Theragāthā (Psalms of the Brethren)

As lotus from the water takes no smear, So thou in changing world dost not adhere.’3 (1180) He who e’en in a moment by a thousand ways can take Purview of all the world,4 as were he Brahma’s very self.5 Yea, here’s a brother versed in power of magic6 who doth see What time doth suit [for gods and men] to die and come to be.7 (1181) 1 Cf. 1082 ; also 629. 2 The Commentary suggests, as an alternative reading, ‘by the man-god, the Exalted One, who is uprisen,’ etc. 3 Cf. Sutta-Nipdta, verse 547. Sankhdr agate, born amid pheno¬ mena, he adheres not to the slime of craving and error ; na upalimpati (sic) katthici pi, anissito ti attho (Commentary). Cf. the slight metrical irregularity in Sutta-Nipdta, verse 812, where sankhdrd's are detailed as ditthasutan-mutesu. 4 The world of space (Commentary). 5 Here (cf. n. to verse 629) sa-Brahmakappo is explained as MahdBrahma-sadiso . 6 On iddhi, cf. Compendium, p. 71, with Dialogues, i. 87 f 7 Here the Commentary makes no effort to associate dev aid, deity spirit, angel, with a particular being, as in Anuruddha’s poem, verse 911. This leaves the use of devatd a little unusual. Moggallana’s vision is as that of a deva — ‘a devata is that bhikkhu !’

Moggallana the Great speaks, affirming his own gifts : Now Sari's son by wisdom, virtue, self-control Excelleth all ; here let this brother stand supreme. (1182) But I can instantly innumerable times Create a living shape ; skilled to transform myself As other, yea, all magic power have I at will.1 (1183) He of the Moggallanas, in the Rule of Him Who stands alone,2 * hath perfected his powers ; ‘6 In contemplative ecstasy and higher lore Expert, valiant and self-controlled hath burst his bonds, As doth the elephant a rotten fibre rope.4 (1184) The Master hath my fealty and love,5 And all the Buddha’s ordinance is done. Low have I laid the heavy load I bore ; Cause for rebirth is found in me no more. (1185) The Good for which I bade the world farewell,6 And left the home to dwell where is no home, That highest good have I attained and won, And all that bound and fettered me is gone. ( 1 186) 1 See n. 6, p. 889. 2 Asitassa , tanhanissayddi raliitassa. (Cy.) 3 Jdtaka i. (text) 1789. 4 Cf. Sutta-Nipata , verse 29. In Suttanta 141 of the Majjh. Nil’. these great ‘ twin brethren ’ are thus characterized by their Master : ‘ Sariputta is as she who brings forth, Moggallana is as the nurse of what is brought forth. The former trains for the fruit of the first

2 = verse 25. My foot uplifting, with my toe I shook The Terrace by Migara’s Mother built.1 (1192) If thou a brother who can tell thus much, etc., . . . (verse 1191) thou must go. (1193) I who my foot uplifting, with my toe Caused Vejayanta’s terraced fane to shake, Rigid as iron by my magic power, And thro’ the deities sent thrill of dread: — 2 (1194) If thou a brother who can tell thus much, etc., . . . thou must go. (1195) He who in Vejayanta’s terraced fane Did take Sakka the deity to task : — 2 ‘ Come, friend, and didst thou really understand Release through end of craving [taught to thee] ?’ To whom Sakka made answer truthfully — (1196) If thou a brother who can tell thus much — Disciple of the Buddha — dost assail, Black - hearted sprite ! to misery thou must go. (1197) Who catechized great Brahma’s very self, Seated in conclave in Sudhamma s hall : — 3 ‘ Come tell me, friend, hast thou to-day the views Which in the days gone by were views of thine ? Or seest thou now the glory of thy heaven,

How age by age it all is passing by?’ (1198) 1 Cf. verse 1164, and n. 2 Related in Majjh. Nil'., i., No. 37, ‘ Culatanhakkhaya-Sutta ' ; referred to as such by the Commentary. Cf. Sarjy i. 234/. Dhp. Cy. i. 273. 3 Lit., ‘Brahma, having a conclave present.’ This is related in Majjh. Nik., i., No. 49, ‘ Brahmanimantika-Sutta ’ ; referred to by the Commentary as ‘Baka-Brahma Sutta.’ The Commentary reads thito sabhaij , but adds only: ‘This is the Sudhamma hall in the Brahmaworld, not that in the Tava-tiijsa realm. There is no celestial world without its Sudhamma hall.’ To whom Brahma made answer truthfully: — ‘ My lord, no longer do I hold the views, Which in the days gone by were views of mine. (1199) I do behold the glory of my heaven, How age by age it all is passing by. To-day I hold it false what once I said : — ,k I am eternal ; permanent am I !” ’ (1200) If thou a brother who can tell thus much, etc., . . . thou must go. (1201) Who in emancipation [’s ecstasy]1 Hath touched great Neru’s topmost pinnacle,2 Pubbavideha’s forest world hath seen,3

And men that live on that remotest plain : — (1202) If thou a brother who can tell thus much, etc., . . . thou must go. (1203) Fire doth not think : 4 Lo ! I will burn the fool !’ But if the fool lay hands on blazing fire, The fire must burn and he must needs be burned. (1204) Thus, Mara, thou on One who Thus hath Come4 Hast made attack, but ’tis to thine own hurt, As when a foolish child doth touch the fire. (1205) Demerit hath the Evil One begot, Who made attack on One who Thus hath Come. What ? dost imagine, O thou Evil One, That evil brings thee not its sure reward? (120(3) For this that thou hast done, long will it be, Before that evil dieth out, O Death.5 2 Mount Sineru, or Meru, the hypothetical centre of the world. f The eastern of the four great continents grouped round Meru. 4 Tathdgata is here clearly, in the Commentary explicitly, applied to a Thera Arahant. Antaka , or ‘ Ender ’ (of a span of life) ; used of Mara, in these poems, only here and in Sisters , verses 59, 62.

Aroint thee, Mara, from the awakened mind I1 Against the brethren cease thy wicked plots. (1 207) Thus in the forest of Bhesakala2 Did Mara by a Brother censured stand. Thereat the rated imp, dejected sore, E’en where he stood, did vanish quite away. (1208) Thus verily did the venerable Moggalldna the Great utter his verses. 1 Buddhamha ( abl .), applied to a disciple. 2 Cf. verse 18. Reborn in this Buddha-ag3 at Savatthi, in a brahmin family, he was named Vangisa; and was taught the three Vedas. And he won favour as a teacher by tapping on skulls with his finger-nail, and discovering thereby where their former occupants were reborn.1 The brahmins saw in this a means of gain, and taking Vangisa toured about in villages, townships and royal residences. And for three years Vangisa had skulls brought to him and divined. Persuading the people to believe in him, he won fees of 100 and even 1000 (? kahapanas). And the brahmins took him about wherever they chose to go. Now he heard of the Master’s virtues, and wished to visit him, but the brahmins objected, saying : ‘ Gotama the recluse will pervert you by his craftiness.’2 But Vangisa heeded them not and went, seating himself at one side. The Master seeing him asked : ‘ Vangisa, do you know any art or craft ?’ ‘ Yes,

Master Gotama, I know the skull-spell. By that, tapping 1 The same story is told of Migasira, also a brahmin of Kosala (CLI.), and is probably another bifurcated legend. In the SayyuttaNikdya, the 8th Book is entirely devoted to such of Vangisa’s improvisations as are contained in the following xii sections, together with prose episodes followed, in outline only, by our Com¬ mentary. The remaining verses (1268-78) are contained in the SuttaNipata (verses 848-58), as are also verses (1227)-(1280). 2 An allegation frequently made by rival teachers. Cf. Majjh. Nik., i. 375 ; Sayy. Nik., iv. 341. on a skull with my finger-nail, have I, for three years past ascertained where rebirth has taken place.’ The Master let him be shown the skulls of individuals reborn in purgatory, as man, as god, and of one who had passed utterly away. Divining concerning all but the last, of that he could make nothing. Then the Master: ‘Art not able, Vanglsa ?’ ‘Let me make quite sure,’ said Yanglsa, and he turned it round again and again till the sweat stood on his brow — for how will he know the going of the arahant ? And he stood there silent and shamed.

