PREFACE

(BY CAPTAIN ROGERS)

TO THE

TRANSLATION OF BUDDHAGHOSHA'S PARABLES.

THE following translation of the Burmese version of the Parables of Buddhaghosha has been made from a work entitled, the Dhamma-Pada-Vatthu, or 'Stories about the Dhamma Pada.' In the translation I have followed the printed text of Latter's 'Selections from the Vernacular Boodhist Literature of Burmah,' collating it with a palm-leaf manuscript of the same work in the East-India Office library. The collating, however, has been of but little use, for though the two copies are in most parts identical or nearly so, yet in the obscure passages they almost invariably differ considerably, and one is rarely more intelligible than the other. Any sensible variation between the manuscript and the printed text will be found in the foot-notes. I have also marked those few passages which their impenetrable obscurity has compelled me to omit.

The difficulties under which a translator labours, owing to the careless transcribing of the native copyists, is well exemplified in the English translation of 'The Decisions of Princess Thudamasari,' by the late Col. Sparks; another portion of Latter's 'Selections,' and a very amusing collection of stories, where the numerous emendations of the text, which the translator was compelled to make, are marked in the notes.

Although I have paraphrased as decently as possible many of the expressions employed in the original, yet the Oriental ideas of propriety are so different from those of Western nations that I found myself altogether unable, without completely sacrificing the sense, to do more than slightly tone down some of the

passages.

I have to acknowledge the great advantage I have derived from collating my own translation with a close and very accurate translation of the same work by Captain Sheffield Grace, of H.M. 68th Regiment, which Professor Max Müller forwarded to me while I was revising my manuscript for the press.

H. T. R.

BUDDHAGHOSHA'S PARABLES.

I worship the Adorable who is worthy of all homage, who is radiant with the six glories, and the possessor of all wisdom.

CHAPTER I.

STORY OF KAKKHUPALA MAHATHERA.

THE most excellent Para,1 brilliant in his glory, free from all ignorance, beholding Nibbana,2 the end of the migration of the soul, lighted the lamp of the law of the good.

This law he preached during his residence at the Getavana monastery in the Savatthi country, illustrating it by an account of the Mahāthera3 Kakkhupāla.

At a former time there lived in the Savatthi country a Thugyuè1 named Mahâ-svanna. This Thugyuè went out one day to bathe; on the road he saw a banyan

1 "The Lord," or "Master," i.e. Gotama, the founder of the Buddhist religion.

2 Nibbana is the last and unchangeable state of the soul, in which it is never more subject to transmigration,-the heaven of the Burmese Buddhists.

3 Mahāthera means among the Burmese a Buddhist priest of ten years' standing or more; but here it signifies a distinguished disciple of Gotama.

4 The wealthy class.

B

tree; thinking that there must dwell there a Nat1 of great power, he cleared the space at the foot of the tree, made an offering of a flag,2 a lighted lamp, flowers and perfumes, and prayed: "My lord Nat, if you will give me a son or a daughter, I will make you large offerings;" then he returned home.

At that very time the Thugyuè's wife became pregnant, and the Thugyuè was delighted. After ten months, a son was born, to whom he gave the name of Mahāpāla, because he had obtained him through his prayers to the Nat. After this another son was born, who received the name of Kulla-pāla. These two sons, when they reached years of maturity, both married.

At this time Para Taken was preaching the law to the assembly in the Getavana monastery, and Mahāpāla, after listening to his discourse, became fearful about his future state, and asked Parā Taken for permission to become a Rahan.5 Parā Taken said, "If there is any one whose leave you should ask, go first and do so." Mahāpāla accordingly sought the leave of his younger brother, Kulla-pāla; but Kullapala objected, saying, "Our parents are both dead, and I now look on you as my father and mother; do not become a Rahan, but stay at home and make offerings. Mahāpāla, however, would not listen to his brother's objections, but delivered over to him a large amount of property, and then leaving him, went to Para Taken and became a Rahan.

1 A being of an order superior to man.

2 A streamer of cloth, often fastened to a tree as an offering to the Nat supposed to reside there.

8 Lunar months alone are employed by the Burmese in calculations of time.

4 The Lord and Master, i.e. Gotama. 5 A Buddhist priest.

After he had become a Pankanga,1 and had passed five lents2 with the teacher Upagghaya, he said to Parā Taken, "My lord and master, what are the duties of a priest, according to the divine system?" Parā Taken said, "Mahāpāla, my divine system consists of Gandha-dhūra and Vipassana-dhūra, these two." Mahāpāla said, "Lord and master, what is Gandha-dhūra ? and what is Vipassana-dhūra?" Parā Taken replied, "Gandha-dhura means knowing by heart the three books of the Pitaka3 in the Pāli language;

1 A priest who is proficient in the five qualifications.

2 The priests in Burmah take rank according to the number of Lents or annual fasts of three months which they have spent in their monasteries; accordingly, a priest of five Lents means a priest of five years' standing or thereabouts. The Burmese priests, if they find the monastic austerities too heavy a burden, are at liberty to become laymen at any time, but if they wish to reenter the priesthood, they forfeit all advantages of seniority, and must commence afresh in the lowest rank.

The Buddhist scriptures comprise, according to Burmese authorities, three great books, which are again subdivided into fifteen parts, thus: