Dhammacakkappavattana Sutta Introduction
On the Fullmoon of Esala Ouly) every year, the Buddhist world celebrates the Festival of (The Wheel of Law) Isipatana, which marks the anniversary of the proclamation of the Noble Eightfold Path to the world by the Perfect One. For the Buddhist who appreciates the path of the Blessed One, and for all who have learned to think clearly on matters concerned with inner development and the enrichment of the mental life of mankind, the discovery of the Path and its promulgation constitute landmarks in the history of spirituality. With the Pali Text For seven weeks after the enlightenment, the Buddha, staying near the Bodhi Tree, Translation and Introduction by thought over the implications of the discovery he had made, and its bearing upon the destiny of beings. He had seen life truly as it is; that is, as an arising and a passing away; he knew that when there is an arising, there is only the arising of ill, and when there is a ceasing, only a ceasing of ill. His compassion urged him to pass this knowledge on to the world for the benefit of living beings. Soma Thera So, after much thought upon the way of presenting the doctrine to the world, he decided to seek out his old companions in struggle, the group of five ascetics, Krn:u,iaf\fia, Bhaddiya, Vappa, Mahanama, and Assaji, who, next to two great teachers, Alara Kalama and Uddaka Ramaputta, now dead, had been of greatest assistance to him in his quest. These five were then staying at Isipatana, the Sages' Resort, in the deer sanctuary near Benares, where, according to an ancient tradition, Enlightened Ones first make known their discovery of the freeing truth to mankind. And thither the Buddha went. Buddhist Publication Society Earlier, at the end of the seventh week after enlightenment, while staying under the Kandy • Sri Lanka Goatherd's Banyan in the vicinity of the Tree, the Master had also thought thus, "The truth I have come at is deep, hard to meet with, hard to be awakened to, peaceful, sublime, outside the scope of speculation, subtle, and to be known by the wise. This generation, however, likes attachment, is gladdened by attachment, and delights in attachment. For this Bodhi Leaf No. 1 generation liking attachment, gladdened by attachment, delighting in attachment, it is hard to meet with this fact, namely, definite conditionality, dependent origination; this too, is a fact hard to meet with, namely the quiescence of all formations, the relinquishing of all essential support, the exhaustion of craving, unstaining, ceasing, extinction. Were I to teach the truth, and were others not to understand me, the fatigue would be to me: the weariness First printed: 1960 would be to me." But, after seeing that there were at least a few who were capable of Reprinted: 1968 developing insight, and after understanding the sufferings of beings, and wishing to relieve BPS Online Edition © 2010 them of their burden, he, out of compassion for the many, wished to devote himself to the dissemination of the truth he had found. For free distribution. This work may be republished, reformatted, reprinted, and Poets have movingly written of the journey of the Blessed One to give the gift of the redistributed in any medium. However, any such republication and redistribution is to be teaching to his old friends. In the poetic accounts, it is said that trees were full of their made available to the public on a free and unrestricted basis and translations and other flowery dower, cool winds were laden with blossom-scents, and in the fragrant air, birds' derivative works are to be clearly marked as such. music floated throughout the fine pleasant days around the time of the full moon of Asa]ha: it was as if nature in the country from Buddhagaya to Benares had got into a festive mood to observe the great occasion of the Setting in Motion of the Wheel by the World-honoured One. The Buddha did not go far along the main road from the Bodhi Tree before he met a stranger, the ajlvaka (naked ascetic) Upaka, who was struck by the serene personality of the Buddha. Upaka addressing the Buddha said: "Pleasant and fully clear, friend, are your faculties of sense; your complexion is completely pure and bright. With whom have you
2 gone forth? Or who is your teacher? Of whose teaching do you admit? On that, the Blessed One spoke to Upaka the ajivaka in verse, Dhammacakkappavattana Sutta I am one who has overcome all, who cognises all, in all states uncleaving, Thus have I heard, Who has abandoned all, and who has been released, having by my self understood, Once when the Blessed One was staying in the pleasance of Isipatana, the deer Whom should I acknowledge? I have no teacher; one like me is not. sanctuary near Benares, he spoke to the group of five bhikkhus: In the world with its deities there is not my counterpart: I indeed am the arahat in the world ; I, the teacher with no peer, "These two extremes, bhikkhus, should not be followed by one who has gone forth I am the rightly all-enlightened one ; I am one become cooled, extinct. from worldly life: sensual indulgence, low, coarse, vulgar, ignoble, unprofitable, and To set in motion