‘ Art tired, Yanglsa ?’ ‘ Ay, Master Gotama, I cannot find out where this one has been reborn. If you know, tell it.’ ‘ Yanglsa, both this I know, and I know more than this : He who of every creature knoweth well Whence they decease and where they come to be, Enlightened, well come, freed from every tie Him ccdl I brahmin . Whose destiny nor angel, god, nor man Doth know, the arahant, sane and immune : — Him call I brahmin .’ 1 Then said Yangisa : ‘ Well then, Master Gotama, give me this hidden lore.’ And doing obeisance, he seated himself as the Master’s pupil. But the Master said : ‘ Let us give you the marks of a recluse.’ Then Yanglsa thought: ‘I must at all costs learn this spell.’ And he said to his fellow-brahmins : ‘ Do not think it amiss if I take orders. When I have learned this spell, I shall be first in all India, and that will bring you good fortune.’ So he asked for ordination, and the Exalted One commanded Nigrodhakappa Thera, who stood near, to ordain Yanglsa. The Thera did so, and then saying : ‘ You must first learn the accessories of the spell,’ gave him the exercise of the thirty-two constituents of the body,2 and one on insight. Rehearsing the former, he established the latter faculty. And when brahmins came to ask whether he had acquired

1 Sutta-Nipata, verses 643, 644. the art, lie replied: ‘What art-acquiring? Go ye hence; I have no more to do with you.’ The brahmins said : ‘ There ! he too has got into the power of Gotama the recluse, perverted by craftiness. What have we to do with you as teacher ?’ And they went away. But Yangisa realized arahantship. As arahant, he went to the Master’s presence and mag¬ nified him in scores of verses, comparing him to the moon, the sun, space, ocean, mountains, the lion, the elephant. Him the Master, seated in conclave, pronounced foremost in facility of speech.1 But what he said in verse, both before and after he became arahant, was collected and recorded by Ananda and the other Theras at the Council as follows : Spoken when a novice, after having been afiected by the sight of many gaily dressed women, who had approached the Vihara, a feeling which he suppressed : 2 Alas ! that now when I am gone from home Into the homeless life, these graceless thoughts Sprung from the Dark should flit about my mind.3 (1209) Were highborn warriors, mighty archers, trained In champion bow-craft, such as never flee,

To scatter thousand arrows round about . . . (1210) But women ! W ell, far more than those may come, Yet shall they never wreck my peace of mind, Firmly established in the truths I stand.4 (1211) 1 Any. Nik., i. 24. 2 ‘ Swtjy. Nik., i. 185/. Vangisa is there called the custodian or porter of the Vihara, and the women were come to see it. 3 Kdfato Idmakabhdvato (Cy.). Mdrapakkhato. Sayy. Cy. 4 This difficult passage is thus interpreted by the Commentary, with this explanation : ‘ A man taking a stall ’ (why not a shield ?) £ can beat down a series of arrows, but every woman shoots five at once (assailing each sense), and is therefore more dangerous.’ ‘ Truths ’ ( dhammesu ) mean doctrine generally, but especially the thirty-seven bod hip akkJ i/iyd dhammd. Cf. Compendium, p. 179/. For even in his presence 1 have I heard The Buddha of the Suns high lineage tell2 About the Path that to Nibbana goes ; And there the love of all my heart is given. (1212) Now that I alway in such mood abide, Dost think, vile one, thou canst draw nigh to me ? Then will I do the like, 0 Death, and thou Wilt ne’er discover which the way I take.3 (1213)

Spoken when suppressing his own feelings, aversion, and so forth : I who have given up dislikes and do tings In all that stirs the lay imagination, May not make anywhere a haunt for lusting. He who from jungly vice4 hath gained the open, From lusting free, ’tis he is truly Bhikkhu. (1214) All things of visible shape here on earth dwelling, Or in the upper air that’s based on earth,5 Transient is all, and all away is wearing Thus understanding they who think do walk.6 (1215) In all that makes for life7 the folk cleave ever8 To what is seen and heard and touched9 and 1 Samukhd (Commentary). 2 ^XVI. 3 Cf. Sisters, Uppalavanna and Mara, verse 231/. 4 On the jungle or forest as symbolical of lust or craving, cf. Sisters , Vaddha’s Mother, verse 208. 5 According to the Commentary, vehdsay = devalokanissitay ; jagatogadhay — lokikay. 6 Reading mutantd — parinnd (Commentary). 7 TJpadhisu, or substrates. The Commentary names only the five khandhas, but elsewhere three other categories are named {Dharnmapada, verse 418; SBE, x., p. 94) kdmd (sensuous desires), kilesd (vices, sins ; cf. p. 73, n. i.), and karnma. 8 Gadhitdse. Commentary : patibandhacittd.

9 Patiglie. Commentary : ghattaniye, photthabbe (things to be struck,’ touched). It is of interest that Dhammapala quotes the ‘ Sdratthapakdsini ’ ( Sayyutta Commentary by Buddhaghosa) : Sqratthapahlsiniyay patighasaddena gandharasd gahita , etc. Who here, desires suppressing, unaffected, Adhereth nowhere, him [the wise] call Saint. (1216) Who cleave to views mistaken eight and sixty,1 Their nature of the common average sort, They’re fixed in courses evil and unrighteous.2 But whoso to no sect whate’er doth go, Nor clutcheth at blown straws [of vain opinion],3 A genuine bhikkhu he all men may know. (1217) Fully endowed,4 long since of self the master, Candid yet wise, and free from craving’s power, A Saint, the way of peace he hath attained ; Serene and cool, awaits his final hour. (1218) Spoken when suppressing his own behaviour in connection with his facility of speech : Renounce conceit, thou, Gotama’s disciple ! 5 Wholly from path of pride remove thy foot. Since with that path some time infatuated, Long ere to-day thou truly didst repent. (1219) By self-deceit deceived this generation, Destroyed by vanity, is doomed to woe. For many an age reborn in purgatory Will folk destroyed by pride lament their doom. (1220)

1 Usually the speculative opinions described in Dialogues , i., ‘ Brahmajala-Suttanta,’ are referred to as sixty-two. Here, says the Commentary, the Pali ( i.e ., text) is not exact as to a little more or less. The Sayy. Gy. has atha satthinissitd : atha cha drammandnissitd. 2 Cf. Jdt. i. 259 : adhammasmiy nivittho. 3 Padulla- occurs, I believe, in no other work. Cf. Bothlingk and Roth : s.v. dul. The Commentary has dutthullagdlii ; Sayy. : -bhdni, 4 Dabbo. Commentary, dabbajdtiko (see Ang. Nik., i. 354), piiidito. The latter word is used, in the Jdtaka Commentary (vol. ii., p. 439 of text), to interpret bindussaro, the rich or full voice of the bird. The Anguttara Cy. interprets by pindita -jatiko ; Sayy. Cy. by dabbajdtiko pandito (sic). Anyway, I do not see justification for dragging in the Thera Dabba (V.), as does Dr. Neumann. 6 Gotamagottassa Bhagavato sdvakattd attdnay Goiamagottay katvd dlapati (Commentary). He weepetli not at any time, the Brother : Path-victor who the Highest hath achieved. Both fame and happy conscience1 he enjoyeth. ‘Norm-seer 2 3 say, and rightly say the wise. (1221) Hence in this life, sober and unimpeded, Dispelled all hindering clouds, and clear in mind, Renouncing pride and vain conceits entirely,

