Law ? A monk be-
cometh good in the Law here (in this world), O monks, (if) he
liveth joined by the ties of Devotion to (lit. of) the things ac-
cessory to Enlightenment. Thus verily, O monks, doth a monk
become good in the Law. In such manner is one good in Char-
acter and good in the Law.
'And how doth one become good in Wisdom? A monk be-
cometh good in Wisdom here (in this world), O monks, (if) he
liveth having even in the world, by the destruction of his Taints,
(gained) insight into the taintless Emancipation of Thought and
Wisdom, (and hath) himself known and seen them face to face. 1
Thus verily, O monks, a monk doth become good in Wisdom.
In such manner, when one hath been called good in Character,
good in the Law, good in Wisdom, (and) perfected in the Dis-
cipline, he is called a " Supreme Man." 3
' He that hath done no evil deed
In body, word, or thought
Him they call a " modest monk,"
(For they think :) " He is good in Character."
He that is well-practised in the Laws,
Who goeth to the attainment of Enlightenment
Him they call a " faithful (anussada-) monk,"
(For they think:) " He is good in the Law."
1 gocara-, lit. ' cow-pasture,' then ' scope, range.' Compare the Skt. com-
pound gocara-gata-, * having come within range of,' and locana-gocara-,
1 within the range of vision.'
2 say am abhinnaya sacchikatva upasampajja; for a discussion of this phrase
see Childers, Pali Diet., p. 5, second column, at the bottom of the page.
- 99 ] TRANSLATION 115
He that himself understandeth the destruction
Of Misery here (in this world)
Him they call a " taintless monk,"
(For they think:) " He is good in Wisdom."
He that is endowed with these Laws,
Who is free from wickedness, and hath cut loose from all
doubt,
Who is detached from all the world
Him they call " forsaking all the world ! " '
98. ' There are, O monks, these two (kinds of) gifts, namely,
material (amisa-, lit. fleshly) and spiritual (dhamma-) gifts,
and of these two, O monks, the higher is the latter.
' There are these two (kinds of) distributions, O monks,
namely, material and spiritual distribution (samvibhdga-) , and of
these two, O monks, the higher is the latter.
' There are these two forms of kindliness (anuggaha-, lit.
favor), namely, material and spiritual kindliness, and of these
two the higher is the latter/
' Since (men) have called the highest, unsurpassed gift,
That which the Blessed One hath described as distribution,
(Therefore) no wise, understanding person, whose tranquil
thoughts (are fixed) on the Chief Possession (*'. e. Dharma),
Would offer sacrifice at (any) time.
And whatsoever persons both speak and hear (this doctrine),
With their tranquil thoughts (fixed) on the Commandment of
the Auspicious One,
And who are zealous in the Commandment of the Auspicious
One
Their highest aim is purified/
99. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' By means of the Law, O monks, do I account to be a brah-
man him that hath threefold knowledge, and no one else that
1 1 6 ITI- VUTTAK A [ QQ -
merely talketh talk. 1 And how, O monks, do I account to be
a brahman him that hath threefold knowledge, and no one else
that merely talketh talk? Here (in this world), O monks, a
monk doth recollect his former abode (i. e. his previous existence)
variously appointed, thus 2 : " For one, two, three, four, five, ten,
twenty, thirty, forty, fifty, a hundred, a thousand, a hundred-
thousand births (jati-), for several Samvat aeons, for several
Revolution aeons, for several Samvat and Revolution aeons to-
gether, was I (born) there, with such and such a name, family,
caste, means of subsistence, experiencing such and such good
fortune and misfortune, and (living) such and such a span
(pariyanta-) of life. When I departed thence, 3 I was (born)
over there (i. e. in some other sphere of existence), with such and
such a name, family, caste, means of subsistence, experiencing
such and such good fortune and misfortune, and (living) such
and such a span of life. When I departed from over there (*. e.
the second sphere) I came into existence here." Thus doth he
recollect his former abode (i. e. previous existence), variously ap-
pointed, with its shapes (akara-) and its regions. This, O
monks, is the first knowledge attained by him; ignorance is
destroyed and knowledge ariseth ; darkness is destroyed and light
1 lapita-lapana-mattena ; this word is taken without any change from the
first stanza below, line 4. As this stanza is in the ordinary sloka metre, there
is one syllable too many in this verse. I suggest that the verse below be
emended to read lapita-lapana-mattam, an emendation which not only satisfies
metrical requirements, but in addition makes the passage an intelligible one,
since the compound can now be construed as modifying the accusative annam,
' some one else,' in verse 3, whereas the compound as it stands is in the
instrumental case, and so, I think, impossible of explanation.
The fact that the writer of the prose portion of this section did not appre-
ciate the defective meter, and was not troubled by the curious use of the
instrumental case, seems, I think, to strengthen my argument that he often
did not wholly and completely understand the verses himself.
2 On seyyatha compare page 126, note 2.
8 In spite of all the MSS. I have ventured to omit atnutra udapadim, ' came
into being there,' as the two words seem to be pleonastic with the following
tatrapasim, ' I was born there ' ; the latter I change into tatrasim, a possible
emendation of the variant in C, tairasi, thus paralleling the preceding
amutrasim.
- Q9 ] TRANSLATION 1 1 7
ariseth, since he doth live arcknt and resolute in mind, not dis-
regarding Him. 1
'And furthermore, O monks, by his divine vision (lit. eye),
which is pure and transcending what is human, a monk doth see
creatures that have fallen and have arisen, that are low and
exalted, comely and ill-favored, fortunate and unfortunate, and
he doth recognize that creatures follow the destiny of their deeds.
And in sooth, sirs, those creatures that are attended by evil actions
of body, word and thought, who speak evil of the noble ones,
and are heretical in belief, and who share the evil consequences of
heretical belief they, after the dissolution of the body after death,
attain punishment, misfortune, torture, and perdition. But, sirs,
those creatures that are attended by good actions of body, word
and thought, who speak no evil of the noble ones, and are right
in their belief, and who share the (good) consequences of right
belief they, after the dissolution of the body after death, attain
felicity and the heaven-world (sagga-loka-) . Thus by his divine
vision which is pure and transcending what is human, he doth
recognize that creatures follow the destiny of their deeds. This,
O monks, is the second knowledge attained by him; ignorance is
destroyed and knowledge ariseth ; darkness is destroyed and light
ariseth, since he doth live ardent and resolute in mind, not dis-
regarding Him.
' And furthermore, O monks, by the destruction of his Taints
even in the world, a monk hath gained insight into the taintless
Emancipation of Thought and Wisdom, and doth live (having)
himself known and seen them face to face. This, O monks, is
the third knowledge attained by him; ignorance is destroyed and
knowledge ariseth; darkness is destroyed and light ariseth, since
he doth live ardent and resolute in mind, not disregarding Him.
Thus by the Law, O monks, do I account to be a brahman him
that hath threefold knowledge, and no one else that merely
talketh talk/
To this effect spake the Blessed One, and hereupon said the
following :
' Whoso knoweth his former abode,
1 For another passage on previous existences compare 22 of this work.
Il8 ITI-VUTTAKA [ IOO -
And heaven and punishment
Him do I account to be a brahman
And no one else that merely talketh talk. 1
Whoso knoweth his former abode,
And seeth heaven and punishment,
And who hath attained destruction of Birth,
Is a seer endowed with Insight.
By means of these three knowledges
A brahman becometh possessed of threefold knowledge ;
Him I call " three-knowledged,"
And no one else that merely talketh talk/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
[End of the] Fifth Chapter [i. e. of the third division]
Resume 10
Pleasure (9o) 2 ; lived (91)*; a robe (92) ;
Fire (93)*J investigation (94) 6 ;
Source (95) 6 ; Lust (96)'; goodness (97) 8 ;
Gift (98) 9 ; by the Law (99) 10 ; these ten.