the wheel of truth I go to the Kasi' s town ; self-torture, painful, ignoble, unprofitable. In the world of blind beings I shall beat the drum of the deathless. Bhikkhus, the middle way, understood by the Tathagata, after he had avoided the Upaka : By the manner in which you declare yourself, you are an infinite conqueror. extremes, produces vision, produces knowledge, and leads to calm, penetration, enlightenment, nibbana. Buddha: Like me are conquerors whose cankers have been exhausted. Conquered by me are evil states, so Upaka, I am a conqueror. What middle way, bhikkhus, understood by the Tathagata, produces vision, produces knowledge and leads to calm. penetration, enlightenment, nibbana? When these words had been spoken, Upaka the ajivaka, said, "May it be so", moved his head back and forth, and, taking another road, went away. Only this noble eightfold path, namely, After meeting with Upaka, the Master, according to one tradition, by easy stages came to right understanding-Samma Di//hi the hilly country of Gaya, Rohithavastu, Uruvilvakala and Anala; from there he went to right thought-Samma Saflkappa Sarathipura and finally to the shores of Ganges. At the last place the ferryman asked money right speech-Samma Vaca of him to row him across. The Buddha said that he had no money ; then by supernormal right action-Sammil Kamman/a power he is said to have passed to the other side of the river. It appears that when Seniya right livelihood-Samma Aj1va Bimbisara heard about this, he ordered that bhikkhus should be ferried free, henceforth, in right effort-Samma vayama his kingdom. right mindfulness-Samma Sati right concentration-Samma Samadhi When the Buddha reached Benares he went begging for food; and after his meal went to the Sages' Resort in the sanctuary of the deer. The five when they saw him at a distance Truly bhikkhus, this middle way understood by the Tathagata produces vision, were not keen in welcoming him, thinking that he was a slacker because he had given up produces knowledge, and leads to calm, penetration, enlightenment, nihbana. self-torture. But when he came to their dwelling-place they rose from their seats and paid This, bhikkhus, is the noble truth of ill: birth is ill, decay is ill, disease is ill, death is their respects to him. ill, association with the unloved is ill, separation from the loved is ill, not to get what Of Krn;u;lafii\a it is said that he was not in mind averse to welcoming the Buddha from the one wants is ill, in short the five aggregates of grasping are ill. start. The five knew not that the Buddha had attained enlightenment and would not believe This, bhikkhus, is the noble truth of the source of ill: the craving which causes at first that the Master had reached the goal. Later, the Buddha was able to convince them rebirth is that he had. Then he taught them the middle path, and set in motion the Wheel of the Law (Dhammacakka). accompanied by passionate pleasure, and takes delight in this and that object, namely sensuous craving, craving for existence and craving for annihilation. That Wheel which was set in motion twenty-five centuries ago is in movement still in the universe of men's minds. It is a movement that increases with the growth of knowledge, of This, bhikkhus, is the noble truth of the cessation of ill: the complete cessation, understanding, of wisdom, and the more the peoples of the world rise in culture, the greater giving up, abandonment of that craving, complete release from that craving and are the chances for the continuance and prosperity of the Buddhadhamma. The Dhamma complete detachment from it. will disappear from the world only when humanity reverts again to barbarism, savagery, This, bhikkhus is the noble truth of the way leading to the cessation of ill; only this and mutual destruction, through irrationalism, debased conduct, or stupid fanaticism. Then noble eightfold path namely, right understanding, right thought, right speech, right alone will it be time for a fresh setting in motion of the wheel by a new Buddha; but there is action, right livelihood, right effort, right mindfulness and right concentration. no need to pass through that dark night of the law, if we are tolerant and patient of each other, and wise to live without hurting and harming one another. Let it be the thought of With the thought: "This is the noble truth of ill", there arose in me, bhikkhus, every Buddhist by day, and his dream by night, to extend the frontiers of the Kingdom of vision, knowledge, insight, wisdom, light, concerning things unknown before. Righteousness founded by the Buddha. We can extend the influence of that kingdom and With the thought, "This is the noble truth of ill, and this ill has been understood,'' preserve its power in the world for a long time only by following the principles that govern there arose in me, bhikkhus, vision, knowledge, insight, wisdom, fight, concerning that kingdom ; these principles are easy to practise if one straightens one's views and obeys things unknown before. the dictates of the good, the true, and the pure, the perfectly selfless, ones, the arahats, of whom the Blessed One is the chief.