Bet me be found End-maker and serene." (1222) One day as a novice he attended the venerable Ananda, whom one of the King’s ministers had bidden to visit him. There they were surrounded by women highly adorned, who, saluting the Thera and asking questions, heard him preach the Norm. But Vangisa was excited and moved with desire. Then he, being a well-bred man of faith and integrity, thought: ‘This my emotion growing is unsuitable for my present and future good. And seated as he was, he confessed his state to the Thera, saying : My sense with passion burns, my mind s aflame. Take thou compassion on me, Gotamid ! O tell me truly of a putting out !4 (1223) And the venerable Ananda replied : Because thy judgment is upset, perverse, Therefore thy mind's aflame. Thou shouldst avoid 5 &' The seeing lovely objects passion-linked. (1224) 1 In its original sense of consciousness. ‘ Highest : sammd. 2 Dhammadaso. In the Sayy. Nik. ‘Norm-lover,’ Dhammarato. 3 Cf. Sutta Nipata, verse 520, and its context. 4 Nibbapanay , a causing-to-go-out (of this fire or fever of passion): Later exegesis dwelt perhaps less on this sense of Nibbana than on a going-out in the sense of departure or escape ( Compendium , p. 168) ;

yet see above, verse 691. & == Sutta-Nipdta , verse 840 /. Compel thy steeled and well-composed mind To contemplate what is not fair to view, Let there be heedfulness concerning sense. And be thou filled with a sane distaste. (1225) Study the absence of the Threefold Sign ;x Cast out the baneful bias of conceit. Hath the mind mastered vain imaginings, Then mayst thou go thy ways, calm and serene. (1226) Spoken after the Exalted One had taught the Sutta on ‘ Things Well-spoken/2 in praise of the Master : Whoso can speak a word whereby He works no torment to himself, Nor causeth harm to fellow men — That word is spoken well. (1227) Pleasant the word that one should speak. Speech that is grateful to the ear, That lays not hold of others’ faults : Sweet is that word to hear. (1228) Truth is the word that dieth not. This is the old primeval Norm.3 On Truth and Good and Norm, ’tis said, The saints do firmly stand. (1229) That which th’ Awakened speaks, the sure Safe guide to make Nibbana ours, To put a lasting end to Ill — That is the Word Supreme. (1230) 1 Ascribed also to Sister Abhirupa-Nanda, but, in her Psalm,

inspired by the Buddha ( Sisters , p. 23). ‘ Steeled/ ekaggay; lit., one- pointed ; ‘ study,’ etc. : see things as transient, involving ill, soulless. 2 Sayy. Nik., i. 188; Sutta Nip.,ve r. 450 f. : ‘ To be well spoken, speech must not only be such, but also righteous, lovely, and true.5 Vangisa thereupon announces a wish to express himself. The Master consents, and Vangisa, standing before him, embellishes the prose Sutta as verse. 3 Here both Buddhaghosa and Dhammapala agree verbatim : esa pordno dhammo cariydpaveni; idham eva hi pordndnay dcinnay natc (Dh pala : yan te na) alikay bhdsiysu. See also Additions, etc. Spoken in praise of Sariputta : With insight into mysteries deep, And richly dowered with learned lore, Expert in paths both true and false, The son of Sari, greatly wise, Teacheth the bhikkhus in the Norm. (1231) He teaches first in outline brief, And then expounds in full detail. And like the myna-bird’s sweet song,1 His exposition poureth forth. (1232) And while he teaches, they who hear His honeyed speech, in tones they love Of voice enchanting, musical, With ravished ears, transported hearts, Delighted list his every word. (1233) Spoken after the Exalted One had discoursed in the Pavarana (Valediction or Dismissal) Suttanta : 2

To-day, at full moon, for full purity Five hundred brethren are together come. They all have cut their fetters and their bonds ; Seers who are free from rebirth and from ill. (1234) And as a king who ruleth all the world, Surrounded by his councillors of state, Toureth around his empire everywhere, Driving throughout the lands that end in sea, (1235) 1 Sdlikd , lit., ‘ rice-kin,’ just as we say ‘ siskin.’ 2 A meeting terminating the rainy season, when confession was invited. See VinaycL Texts , i. 325 ff- The Master (in the Suttanta, Sayy. Nile., i. 189) invites complaints against himself, and Sariputta, on behalf of the others, gives him a clean bill, then receives the same himself. So him, who is our victor in the fight, The peerless Master of our caravan, We followers attend and wait upon, Who hold the triple lore, slayers of Death. (1236) All we are sons of the Exalted One. No sterile babbler1 is among us found. I worship him who strikes down craving’s darts. I greet the offspring of the Sun's great line. (1237) Spoken in praise of the Exalted One, who had been delivering a religious discourse to the brethren bearing upon Nibbana : 2

A thousand brethren, yea, and more than these Attend around the Well-Come One, who here Doth teach the Norm, the Pure, the Passionless,3 Even Nibbana, where can come no fear. (1238) They hearken to the Norm’s abundant flow, Imparted by the Very Buddha blest, O wondrous fair the All-Enlightened shines, With all the Band of Brethren seated round. (1239) Mysterious spirit4 thou, Exalted One ! The seventh in the lineage of the Seers,5 Like a great storm-cloud in the summer sky, Thou on thy followers pourest precious rain. (1240) 1 In our text palapo, or babbler ; in Burmese manuscripts of text and Commentary paldso , phalciso. Pdlaso , having leaves, not fruit, means presumably ‘ sterile.’ Both Commentaries, ours and the Sdrattha-pakdtsirii, explain by tucclio anto , sdrarahito , dussllo (empty, deprived of pith, morally bad). 2 Vangisa again suggests that he should be allowed to speak ( Sayy . Nik., i. 192). 3 Gf. Sisters, verse 97. 4 Ndga. Cf. above CCXLVII. 5 The seventh of the Buddhas. The Nikayas take only these into account in the past. And one of these, from meditation come, Full fain liis gracious Master to behold — Thy true disciple, mighty Hero, see !

Low at thy feet Yanglsa worships thee. (1241) Then1 the Exalted One asked: ‘How now, Yanglsa, have you composed these verses beforehand, or did they occur to you just on the present occasion ?’ ‘ They occurred to me just now,’ replied Yanglsa. [‘ Well then, let some more such verses occur to you.’ ‘ Even so, lord — and Yanglsa spoke further his praises :] O’er Mara’s devious ways he fares triumphant, And every obstacle he breaketh down. Behold him from all bondage our Deliverer ; Himself full fraught, he p)ortions out the Norm.2 (1242) For he hath shown a Way by many methods For crossing o’er the [fearsome fourfold] Flood ;3 And we to whom he hath declared Ambrosia,4 Stand as Norm-seers inexpugnable. (1243) Light-bringer, he hath pierced beyond, beholding Past all those stations where the mind doth halt. ’ The topmost heights knowing and realizing, To us he maketh known the path of sight.6 (1244) 1 The Commentary quotes only the question and answer. The rest I take from the Sarjy. Nik. Dhammapala only adds that the Master wished to show Vanglsa’s gift to the brethren. 2 One might render this clause — asitay va blidgaso %>avibliajja[m ] — as Dr. Neumann does, by ‘ as a sickle having divided off by sections ’ (or sheaves), but (1) I hesitate to liken the Saviour of the Buddhists, for them , to a sickle ; (2) both Commentaries agree that asitay is, as in other gathas, e.g . (1184), anissitay (independent, himself needing nothing). I have taken asita as meaning dhdta ( cf . Jcltaka Com¬ mentary ■, vol. ii., p. 247, text, opposed to clidta, lacking). The main emphasis is on the Teacher’s passing on to others what he has gained.