(End of the Third Division)
1 Consult note above on this section. This particular stanza is probably
corrupt; it is found only in B and C. For similar phraseology, compare
the Dhammapada, verse 423.
'Note that the stem form pasada- is used, instead of the plural, and also
the omission of agga-, ' chief, highest.'
8 Note that the past ptcpl. jivita-, ' lived,' is used, and not the noun jivika-,
' livelihood.'
4 Note the use of the sing, instead of the plur.
5 upaparikkhayS- ; this is a manufactured form to suit the meter. The com-
mon expedient of giving the instrumental case is impossible here, as the final
foot must be an iamb.
Note the use of the sing, instead of the plur.
7 Note the use of the stem form kdma-.
8 We should rather expect kalyclna-sila-, 'of good character,' instead of
kalydna-, ' goodness.'
9 Note the use of the sing, instead of the plural.
10 This instrumental case is taken literally from the text.
-100] TRANSLATION 119
ioo. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' O monks, I am a brahman devoted to begging, 1 ever pure-
handed, 2 wearing my final body, the incomparable Healer and
Physician. 3 Ye are my offspring here, born from my mouth,
spiritually born, created by the Law, spiritual heirs (ddyada-),
not material heirs.
' There are these two kinds of gifts, O monks, namely, material
and spiritual gifts, and of these two, O monks, the higher is the
latter.
' There are these two kinds of distribution, O monks, namely
material and spiritual distribution, and of these two, O monks,
the higher is the latter.
' There are these two forms of kindliness, O monks, namely,
material and spiritual kindliness, and of these two, O monks,
the higher is the latter.
'There are these two forms of sacrifice, O monks, namely,
material and spiritual sacrifice, and of these two, O monks, the
higher is the latter/
To this effect spake the Blessed One, and hereupon said the
following :
' He that hath freely offered spiritual sacrifice,
Namely, the Consummate One, compassionate to all beings,
Such a one as he creatures will honor as best of gods and men,
And as one that hath passed beyond Existence/
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
101. * There are, O monks, these four (things) which, although
small and easy to obtain, are beyond reproach/ ' What four?'
' A dusty heap of rags, O monks, is both small and easy to
obtain and is beyond reproach. Broken morsels of food, O
monks, are both small and easy to obtain and are beyond re-
1 yaca-yoga-, lit. ' yoked to begging ' ; we should rather expect yacana-yoga-.
Edmunds, who has translated this section in his Buddhist and Christian Gos-
pels, p. 131, renders, I think wrongly, ' suitable to beg of.'
5 pSyata-pani- ; Edmunds renders 'drinking pure drink.'
* salla-katta-, lit. 'pain-causer.'
I2O ITI-VUTTAKA [IO2-
proach. The root of a tree as a dwelling 1 is both small and easy
to obtain and is beyond reproach. Urine that has become foul-
smelling as a medicine, 2 O monks, is both small and easy to
obtain and is beyond reproach. Verily these four (things), O
monks, although small and easy to obtain, are beyond reproach.
Since, therefore, O monks, a monk is contented with what is
small and easy to obtain and beyond reproach, him I declare to
be a higher member of the devotees/
4 In the case of him that is contented with what is beyond
reproach,
With what is small and easy to obtain,
The matter of attention to his bed and his seat,
To his clothing, food and drink,
Is no obstacle to his thought,
Nor is he hindered by the sight of them.
And by that monk who is content and zealous
There have been acquired
Those Laws which are said to be
In accordance with the state of a devotee/
102. ' I proclaim the destruction of the Taints, O monks, to
the one that knoweth and to the one that seeth, but not to the one
that knoweth not and seeth not. And what is Destruction of the
Taints, O monks, for him that knoweth and for him that seeth ?
To know that " This is Misery " is the Destruction of the Taints
for the one that knoweth and for the one that seeth. To know
that " This is the Origin (samudaya-) of Misery " is the De-
struction of the Taints for the one that knoweth and for the one
that seeth. To know that " This is the Cessation of Misery " is
the Destruction of the Taints for the one that knoweth and for
the one that seeth. To know that " This is the Way leading to
the Destruction of Misery " is the Destruction of the Taints for
the one that knoweth and for the one that seeth. Thus indeed, O
1 Following MSS. D, E, M, P, Pa, which read senSsanam.
* Following MSS. D and E, which read bhesajjatn.
-103] TRANSLATION 121
monks, to the one that knoweth and to the one that seeth there
cometh Destruction of the Taints.'
* Of a novitiate-monk who is under disciplinary training,
And who is following in the Straight Path,
The first understanding lieth in Destruction;
From this (there cometh) higher knowledge.
From this (there cometh) the knowledge of Emancipation,
The highest understanding of Emancipation;
In Destruction there ariseth the understanding
That the Fetters are broken.
Not, however, by the slothful,
Nor by the undiscerning,
Is this Nirvana to be reached,
Which is the Deliverance from all ties/
103. ' Whatsoever devotees or brahmans there are, O monks,
that do not correctly comprehend that " This is Misery " and do
not comprehend that " This is its Origin, its Cessation, (and) the
Way which leadeth to its Cessation" not mine, O monks, are
those devotees or brahmans, nor are they esteemed as devotees
or brahmans among the devotees and brahmans, nor do they,
when old, live, having known by themselves face to face and
having attained in (this) seen world the objective of devotees
and the objective of brahmans.
' But whatsoever devotees or brahmans there are, O monks,
that do correctly comprehend that " This is Misery " and likewise
that " This is its Origin, its Cessation, and the Way that leadeth
to its Cessation" mine in truth, O monks, are those devotees
and brahmans, and they are, moreover, esteemed as devotees and
brahmans among those that are devotees and brahmans, and, when
old, live, having known by themselves face to face and hav-
ing attained in (this) seen world the objective of devotees and
the objective of brahmans/
'They that do not comprehend Misery
And (atho) the origin of Misery
122 ITI-VUTTAKA [ 104 -
And where Misery
Cometh wholly to nought,
And who know not the Path
Leading to the stilling of Misery
They, deprived of the Emancipation of thought
And of the Emancipation of wisdom,
Are not fit for making an end (of existence) ;
They verily undergo Birth and Old Age.
But they that do comprehend Misery
And the origin of Misery
And where Misery
Cometh wholly to nought,
And who know the Path
Leading to the stilling of Misery
They, endowed with Emancipation of thought
And with Emancipation of wisdom,
Are fit for making an end (of existence) ;
They do not undergo Birth and Old Age/
104. ' Whatsoever monks are endowed with Character, are
endowed with Contemplation, are endowed with Wisdom, and
with Emancipation and the Vision that cometh from the under-
standing of Emancipation, O monks, (who are) givers of admoni-
tion, teachers, instructors, advisers, (who are) stimulating and
encouraging, competent expounders of the Good Law I declare
that associating with such monks as these, O monks, is exceed-
ing helpful, and so likewise the hearing, approaching, and attend-
ing upon such monks as these, as well as being mindful (of the
commands) of these monks, and also imitating them in renunci-
ation/ ' Why is this ? ' ' Since by honoring and worshiping and
attending upon monks of such a character, (an individual),
though imperfect in the Attributes of his Character, goeth to
perfection of Devotion, and, though imperfect in the Attributes
of Wisdom, goeth to perfection of Devotion, and, though im-
perfect in the Attributes of Emancipation, goeth to perfection of
-105] TRANSLATION 1 23
Devotion, and, though imperfect in the Wisdom that cometh from
the understanding of Emancipation, goeth to perfection of
Devotion.
1 Monks of such a nature as these, O monks, are called " teach-
ers, carriers of teaching, forsakers of strife, dispellers of dark-
ness, givers of splendor, radiance, brightness, torch-bearers,
givers of light, noble, men with eyes." !
' Those that have discrimination, namely,
Those with devoted minds, noble,
Those who live according to the Law
They, I say, have a position that doth cause rejoicing.