3 4 With the thought, "This is the noble truth of ill, and this ill has been understood", As this exposition was proceeding the passionfree stainless view of truth appeared there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning to the Venerable Km:u).afifia, and he knew "Everything that has the nature of arising, things unknown before. has the nature of ceasing". With the thought, "This is the noble truth of the source of ill", there arose in me, When the Blessed One set in motion the Wheel of Dhanuna, the Bhununattha devas bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown proclaimed with one voice "The incomparable Wheel of Dhanuna is turned by the before. Blessed One at Isipatana, the deer sanctuary near Benares, and no recluse, brahmin, deva, mara, brahma, or other being in the world can stop it". With the thought, "This is the noble truth of the source of ill, and this source of ill has to be abandoned", there arose in me, bhikkhus, vision, knowledge, insight, The Catummaharajika devas having heard what the Bhununattha devas said, wisdom, light, concerning things unknown before. proclaimed with one voice, "The incomparable Wheel of Dhanuna is turned by the With the thought, "This is the noble truth of the source of ill, and this source of ill Blessed One at Isipatana, the deer sanctuary near Benares, and no recluse, brahmin, it". has been abandoned", there arose in me, bhikkhus, vision, knowledge, insight, wisdom, deva, mara, brahma, or other being in the world can stop light, concerning things unknown before. This utterance was echoed and re-echoed in the upper realms and from With the thought, "This is the noble truth of the cessation of ill", there arose in me Catummaharajika, it was proclaimed in Tavatitpsa, Yama, thence to Tusita, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown Nimmanaratl and to Paranimmitavasavattl. The Brahmakayika devas, having heard what the Paranimmitavasavattl devas said, proclaimed in one voice, "The incomparable before. Wheel of Dhanuna is turned by the Blessed One at Isipatana, the deer sanctuary near With the thought, "This is the noble truth of the cessation of ill, and this cessation of Benares, and no recluse, brahmin, deva, mara, brahma, or other being in the world can ill has to be realised", there arose in me, bhikkhus, vision, knowledge, insight, wisdom, stop it." light, concerning things unknown before. Thus in a moment, an instant, a flash, word of the Turning of the Wheel of Dhanuna With the thought, "This is the noble truth of ill, and this cessation of ill has been went forth up to the World of Brahma and the system of ten thousand worlds trembled realised", there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, and quaked and shook. concerning things unknown before. A boundless, sublime radiance, surpassing the power of devas, appeared on earth. With the thought, "This is the noble truth of the way leading to the cessation of ill", Then the Blessed One made the utterance, "Truly Km;u;lafifia has understood, there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning Km;uj_afifia has understood." things unknown before. Thus it was that the Venerable Ko,:,(iafifia got the name Ko,:,(iafifia the wise. With the thought, "This is the noble truth of the way leading to the cessation of ill, and this way has to be developed", there arose in me, bhikkhus, vision, knowledge, insight, wisdom light, concerning things unknown before. With the thought, This is the noble truth of the way leading to the cessation of ill, and this way has been developed", there arose in me bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before. So long, bhikkhus, as my knowledge, and vision of reality regarding these four noble truths, in three phases and twelve ways, was not fully clear to me, I did not declare to the world with its devas and maras, to the mass of beings with its devas and humans, that I understood incomparable, perfect enlightenment. But when, bhikkhus, as my knowledge, and vision of reality regarding these four noble truths, in three phases and twelve ways, was fully clear to me, I declared to the world with its devas and maras, to the mass of beings with its devas and humans that I understood incomparable, perfect enlightenment. Knowledge and vision arose in me. Unshakable is the deliverance of my mind; this is the last birth, now there will be no birth. Thus spoke the Blessed One and the group of five bhikkhus glad at heart approved of the words of the Blessed One.
5 6 Copyright © 2.008 by pie CSL ' All rights rlfserved. LIFE OF First Edition 2008 111, 13 n, II 10,09 I 2 3 4 5
The Clay Sanskrit Library is co-published by THE BUDDHA New York University Press and theJJC Foundation. by ASVAGHO~A Further information about this volume \~ and the rest of the Clay Sanskrit Library is availaSle at the end of this book TRANSLATED BY and on the following websites: www.claysanskritlibrary.org Patrick O livelle www.nyupress.org ISBN-13: 978-0-8147-62.16-5 (cloth: alk. paper) ISBN-ro: o-8147-62.16-6·(cloth: alk. paper)
Library of Co~ Cataloging-in,.Publication Data • A.wagho;a: [Buddhacarita. English &. Sanskrit) Life o£the Buddha/ by..Afvaghbft ; translated by £atrick Olivelle. - 1st ed. p. cm. - (Th'f Clay Sanskrit library) Poem. In English and Sanskrit (romanized) on facing pages. Includes bibliographical references and index. ISBN-13: 978-0-8147-62.16-5 (cloth: alk. paper) ISBN-10: 0-8147-62.16-6 (cloth: alk. paper) r. Gautama Buddha-Poetry. I. Olivelle, Patrick. II. Title. NEW YORK UNIVERSITY PRESS BQ1606.B8p.2E54 2007 JJC FOUNDATION 294.3 '823--dc22. 2.0070250;2. 1009 LTIIOUGH, IN this way, the6hakya king's son 5.1 A was enticed with priceless objeets of sense, yet he got no content, found no reli'ef, , like a lion shot in the heart with a poison-tipped arrow.
