{"collection":"Buddhism","html_url":"https://unchartedknowledge.5gfusion.net/browse/bud/sbe10/sbe1008.htm","path":"bud/sbe10/sbe1008.htm","source_url":"https://sacred-texts.com/bud/sbe10/sbe1008.htm","text":"Sacred Books of the East, Vol. 10: The Dhammapada and Sutta Nipata, by Max M\u00fcller and Max Fausb\u00f6ll, [1881]\np. 23\nTHE WISE MAN (PANDITA).\n76. If you see an intelligent man who tells you where true treasures are to be found, who shows what is to be avoided, and administers reproofs, follow that wise man; it will be better, not worse, for those who follow him.\n77. Let him admonish, let him teach, let him forbid what is improper!--he will be beloved of the good, by the bad he will be hated.\n78. Do not have evil-doers for friends, do not have low people for friends: have virtuous people for friends, have for friends the best of men.\n79. He who drinks in the law lives happily with a serene mind: the sage rejoices always in the law, as preached by the elect (Ariyas).\n80. Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; wise people fashion themselves.\n[78. It is hardly possible to take mitte kaly\u00e2ne in the technical sense of kaly\u00e2na-mitra, 'ein geistlicher Rath,' a spiritual guide. Burnouf (Introd. p. 284) shows that in the technical sense kaly\u00e2na-mitra was widely spread in the Buddhist world.\n79. Ariya, 'elect, venerable,' is explained by the commentator as referring to Buddha and other teachers.\n80. See verses 33 and 145, the latter being a mere repetition of our verse. The nettik\u00e2s, to judge from the commentary and from the general purport of the verse, are not simply water-carriers, but builders of canals and aqueducts, who force the water to go where it would not go by itself. The Chinese translator says, 'the pilot manages his ship.' See Beal, l.c. p. 79.]\np. 24\n81. As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise.\n82. Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake.\n83. Good people walk on whatever befall, the good do not prattle, longing for pleasure; whether touched by happiness or sorrow wise people never appear elated or depressed.\n84. If, whether for his own sake, or for the sake of others, a man wishes neither for a son, nor for wealth, nor for lordship, and if he does not wish for his own success by unfair means, then he is good, wise, and virtuous.\n85. Few are there among men who arrive at the other shore (become Arhats); the other people here run up and down the shore.\n[83. The first line is very doubtful. I have adopted, in my translation, a suggestion of Mr. Childers, who writes, 'I think it will be necessary to take sabbattha in the sense of \"everywhere,\" or \"under every condition;\" pa\u00f1kakhand\u00e2dibhedesu, sabbadhammesu, says Buddhaghosha. I do not think we need assume that B. means the word vigahanti to be a synonym of vaganti. I would rather take the whole sentence together as a gloss upon the word vaganti:--vagant\u00eeti arahatta\u00f1\u00e2nena apakaddhant\u00e2 khandar\u00e2gam vigahanti; vaganti means that, ridding themselves of lust by the wisdom which Arhatship confers, they cast it away.' I am inclined to think the line means 'the righteous walk on (unmoved) in all the conditions of life.' Nind\u00e2, pasams\u00e2, sukha, dukkha are four of the eight lokadhammas, or earthly conditions; the remaining lokadhammas are l\u00e2bba, al\u00e2bha, yasa, ayasa.\nIn v. 245, passat\u00e2, 'by a man who sees,' means 'by a man who sees clearly or truly.' ln the same manner vrag may mean, not simply 'to walk,' but 'to walk properly,' or may be used synonymously with pravrag.\n85. 'The other shore' is meant for Nirv\u00e2na, 'this shore' for common life. On reaching Nirv\u00e2na, the dominion of death is overcome. The commentator supplies t\u00e2ritv\u00e2, 'having crossed,' in order to explain the accusative makkudheyyam. Possibly p\u00e2ram essanti should here be taken as one word, in the sense of overcoming.]\np. 25\n86. But those who, when the law has been well preached to them, follow the law, will pass across the dominion of death, however difficult to overcome.\n87., 88. A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind.\n89. Those whose mind is well grounded in the (seven) elements of knowledge, who without clinging\n[87, 88. Dark and bright are meant for bad and good; cf. Sutta-nip\u00e2ta, v. 526, and Dhp. v. 167. Leaving one's home is the same as becoming a mendicant, without a home or family, an an\u00e2g\u00e2ra, or anchorite. A man in that state of viveka, or retirement (see v. 75, note), sees, that where before there seemed to be no pleasure there real pleasure is to be found, or vice vers\u00e2. A similar idea is expressed in verse 99. See Burnouf, Lotus, p. 474, where he speaks of 'Le plaisir de la satisfaction, n\u00e9 de la distinction.'\nThe five troubles or evils of the mind are passion, anger, ignorance, arrogance, pride; see Burnouf, Lotus, pp. 360, 443. As to pariyodapeyya, see verse 183, and Lotus, pp. 523, 528; as to aki\u00f1kano, see Mah\u00e2bh. XII, 6568, 1240.\n89. The elements of knowledge are the seven Sambodhvangas, on which see Burnouf, Lotus, p. 796. D'Alwis explains them as the thirty-seven Bodhipakkhiya-dhamm\u00e2. Kh\u00een\u00e2sav\u00e2, which I have translated by 'they whose frailties have been conquered,' may also be taken in a more metaphysical sense, as explained in the note to v. 39. The same applies to the other terms occurring in this verse, such as \u00e2d\u00e2na, anup\u00e2d\u00e2ya, &c. Dr. Fausb\u00f6ll seems inclined to take \u00e2sava in this passage, and in the other passages where it occurs, as the P\u00e2li representative of \u00e2sraya. But \u00e2sraya, in Buddhist phraseology, means rather the five organs of sense with manas, 'the soul,' and these are kept distinct from the \u00e2savas, 'the inclinations, the appetites, passions, or vices.' The commentary on the Abhidharma, when speaking of the Yog\u00e2k\u00e2ras, says, 'En r\u00e9unissant ensemble les r\u00e9ceptacles (\u00e2sr ya), les choses re\u00e7ues (\u00e2srita) et les supports (\u00e2lambana), qui sont chacun compos\u00e9s de six termes, on a dix-huit termes qu'on appelle \"Dh\u00e2tus\" ou contenants. La collection des six r\u00e9ceptacles, ce sont les organes de la vue, de l'ou\u00efe, de l'odorat, du go\u00fbt, du toucher, et le \"manas\" (ou l'organe du coeur), qui est le dernier. La collection des six choses re\u00e7ues, c'est la connaissance produite par la vue et par les autres sens jusqu'au \"manas\" inclusivement. La collection des six supports, ce sont la forme et les autres attributs sensibles jusqu'au \"Dharma\" (la loi ou l'\u00eatre) inclusivement.' See Burnouf, Introduction, p. 449.\nParinibbuta is again a technical term, the Sanskrit parinivrita meaning 'freed from all worldly fetters,' like vimukta. See Burnouf, Introduction, p. 590. See Childers, s.v. nibb\u00e2na, p. 270, and Notes on Dhammapada, p. 3; and D'Alwis, Buddhist Nirv\u00e2na, p. 75.]\np. 26\nto anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world.","title":"Sacred Books of the East, Vol. 10: The Dhammapada and Sut...","type":"page"}