U. DI I. UNDANA - LHAMPAIDEN XVII. WATER. I (91). THEY who, with all their energy given to reflection, find no pleasure in a home, like a swan1 who leaves a polluted lake, they leave their homes and cross the stream. 2 (175). The steadfast depart from the world, having overcome the troops of Mâra; they are like unto swans in the path of the sun, moving in the ether by means of their miraculous power (irddhi). 3 (155). They who do not live like Brahmatchâris, and who do not acquire wealth in their youth, become like old herons on the banks of a polluted pool with few fish.* 1 The text has ngang, “goose,” but this word is here used as in the Páli hamso, "goose, swan." Hjig-rten ngas-byung-nas. This expression is copied on the Pali niyanti lokamha. These two verses (1, 2) were spoken on the following occasion:There was a Brahman called Nyagrodha, whose riches equalled those of Mahapadma. He owned sixteen villages, thirty slave villages, nine hundred and ninety-nine pair of oxen, sixty koti of treasure, besides eighty gold car-rings. His son, called Mahâkaçyapa, had not taken a wife, notwithstanding the entreaties of his parents. Finally he said, "If there be a maiden who eclipses this image made of gold of the Jambu river, her will I take." He took as his wife Kapilabhadra of Magadha, and after a while left her and entered the priesthood, where he obtained the condition of an Arhat.-P. See Dulva, ix. fol. 37-54 where these verses are not, however, occur; and in Schiefner's Tibetan Tales, the story of Mahakasyapa and Bhadra. "Few fish," a hung; compare the Pâli khiṇamacche. 4 (156). They who do not live like Brahmatchâris, and who do not acquire wealth in their youth, remembering what they have formerly done, they lie thirsting for the past. 5 (121). Think not "Evil is of little importance; it will not follow after me;" for as a large vase is filled by the falling of drops of water, so will the fool become full of evil, even if he gathers it little by little. 6 (122). Think not "Virtue is of little importance; it will not follow after me;" for as a large pot is filled by the falling of drops of water, so will the earnest man become full of virtue, even if he gathers it little by little.1 7. Longing to leave the vast and turbid lake and to cross the waters of the ocean, the wise man is carried across in the vessel that he has prepared. 8. When he has crossed over, he shall inhabit the promised land of the Enlightened, of the Blessed, of the Brahmana; therefore let the Bhixus, and they who listen (to my doctrine), washing themselves clean (of sin), make ready a vessel. 9 (82). The wise and excellent man who listens to the law' becomes like a deep, limpid, and pure lake.3 1 Cf. Hitopadesa, ii. çl. 10. After having gradually cast off all sin and acquired wisdom. Being free of all human conditions, he is enlightened (i.e., a Buddha).-P. According to the Commentary this verse ought to come after No. 11. IO. When there is water everywhere, who is there who would run about seeking the water of a well? What use is there for well water? Destroy then desires from the very roots.1 II (80). The scourer washes with water, the fletcher straightens (his arrows) with fire, the carpenter hews his logs, the wise man shapes himself. 12. Passionless as the firmament, firm as the lintel of the door,3 the wise man delights not in transmigration, which is like a troubled lake. Chapter on Water, the Seventeenth. 1 This verse is not mentioned in the Commentary. Gtso-blag-mkhan is a man who one who washes and cleans clothes in soda (bul-tog) water, &c. P. Comp. Stan. Julien, Avadânas, i. p. (uses) tchu-tchu (rhubarb?) mixed 23; Comp. Sutta Nipâta, 213, 228. with water, or, according to others, XVIII. THE FLOWER I (44). WHO is there that can overcome the world of the gods, of the lord of death (Yama) and of men, who knows how to expose the most delightful law, as one would flowers?1 2 (45). It is the disciple (sekhas) who can overcome the world of the gods, of the lord of death and of men, who knows how to expose the most delightful law, as one would flowers. 3 (283). Fear is born of the forest (of ignorance); so cut down not (only) the trees of the forest, but all that appertains to the forest (ie., the roots), and then the Cramana will find nirvâņa. 1 "Like unto a clever wreathmaker, who, having taken flowers from a garden, has manufactured them into beautiful wreaths and has then given them away, is he who, having gathered a quantity (gya nom) of precepts from out the Castras and formed them into a pleasing collection, does teach them to others.-P. vol. lxxii. fol. 14b. Comp. M. Fausböll's translation : "Quisnam versus legis bene enarratos, peritus (coronarius) __flores velut, colliget?" Th French translation (Fernand Hû's) appears to me very objectionable: Qui développera les vers de la Loi, comme on développe adroitement une fleur?" 66 * See on the origin of this verwe the Appendix. 4 (284). If man destroys not everything that appertains to the forest down to the smallest part, his mind 'will be held in bondage, as the calf that wants milk is to its mother's side.1 5 (285). Cut out the love of self as you would an autumn lotus; cherish the road of peace on account of the nirvâna which the Victorious One has explained.2 6 (51). Like a pretty flower, of pleasing colour but without scent, are the agreeably spoken but fruitless words of one who does not act (accordingly).3 7 (49). As the bee, which harms neither the colour nor the scent of the flower, but having sucked it flies away, so let the Muni walk through a village. 8 (50). Remarking not the sins of others, and what they have done or left undone, one should remark what he himself does right or wrong. 9 (58). As on piles of filth and in dirty water grows, unaffected by them, the padma, pure, sweet-smelling, and lovely, 1A disciple called Uttara parasharya, who had given his small possessions to his son, heard of his son's death, the burning of his home, and of great afflictions to many of is relatives. Bhagavat tells him not to be grieved, that disciples ought to be always well composed, &c. Cf. iii. 8. See also Tittha Jātaka. Bhagavat walking in a forest saw some kosnataki (?) and donka plants, which suggested this simile. The donka o. don-ga (according to Jäschke) is "a tropical climbing plant, a sweet-tasted, lenient purgative." According to the Commentary, there ought to be after this verse No. 52 of the Dhammapada ; I keep, however, to the text of the Bkah-hgyur, which omits it. Lucian uses the expression ἀνεμῶναι λόγων, "anemony words," to describe senseless verbosity. See also Pratimoxa Sûtra, 4; Mel. Asiat., viii. pp. 590, 592; and Beal, Catena, p. 159. |