Then one day, with the consent of the king, he went ;atside 'to see the wooded groves, ,, ... \- along wi able sons of ministers and friends good at narrating vivid tales, CANTO 5 yearning to find peace. THE DEPARTURE He set out mounted on tpe' good horse Kanthaka- the bells hanging from its bit were maqe of new gold, its gold trappin&s made charming with Hawing chowries- ' like the glint of drumdbja mounted on a flag.*
1 ' Love of the woods and the exquisite land drew him deep into the dis,tcll\t forest; there he saw the earth being plo~ed, with furrows resembling the rippling waves on water.
Clumps of grass dug up by the plow'littered die earth, 5.5 covered with tiny dead creatures, insects and worms; as he beheld the earth with all these strew'ti.'about, he grieved greatly, as if a kirtsman had been killed.
12.7 THE DEPARTURE 5 THE DEPARTURE 5
Seeing the men plowing the fields, Thereupon, he attained absorption of the mind, their bodies -discolored. , born of discernment, with the joy of supreme bliss; by the wind, the dusf, th~ s~orchip.g knowing rightly in his D:lind the course of the world, rays of the sun, thereafter he pondered over this very thing: oxen wearied by the toil of pulling the plows, great compassion overwhelmed that great noble man. "How wretched that ignorant man, ,, blinded by pride, Getting down from tlw horse"! then~ he began !O pace who, though himself,powerless slowly a'{?.ss that land, deeply en,gul,fed by,grief, \~and subject to th,e law, reflecting bn tp.e.,birth and death of all creatures; Of disease, old age, and death1 and deeply anguished, he cried out: should treat with contempt* another who's sick, dead, or oppressed by old age! "How wretched, indeed, is this world!", Ifl, being myself like that, Getting rid of those friends who accompanied him, should treat with contempt* wishing to reach some clarity 'in h~ own niind, another man here with a nature just like that, 1 he reached the 'foot bf a ros~ appl~ tree 'in a It would not befit me, and it would not be right, , lonely spot with charming leaves rustling all around. I who have come to fathom this supreme dhari;na." 1 On that pure ground ~i\~ the col;r otberyl, he sat down, and.as he oegan to cohteniplate ' I As he thus saw rightly the evils of the world, the origin and destruction of aif c;te1ltures, J the evils of disease, old age, and death, 1 he embarked upon 'the patl:rof mental stillness.! pride of self in arl.;instant departed'from him, pride resulting from his strength, youth, and life. • Achieving at once the state of m~ntal stillness, 5.10 and freedom from worries, such as sehsual desire, He did not give in to dejection or delight; · 5,15 he attained the first trah~- he did not give in tclt:foubt; or to'!Jlocli or sleep; with thought and reflection, he felt no attachment to sensual delights; tranquil, uninfluenced by the evil inflows.* he did not hate others or treat them with contempt.