They glorify the Good Law,
They are givers of light and illumination,
Givers of splendor and wise are they,
Far-seeing, forsakers of strife.
Wise men, through having heard their teaching,
And through having right knowledge,
And through Insight into the destruction of Birth,
Do not attain Re-existence/
105. * There are, O monks, these four (sources of) creation 1
of Thirst, whereby Thirst, being created, doth spring up within
a monk/ 'What four?' 'Because of his dress, O monks,
Thirst being created doth spring up within a monk; because of
food received within his bowl, O monks, Thirst being created
doth spring up within a monk; because of his bed and seat, O
monks, Thirst being created doth spring up within a monk;
because of repeated existence, 2 O monks, Thirst being created
doth spring up within a monk. These verily, O monks, are the
four (sources of) the creation of Thirst, which being created do
spring up within a monk/
' A man accompanied by Thirst
Undergoeth transmigration for a long time
1 uppSda-, lit. ' springing up, coming into being.*
2 itibhfivabhava- ; the iti at the beginning of this compound is evidently a
gloss of ittha- in line c.
124 ITI-VUTTAKA [K>5-
And doth not pass beyond transmigration
With its manifold existences (lit. such and other existences).
Thus having known the distressing origin
Of the Misery of Thirst,
A monk that is freed from Thirst and without Attachment
(anadana-),
Wandereth forth thoughtful as a recluse (pari-vraj-) .'
I06. 1 ' Those are brahman-like families, O monks, in whose
exalted house 2 parents are honored by their children. Those
families are like unto the ancient divinities, O monks, in whose
exalted house parents are honored by their children. Those fam-
ilies, O monks, are like unto the ancient teachers, O monks, in
whose exalted house parents are honored by their children.
Those families are like unto the worshipful, O monks, in
whose exalted house parents are honored by their children. The
appellation of such parents, O monks, is " Brahmans." The ap-
pellation of such parents, O monks, is " Ancient Divinities."
The appellation of such parents, O monks, is " Ancient Teachers."
The appellation of such parents, O monks, is " Worshipful." '
' Why is this ? ' ' Exceeding helpful, O monks, are such parents
to their children; they cause success, they give nourishment,
(they are) guiders of this world/
' Parents who have kindly feeling
Toward their offspring, are called
" Brahmans," " Ancient Teachers,"
" Worthy of oblation from their children."
Therefore, moreover, a wise man should honor
And revere them, both with food and drink,
And with raiment, bed, ointment, and bath,
And by washing their feet.
1 Compare Windisch's footnote on this section, giving a comparison with
the Anguttara Nikaya.
*ajjhagare; I compare this word with Skt. adhi, 'over, above,' and agara-,
' house, residence,' making a tatptirtisa compound. See Whitney, Skt. Gram.,
1263 a.
-I08] TRANSLATION 125
On account of this ministration
Unto his parents, him they praise
As " wise " e'en here (on earth) ;
When he hath gone hence, he doth rejoice in heaven/
107. ' Exceeding helpful to you, O monks, are brahman
householders who present you with garments, offerings (pinda~
pata-), beds, seats, requisites for sickness, medicines, and uten-
sils. And ye verily, O monks, are exceeding helpful to the brah-
man householders, for ye point out to them the Law of their
first, middle, and last good actions, and ye do proclaim unto
them the life of Chastity, with its meaning and its characteristics,
absolutely complete and perfect. Thus by mutual reliance, O
monks, a life of Chastity is lived for the sake of crossing the
Flood (of earthly longings), and for the sake of properly making
an end of Misery/
' Both those with houses and those without houses,
Being mutually dependent upon each other,
Do exalt the Good Law,
Which is Security unsurpassed.
And from them that have houses the houseless
Receive clothes, requisites (for sickness),
Beds and seats,
Shelter and entertainment.
Through reliance, moreover, on the Auspicious One,
Both householders and those without houses
Have Faith in the Sanctified One
And meditate with noble wisdom.
Having here (on earth) fulfilled the Law,
The Path that leadeth to Felicity,
They rejoice within the world of the gods,
(For) they follow (lit. they lust) their Lusts, 1 and take joy
therein/
1 08. ' Whatsoever monks are deceitful and obstinate, O
1 kama- is apparently here not used in the usual bad acceptation.
1 26 ITI-VUTTAKA [ IO8 -
monks, are chatterers, wavering, proud, 1 not self -composed
these are not my monks and they are departed, O monks, from
this Discipline (vinaya-) of the Law, and they do not attain
growth, increase, or development in the Discipline of the Law. 2
But on the other hand, O monks, those monks that are not deceit-
ful, not chatterers, steadfast, tractable, well-composed, verily
they are my monks; they have not departed from the Discipline
of the Law, and they have attained growth, increase, and devel-
opment in the Discipline of the Law/
* Deceitful, obstinate, chatterers, wavering,
Proud, not self -composed
They increase not in the Law which is pointed out
By the Perfectly Enlightened One.
Not deceitful, not chatterers, steadfast,
Tractable, well-composed
They verily increase in the Law which is pointed out
By the Perfectly Enlightened One/
109. l Just as, 3 O monks, a man carried away by the flood of
a river of pleasant and delightful aspect should a spectator on
the shore see him, he (the spectator) would say: "Ho there!
Why art thou carried away by the flood of this stream of pleas-
ant and delightful aspect? For there is below there a lake with
waves, whirlpools, crocodiles, and demons! When thou hast
1 unnala-, lit. ' with the stalk raised up.' D'Alwis renders ' evil-disposed,'
and Childers, Pali Diet., s. v., quotes the commentary on the Dhammapada,
verse 52, where we read tesam mananalam ukkhipitva curanena unnalanam, ' to
them who are called unnala because they walk uplifting the reed of pride.'
9 It will be noticed that out of the six evil attributes assigned to the monks
in this paragraph, only five are paralleled with an opposite signification of
goodness in the paragraph which follows. The one not so paralleled is singt- f
lit. 'horned,' which I have rendered 'wavering,' assuming that the idea in
the mind of the writer is deviousness or crookedness of character. Notice
further the different order of words in the list of the corresponding good
qualities which follows.
*seyyatha, a word of uncertain etymology used to introduce a simile, or
comparison, which in this particular section begins with the sentence further
down, starting upama kho me, ' this is my simile.' The word occurs also in
91 and 99. See Childers, Pali Diet., s. v.
-IIO] TRANSLATION
gone into that lake, O man, thou wilt meet with death, or with
misery which is merely death." Then, forsooth, that man, on
hearing these words, O monks, would struggle against the flood
with hands and feet.
' This simile, O monks, is made for the conveying of a mean-
ing. And this is the meaning : " The flood of the river " is the
designation of Thirst; "pleasant and delightful in aspect" is,
allegorically, the designation of private dwellings ; " a lake be-
low " is the designation of the five bonds of sensual life 1 ; " with
waves " is the designation of the frenzy of anger ; " with whirl-
pools " is the designation of the five varieties of Lust ; " with
crocodiles and demons " is the designation of womankind ;
" against the flood " is the designation of Separation (nek-
khamma-) ; " struggling with hands and feet " is the designation
of the exertion of one's strength ; " the spectator standing on the
shore " is the designation of the Consummate One, the Sanctified
One, the Perfectly Enlightened One/
* When one hath forsaken Lusts with their Misery,
Seeking after Security in future, 2
Of right comprehension, with mind well emancipated,
One may, in just this wise, experience Emancipation.
He that is versed in the Veda, and liveth chastely,
Is called " a goer to the end of the world, one that hath crossed
over." '
no. ' If as he walketh, there ariseth in a monk the idea of
Lust, or the idea of Malevolence, or the idea of Cruelty, 3 O
monks, and if the monk yield to this, and doth not forsake nor
dispel it, nor banish it to non-existence, 4 a monk of such a charac-
1 orambhSgiya-, Skt. avara-, ' lower,' and bhagya-, ' something to be divided,
lot, portion.'