3 Cf. XV., n. 2. 4 Lit., that ambrosia being declared. B Both Com. have ditthitthdndnay vihndnatthdnanay vd. 0 Both Commentaries reject dasatthdnay , reading dasaddhdnay, and refer to the First Sermon delivered to the five recluses as the recipients of the aggay dhammay, neither explaining the term. Lo ! now in truths so well revealed, for trifling What place is there mong them who learn his Lore ? Hence zealously within that Master’s System Let each man train, and while he trains adore. (1245) Spoken in praise of the venerable Thera Anna-Kondanna : 1 Who next to our Great Waked One was awoke, Brother Kondanna, strong in energy, Who oft enjoyetli hours of blissful ease — [The harvest] of complete detachment won— 2 (1246) All that the Master’s follower can win, If he fulfil the training of the Rule — All this Kondanna step by step hath won By study strenuous and diligent. (1247) Sublime in power and versed in triple lore, Expert the thoughts of others to descry,3 Kondanna of the Buddha rightful heir, Low at the Master’s feet behold him lie. (1248) Spoken in praise of the venerable Moggallana the Great, before the Exalted One, when the former discerned that the hearts of the 500 arahants, gathered together at Black Rock on Rishis’ Hill at Rajagaha, were emancipated and free from the conditions for rebirth :4

High on the hilly slopes disciples wait, Holding the triple lore, slayers of Death, 1 Sayij. Nik., i. 193. Cf. CCXLYI. 2 Vivekdnay , of the detachments — namely, three : of body, of mind, and that involved in Nibbana. 3 Sayy. Nik., i. 194. Upon the pleasure of the seated Saint, Who hath transcended all the power of ill. (1249) And Moggallana great in mystic power Doth scrutinize in thought the hearts of all, And thus examining he finds them freed, And having nought wherefrom to be reborn.1 (12.>0) So do they wait upon that perfect Saint, Who hath transcended all the power of ill, And perfected on every hand his work — So wait upon and honour Got am A. (1251) Spoken in praise of the Exalted One, luminous by his own beauty and glory, when surrounded by the Order and the laity at the Gaggara Lotus-lake, at Campa : 2 As when th’ obscuring clouds have drifted from the sky, The moon shines splendid even as a sun, So thou, Angirasa,3 most mighty Seer, Dost with thy glory all the world illume. (1252) Spoken when reflecting, as a new-made arahant, on his experiences and on the Master :

Drunk with divining art,4 of old we roamed From town and village on to town again. Then we beheld the All-Enlightened, Him Who hath transcended all that we can know. (1253) 1 Nir-upadhiy. See verse 1216, n. 2 cf. p. 82, n. 2 ; 134 ; 275. See also Dialogues , i. 144. 3 Cf. verse 536, n. 4 Kdveyyamattd. Wrongly translated by me elsewhere. Without the Commentary I had imagined Yanglsa as having been a troubadour, a nata or mime, like Talaputa (CCLXII.). Imagination and a rhetorical facility he had, but one need not substitute a new legend for the old tradition. The term occurs again in Sayy. Nik., i. 110, where the He in the Norm instructed me — the Seer, Who hath transcended all the power of ill, And when we heard that Norm our heart was glad, And faith and trust therein rose up in us. (1254) Hearing his Word concerning body, mind, Sensations, objects of the same, and all The data of our knowledge* 1— grasping these, I left the world to lead the homeless life. (1255) O surely for the weal of many folk The advent is of Them-who-Thus-are-Come ! — Of women and of men who keep their Rule. (1256) Yea, surely, and for highest good of those —

The Brethren and the Sisters, they who see The order of what is, what may become 2 — For them the Seer did win Enlightenment. (1257) By Him-who-Sees, the Buddha, Kin o’ th’ Sun,3 Well taught in kindness to all things that breathe Are the Four Ariyan, Four Noble Truths ; (1258) Even the What and Why of Ill, and how Ill comes, and how Ill may be overpassed, E’en by the Ariyan, the Eightfold Path, That leads to the abating of all Ill.4 (1259) Such were the doctrines uttered thus, and I, I saw them e’en as they were shown to me ; And now salvation have I surely won, And all the Buddha’s ordinance is done. (1260) Buddha, sitting, suppressing the pain arising from a splinter in his foot, Mara inquires why he sits apart with drooping head : Is he feeling ‘ blithered ’ or worried, kaveyyamatto, or only sleepy ? The Commentary has ‘ as he were thinking of what he had to say, crazy by reason of what he had to do.’ Both Commentaries here have k(weyyana-kabba-(omcs \-kavyd- ) kdrakena mattd , manitd, sambhdvitd , garukodayay dpannd. Yangisa’s story explains the choice of the term.

1 Khandhe dyatandni ca dhdtuyo ca. Cf. Sisters, Ps. XXX., XXXVIII. ; also my Buddhism , p. 70; and for n. 2, p. 119/.; 241. 2 Lit., seers of what is included in the order — i.e., of the world, physical and moral. The Commentary emphasizes only the latter — sampattiniydmay, the order by which to achieve (saintly) success. 3 See XXVI., n. 4 Cf. Sisters, verse 186. O welcome tidings ! welcome time to me To live and study near the Master’s feet ; ’Mong divers doctrines mooted among men Of all ’twas sure the best I sought and found.1 (1261) To heights of intuition have I won,2 From sense of hearing is the dulness swept ; The triple lore have I and magic power ; In knowing others’ thought am I adept. (1262) When inquiring as to whether his tutor3 had passed wholly away at death : 1 ask the Master — boundless is his wisdom — Who as to this life severs every doubt :4 — Here at Aggalava 5 hath died a Brother, Well-known and famous, cool and calm [his heart] ; (1263) Nigrodha-Kappa, so thyself didst call him, Such was this good man’s name, Exalted One.6 Revering thee he lived, his gaze on Freedom,

And, Seer of what is stable,7 well he strove. (1264) Of this disciple, Sakyan, all desirous Are we to know the fate, thou Seer of all ; Attent the ear of everyone to hear it : — Thou art our Master and thou art supreme. (1265) 2 To mastery of the six forms of abliinna. Cf. p. 14, n. 3, with p. 32, n. 2. 3 Nigrodha-Kappa Thera. This episode is also given in the SuttaNipdta, verse 342 j/f. ( SBE , x., p. 57 ff.). 4 For chetvd read clietta , as Oldenberg suggests. The Commentary paraphrases by chedaJco : ‘ cutter- off of doubts.’ 5 A Vihara at the chetiya (pre-Buddhistic shrine), so called, at Alavl, a town on the Ganges, 12 yojanas from Benares, 30 from Savatthl. G Because he habitually sat in the shade of a banyan ( nigrodha ), and there, too, became arahant (Commentary). 7 I.e., Nibbana, as that which does not crumble He is addressing the Buddha by this title (Commentary). Do thou but sever from us all our doubting, Tell thou me, amplest Wisdom, make it known : Hath he indeed his life’s long round completed ? Speak to us in our midst, O Seer of all,

As Sakka thousand-eyed in heavenly hall.1 (1266) Bonds that here bind us, pathways of illusion, Factors of ignorance, stations of doubt Whate’er they be, confronted by the Master, By Him-who-Thus-hath-Come, they cease to be, For among men the Eye Supreme is he. (1267) For if, i faith, some Man the world’s corruptions Sweep not away, as wind the lowering clouds, The world were shrouded2 wholly in thick dark¬ ness, And e’en the brighter minds would lose their light. (1268) Light-bringers [to us all] are men of wisdom ; And thou, O Sage, methinks art even such. We have drawn nigh to one who seetli, kno weth ; 3 Reveal to us assembled Kappaf’s fate] ! (1269) Swiftly send forth thy voice in all its beauty, O thou most beauteous ; even as the swan, With rich and mellow tones well modulated, Lifts up its neck in measured trumpeting, And we will hearken all, our hearts sincere. (1270) Gone from his ways all future birth and dying ;4 And him who shook them off without remainder, Him now constraining will I cause to speak. For5 average folk fail to fulfil their wishes, But saints perform whatever they devise. (1271) 1 Lit., to the devas.

