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Hara Berezaiti, and produce light for the world, and mayest thou, O man! rise up there, if thou art to abide in Garô-nmânem, along the path made by Mazda, along the way made by the gods, the watery way they opened. Thus rise up and roll along! ye in whose rising and growing Ahura Mazda made everything that rises. In your rising, away will the Kahvuzi fly and cry; away will the Ayêhi fly and cry; away will the Gahi, who follows the Yâtu, fly and cry.
THE DHAMMAPADA
INTRODUCTION
The "Dhammapada," or "Path to Virtue," is one of the most practical ethical hand-books of Buddhism. It is included in the canon of Buddhistic Scriptures, and is one of the Eastern books which can be read with delight to-day by those who are classed as general readers. It is divided into twenty-six chapters, and the keynote of it is struck by the sentence "The virtuous man is happy in this world, and he is happy in the next; he is happy in both. He is happy when he thinks of the good he has done; he is still more happy when going on the good path." The first step in the "good path" is earnestness, for as the writer says, "Earnestness is the path of immortality (Nirvana), thoughtlessness the path of death; those who are in earnest do not die, those who are thoughtless are as if dead already." Earnestness, in this connection, evidently means the power of reflection, and of abstracting the mind from mundane things. There is something very inspiring in the sentence, "When the learned man drives away vanity by earnestness, he, the wise, climbing the terraced heights of wisdom, looks down upon the fools: free from sorrow he looks upon the sorrowing crowd, as one that stands on a mountain looks down upon them that stand upon the plain." This reminds us of Lucretius,
"How sweet to stand, when tempests tear the main,
On the firm cliff, and mark the seaman's toil!
Not that another's danger soothes the soul,
But from such toil how sweet to feel secure!
How sweet, at distance from the strife, to view
Contending hosts, and hear the clash of war!
But sweeter far on Wisdom's height serene,
Upheld by Truth, to fix our firm abode;
To watch the giddy crowd that, deep below,
Forever wander in pursuit of bliss;
To mark the strife for honors, and renown,
For wit and wealth, insatiate, ceaseless urged,
Day after day, with labor unrestrained."
It is curious to see the atheistic Epicurean and the devout Buddhist meeting on a common ground. But the beauties of the "Dhammapada" can only be realized by a careful study of this charming work. We would point out, for instance, in the chapter on Flowers, what is a piece of golden advice to all readers of books: "The disciple will find out the plainly shown path of virtue, as a clever man finds the right flower."
Neither the date nor the authorship of the "Dhammapada" is known, but there is conclusive evidence that this canon existed before the Christian era. Many scholars agree in ascribing its utterances to Buddha himself, while others are of the opinion that it is a compilation made by Buddhist monks from various sources.
THE DHAMMAPADA
CHAPTER I
All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage.
All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him.
"He abused me, he beat me, he defeated me, he robbed me"—in those who harbor such thoughts hatred will never cease.
"He abused me, he beat me, he defeated me, he robbed me"—in those who do not harbor such thoughts hatred will cease.
For hatred does not cease by hatred at any time: hatred ceases by love—this is an old rule.
The world does not know that we must all come to an end here; but those who know it, their quarrels cease at once.
He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak, Mâra (the tempter) will certainly overthrow him, as the wind throws down a weak tree.
He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, him Mâra will certainly not overthrow, any more than the wind throws down a rocky mountain.
He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards also temperance and truth, is unworthy of the yellow dress.
But he who has cleansed himself from sin, is well grounded in all virtues, and endowed also with temperance and truth: he is indeed worthy of the yellow dress.
They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires.
They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires.
As rain breaks through an ill-thatched house, passion will break through an unreflecting mind.
As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind.
The evil-doer mourns in this world, and he mourns in the next; he mourns in both. He mourns and suffers when he sees the evil result of his own work.
The virtuous man delights in this world, and he delights in the next; he delights in both. He delights and rejoices, when he sees the purity of his own work.
The evil-doer suffers in this world, and he suffers in the next; he suffers in both. He suffers when he thinks of the evil he has done; he suffers more when going on the evil path.
The virtuous man is happy in this world, and he is happy in the next; he is happy in both. He is happy when he thinks of the good he has done; he is still more happy when going on the good path.
The thoughtless man, even if he can recite a large portion of the law, but is not a doer of it, has no share in the priesthood, but is like a cow-herd counting the cows of others.
The follower of the law, even if he can recite only a small portion of the law, but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood.
CHAPTER II
Earnestness is the path of immortality (Nirvâna), thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already.
Having understood this clearly, those who are advanced in earnestness delight in earnestness, and rejoice in the knowledge of the elect.
These wise people, meditative, steady, always possessed of strong powers, attain to Nirvâna, the highest happiness.
If an earnest person has roused himself, if he is not forgetful, if his deeds are pure, if he acts with consideration, if he restrains himself, and lives according to law—then his glory will increase.
By rousing himself, by earnestness, by restraint and control, the wise man may make for himself an island which no flood can overwhelm.
Fools follow after vanity. The wise man keeps earnestness as his best jewel.
Follow not after vanity, nor after the enjoyment of love and lust! He who is earnest and meditative, obtains ample joy.
When the learned man drives away vanity by earnestness, he, the wise, climbing the terraced heights of wisdom, looks down upon the fools: free from sorrow he looks upon the sorrowing crowd, as one that stands on a mountain looks down upon them that stand upon the plain.
Earnest