129 131 THE DEPARTURE 5 t :t'HE DEPARTURE 5
As this awareness, stainless and free -0f passion, !•When he had flown to thecsky like a bird, began to wax strong j.n that noble.man, ,that foremost ofmen,was•thrilled and amazed; aJnan approached h\m w~aring a mend_icant's g,arb, then, perceiving that emblem 9£pharma,* unseen by any of the other men. he set his mind on how he m~ght leave home. The son of the king then questioned that man: .. . Then, that Indra's equal, "Tell me. Who are you?" who had controlled the horses of senses, mounted his horse t9 enter the city: And ~man gave him 1:hi's reply: ' out of c:hrtcern for his men he did not "Frightened by birth,and death, bqll arµong men, go directly to th~ forest he loved. I have gone forth as a recluse, for the sake of rdease. Intending to destroy old age and death, his mind set on living the forest ,life, I seek release within this perishable world, ,..;, C"' r+ t<" he entered the, city ~n I seek that holy ana imperishable state, unwillingly, like an elephant king I regard my own people and others alike,. from the forest entering a corral. love and hate of:'sensual things > have been extinguished in me. On seeing him entering along the road, Dwdling anywhere at all!,_under tre~, a royal maiden, her palms joined, exdayned: a deserted temple,Jorest.or hill- "Happy, indeed, and fulfilled is the wife, · I wander without posse¥jons or vy:,Wts, 0 Long-eyed One, living on almsfood I pappen to, get, Who has for lier husband here such.a man!" in search of the supreme goal." • 5,2.5 Having said this, he flew into the sky, 5.2.0 Then, as he heard this voice, even as the son of th~ king looked on; he obtained supreme calm', for he was a deity who in that form he whose voice waslike'cliat'Of a great thunder cloud; lr..i.d seen other Buddhas and had come down for, as he heard the word "fulfilledl he set his mind to arouse the attention of,rhe prince. on the means to final Ni,vanic fulfillment. I r33 135 l THE DEPARTURE 5 THE DEPARTURE 5
Then, in stature like the peak of the golden mount, As objects of sense tend.to excite his senses, arms of an elephant, voice of a thunder cloud, I · as he can't be firm facing tli,e hardships of vows, eyes of a bull, gait of a lion, face like the moon, A young man's mind turns away 1,J 1- I; he reached the dwelling place from the wilderness, with his yearning aroused above all as he is not used to solitude. for the dharma that's imperishable. But for me it is the time for dharma, i:..11,•I' ,· ,I Then he, with the gait of the king of beasts, approached after conferring on you sovereignty, '( yoi~ho possess the marks of sovereignty the kiJ\g'3.ttended by. the group of ministers, as Sanat,kumara in the third heaven approached 0 lover of dharma; · But if you leave your father by violating Indra shining in the council of the Maruts. , the right order, you whose courage is firm,* your dharma will turn into adhdrma. He prostrated himself with his palms joined and said: " So, give up this resolution of yours, 1,J:11 "Kindly grant me permission, 0 god among men; i give yourself for now to householq dharma; to gain release, I desire the wandering life, For, when one goes to the ascetic grove For separation is appointed for this man." l ·i after he has enjoyed the joys of youth, it's truly a wonderful sight!" Hearing his words, the king began to sh.µ{e, like a tree struck down by an elephant; I Hearing these words of the king, 'he gave this reply, ' ' grasping his hands that looked like lotus buds, 1 in a voice like that of a kalavinka bird: the king uttered these words, choking with tears: l "If you will become a surety for me "Turn back, my son, from this resolution, 5.30 in four things, 0 'King, for it's not the time for you l I will not go to the ascetic grove. to give yourself to dharma; l My life shall never be subject to death, 5.3 5 For, when you're young and your mind is fickle, disease shall not steal this good health of mine, there're many dangers, they say, Old age shall never overtake my youth, in the practice of dharma. l. ,, no mishap shall rob this fortune of mine." 137 139
\ :t THE DEPARTURE 5
;_ To his son making such a hard,request; ~'. the king of the Shakyas made this response: i "Withdraw this your request, jt is inordinate; An extravagant wish'is i~proper anct extreme."* } i Then that one, mighty .1$ Meru, told his father: t f "If that's not possiblc;,.,don't hold m.e back; • for\r-is not right to.pbstruct a man, Who's trying to escape:: from a burning house.
When separation is the fixed rule for this world,
is it not far better for,~rma's"'t sake. to make i:hat ~eP,~~ation on my own? Will death not separate me as I stand helpless and unfulfilled, ' without reaching my goal?"
When the king thus 3;5certained the r~sqlve df his son in search of final release, he exclaimed., '1fie shall not leave!" and made arrangements for security, and provided him -with'thorcest' pleasures.
But when the ministers had duly counseled him, 5.40 according to scriptures, -Witli deep respect and love; and his father had'stopped him, shedding copious tears; sorrowfully, then, he entereddiis residence~.
141
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CAMBRIDGE TEXTS IN THE FRIEDRICH NIETZSCHE HISTORY OF PHILOSOPHY
Series editors KARL AMERIKS Professor of Philosophy at the University ofNotre Dame Thus Spoke DESMOND M. CLARKE Professor of Philosophy at University College Cork Zarathustra The main objective of Cambridge Texts in the History of Philosophy is to expand the range, variety, and quality of texts in the history of philosophy which are available in English. The series includes texts by familiar names (such as Descartes and Kant) and also by less A Book for All well-known authors. Wherever possible, texts are published in complete and unabridged form, and translations are specially commissioned for the series. Each volume contains a critical introduction together with a guide to further reading and any necessary glossaries and None and textual apparatus. The volumes are designed for student use at undergraduate and postgraduate level and will be of interest not only to students of philosophy, but also to a wider audience of readers in the history of science, the history of theology, and the history EDITED BY of ideas. ADRIAN DEL CARO For a list of titles published in the series, please see end of book. University of Colorado at Boulder ROBERT B. PIPPIN
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First published 2006 Chronology XXXVI Reprinted with corrections 2012 Further reading XXXIX Reprinted 2013 Note on the text xliii
Printed in the United States of America by Edwards Brothers Thus Spoke Zarathustra: A Book for All and None
A catalogue record for this publication is available from the British Library First Part Zarathustra's Prologue 3 ISBN-13 978-0-521-84171-9 Hardback The Speeches of Zarathustra i6 ISBN-I3 97^ -o-52I-6o26i-7 Paperback On the Three Metamorphoses i6 On the Teachers of Virtue i7 On the Hinterworldly 20 On the Despisers of the Body 22 On the Passions of Pleasure and Pain 24 On the Pale Criminal 26 On Reading and Writing 27 On the Tree on the Mountain 29 On the Preachers of Death 3i On War and Warriors 33 On the New Idol 34 On the Flies of the Market Place 36 On Chastity 39 On the Friend 40 On a Thousand and One Goals 42 Cambridge University Press has no responsibility for the persistence or accuracy ofURLs for external or On Love of the Neighbor third-party internet websites referred to in this publication, and does not guarantee that any content on 44 such websites is, or will remain, accurate or appropriate. On the Way of the Creator 46 Thus Spoke Zarathnstra First Part
I love those who do not first seek behind the stars for a reason to go I love the one who is free of spirit and heart: thus his head is only the under and be a sacrifice, who instead sacrifice themselves for the earth, so entrails of his heart, but his heart drives him to his going under. that the earth may one day become the overman s. I love all those who are like heavy drops falling individually from the I love the one who lives in order to know, and who wants to know so dark cloud that hangs over humanity: they herald the coming of the that one day the over man jnay live. And so he wants his going under. lightning, and as heralds they perish. ~ I love the one who works and invents in order to build a house for the Behold, I am a herald of the lightning and a heavy drop from the cloud: overman and to prepare earth, animals and plants for him: for thus he but this lightning is called overman. -" ,._i wants his going under. I love the one who loves his virtue: for virtue is the will to going under and an arrow of longing. I love the one who does not hold back a single drop of spirit for himself, When Zarathustra had spoken these words he looked again at the people but wants instead to be entirely the spirit of his virtue: thus he strides as and fell silent. "There they stand," he said to his heart, "they laugh, they spirit over the bridge. do not understand me, I am not the mouth for these ears. I love the one who makes of his virtue his desire and his doom: thus Must one first smash their ears so that they learn to hear with their for the sake of his virtue he wants to live on and to live no more. eyes? Must one rattle like kettle drums and penitence preachers? Or do I love the one who does not want to have too many virtues. One virtue they believe only a stutterer? is more virtue than two, because it is more of a hook on which his doom They have something of which they are proud. And what do they call may hang. that which makes them proud? Education they call it, it distinguishes I love the one whose soul squanders itself, who wants no thanks and them from goatherds. gives none back: for he always gives and does not want to preserve For that reason they hate to hear the word 'contempt' applied to them. himself.4 So Ijihall address their pride instead. I love the one who is ashamed when the dice fall to his fortune and who Thus I shall speak to them of the most contemptible person: but he is then asks: am I a cheater? - For he wants to perish. the last human being.''' I love the one who casts golden words before his deeds and always does And thus spoke Zarathustra to the people: even more than he promises: for he wants his going under. It is time that mankind set themselves a goal. It is time that mankind I love the one who justifies people of the future and redeems those of plant the seed of their highest hope. the past: for he wants to perish of those in the present. Their soil is still rich enough for this. But one day this soil will be poor I love the one who chastises his god, because he loves his god: for he and tame, and no tall tree will be able to grow from it anymore. must perish of the wrath of his god. Beware! The time approaches when human beings no longer launch I love the one whose soul is deep