2 For nibbuto understand nivuto (Commentary). 3 Jdnay for jdnantay. Buddhist and Jain suttas constantly link these two verbs. 4 Dhonay , agent-noun of dhundti , which occurs in II. Cf. SuttaNipdta, ver. 813. 5 Our Corny, reads also hi and va. Well have we learnt how thou canst answer, Whose insight straight to heart of things dost go, Not vainly do we stand, once more saluting, O baffle not, thou infinite in wisdom, Who [Kappa’s destiny] dost surely know. (1272) The Ariyan Norm thou know’st in all its bearings,1 Knowing and strong to work, O baffle not ! As for cool waters when by heat we suffer, Thy word we wait for : — rain that we may hear !2 (1273) That holy life which, for the goal desirous, He of the Kappas led, was’t not in vain ? Passed he away fraught with the seed of rebirth,3 Or as one wholly free ? — that would we hear. (1274) All craving as to life of mind and body He severed here below , and crossed the stream Of craving flowing long deep-bedded in him , Passed utterly beyond both birth and death. (1275) ( Thus spake the Exalted One, best in the Fire.)4

1 Paroparay. Cf. Sutta-Nipdta, p. 59, n. 2, with p. 193, n. Our Commentary condenses the paraphrase of that Commentary : \lokuttara- J lokiyavasena sundaray [ asundaraij] dure santikay vd ariyadhamman ti. 2 Lit., ‘rain the heard thing’ — i.e., speech. 3 Our Commentary, unlike the text, has nibbdyi so anupddiseso. 4 The interpolated references to the Buddha loquitur are by the Compilers, says the Commentary. I do not understand panccisettlio here any more than did the Commentators. The allusion in the Sutta-Nipdta Commentary is obviously inaccurate. The Buddha was not one of the five, nor a brahmin in the social sense. Our Com¬ mentary suggests the Five Indriyas or the Five Precepts, both inap¬ posite here. Dr. Neumann’s five divisions of Middle Country and four quarters of barbarians has a more plausible sweep of world-laudation but is, I think, without precedent. Conceivably, the original reading was simply some such compound as pumasettho , chief of men. The metre now turns to slokas. Pleased is my heart to hear thy word, 0 seventh of mighty Rishis thou I1 Not vain, in sooth, was my request, Thou’st not deceived me, Holy One !2 (1276) As Kappa spoke, so Kappa wrought, Disciple of the Buddha he,3

For he hath cut the netted snare By crafty Death outstretched and strong. (1277) He of the Kappas saw the source Of grasping, 0 Exalted One ! Ah ! truly he hath passed beyond The realm of Death so hard to cross. (1278) Thee greater than the gods I greet, With thee thy son, 0 best of men,4 A mighty hero like thee grown, Of wondrous Being,5 very son. (1279) Thus verily did the venerable Brother Vangisa utter his psalm. 1 I.e., seventh Buddha. Cf. p. 403, n. 5.. Lit., Brahmin, but used in its original sense : holy, excellent. 3 Consistency between word and deed is expressly named as a quality of a Tathagata. Iti-vuttaka , § 112. 4 Nigrodha-Kappa is, of course, the ‘son.’ ‘Men’ is lit. bipeds. The last verse is not in the Sutta-Nipdta. The term devadevay suggests a later source. Singing the pcean of their 4 lions roar , These children of the Buddha , sane , immune , I V inning the safe sure haven of their quest , Dwelt in blest cool like flame of fire extinct. Page 8 : On Kankha-Kevata subduing doubt, see Udana , v. 7. Page 9, l. 9 : This is virtually a quotation from the Vinaya 5 (Vinaya Texts , ii., 351) : “ Now it is the custom for the Blessed Buddhas to exchange words of greeting with incoming Bhikkhus.” The same courteous inquiries follow. On Punna see Appendix III.

Page 16, n. 2 : Add Vin. Texts, ii., 312. Page 17 : For “ the Great,” read Major. Page 21 : Read Dasaka. The verse = Dhp., 325, and is there said to have been addressed to King Pasenadi. Page 33 : Read Harita. Page 42, n. 2 : Add Kathavatthu, p. 220. Page 46 : Read (thrice) for Sisupacala(la), Slsupacala(la). Page 48 : After Sayyutta-N ikdya, for i., 108, read i., 208. Page 48, n. 3 : After Sayy.,for ii., 271, read i., 209. Page 54 : Read Pava. n. 4 : This is too sweeping a state¬ ment. See the discussion in Bhys Davids’s Buddhist India, p. 22. Page 63 (lxii.) : Cf. Dhammapada Commentary, iii., 460, giving a slightly different version of the legend. Page 67 : “ Five things conduce . . .” cf Anguttara, iii., 84, or 85, or 173. I am not sure whether the Commentary is referring to any of these. Page 69, n. 3 : Read araha. Page 72 : Read Atuma. Page 76 (77) : = Dhammapada, ver. 326. Page 77 (78) : First half = Dhammapada, ver. 153. Page 82 : For line 4 (86), read Instructs as one what is in palm o’ th’ hand revealing. In w. 2 delete last sentence and read : Cf. “ the closed fist ” of a teacher, Dialogues, ii., 107.

Page 91, n. 1 : Read Paticca-samuppada. Page 92, n. 2 : “ lucid thought ” is preferable, for sati. Page 93, n. 3 : For 450 read 412 ff. Page 95 (102) : For minds read wits. Page 110, n. 4 : It should have here been stated that pindola is Pali for beggar, almsman. Childers’s Dictionary’ does not know the word. Not recognizing it as a purely * common name, the translator and even the editor of the Iti-vuttaka (§ 91), have yielded to the obstructive association created by the well-known soubriquet. Yet both Dhammapala’s Commentary (on Iti-vuttaka) and that on the parallel Sayyutta, iii. 93, are clear : — pindaya ulatlti pindolo ; pindolassa kammaij pindolyay. ’ The soubriquet of Beggar-Bharadvaja may have been given by contemptuous kinsfolk. On the abuse bestowed on the beggar (specimens are given in the latter Commen¬ tary) see Talaputa’s verse (1118). It appears that Pindola is the name of a “ Wandering Jew ” bhikkhu in Chinese Buddhist legends. But it is clear from both the translated and the excised legends m Dhamma¬ pala’s Commentary, that he knew nothing about that. Cf. A. J. Edmunds, Buddhist and Christian Gospels , ii. 264.

Page 116 (133-4) : = Dhp., ver. 13, 14. Page 117 (137) : Cf. Jdtaka, i., No. 62, p. 155 (text, 295). Page 118 : Read Nalaka. Page 119 (14:1) = Sayyutta, i. 154. Page 122 (147) : Add: — after apart. = Sayy., ii. 158. Page 124 (152) : = Sutta-Nipdta, ver. 728, 1051. Page 134, l. 4 : For work read world. Page 138, n. 1 : Add : Cf. the correcter form, Udana, vi. 3. Page 139, n. 2 : Read genitive absolute. Page 140, n. 1, l. 3 : To references add Dhammapada Com¬ mentary, iii., 127. n. 2 : for of read cf Page 143 (191) : = Uddna, iv. 4. Page 144 (194) : Last two lines = Sutta-Nip., ver. 440. Page 159 (224) : For In read The. Page 170 : Read Vetthapura. Page 171, l. 1 : Delete he. In n. 2, for The former is read They are ; and for ii. 3, read ii. 5. Page 172 : Read Harita. Page 174, n. 1 : Conceivably a confusion has arisen in this legend and in that of Somamitta, cxxxiv. Amitta Thera is very possibly Somamitta, and the roles of teacher and learner may have got inverted. It is curious that Dhammapala, after his concluding comment on p. 122, makes no subsequent allusion to it.

Page 176, last line : Delete dotted line . Page 182 : Niyasa ; in the Yinaya account, Yasa. I do not yet know whether the Singhalese (Copenhagen) MS. supports this alteration in the Thera’s name. Page 185 : I can give no explanation of the curious term “ tree -talk.” It is unmistakably rukkha-kathd in the Br. MS. The first verse occurs Jdt., i. 31 ; iv. 496 (text), and is quoted in Dhammapada Commentary , i. 99. Page 192 : “ The weather-gods . . .” So Commentary : devatd vassay varesuy, the plural number being most unusual. (The noun is singular, or plural ; the verb is certainly plural.) Page 196 (344) : “ Quenched ” were more congruous than “ crushed,” but the latter is nearer the meaning of padalitd , shattered, burst. Page 198, n. 1 : Add : It is noteworthy that neither of these versions of Vakkali’s legend coincides entirely with that of the Sayyutta-Nikaya (iii., 119 /.), in which Yakkali is admonished when mortally ill, and ultimately commits suicide without forfeiting arahantship. Cf. Iti-vuttaka, § 92 ; Divydvadana, p. 49 ; Bud. Psy., 258, n. 4. Page 199, n. 1 : Omit two.

Page 203 : Omitted footnote : The “ sixteen Atthakas ” make up the Atthaka-vagga, or Book IV. of the Sutta-Nipata (ver. 766 ffi.) But the verse quoted — “ Seeing the evil of a worldly life And knowing what is taught by holy Norm, Exempt from all the substrate for re-birth, The Ariyan findeth no delight in sin ; Sin doth afford no pleasure to the pure,’’'’ is the “ Udana,” or solemn utterance of the Buddha, pronounced upon Sona’s sincerity and finished recital, in Udana , v., 6. Page 203, n. 2 : For ten read eight. It is perhaps a little premature to call Sela a “ believer ” in verses 823, 825. (Non-believers usually spoke to or of the Master as bho , or samana Gotama.) If Sela’s case be omitted, only six instances remain. Page 231 : Verses 469-72 occur Anguttara , ii. 71. Page 237, n. 3 : Read Dhammabhutd = Norm-become ; dhammaJcdyd, paraphrases, etc. Page 237, n. 5 : Add : See also Mahdvastu (Senart), iii., 365/. Page 240 (498) : = Dhammapada, ver. 6. Page 243, l. 5 : “ Abstract ” — i.e., arupa-jhanas : see p. 258, n. 1, and Compendium, 64, 90.

Page 251, n. 1 , l. 6 : Add : And also, fully, but in slightly different phraseology, in Mahdvastu, iii., p. 93. Page 251, n. 2 : After Mahdvaysa read ch. v. Page 251, n. 3 : For not elsewhere called Greek, read called the Yona in Mahdvamsa (Geiger’s translation, P.T.S., 1912), pp. 82, 85, where see n. 5. Page 252, n. 1 : For verses 9, 52 read verse 645 (iii., 9, 52). Page 254, l. 4 : Delete comma after raja. Page 255, n. 3 : Read Brahmana. Page 256, l. 2 : Read for Sisters, Brethren. Page 258 (561) : After Rule supply comma. Page 262 (578) : Delete comma after bring. Page 266 : The story of Sankicca may be a doubly bifurcated legend : cf. his birth and ordination with that of Sopaka (XXXIII.) and Sivali (LX.) ; and his self-sacrificing courage with that of his nephew Adhimutta (CCXLVIII.). Page 267, n. 1 : Delete brackets. Page 277 (635, 636) : = Dhammapada, ver. 292, 293. Page 280 (653) : = Dhammapada , ver. 315. Page 283 (672) : Parinibbanti need not necessarily refer to the death of the righteous ; cf. p. 202 n. 1 ; Majjhima, i., 45, 446. The Commentary takes it apparently to mean the rounding off of perfected life : iddni . . . anupadisesanibbana-dhatuyd desandya kutay ganhanto bhavdyitvandti osanagdtham aha.

Page 284 : Read Anna-Kondanna. It is interesting to note that the Burmese MS. of the Commentary, when com¬ mencing his legend, retains the original form AnnasiKondanna. The Buddha, namely, when he had con¬ vinced this, his first disciple, is said to have exclaimed, Ahhdsi vata bho Kondahno ! (Truly Kondanna has per¬ ceived !), and the latter became known as Annata- Kon¬ danna (“ Kondanna who has that which is perceived ”) ( Vinaya Texts , i. 98). In subsequent allusions the Com¬ mentary calls him simply Kondanna, or Kondannamanava. In Milinda, ii., 44, where the eight brahmins’ names are given, he is called Yanna. Cf. Buddhist Birth Stories ( Nidana-Katha ), p. 72/., 113, where he is called Yanna, and Anna-Kondanna respectively. Page 286, n. 1 : Add : These three verses are quoted in the Katlidvatthu , p. 531, as spoken by the Exalted One. Page 293 : Verses 720, 72], 724, 725 are ascribed to the official editors or “ chanters.” Commentary (the first two, sangitikdrena, the second two, sangitikdrehi , vuttagathd , In elucidating verse 722, the Iti-vuttaka Commentary is referred to. Page 295 (726) : After musings insert comma. Page 295, n. 1 : In the Iti-vuttaka, Suttas 1 and 2 of the DukaNipata give in briefest outline the substance of Parapariya’s Gatha, and would be well known to Dhammapala, but his Commentary on them does not refer to the Thera.

Page 299, l. 2 : Read the Ambrosial. Page 311, l. 2 : Read Samana. (820) : For colon read fullpoint. Page 318, n. 4 : Insert ? after nickname. Page 319, l. 21 : Read Ahiqsaka. Page 326, n. 1 : For Ang. Nik., iii., read iv., and for obstruction, obsessions. Page 334 (944) : Better : Some too there are . . . Page 335, n. 2 : Read (Samantapasadika, Vinaya, iii., 300). Page 342, n. 1 : It is clear that, in Dhammapala’s authorities. Dighanakha and Maha-Kotthita were different persons. Cf. Avaddna, ii., 187, 188; Oldenberg, op. cit. on p. 328, n. 4. Page 342, n. 5 : Read Jdt. Page 343, n. 2 : Read ( aniccato ). Page 345 (997) : Delete colon and rule. Page 345, n. 3 : Add : These six lines are quoted as Sariputta's in the Kathdvatthu, p. 257. Page 354 (1026) : The metaphor anticipates by centuries that kindred one of Dante, who ( Purg ., xxii.) makes Statius say to Virgil : “ ... As one Who, journeying through the darkness, bears a light Behind, that profits not himself, but makes His followers wise. ...” Page 361, n. 4 : Insert page.

Page 369 : Talaputa is a name that suggests a soubriquet, tala meaning palm or palm-leaf, and puta a bundle or leaf -basket. Cf. putabhattay , p. 270, n. 6. Page 373 (1104) : ‘ Hell-flung ’ is perhaps more rhetorical than closely accurate ; pdtdlakhittay balavdmukhan ca . . . vibhiysanay is literally : [when shall I, etc.] “and o’er the awful mighty abyss-discharged mouth. . . .” Patala, meaning (vaguely) abyss, is conceived in the Epics and Puranas as a bottomless pit on land ; in Buddhist litera¬ ture it is conceived as a whirlpool in the ocean concealing submarine regions. Thus in Sayyutta Nikdya, iv., 206 : “ . . . who says, there is a patala in the ocean ...” where, as in i., 32 : “ Patalam atari isi ,” patala is taken metaphorically as any circumstance in which one is carried off one’s feet, loses balance ( Commentary ). Cf. Milinda, ii., 138 for a different application. Page 378, n. 2 : V and c are often confused not only in Singha¬ lese, ^ but also in Burmese, on palm-leaf. In SuttaNipata, verse 162/., between -carano and -varano Fausboll chose the former. What, then, 'is a caranikay ? The Commentary itself is obscure : abhinhako ’carakarahaij viya mano-dassento carakarahaij purisap vancetva cara gopakanap nibbadento viya punappunap tantap-bhavap dassento. I should be glad to have light thrown on carakarahap and tantap-bhavap. In Sanskrit carano is a strolling player, hence my rendering. If correct, it is a very likely simile for one with Talaputa’s tradi¬ tional antecedents to have used.