3 ayatim; so I prefer to read, following S, taking it as ace. of time. Com-
pare the Skt. ayati-. All other MSS. read ayati.
8 Compare this section with a similar passage in 87.
4 andbhava-; this word seems to be a double negative, being the same in
meaning as abhava- ; compare the Greek avaeSvof, and see Vinaya Texts, vol.
2, SB E. 17, page 113-
1 28 ITI-VUTTAKA [ 1 10 -
ter is called slothful, f reward, constantly and continually indolent,
deficient in strength.
' If as he is seated, there ariseth in a monk the idea of Lust,
or the idea of Malevolence, or the idea of Cruelty, O monks, and
if the monk yield to this, and doth not forsake or dispel it, nor
banish it to non-existence a monk of such a character is called
slothful, f reward, constantly and continually indolent, deficient in
strength.
'If as he reclineth, there ariseth in a monk the idea of Lust,
or the idea of Malevolence, or the idea of Cruelty, O monks, and
if the monk yield to this, and doth not forsake or dispel it, nor
banish it to non-existence a monk of such a character is called
slothful, froward, constantly and continually indolent, deficient
in strength.
' (But) if as he walketh, there ariseth in a monk the idea of
Lust, or the idea of Malevolence, or the idea of Cruelty, O monks,
and if the monk doth not yield to this, but doth forsake and dispel
it, and doth banish it to non-existence a monk of such a charac-
ter is called ardent, not froward, constantly and continually
strenuous, intent in mind.
' (But) if as he staddeth, there ariseth in a monk the idea of
Lust, or the idea of Malevolence, or the idea of Cruelty, O monks,
and if the monk doth not yield to this, but doth forsake and dispel
it, and doth banish it to non-existence a monk of such a charac-
ter is called ardent, not froward, constantly and continually stren-
uous, intent in mind.
' (But) if as he is seated, there ariseth in a monk the idea of
Lust, or the idea of Malevolence, or the idea of Cruelty, O monks,
and if the monk doth not yield to this, but doth forsake and dispel
it, and doth banish it to non-existence a monk of such character
is called ardent, not froward, constantly and continually strenu-
ous, intent in mind.
' (But) if as he reclineth, there ariseth in a monk the idea of
Lust, or the idea of Malevolence, or the idea of Cruelty, O monks,
and if the monk doth not accept this, but doth forsake and dispel
it, and doth banish it to non-existence a monk of such a charac-
- 1 1 1 ] TRANSLATION 1 29
ter is called ardent, not f reward, constantly and continually stren-
uous, intend in mind.'
' If while either walking or standing,
Or while sitting or reclining,
A monk doth reflect upon an idea
Which is evil or connected with household life (gehanissita-) ,
Having entered upon the path that is evil,
And having become infatuated with Delusion
Such a monk as this is not able
To experience Supreme Enlightenment.
But if, while either walking or standing,
Or while sitting or reclining,
A monk doth have control over his ideas,
And is delighted by the quiescence (upasama-) of his ideas
Such a monk as this is able
To experience Supreme Enlightenment/
in. 'Do ye live, O monks, endowed with Character; do ye
live endowed with the Precepts, 1 restrained by the restraint of the
Precepts, endowed with a wide range of good behavior, seeing
danger in the smallest faults, and do ye exercise yourselves in
the Subjects of Study, having taken them upon yourselves. What
would be, O monks, the higher duty of monks living endowed
with Character, endowed with the Precepts, endowed with a wide
range of good behavior, seeing danger in the smallest faults, and
who exercise themselves in the Subjects of Study, having taken
them upon themselves? If, moreover, while he walketh, a monk
hath become devoid of Covetousness, and likewise of Malevo-
lence, Sloth, Torpor, Vanity, 2 and Moroseness, and hath got the
best of vacillation, his strength when exerted becometh unfailing,
his ready memory becometh not dulled, his body in repose is not
exerted, his thoughts are composed and collected; a monk of
such a character, O monks, even while walking, is called " ardent,
1 See page 113, note 2.
8 uddhacca-kukkucca-, Skt. auddhatya-kaukatya-.
IO
13O 1TI-VUTTAKA [ III -
not froward, constantly and continually strenuous, intent in
mind."
' And if, moreover, while he standeth, a monk hath become
devoid of Covetousness, and likewise of Malevolence, Sloth, Tor-
por, Vanity, and Moroseness, and hath got the best of vacillation,
his strength when exerted becometh unfailing, his ready memory
becometh not dulled, his body in repose is not exerted, his
thoughts are composed and collected ; a monk of such a character,
O monks, even while standing, is called " ardent, not froward,
constantly and continually strenuous, intent in mind."
'And if, moreover, while he is seated, a monk hath become
devoid of Covetousness, and likewise of Malevolence, Sloth, Tor-
por, Vanity, and Moroseness, and hath got the best of vacillation,
his strength when exerted becometh unfailing, his ready memory
becometh not dulled, his body in repose is not exerted, his thoughts
are composed and collected; a monk of such a character, O
monks, even while being seated, is called " ardent, not froward,
constantly and continually strenuous, intent in mind."
'And if, moreover, while he reclineth wakeful, a monk hath
become devoid of Covetousness, and likewise of Malevolence,
Sloth, Torpor, Vanity, and Moroseness, and hath got the best of
vacillation, his strength when exerted becometh unfailing, his
ready memory becometh not dulled, his body in repose is not
exerted, his thoughts are composed and collected; a monk of
such a character, O monks, even while reclining, is called " ardent,
not froward, constantly and continually strenuous, intent in
mind." '
' A monk should walk and stand restrainedly,
Should sit and recline restrainedly,
Should bend (his limbs) restrainedly
And should stretch himself 1 restrainedly
Upwards, across, and sideways.
Just as the course of the universe (jagat-) is regarded,
So is the rise and decay 2
1 1 take enam reflexively, although I can find no parallel of such usage in
Pali or in Sanskrit.
3 The same doublet occurs in Dhp., verses 113, 374.
- 1 1 2 ] TRANSLATION 1 3 I
Of the Attributes of things.
Such a monk, living in this wise,
Being ardent, reposeful in manner,
Not vaunting himself (lit. not puffed up)
With propriety and tranquillity of soul,
Ever mindful of his Subjects of Study
Him they call " Constantly intent in mind." '
112. This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
' The world, O monks, hath been thoroughly understood by the
Consummate One (tathagata-) ; from the world the Consummate
One is wholly detached ; the Origin of the world, O monks, hath
been thoroughly understood by the Consummate One, and it hath
been cast aside (pahlna) by him; 1 the Cessation of the world, O
monks, hath been thoroughly understood by the Consummate One,
and it hath been realized 2 by him ; the Way leading to the Cessa-
tion of the world, O monks, hath been thoroughly understood by
the Consummate One, and hath been attained by him.
* Whatever, O monks, hath been heard, thought, 3 felt, obtained,
sought, pondered on in the mind, about the world with its gods,
its Mara (the tempter), its brahma, its race of devotees and brah-
rnans since (all) this is thoroughly understood by the Consum-
mate One, for that reason he is called Consummate.
' (Between) the night, O monks, in which the Consummate
One obtained Incomparable Supreme Enlightenment, and the
night in which he obtaineth Complete Nirvana (parinibbana-)
through the element of Nirvana which hath no Substrata remain-
ingall that which he speaketh, uttereth, and declareth cometh
*A genitive case used apparently with the force of an instrumental.
a sacchikaroti ; this verb is translated in Childers, Pali Diet., s. v., 'to bring
before one's eyes, to experience.' I should compare it with the Skt. saksi-kr-,
which Bohtlingk and Roth render ' zum Zeugen anrufen.' In Neumann, Bud-
dhistische Ar.thologie, p. 235, this whole section is translated, and this particu-
lar word is rendered ' verwirklicht.'
* muta-, participle of the verb munati, Skt. man-. For change of a to u,
Franke, Pali und Sanskrit, p. 103.
132 ITI-VUTTAK A [ 1 1 2 -
absolutely to pass (and) it cometh to pass just so and not other-
wise ; for that reason he is called Consummate.
' Just as the Consummate One speaketh, O monks, so he doeth ;
just as the Consummate One doeth, so he speaketh ; inasmuch as
he doeth as he speaketh and speaketh as he doeth, for that reason
he is called Consummate. In the world, O monks, with its gods,
its Mara, its brahma, its race of devotees and brahmans, the Con-
summate is surpassing, unsurpassed, comprehending the purposes
of others, 1 all-powerful therefore is he called Consummate/
To this effect spake the Blessed One, and hereupon said the
following :
' Having Insight into all the world,
Into all the worlds exactly,
Detached from all the world,
In all the world without compare
All-surpassing in everything, steadfast,
Freed from all ties,
The highest Repose belongeth to him
Having attained Nirvana, with no fear from any side.
This Enlightened One, with Taints destroyed,
Scatheless (amgha-), having severed (the bonds) of doubt,
Hath attained destruction of all actions (kamma-)
(And) is released from the destruction of the Substrata.
This same Blessed and Enlightened One,
This lion beyond compare,
Hath set the Wheel of Brahma in motion
For the world with its gods ".
Thinking this, the gods and men
Who have gone to Buddha for refuge,
Will worship him, after going,
As " The Great One that hath transcended Time,
The Victorious One, best of those victorious,
Reposeful, Sage of those reposeful.
1 annadatthu dasa- ; see the note on this word, page 35, note 6.
112] TRANSLATION 133
Emancipated, highest of those emancipated,
The One that hath crossed, best of those that have
crossed ".
Thinking this they will worship him
As " The Great One that hath transcended Time ";
Nor is there in the world with its gods
Any One thy equal/
Exactly to this effect was it spoken by the Blessed One, so I
have heard.
End of Part Four
Resume n
After brahman ( 100) ; four ( 101); knowing ( IO2) 1 ;
Devotee ( 103) ; Character ( 104) ; Thirst ( 105) ; brahman
( io6);
Exceeding helpful ( 107) ; deceit ( io8) 3 ;men ( 109)*;
Walking ( no) ; possessed of ( in) 5 ; by the world ( 112)';
these ten.
[End of] the hundred and twelfth section of the Iti-vuttaka
END OF THE ITI-VUTTAKA
1 Present participle instead of the past participle.
3 We should expect sabrahmaka of the text.
3 Note the use of the noun instead of the adjective.
* Note the plural instead of the singular in the text.
5 The important noun of the text, sila-, which is modified by sampanna-,
f possessed of,' is not given.
'Note the use of the instrumental case instead of the nominative, on
account of the meter.
ENGLISH INDEX
(The numbers refer to pages. Cardinal Buddhistic terms are given with
their Pali equivalents)
Actions painful to Buddha, 45
Actions not painful to Buddha, 45
Advantage, anisamsa-, 48, 59
Aggregates, the, samkhara-, 81, 99
All, the, sabba-, 24
Anger, khoda-, 3, 23, 27
Arrangement of the Iti-vuttaka, i
Arrow, simile of the, 87
Association, sahavasa-, 87
Association, or contact, samsagga-, 90
Attachment, anadana-, 124
Attributes, khanda-, 29, 70, 122, 131
Chief possession, the, 115
Clinging to existence, 94
Complete Nirvana, parinibbana-, 131
Connection between sections, 6
Consideration, vitakka-, 92
Construction of the Iti-vuttaka, 7
Consummate One, a glorification of,
131, 132, 133
Contact, samsagga-, 90
Contemplation, samadhi-, 70, 71, 94,
1 06
Covetousness, abhijjha-, 129, 130
Craving, esana-, 67, 68
Cruelty, vihimsa-, 101, 127, 128
Belief, ditthi-, 46, 62, 63, 79, 80, 81
Birth, 52, 54, in
Body, the, 56
Brahma, 35, 78
Brahmans and devotees, 121
Brahman householders, 3, 125
Buddhaghosa, 2
Capitalization of cardinal words, 18
Caste (?), vanna-, 107
Cessation, nirodha-, 81, 82, 106, 120,
121, 131
Chain of Causation, paticca-samup-
panna-, 81
Character, sila-, 46, 70, 71, 87, 98,
114, 129
Charity, dona-, 3, 35, 38, 39, 71, 85, 86
Chastity, brahmacariya-, 48, 62, 67,
68, 97, 98, 125
Cheerful, pamudita-, 60
Death, 60
Decrease, parihana-, 59
Deliverance, nissarana-, 81
Delusion, moha-, 22, 27, 28, 29, 64, 77,
78, 102, 103, no, in, 129
Desire, lobha-, 21, 25, 53, 54, 64, 102
Detachment from the world, 114
Deterioration in a monk's character,
90
Devadatta, the arch-sinner, 103, 104
Devotion, bhavana-, 71, 94, 114, I22
Dialogue form of the Iti-vuttaka, 9
Difficulties of translation, 18
Discernment, vipassana-, 21-28, 58
Discipline, vinaya-, 114
Discrimination, nibbedha-, 54
Distribution, material and spiritual,
US, H9
Eightfold Path, the, 37, 106
Element, dhatu-, 56, 58, 81, 82, 99
135
136
ITI-VUTTAKA
Emancipation, vimutti-, 40, 59, 60,
114, 122
Epithets of Buddha, 4
Essential, the, vatthu-, 71
Evil actions, duccarita-, 75, 76
Existence, bhava-, 54, 57, 58, 63, 68,
69, 70, 81
External, bahira-, 30
Eyes, the three, 72
Faculty, indriya-, 36, 71, 73
Faith, saddha-, 96, 106
Falsehood, intentional, sampajana-
musavada-, 38
Fear of sinning, ottappa-, 53, 55
Feeling, vedana-, 66
Fetters, the, samyojana-, 31, 38, 41,
48, 73, 92, 121
Figures of speech, n, 12, 13
Form, rupa-, 81, 82
Formulas in the text, 8
Friendliness, 3, 40, 41, 42
Funeral torch, simile of, 108
G
Gain, labha-, 92
Genuine, akuppa-, 73
Gifts, material and spiritual, 115, 117
Good actions, 80
Goodness, kalyana-, 30
Grammatical survey, 16
Greater and lesser laws, 100
Happiness, sukkha-, 36, 71, 72, 87
Hardness of heart, anottappa-, 53
Hate, dosa-, 22, 26, 64, 77, 78, 102,
no, in
Healer, Brahma the, 119
Heaven as a reward, 34
Highest Dharma, 52
Hope, devoid of, nirasa-, 68
Humanity, manussata-, 39, 96
Hypocrisy, makkha-, 23, 28
Idea, vitakka-, 92
Ignorance, avijja-, 53, 54, 69, 78
Impropriety, akusala-, 64
Inclination, anusaya-, 99
Indestructible, the, 75
Inhalation and exhalation, anapana-,
99
Insight, abhinna-, 48, 49, 67, 81, 100,
123, 132
Intellection, vinnana-, 88, in
Intemperance, 43