even when wounded, and who can the arrow of their longing beyond the human, and the string of their bow perish of a small experience: thus he goes gladly over the bridge. will have forgotten how to whir! I love the one whose soul is oyerfull, so that he forgets himself, and all I say to you: one must still have chaos in oneself in order to gye birth things are in him: thus all things become his going under. to^ ajdancing star. I say to you: you still have chaos in you. Beware! The time approaches when human beings will no longer give -t See Lukes i;17:33. This is the first of approximately 13 5 direct allusions to the Bible, in which Nietzsche typically appliesapplies Christ'sChrist's we words to Zarathustra's task, or inverts Christ's words in order to achieve birth to a dancing star. Beware! The time of th^ emosLcontemptible a life- and'earth-affirming effect. Whenever possible, these passages will be translated using the human is coming, the_one who_ can no_ lo^ phrasing of the Bible. For drafts and alternative versions of the various chapters, biblical references, himself. and other references see vol. XIV of the Kritische Studienausgabe, which provides commentary to vols. l-xin and treats TSZ on pp. 279-344. Behold! I show you the last human being. Thus Spoke Zarathustra First Part
~T 'What is love? What is creation? What is longing? What is a star?' - My soul is calm and bright as the morning mountains. But they believe thus asks the last human being, blinking. I am cold, that I jeer, that I deal in terrible jests. Then the earth has become small, and on it hops the last human being, And now they look at me and laugh, and in laughing they hate me too. who makes everything small. His kind is ineradicable, like the flea beetle; There is ice in their laughter." the last human being lives longest. 'We invented ha^inesi^say^elasthu^ Ttiey^ bandoned the regions where it was hard to live: for one needs Then, however, something happened that struck every mouth silent and warmth. One still loves one's neighbor and rubs up against him: for one j.forced all eyes to stare. For in the meantime the tightrope walker had needs warmth. jbegun his work; he had emerged from a little door and'was walking across Becoming ill and being mistrustful are considered sinful by them: ^the rope stretched between two towers, such that it hung suspended one proceeds with caution. A fool who still stumbles over stones or lover the market place and the people. Just as he was at the midpoint of his humans! gway, the little door opened once again and a colorful fellow resembling A bit of poison once in a while; that makes for pleasant dreams. And ja jester leaped forth and hurried after the first man with quick steps. much poison at the end, for a pleasant death. I'Forward, sloth, smuggler, pale face! Or I'll tickle you with my heel! What One still works, for work is a form of entertainment. But one sees to it | )usiness have you here between the towers? You belong in the tower, you that the entertainment is not a strain. glhould be locked away in the tower, for you block the way for one who is One no longer becomes poor and rich: both are too burdensome. Who letter than you!" And with each word he came closer and closer to him. wants to rule anymore? Who wants to obey anymore? Both are too bur- ^ut when he was only one step behind him, the terrifying thing occurred densome. struck every mouth silent and forced all eyes to stare: - he let out a yell ("" No shepherd and one herd! Each wants the same, each is the same, and a devil and leaped over the man who was In his way. This man, seeing whoever feels differently goes voluntarily into the insane asylum. | | is rival triumph in this manner, lost his head and the rope. He threw 'Formerly the whole world was insane' - the finest ones say, blinking. his pole and plunged into the depths even faster than his pole, like a One is clever and knows everything that has happened, and so there is Hturiwind of arms and legs. The market place and the people resembled no end to theii7mockery. People still quarrel but they reconcile quickly - sea when a storm charges in: everyone fled apart and into one another, otherwise it is bad for the stomach. especially in the spot where the body had to impact. r One has one's little pleasure for the day and one's little pleasure for the ^But Zarathustra stood still and the body landed right beside him, badly night: but one honors health. | aten and broken, but not yet dead. After a while the shattered man 'We invented happiness' say the last human beings, and they blink.' pned consciousness and saw Zarathustra kneeling beside him. "What And here ended the first speech of Zarathustra, which is also called ge you doing here?" he said finally. "I've known for a long time that the "The Prologue," for at this point he was interrupted by the yelling and | pl would trip me up. Now he is going to drag me off to hell: are you merriment of the crowd. "Give us this last human being, oh Zarathustra -1 ig to stop him?" thus they cried - "make us into these last human beings! Then we wiU j g"By my honor, friend!" answered Zarathustra. "All that you are talking make you a gift of the overman!" And all the people jubilated and clicked | mt does not exist. There is no devil and no hell. Your soul will be dead their tongues. But Zarathustra grew sad and said to his heart: sooner than your body - fear_nQ more!" "They do not understand me. I am not.themouthfor these ears. phe man looked up mistrustfully. "If you speak the truth," he said, Too long apparently I lived in13ie-mountams, too much I listened to j | en I lose nothing when I lose my life. I am not much more than an brooks and trees: now I speak to them as to goatherds. | aial that has been taught to dance by blows and little treats."