Page%384 (1156): With “ma papacitte ahari” cf. (1173), p. 387, n. 3. Ahari, as there, means, more probably, accost, assail. And a juster rendering would be : Wherefore have thou no truck with thoughts of vice, As bird that flies bewildered into flame. The Commentary has: Kamesu niggatdya lamakacitte nihinacittamddise dsddesi. Page 389, n. 3 : Read kattliaci. Page 394 : Read Bhesakala ; also on p. 23. Page 412 : Read ‘ lion’s.’ ASPECTS OF THE GOAL OR GOOD {ATT HA) IN THE BRETHREN’S VERSES, VIEWED UNDER— (а) Nibbana (or going-out — viz., of the fire or fever, of greed, ill-will, illusion) (i.) Release from social or economic bonds (ii.) Release from spiritual bonds (c) Release from Ill, sorrow {d) Release from Living and Dying (rebirth, or Sapsara) ., lxxix., cxix., cxxix., cxli., clxv., clxxii., clxxxiv., cc. cciii.,. ccxii., ccxxxviii., ccxlv., cciii., cclix., cclx., cclxii., cclxiv. xliii., lxxii., lxxxii., lxxxix., cxxxh lx., lxxxix., xciii., c., cxxxi., cxlviii., cli., clxxxvi.-clxxxvii., clxxxix., cxci., cxciv., cxcviii., ccx., ccxv., ccxxiv., ccxxvi., ccxxxix., ccliv. lxviii., lxxviii., lxxxi., lxxxiv., cxx., clviii., clxxxii., clxxxiv., ccii., ccxx., ccxxviii., ccxxxviii., ccxlviii., cclix. xvii., xliv., lvii., lxvii., lxxx., Ixxxiii., lxxxvii., xc., xcviii.- xcix., ci., cxxi., cxxv., cxxviii., cxxxvi., cxxxix., cxxv., cxlv., cxlix., clii., clxviii., clxxxi.- clxxxii., ccii., cciv., ccxx., ccxxviii., ccxxxvii., ccxl., ccxliv.-ccxlv., ccii.

A. A Negative Aspect. {As a release, a getting rid of.) lxxi 1 This table, a companion picture to that drawn up for the Sisters, may be of some positive and comparative utility. I have endeavoured to select only the dominant note of attainment or aspiration in each psalm. At times this is difficult ; the Commentary, e.g., in introducing the brief poem of Slvaka (xiv.) states a fourfold burden to the one sloka. There I have selected the joy in that retreat from the world into the peace and charm of nature, which is so characteristic a note of those poet-anchorites. Besides this new group, I have had to add others, for this volume contains nearly thrice as many poems, and among the men, as is natural, there is a greater range of outlook. Where, in a complex goal, no one aspect predominates, I have enrolled the poem under more than one head, as, e.g., in cxxv. Poems not hymning any aspect {e.g., cxxx.) have not been included. (e) Release from Craving and Sensuality (one aspect of Nibbana) (/) Release from Fear (<7) Release from Illusions of Self (soul), mdna ( h ) Release from the (four) Asavas ( i ) Release from scepticism

xv., xxxii., xhx., lxix, xcvi., clxxxiii., cc., ccvii.-ccviii., ccxvii., ccxxix., ccxxiii., ccxiv., cclvii. vi., xix., xxix., 1., lxxvii., cix., cxxiii., cxl., clxiii., clxvii., ccvi., ccxxv., ccxlii., cclv., cclxii. health . . . . . . xxii., xxxix., xl., clxvi. (iv.) Detachment (with or xiii., xiv., xxiii., xxvii., xxxi., without nature-love) xxxiv., xli., lxiii., cv., cxiii., cxxxi., clxxiv., clxxv., clxxviii., cxcvi., ccxxxii., ccxxxiv., ccxxxix.-ccxl., cclxi.-cclxii. 2. Objectively considered as — (б) Good news, doctrine, guidance (c) A supreme conjuncture (d) Order ( dhammata , niyamata) . . (e) Regulated life .. (/) Communion with the Best . . (g) Service, fraternal goodwill . . ( h ) Perfection ( sadhuta ) (i) Otherness of life (from worldly (k) The “ Ambrosial ” (l) The Good Supreme, salvation ix., lxxxvi., xci., xciv., ciii., cxvii., cxxxviii., cclv., cclx. clxxii., clxxiv., clxxxiv., ccxiv., ccxxii., ccxliv., cclix. xxiv., clxi., clxx., clxxxvi.- clxxxvii., cxc., cxciv., cxcviii., cciv., ccxv., ccxxiv., ccxxvi.- ccxxvii., ccxlix. xxxvi. iv., lxvi., lxxv., clxxxv., ccix., ccxxxiii., cclx., cclxii. xxxiii., xlviii., lxv., lxxvi.-lxxvii., ccxl., ccxhv. cxiv. lxxvi., xcvii., cii., cvii.-cviii., cx., cxxii., cxxxvii., cliv., ccxxiii., ccli. cci., cciv., ccxix., ccxxix., ccxhii., cclxiv. We know that the Theragatha does not exhaust the verses ascribed to Theras which survive in Buddhist literature. There are several which have not even found a place in the Pali Canon. Among these are twenty slokas attributed to Punna, son of the Maitreyas (Purna Maitrayaniputra) in the Mahavastu (Senart ed., iii., 382). He is said to have been a brahmin s son of Donavatthu in Kosala, and may possibly be identifiable with Punna Mantaniputta, No. IV. in our Anthology, the birthplace being identical and the legends very similar. The contents of the verses would scarcely repay the difficulties of a metrical English rendering. They are a hymn of praise to the Buddha, who for thirteen gathas is addressed by a sun-title, different from that in our collection, in a refrain, as e.g. :

That thou, being in the Realm of Bliss, didst become an elephant like to a snowy crest, and enter on thy last birth .-—this, 0 thou, kin to the thousand-rayed ! is sweet to me /” — a verse which suggests that the hymn is of a relatively late date, the white elephant legend appearing first, I believe, in the Nidanakatha Jataka Commentary. After hymning thus the Birth, Renunciation, and En¬ lightenment, the author continues by exulting in the “great Hero’s ” Dhamma, this time prefixing a refrain of the one word dishtyd : “by good luck !” e.g. : 0 happy fate, the Norm-Wheel by the Norm ! 0 happy fate, that this of twelve parts composed should be rolled on /” Here again is the identification of the twelve links of the “ Wheel of Causation ” with the “ Wheel of the Norm,” which Buddhaghosa evidently found in vogue, but which I have not met with in the Pitakas. The Divyavaddna , using the same phrase : dvddas* diigah ( pratityasam utyd do ) relates how this doctrine was explained by the graphic aid of a wheel- picture (p. 300/.). Cf. the modern version of the tradition in Compendium, p. 262 /d

In the Divyavaddna, again, are other verses — 6. <7., by Punna (Purna) of Sunaparanta (Sronaparanta), whither he went, or returned, as a missionary. This is the author of No. LXX. in this collection (p. 40/. in Divyavaddna). More available to English readers are the extra-canonical Thera-verses in the Milinda, ^comprising fourteen by Sariputta, two by PindolaBharadvaja, two by Subhuti, one by Moggallana the Great, three by Anuruddha, one by Upali, three by Rahula, one by Vanglsa, one by Cula-Panthaka, one by Mogharajan, and five by Upasena-Vanganta-putta. All of these occur in the last book (VII.) of the Milinda, and may be consulted in the translated edition. They are all quoted by the author, as bearing precisely as much, or as little, authority as those other verses, which he quotes, on five occasions, from the Theragatlia. Reference to such citations is given in my foot¬ notes. But the source or sources from which they are drawn remains one of the many problems obscuring the historv of Pali literature. Cf. Dr. Oldenberg s comparative analysis of the diction in the Purna episode with that of Majjh. Nile., “ Rathavinlta-Sutta.” “ Studien zur Geschichte des buddhistischen Kanon.” Nachrichten G. W. Gottingen , 1912,

