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 nirvâņa 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.1 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, 1 A 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 his relatives. Bhagavat tells him not to be grieved, that disciples ought to be always well composed, &c. Cf. iii. 8. 2 See also Tittha Jâtaka. 3 Bhagavat walking in a forest saw some kosnataki (?) and donka plants, which suggested this simile. The donka or 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. 4 See also Pratimoxa Sûtra, 4; Mel. Asiat., viii. pp. 590, 592; and Beal, Catena, p. 159. IO (59). So the disciple of the perfect Buddha shines by his wisdom among other men, who are blind and (like) a heap of filth. II (53). As out of a heap of flowers many garlands are made, so when a man has been born he can do many virtuous deeds. 12 (377). As the vakula1 plant in summer sheds all its flowers, so let the Bhixu drop passions, hatred, and ignorance. 13 (47). A man whose mind is troubled, like one gathering flowers, the lord of death carries him off as the flood does a sleeping village. 14 (48). A man whose mind is troubled, like one gathering flowers, falls into the power of the lord of death without having satisfied his desires. 15. A man whose mind is troubled, like one gathering flowers, falls into the power of the lord of death without him having acquired wealth (enough to satisfy him). 16. A man whose mind is troubled, like one gathering flowers, falls into the power of the lord of death without having arrived at the object of his pursuit. 17. He who has perceived that this body is (empty) as a vase, and who knows that all things (dharma) are as an 1 The Mimusops Elengi. The Pâli text has the vassika plant or "greatflowered jasmine." illusion, does thus destroy the chief of Mâra's flowers, and will no more be seen by the king of death. 18 (46). He who has perceived that this world is like froth, and who knows that all things are as an illusion, does thus destroy the chief of Mâra's flowers, and will no more be seen by the king of death. 19. He who has perceived that this body is like froth, and who knows that all things are as an illusion, does thus destroy the chief of Mâra's flowers, and will no more be seen by the king of death. 20. (Repetition of verse 18.) 1 21. The Bhixu who knows that existence is without reality, like an udumbâra 1 flower, casts off what is and is not of the other shore, as a snake shuffles off his old dried-up skin.2 22. The Bhixu who cuts off every particle of passion, as one does the flower from the water-born (lotus) growing in a tank, casts off what is and is not of the other shore, as a snake shuffles off his old dried-up skin.3 23. The Bhixu who cuts off every particle of hatred, as one does the flower from the water-born (lotus) growing in a tank, casts off what is and is not of the other shore, as a snake shuffles off his old dried-up skin. 24. The Bhixu who cuts off every particle of ignorance, as one does the flower of the water-born (lotus) growing in a tank, casts off what is and is not of the other shore,1 as a snake shuffles off his old dried-up skin. 25. The Bhixu who cuts off every particle of egotism, as one does the flower of the water-born (lotus) growing in a tank, casts off what is and is not of the other shore, as a snake shuffles off his old dried-up skin. 26. The Bhixu who cuts of every particle of affection, as one does the flower of the water-born (lotus) growing in a tank, casts off what is and is not of the other shore, as a snake shuffles off his old dried-up skin. 27. The Bhixu who cuts off every particle of desire, as one does the flower of the water-born (lotus) growing in a tank, casts off what is and is not of the other shore, as a snake shuffles off his old dried-up skin. Chapter on "The Flower," the Eighteenth. 1 That is to say, the five skandhas. Being on the edge of the world, he strives earnestly to cast off what is opposed to the other world.-P. The text is rather ob scure, pha-rol-min-pai pha-rol-po spong-ste. According to M. Faus böll's translation, "he leaves this and the farther shore." The Tibetan text might, however, be rendered, "he casts off what is opposed to the other shore.' Sir Coomara Swamy translates this phrase by "gives up Orapara." XIX. THE HORSE. I (144). If a good horse is struck with a whip, he is frightened and exerts himself with all his strength; so likewise when one is full of faith, morality, and meditation (samâdhi), having never aught to do with the phenomenal world (dharma), having his senses well composed, patient, and glad, thus goaded on he leaves the world completely behind.1 2. If a good horse is struck with a whip, he is frightened and exerts himself with all his strength; so likewise when one is full of faith, morality, and meditation, having never aught to do with the phenomenal world, having knowledge and (observing) the fundamental (rules), thus goaded on 3 he casts away every particle of misery. 3 (143). They who are well subdued, like well-broken horses, whose senses are so well controlled as to keep down anger, putting thus an end to sorrow, these Munis will soon be rejoicing among the gods. 1 They learn how to acquire the nirvana of the destruction of every particle of the skandhas.-P. 2 Rkang-par-ldan, which the Commentary explains by tsul-khrims or morality. 3 Skyob-pa de-rnams, lit. “those protected or those protections." I have forced the meaning so as to bring out my idea of the simile in these two verses. |