Inter-canonical quotation, 15
Internal quotation, 14
Iti-vuttaka, meaning of the name, i
Kindliness, material and spiritual, 115,
119
King of Death, 78
Knowledge, anna-, 73
Law, the, 107
Like seeks like, 89
Longing, iccha-, 53
Lust, kama-, 3, 68, 69, 100, 109, 112,
113, 125, 127, 128
Magadha, a locality, 37
Maha Brahma, 35
Malevolence, vyapada-, 107, 127, 128,
129, 130
Mara, the Tempter, 69, 70, 74, 77,
94, in, 131, 132
Mass, a, samussaya-, 68
Materials for acquisition of virtue,
punna-kiriya-vatthu-, 39
Meditation, jhana-, 59, 60
Modesty, 3
Morning-star, the, 40
Moroseness, vicikicchfi-, 129 130
ENGLISH INDEX
137
Name and form, 54
Negative principle, the, 56
Nirvana, 47, 48, 49, 57, 58, 59, 69,
100, 101, 106, 112, 121, 132
Noble Faith, the, 106
Noble Truths, the, 37
Non-deterioration in a monk's charac-
ter, 90
Non-injury, abyabajjha-, 51
Non-returning, anagamita-, 59, 60
Novitiate monk, sekkha-, 29, 30
Ocean, the, 78
Old age, 52
One's own affairs, sakkara-, 48, 92, 93,
94
Order, the, 31, 32, 106, 107
Order of Buddhistic time, 73, 74
Passion, raga-, 3, 77, 78, 81, 99,
in
Past and present, 63
Path, the Holy, 122
Pindola, a disciple, 107, 108
Pleasant and painful feelings, 66
Pleasure, pam3da- t 59
Poetry in the Iti-vuttaka, 10
Poison, simile of, 104
Pool, simile of the, no
Preceptor, acariya-, 54
Precepts, the, patimokkha-, 113, 129
Predestined, abhabba-, 59
Pretas, the departed spirits, in
Pride, 3, 24; (in a good sense) 108
Proper vision, sammadasa-, 69, 81
Punishment, 61, 62
Purification, socceyya-, 76
Qualities, the two upright, 47
Qualities of superior-born, equal-born
and inferior-bora, children, 82,
83, 84
Quiescence, upasama-, 129
Quintessence, sara-, 59
Rain in a figure of speech, 85
Rebirth, 63
Recluse, parivraj-, 124
Recluse life, p&tisallana-, 58, 59
Re-existence, punabbhava-, 82, in,
113, 123
Refuges, the, 83
Relation between prose and verse, 9
Relative character of the Teacher, the
disciple, and the novitiate, 98,
99
Release, vimokka-, 75, 95
Renunciation, pahana-, 48
Repetition of passages, 7, 9
Repose, santi-, 73, 100, 101, no, 132
Reputation, siloka-, 48, 92
Respect shown to parents, 124
Restraint, 48
Resumes, the, 4, 5, 6, 26, 33, 42, 43,
50, 51, 64, 71, 79, 9i, 92, 105,
n8, 133
Revolution aeons, 116
River, allegory of the, 126
S
Sacrifice, material and spiritual, 119
Sacrifices, the horse, human, sam-
mapasa, and vajapeyya, 41, 42
Sage, muni-, 67
Sakka, ruler of the gods, 35
Samvat aeons, 116
Sapience, vijjH-, 99
Seclusion, viveka-, 52
Self-command, dama-, 35
Self-control, sannama-, 35
Sense organs, 59, 73
Separation, nekkhamma-, 81, 101, 127
Serenity, virago,-, 106, 107
Serenity in the Highest, agga-pasada-,
105
Seven Laws, the, 94
Seven years of a prior existence, 35
138
ITI-VUTTAKA
Shame, S3, 55
Shamelessness, 53
Silence, moneyya-, 77
Sin, papa-, 53
Sinful longings, 103, 104
Sins of omission and commission, 45,
46
Six senses, the, 43, 44
Sloth, thinamiddha-, 129, 130
Society, vagga-, 31
Solitude, paviveka-, 51
Soul, atta-, 1 06
Sources of lust, 112
Stanzas not addressed to laity, 15
Subjects of belief, ditthi-tthana-, 68
Subjects of study, sakkapada-, 114, 129
Subtle, sukhuma-, 94
Substrata, upadhi-, 39, 40, 41, 57, 59,
60, 69, 88, 97, 131, 132
Substrata, getting rid of the, n*HJ-
padhi-, 65, 82
Sumedha, a mountain, 52
Summum Bonum, the, uttama-attha-,
30
Supreme Enlightenment, 47, 48, 91,
94, 95, 131
Supreme Man, the, 113
Supreme Security, yogakkhema-, 30,
31, 32, 47, 51, 52, 70, 125
Time, addha-, 74, 75
Titles of Buddha, 14
Toddy, 1 02 n. i
Tranquil behavior, samacariya-, 36, 72
Tranquillity, samatha-, 99
Transformation, Law of, viparin&ma-,
88
Transgression, Qdlnava-, 29
Transmigration, samsara-, 29, 37, 70,
in
True Law, the, 96, 97, 100
Truth, 3
Two welfares, the, 36, 37
Understanding, nana-, 73
Universal monarch, cakka-vatti-, 35
Unseemliness, anattha-, 102
Vanity, uddhaccakukkucca-, 129, 130
Veda, the, in, 113, 127
Veda, study of the, 75
Vedic plurals, 16
Virtue, punna-, 3, 34, 36, 41
Virtuous deeds, punna-kiriya-, 71
Vocabulary of the Iti-vuttaka, 17
Vulture Peak, a mountain, 4, 37
Tagara plant, the, 88
Taints, the, asava, 7, 52, 65, 69, 76, 77,
82, 98, 113, 114, 117, 120, 132
Tal fruit, the, 102
Temperance, 44
Text, size of the, i
Thirst, tanha-, 29, 52, 68, 106, 127
Thirst, physical, pipasa-, 106
Three kinds of sons, 83
Threefold knowledge, 117, 118
Thorough knowledge, parinna- f 48, 49,
75
w
Watchfulness, jagara-, 61
Waveless perdition, 104
Wisdom, panna-, 54, 70, 71, 114
Word, the, vacana-, 53
Yearning, chanda-, 54
Zeal, appamada-, 36, 59
PALI INDEX
(The numbers refer to pages. Where reference is made to notes, the English
equivalent is not given)
akuppa- t genuine, 73
akusala-, impropriety, 64
akkheyya-, 74 n. 6
agamissa-, 55 n. 2
agga-pasada-, 105 n. 6
ajjhaga, 89 n. 2
ajjhattam, 58 n. 2
ajjhagare, 124. n. 2
ajjhavasati, 95 n. I
annathatta-, 31 n. I
annadatthadasa, 35 n. 6; 132 n. I
anna-, knowledge, 73
annatavindriyam, 73 n. 3
attiyamana-, 63 n, i
all-, anu-, ava-jata-, 83 n. i
atipata-, 83 n. 2
atidhavanti, 62 n. 2
atekiccha-, 103 n. 2
atta-, soul, 1 06
adlnava-, transgression, 29
aduttha-, 104 n. 6
addha-, 74 n. 3
adhi-gahetva, 40 n. 2
anattha-, unseemliness, 102
anabhava-, 127 n. 4
anavannatti, 92 n. 3
anagamita, not-returning, 21 n. i ; 59
anadana-, attachment, 124
anasava-, taintless, 65 n. 2; 77, 114
anitiham, 48 n. 2
anuddayata-, 92 n. 4
anupariyaga, 41 n. i
anusaya-, inclination, 99
antara apadi, 103 n. 5
apaya-, 61 n. 3
appamada-, zeal, 36 n. 4 ; 59
abyabajjha-, non-injury, 51 n. 4
abhabba-, predestined, 59
abhijja-, covetousness, 129
abhijjhalu, 109 n. 2
abhinna-, insight, 48, 49, 67, 81, 100,
123, 132
abhinivajjetva, 100 n. 2
abhilapa-, 107 n. 2
amattannuta-, 43 n. 4
avijja-, ignorance, 53, 69, 78
asamklra, 96 n. 2
Zgantaro, 25 n. 2
anapana-, inhalation and exhalation,
99
anisamsa-, advantage, 48, 59 n. 2
apajja-, 104 n. 3
Qsava-, taint, 7, 52, 65, 69, 76, 77, 82,
98, 113, 114, 117, 120, 132
Gyatim, 127 n. 2
Qhara-netti, 56 n. 3, 58 n. i.
iccha-, longing, 53
itibhavabhava-, 123 n. 2
idam, 54 n. i
indriya-, faculty, 36, 71 n. 4; 73 n. 5
imaya kampaya, 97 n. 2
uttama-attha-, Summum Bonum, 30
utthana-, 86 n. 6
uddana, 4, 5, 6, 26, 33, 42, 43, 50,
51, 64, 7i, 79, 9i, 92, 105, 118,
133
139
140
ITI-VUTTAKA
uddhacca-kukkucca, 129 n. 2, 130
unnala-, 126 n. i
upadana-, clinging to existence, 94
upadhi-, 39, 57, 58, 60, 69, 88, 97
upapatti-, 121 n. I
upaparikkhaya, 118 n. 5
upasama-, quiescence, 37 n. 3; 129
uppajjati, 99 n. 2
uppada-, 72 n. 2 ; 123 n. i
ekodibhiite, 61 n. 2
ejanuga, no n. i
enam, 130 n. i
-, craving, 7, 67, 68
ottapa-, 53
cramattaka-, 103 n. 4
orambhagiya, 127 n. i
osadhi-taraka, 40 n. 4
kamma-, 90 n. 3
kalyana-, goodness, 30
kariya, 33 n. 2
kama-, lust, 68, 69, 100, 109, 112, 113,
125 n. i ; 127, 128
kamakamina-, 39 n. 3
kala-vipassi-, 61 n. 2
kalena, 61 n. i
kukkutasukara, 55 n. 3
kusa, the grass, 88
Eh
khanda-, attribute, 29, 70, 122
khema-, security, 30, 31, 32, 47, 5*
52, 70, 125
khoda-, anger, 23, 27
gadh-, 48 n. 3; 112 n. 4
gaha-, 78 n. 2
gocara-, 114 n. i
Gfl
ghateti, 42, n. 4
C
cakkhu-, the Eye, 72
Ch
chanda-, yearning, 54
jagara-, watchfulness, 61
jinati, 42 n. 5
jhana-, 58 n. 3
N
fiona-, understanding, 73
tagara plant, the, 88
tacasara-, bamboo, 65
tanha-, 29 n. 2 ; 68, 106, 127
tad, 56 n. i
tadaminSL, 104 n. i
Th
thaddha-, 45 n. i
thmamiddha-, sloth, 129, 130
dama-, self-command, 35
dakkhineyyesu, 39 n. 3
data-, 85 n. i
dana-, charity, 3, 35, 38, 39, 7i, 85, 86
ditthi-, belief, 46, 62 n. 4 ; 63, 79 . 8 ;
80, 81
ditthi-tthana-, subjects of belief, 68
duccarita-, evil actions, 75, 76
dubbhe, 104 n. 5
detha, 86 n. 4
dosa-, hate, 22, 26, 64, 77, 78, 102, no,
in
dosa-sanniia-, 97 n. i
Dh
'dhstu- t element, 56 n. i ; 58, 81, 82, 99
N
nikkhitta-, 46 n. 2
nicchata-, 66 n. i
PALI INDEX
141
nipaka-, 47 n. 3
niraggalam, 42 n. i
nirasa-, devoid of hope, 68
nirupadhi, getting rid of substrata, 65,
82
nirodha-, cessation, 81, 82, 106, 120,
121, 131
nirvSna-(nibbana-), 47, 48,49,57^2;
58, 59, 69, 100, 101, 106, 112,
121, 132
nivittha, 96 n. 2
nissarana-, deliverance, 81
nekkamma-, separation, 81, 101, 107
paccanubhoti, 57 n. 3
paja-, 25 n. i ; 28 n. i
panna-, wisdom, 54, 70, 71, 114
paticca, 108 n. i
paticca-samuppanna-, chain of causa-
tion, 8 1
patimukkassa, 77 n. 4
pabhangunam, 56 n. 2
pamada-, pleasure, 59
pamudita-, cheerful, 60
parinna-, thorough knowledge, 48, 49
paritta-, 90 n. 2
pariyaya-, 52 n. 3
pariyutthita-, 62 n. 3
paribbaje, 29 n. 4
pari-vraj-, recluse, 124
parihana-, decrease, 59
palasa-puta-, 88 n. 5
paviveka-, solitude, 51
pavecchati, 86 n. i
pahana-, renunciation, 48
pakata-, 109 n. 4
patisallana, recluse life, 58, 59
patimokkha-, the precepts, 113 n. 2;
129
papa-, sin, 53
payata-pani-, 119 n. 2
pitaka, basket, i
pitthito, 109 n. i
pipasa-, thirst, 106
punna-, virtue, 34, 36, 41
punna-kiriya-, virtuous deeds, 71
praty-anu-bhu-, 35 n. 7
pretas, the departed spirits, in
bahuno, 39 n. i
bahulikata-, 36 n. 2
bahira-, external, 30
bodhi-, supreme enlightenment, 94, 95
brahmacariya-, chastity, 48, 62, 67, 68,
97, 98, 125
brahmacari-, 62 n. i
bruheta-, 58 n. 5
Bh
bhava-, existence, 54, 63, 68, 69, 70, 81
bhavana-, devotion, 71, 94, 114, 122
bhikkhu-, 3, 21 n. 2
bhikkhuni, a nun, 3, 78 n. i
bhlyo, 32 n. i
bhutato, the past, 63
bhutam, the present, what is, 63
makkha-, hypocrisy, 23, 28
manas-, 75 n. 4
manussata-, humanity, 96
mana-, pride, 24
muta-, 131 n. 3
muttha-sati-, 109 n. 3
moha-, delusion, 22, 27, 28, 29, 77, 78,
102, 103, no, in
moneyya-, silence, 77
muni-, the sage, 67
yaca-yoga-, 119 n. i
yatha bhatam, 32 n. 2
yoga-kkhema-, security, 30 n. i ; 31,
32, 47, 51, 52, 70, 125
yoniso, profoundly, 49 n. i
raga-, passion, 77, 78, 81, 99 no, in
rupa-, form, 81, 82
142
ITI-VUTTAKA
lapita-lfipana-mattena, 116 n. i
labha-, gain, 92
luddhase, vedic plural, 21 n. 4
lobha-, desire, 21, 25, 53, 54, 64, 102
vacana-, the Word, 53
vattum, 1 06 n. i
vatthu-, essential, 71
vadannu, 84 n. i
vanatha-, 90 n. i
vanna-, caste (?), 107 n. i
vasika-, 107 n. 3
vicikicchd,-, moroseness, 129, 130
vijja-, sapience, 99
vinn&na, intellection, 88 n. 8 ; 1 1 1
vitakka-, 51 n. 3; 92 n. 2
vinaya-, discipline, 114
viparinama-, law of transformation, 88
vipassana-, 58 n. 4 ; 60 n. i
vipassin-, (creature of) discernment,
21 n. 3; 25, 26, 27
vimutti-, emancipation, 40, 59, 60, 114,
122
vimokkha-, release, 75, 95
viraga-, serenity, 106, 107
viveka-, seclusion, 52
vedana-, feeling, 7, 66
vedayitani, 57 n. 4
veyyakaranaya, 100 n. i
vyapdda-, malevolence, 101, 107, 127,
128, 129, 130
vivattayi, 67 n. i
samyojana-, fetters, 31, 38, 41, 48, 73,
92, 121
samvara-, restraint, 48
samvega-, 50 n. 2
samvejana-, 50 n. i
samsagga-, contact, association, 90
samsara-, transmigration, 29, 37 m
sakkara-, one's own affairs, 48 n. i ;
92, 93, 94
samkhara-, aggregates, 81, 99
samkhaya-, 75 n. 2
sangha-, 92 n. 5
samkiya-, 87 n. i
sannama-, self-control, 35
sacchikaroti, 131 n. 2
sannino, 74 n. 5
saddhd,-, faith, 96, 106
santi-, repose, 73, 100, 101, no, 132
sabba-, the All, 6, 24
sama-, 79 n. 9
samacariya-, tranquil behavior, 36, 72
samatha-, tranquility, 99
samayatn, 100 n. 4
samadhi-, contemplation, 70, 71, 94,
1 06
samadhigayha-, 36 n. 3
samussaya-, a mass, 68
sampajana-musavcida-, intentional
falsehood, 38
sammaddasa-, proper vision, 81
sammapasam, 41 n. 3
sayam abhinnaya-, 114 n. 2
salla-katta-, 119
sallato, from its pang, 66
sa-vahana-, 74 n. i
sahavasa-, association, 87
sahavyatam, 96 n. i
sara-, quintessence, 59
sikkha-pada-, subjects of study, 114,
129
siloka-, reputation, 48, 92
sita-, 57 n. 5
sila, silavat-, 46, 70, 71, 87, 98, 114,
129
sukha-, happiness, 71, 72
sukhuma-, subtle, 94
sunnagaranam, 59 n. i
suppatitthita-, 95 n. 3
suppavedite, 96 n. 4
su-bhavita-, 71 n. i
subhikkhavaca-, 86 n. 2
sekkha-, 29 n. 4 ; 30
sem-, 75 n. i
seyyathS, 108 n. 5; 116 n. 2; 125 n. 3
socceyya-, 76 n. i
THE COLUMBIA UNIVERSITY PRESS
COLUMBIA UNIVERSITY
INDO-IRANIAN SERIES
Edited by A. V. WILLIAMS JACKSON
Professor of Indo-Iranian Languages in Columbia University
Volume i. A Sanskrit Grammar for Beginners. With Graded
Exercises, Notes, and Vocabulary. By A. V. WILLIAMS
JACKSON. In preparation.