WORKS QUOTED OR REFERRED TO BY DHAMMAPiLA’S Page 21 : Vinaya (Yin. Texts, i., 134), sermon on Burning (sic). Page 207 : Vinaya (Yin. Texts, i., 134), sermon on Burning (sic) . Page 225 : Vinaya (Vin. Texts, i., If.). Page 285 : Vinaya (Yin. Texts, i., 100/.), sermon on No-sign - [of-any-soul] (sic). Page 9 : Majjhima Nihaya, “ Rathavinita-Sutta ” (sic). Page 30 : Majjhima Nihaya, “ Balapandita-Sutta,” parable of the bole in the yoke. (Also cited 'in CLXXXIII.) Page 31 : Majjhima NiJcdya, “ Bhaddekaratta-Sutta,” in “ Lomasakangiya-Sutta 5 5 (sic). Page 71 : Majjhima Nihaya, “ Punnovada-Sutta.” Page 82 : Majjhima Nihaya, “ Madhupindika-Sutta ” (sic). Page 161 : Majjhima Nihaya, “ [Dhatu]vibhanga-Sutta ” (sic). Page 224 : Majjhima Nihaya, “ Kakacfipama-Sutta,” the para¬ ble quoted by name. Page 280 : Majjhima Nihaya, (“ Ariyapariyesana-Sutta ”) on ariyatunJabhava . ’ ’ Page 295 : Majjhima Nihaya, “ Indriyabhavana-Sutta ” (sic) ; see below p. 418, on p. 295, n. 1. Page 342 : Majjhima Nihaya, Dighanakha-Sutta,” called “ Yedana-pariggaha-Suttanta.” Page 386 : Majjhima Nihaya, “ Maratajjaniya-Sutta,” called “ Pasadakamma-Suttanta.” Page 30 : Sayyutta-Nihdya , v., 455, “ Chiggala-Sutta ” (see above, Majjhima wt Bala-pandita-sutta ”). Page 44 : Sayyutta-Nihdya, iii., 106, “ Thera-Tissa-Sutta ” (sic).

Page 48 : Sayyutta-Nihdya, i., 208, “ Sanu-Sutta ” (sic). Page 49 : Sayyutta-Nihdya, ii., 271, “ Maranan h’etap ”... hinayavattati.” Page 224 : Sayyutta-Nihdya, ii., 98, parable referred to. Page 224 : Sayyutta-Nikdya , iv., 196, § 5, parable referred to. Page 397/. : Sayyutta-Nikdya, i., 1 85/., Vangisa-Saijyutta. Page 5 : Anguttara Nikdya, i., 24, Etad-agga-vagga. (The other forty 1 agga ’ or top (a/cpos) assignments are men¬ tioned (see footnotes), but not with quotation. Page 288 : Anguttara Nikdya , iii., 345/., “ Nagopama-suttanta ” (sic). Page 234 : Khuddaka-pdtha , “ Kumarapanha ” (sic). Page 166 : Udana, iii., 3. The rebuke to Yasoja referred to. Page 345 : Udana , iv., 4. Incident there is referred to, but work not mentioned. Page 177 : Sutta-Nipata, “ Sabhiya-Sutta ” (sic). Page 201 : Sutta-Nipata, “ Sabhiya-Sutta ” (sic). Page 203 : Sutta-Nipata, the “ Sixteen Atthakas ” (sic). Page 126 : Jataka, vi., No. 547, “ Vessantara-jataka ” (sic). Page 77 : Jataka, v., No. 536, “ Kunala- jataka ” (sic). Page 258: Jataka, i., No. 4, “ Ciilasetthi- jataka ” (sic, not Cullaka-). Dhammapala quotes it not as Vannana, but as stated ; so thatin his day a u Jataka ” meant Commen¬ tary as well as Akhyana, all taken together. Another interesting feature is his free citation of that Commentary. I give both version as an instance of how fluid was the form of prose narratives, even of canonical matter :

Jataka. Dha mmayala . Bhikkhave, Cullapanthako may Bhikkhave, Culapanthakena nissdya iddni tava dhammesu idani mayhay ovade tliatva lokuttadhammamahantatay patto ; pubbe radayajjay laddhay ; pubbe pana pana may nissdya bhogesu pi lokiyadayajjan ti. bhogamahantatay papuniti. Apaddna : quoted regularly, as for the Sisters’ legends, for most? but not for ‘all the Theras — e.g., not for Talaputa. Hence one of Dhammapala’s dichotomies of them is that thy were either s' apaddna or an-apadand. Only they who under former Buddhas had had punnakriyavasena savakapdramita-sankhatay pavattitay are in the Apaddna. Page 398, n. 9 : Saratthapakdsini (sic). Page 20 : Anguttara Commentary. Never referred to as Manoratlia-purani, but the phrase quoted (p. 199)' agrees textually with it. Page 198 : Anguttara Commentary. Page 199 : Anguttara Commentary . Page 203 : Anguttara Commentary. Page 56 : Khuddaka-patha or Sayyutta Commentary , “ RatanaSutta ” (sic). Page 180 : Dhammapada Commentary on verse 70. Page 199 : Dhammapada Commentary on verse 381. Page 266 : Dhammapada Commentary on verse 110. Page 8 : Udana Commentary on “ Tathagata.” Page 203 : Udana Commentary on v., 6. Page 8 : Iti-vuttaka Commentary on “ Tatha¬ gata.” Page 293 : Iti-vuttaka Commentary on “ know¬ ing all ” and “ seeing all ” (?).

Page 30 : Therigathd Commentary on Abhaya’s Mother, Sisters , page 30, referred to as to follow. j Page 237 (492) : Visuddhi-Magga, probably the “ IndriyaSacca-Niddesa,” as dealing in detail with the Truths. Page 317 : Visuddhi-Magga , the “ Dhutanga-Niddesa.” In his opening remarks Dhammapala enumerates the five Nikayas, and affirms the inclusion of the Thera-therigdthd in the poetical books of the Fifth (Khuddaka-) Nikaya. The gathas “ were all brought into unity (ekajjay katvd) at the Recitation-time (council), and were as such chanted by those who made the recension of the Dhamma ” (dhammasangdhakehi). It is noteworthy that Dhammapala only once refers to any of the three last named Commentaries as parts of the Paramatthadipani, nor does he call it his own work. Nor does he even name Buddhaghosa as author or editor of any of the other Commentaries mentioned, or of the Visuddhi Magga. Nor does he refer to the Commentary on the SuttaNipata as such, nor to that on the Majjhima, nor to that on the Digha, nor indeed does he ever quote any portion of the Digha itself, although the Theragatlia includes gathas. taken from that work. See CCLVI., CCLX. Dhammap ala’s * own commen¬ taries.

Path, the latter for that of the highest. The former is able to teach and make plain the four Ariyan truths.’ 5 = 604, 656, 687, 792, 891, 918, 1016, 1088, 1050. In reproof of Mara who, had entered and then left the Thera's bowels : 1 What sort of hell was it where Dussi cooked In anguish, when he injured Vidhura, Disciple, holy Kakusandha too? (1187) ’Twas the infernal realm of iron spikes, A hundred points, each dealing bitter pain. This sort of hell it was where Dussi cooked In anguish, when he injured Vidhura, Disciple, holy Kakusandha too. (1188) If thou a brother who can tell thus much— Disciple of the Buddha — dost assail, Black - hearted sprite ! to misery thou must Far in the midst of ocean, palaces Have stood an geon, exquisite, with hue Of beryl-stones, flashing like crests of flame. There dance full many nymphs in divers hues : — (1190) If thou a brother who can tell thus much — Disciple of the Buddha — dost assail, Black - hearted sprite ! to misery thou must Incited by the Buddha’s self I wrought, With all the Bhikkhu-Order looking on, 1 Told in Majjh. Nik., i., 50th Sutta. Cf. verse 1164. Dussi, a name for Mara in a previous life. Kakusandha, Buddha next but two before Gotama. Vidhura (or Vidhura, cf. Oldenberg’s ed. in loco ; Br. Cy. Vidura), one of his two chief disciples. The hell of the spikes was one of the many purgatories. The Commentary, for a description of it, refers to the Devaduta-Sutta (Ang. Nik., i. 138 ff.). On the fiend’s singular retreat, cf. Uppalavanna’s poem, Sisters, p. 114