10 COll."TKIIIUTORS
Ya ir.ih Amit: Judge~ Shimon &,r-Efra t: First n11d Second Sn11111cl THE }EWISH Ehud Ben Zvi: Tlw Twe/pe Minor Prophets Edward Br1:uer: Post-11wdh'l>nl }L',Dislr l11krpretnth>11 Yaakov Elman: Clnssicnl Rn /1bi11ic J11/erprrtnlio11 Esther Eshel: fJ11· Bi/lie in tire Dt'tld Sen Scrolls Steven E. Fassberg: Ln11s11ngcs of the Bible .vLichael V. Fox: f'n,vcrt,s :\J ili S. Fox: N11ml,a, Ste phen A. Geller: Tire Religion of tlw Bible Leonard J. G reens poon: j,•wi;J, TI·,ms/11/iM, of f/,e Bi/1/r STUDY BIBLE Daniel Grossberg: Ln111rntntio11s Mayer Gruber: /ob Jonathan Kia wans: Co11ccpt, of Purify i11 the BiblL' Jon 0 . Levenson: G1•11rs1s Bernard M . Levinson: De111t•1w10111y Peter \lachinist: £n:/1•si11stcs Carol Meyers: /oslrun Hindy '1ajman: Ezm, Nd1emi11h, [nrly No11rr.bbi11ic /11tl'rpretnlio11 Adele Berlin and Marc Zvi Brettler Jo rdan S. Pen kowe r: The De1,elop111ml o{t/1e Masori·tic Bil,le Stefan C. Reif: The Biu/t' i11 the Lit1irgy
Actele Rcin hartz: l<11fll, /L'WISII 1\/(!IIIL'/I'~ Sclwlnr/_11 Writil,.~s /Ill,,,,, Bil>le EDITORS David Rothstein: First ,md S,·co11d C/m)llir/es Haruch J. Schwartz: L,·,•ilirn, Avigdor Shi nan: Tl,,· Bi/,lc i11 tlw Sy1111goguc Uriel Simon: Tile Bit,/e i11 /srnd, Lift' Benjamin D. Sommer: /i;nin/1, /1111cr-l1iblirnl /11tcr1netlllin11 S. David Sperling: Mod('m J,wi,h /11terprl'lntio11 David Stern: Midras/11111d l-.1idr,1s/rfr /11/erJ'retn/1011 Michael Fishbane Elsie Stem: The Song of Song;; Mar\'in A. Sweeney: Jcre111i11l1, E:ckid CONSULTING EDITOR Jeffrey H. 'figay: Exodus Hava lirosh-Samuelson: Th,• Biblt• i11 the f<'wi;I, l'/1ih>soJ'ltict1I Traditio11 Barry D. Walfish: Medil.'l.'11 J,wisl, l11/erpr<'lnliw, Lawrence M. Wills: Dm1id Elliot R. Wolfs<,11: The Bi/,Je i11 flw Jcwi,lr M_11stirnl Tmditiu11 Zi,my Zevit: Fir
Adck· Berlin: /11frod11clio11: Whnl /; Tlir /e.,•islt S/11,/_11 Bi/1/c? [with Marc Zvi Brt!tller]: l'sn/111,: [with Jewish P11blicntio11 Society Ma rc z ,·i Brc ttlerJ; EM/wr; l11trc>d11ctim1 to //1,• Essny., [w ith MMC Zvi llrettlerJ; Hi,lorirnl ,md TANAKH Trn nslntio11 Ceogm~•lricnl Bncksrcn111d lo the Bilik Iw ith Ma rc Zvi Brcttle rJ; Tt'Xt11nl Criticis111 ,if the Bi/1/t' Iwi th ~I.ire Zvi Brettler]; Tire Modem St11dy of/ht• Bible [with Marc Zvi Brettlcrl; Rcadi11s Bi/1/icnl l'ot'lry
M.irc Zvi Brettlcr: l11lrt>d11cti~11: Wlr11t Is The j,•wislr St11dy Bi/!h•? [with 1\dE•le Berlin!; Tornh; Nt't>i'im; KL'llwl'i/11; P,n/111s [with Adele Berlin!; lrr/n1d11ctio11 /!l //1(' Scroll,; /11trod11cti,,11 1,, tl,c £,;,11ys lwith Addc Berlin !; His/!lrim/ nm/ Cro:sml'l,ical Bn.-k:.:riw11d '" tlw 13il•le [w ith Adele B1:rlin]; 1i-.-rt11a/ Critid,m ,ft lw Bi/,le [with Ad ele Bi::rlinl; The C111w11i:t1tio11 o{ t/,c Hi/1/t'; T/1i: 1vl,1dm1 OXFORD Study t!{ tlw Bibi,· [with Adele Berlin ! VN IVloltSITY PRESS
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