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 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. THE COLUMBIA UNIVERSITY PRESS THE MACMILLAN COMPANY, Agents 64-66 FIFTH AVENUE NEW YORK THIS BOOK IS DUE ON THE LAST DATE STAMPED BELOW AN INITIAL FINE OF 25 CENTS WILL BE ASSESSED FOR FAILURE TO RETURN THIS BOOK ON THE DATE DUE. THE PENALTY WILL INCREASE TO SO CENTS ON THE FOURTH DAY AND TO $1.OO ON THE SEVENTH DAY OVERDUE. 13 NOV1TSS40NI N 101947 LOAN MAR tTT* JUN 1 RECEIVE LOAN Di LD21-100m-7,'33 5 182318