The aim of this work is a practical one ; it is designed to furnish a book for the
study of the classical Sanskrit in American and English colleges and universities.
Volume 2. Indo-Iranian Phonology, with Special Reference to
the Middle and New Indo-Iranian Languages. By Louis H.
GRAY, Ph.D., sometime Fellow in Indo-Iranian Languages in
Columbia University. New York, 1902.
Cloth, 8vo, pp. xvii + 264, $2.00.
A brief statement of the phonetic developments undergone by the principal Indo-
Iranian languages from the Sanskrit, Avestan, and Old Persian through the Pali,
the Prakrits, and Pahlavi down to the Hindi, Singhalese, New Persian, Afghan,
and other Indo-Iranian dialects. Special pains have been taken to make the work
as convenient as possible for reference.
Volume 3. A Bibliography of the Sanskrit Drama, with an In-
troductory Sketch of the Dramatic Literature of India. By
MONTGOMERY SCHUYLER, JR., A.M., sometime Fellow in Indo-
Iranian Languages in Columbia University. New York, 1906.
Cloth, 8vo, pp. xi + 105, $1.50.
The design of this bibliography is to give as complete a list as possible of all printed
and manuscript Sanskrit plays and of articles and works relating to the Hindu
drama. The introduction furnishes a convenient epitome of the whole subject.
Volume 4. An Index Verborum of the Fragments of the Avesta.
By MONTGOMERY SCHUYLER, JR., A.M. New York, 1901.
Cloth, 8vo, pp. xiv -f 106, $1.50.
This index collects and cites all examples of each word found in the hitherto dis-
covered fragments not included in Geldner's edition of the Avesta.
Volume 5. Sayings of Buddha : the Iti-vuttaka, a Pali work of
the Buddhist canon, for the first time translated, with introduc-
tion and notes. By JUSTIN HARTLEY MOORE, A.M., Ph.D.
(Columbia), Instructor in French in the College of the City of
New York. New York, 1908.
Cloth, 8vo, pp. xiii + 142, $1.50.
This volume presents a Buddhistic work not hitherto accessible in translation.
The introduction treats of the composition and general character of the work and
the chief features of its style and language. A full index of cardinal words facili-
tates cross-reference to the various sections.
Volume 6. The Nyaishes, or Zoroastrian Litanies. Avestan text
with the Pahlavi, Sanskrit, Persian, and Gujarati versions,
edited together and translated, with notes. (Khordah Avesta,
Part i.) By MANECKJI NUSSERVANJI DHALLA, A.M., Ph.D.
New York, 1908. Cloth, 8vo, pp. xxii -f- 235, $2.00.
The Pahlavi text, here edited and translated for the first time, is the result of a
collation of seventeen manuscripts and forms an addition to the existing fund of
Pahlavi literature. The introduction gives an account of the MS. material and
discusses the relation of the various versions, their characteristics, and their value.
In addition to the Sanskrit Grammar for Beginners, the follow-
ing volumes are also in preparation :
PriyadarSika, a Hindu Drama ascribed to King Harsha. Trans-
lated from the Sanskrit and Prakrit by G. K. NARIMAN and
A. V. WILLIAMS JACKSON, with notes and an introduction by
the latter.
This romantic drama on the adventures of a lost princess was supposedly written
by Harsha, king of Northern India in the seventh century, and is now to be pub-
lished for the first time in English translation. Besides giving an account of the
life and times of the author, the introduction will deal also with the literary, lin-
guistic, and archaeological aspects of the play.
Vasavadatta, a Sanskrit Romance by Subandhu. Translated
with an introduction and notes by Louis H. GRAY, PH.D.
This romance is one of the best examples of the artificial and ornate style in
Sanskrit prose. Besides the translation, the volume will also contain the trans-
literated text of the South Indian ' recension, which differs to a noteworthy degree
from that of Hall, and a bibliography. The relation of the Sanskrit romance to
the Occidental, especially the Greek, will be discussed in the introduction ; and
the notes will include parallels of incident in modern Indian and other folk-tales,
as well as points of resemblance with other Sanskrit romances.
Da&arupa, a treatise on Hindu Dramaturgy by Dhanamjaya.
Now first translated, with the text and an introduction and
notes, by GEORGE C. O. HAAS, A.M., sometime Fellow in Indo-
Iranian Languages in Columbia University.
This work, composed at the court of King Munja of Malava in the latter half of
the tenth century, is one of the three most important treatises on the canons of
dramatic composition in early India, a full discussion of which will be given in the
introduction. The notes will contain important matter from the native com-
mentary and references to parallel passages in the other treatises on dramatics and
rhetoric.
Yashts, or Hymns of Praise, from the Khordah Avesta. Avestan
text with the Pahlavi, Sanskrit, Persian, and Gujarati versions,
edited together and translated, with notes, by MANECKJI Nus-
SERVANJI DHALLA, A.M., Ph.D.
This volume is a continuation of the edition of the Khordah Avesta begun with the
Nyaishes in volume 6 of the series and will be uniform with that volume in plan
and arrangement.
Tales of the Dead : the Petavatthu, translated from the original
Pali, with introduction and notes, by JUSTIN HARTLEY MOORE,
A.M., Ph.D.
The Petavatthu, one of the books of the Buddhist canon, has not hitherto been
translated into any Occidental language. It contains material of interest in com-
parison with early Christian doctrines concerning hell. Reference will be made in
the notes to the native commentary of Dhammapala.
The following volume, not in the Indo-Iranian series, is also
published by the Columbia University Press :
Zoroaster, the Prophet of Ancient Iran. By A. V. WILLIAMS
JACKSON. New York, 1899.
Cloth, 8vo, pp. xxiii -f 314, $3.00.
This work aims to collect in one volume all that is known about the great Iranian
prophet. The story of the life and ministry of Zoroaster is told in twelve chapters,
and these are followed by appendixes on explanations of Zoroaster's name, the
date of the Prophet, Zoroastrian chronology, Zoroaster's native place and the scene
of his ministry, and classical and other passages mentioning his name. A map and
three illustrations accompany the volume.
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