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Book of Gradual Sayings [Anguttara-Nikaya] Vol. IV (344P)

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Book of Gradual Sayings [Anguttara-Nikaya] Vol. IV (344P) THE BOOK OF THE GRADUAL SAYINGS (Anguttara-Nikaya) OR MORE-NUMBERED SUTTAS VOLUME IV (The Books of the Sevens, Eights and Nine) Translated by E. M. HARE With an Introduction by Mrs. C.A.F. Rhys Davids Pali Text Society Oxford, 2006 THE BOOK OF THE GRADUAL SAYINGS (ANGUTTARA-NIKA YA) OR MORE-NUMBERED SUTTAS VOLUME IV I $alt ®ext iboctetp T r a n s l a t i o n S e r ie s , N o . 26 (E x t r a S ubscription ) THE BOOK OF THE GRADUAL SAYINGS (AN GUTT ARA-NIKA YA) OR MORE-NUMBERED SUTTAS VOL. IV (THE BOOKS OF THE SEVENS, EIGHTS AND NINES) TRANSLATED BY E.M. HARE TRANSLATOR OF GRADUAL SAYINGS, PA RT III WITH AN INTRODUCTION BY MRS RHYS DAVIDS, D.Litt., M.A. Say on, sayers! sing on, singers! Delve! mould ! pile the words of the earth! It may have to wait long, but it will certainly come in use; When the materials are all prepared and ready, the architects shall appear! W a l t W h it m a n Published by THE PALI TEXT SOCIETY Lancaster 2006 First published 1932 Reprinted I95i Reprinted 1989 Reprinted 1995 Reprinted 2006 Copyright Pali Text Society 1932 ISBN 0 86013 0I4 2 EAN 0 978 086013 OI47 All rights reserved. Subject to statutory exceptions, no part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or any information storage and retrieval system, without prior permission in writing from the Pali Text Society, c/o Gazelle, White Cross Mills, Hightown, Lancaster, LAI 4XS, U.K. Printed in Great Britain by Antony Rowe Ltd, Chippenham, Wiltshire INTRODUCTION A n o t h e r year, another milestone reached—the last but one— in the journey of a complete English translation of the Four Nikayas of the Sutta-Pitaka. And the MS. forming the last lap is, Mr. Woodward writes, already finished: the Gradual i Sayings of the Tens and Elevens. A s a reader of the present volume, it is for me a pleasure to testify to the high worth I find in the scrupulous love of accuracy, the literary style, the useful wealth of discussion and reference enriching these pages, all of it the disinterested work of the leisure hours of a busy life. If I say more, Mr. Hare will be threatening to resign, and that would be tragic, for his fine tools must not yet be downed. Let me come to a few terms where I should have written with Margarethe ‘ mil ein bischen andem Worten ! ’ But not by using anywhere idioms of more familiar literary diction. “ Yoke-mate to asking ” for yacayogo (p. 4) may not be oiled with familiarity, yet it is accurate: the liberal donor like fellow-ox with the less fortunate beggar. After all it may be the abrupt, seeming clumsy phrase that lives longer. Would the order: ‘ Stand and charge the enemy!’ still thrill us as does that ‘ Up guards and at ’em !’ of 120 years ago ? On the contrary, I would just here and there have preferred the relatively unfamiliar Englishing. That I now give a few other-wordings here is by way of apology for having omitted to point them out in MS. stage to the translator, whereby they might have been mentioned in footnotes. Certain Renderings.—P. 5: “ worldly lusts” for bhava- rdga. ‘ Worldly ’ does not fit. The fetter here is ‘ lives ’ (bhava) and * worlds ’ (bhavd) brought into disrepute by monkish teaching. Future life had become a thing not hoped for (save of course by the saner Everyman), but a fetter to V vi Introduction more life. In the compound the plural is often implicit, but overlooked. P. 13: “ shall make mindfulness stand up ” is less close to satim upatthapessanti than “ shall make present.” 1 The Pali had else been utthapessanti. P. 23: “ resolve ” for sankappa is to waste a strong word on a weaker. I have gone into this makeshift for ‘ will ’ elsewhere, with all the subterfuges of translators to get fit rendering.2 ‘ To fit ’ (Up) is here the root-idea. In it we have the man as India saw him, 600 B.C., thinking, then adapting, fitting act to thought. But ‘ resolve ’ is a very synergy of the whole man: will to act with coefficient of thought and desire. P. 30: “ This discriminative body ” for savinndmxko kayo is misleading. The kayo was never held to be the discriminator. The adjective simply implies him:—body-cum-man-the-sur- vivor, or later, body-cum-mind as in the phrase savinnanako samam sasannl (K .S. i, 62; ii, 252; iii, 80; vi, 311; Sakya, p. 244). P. 180: “ The onward way ” for niccam maggam. Niccam is here adverb of time. Cf. niccam bhattam quoted in Points o f Controversy, p. 63. I should prefer ‘ ever.’ ever She clears the Way to faring well hereafter. P. 214: “ struggle” for appativani is to disregard a fine, if negative, term by a rendering needed for other such, which are positive. ‘ One who does not hinder (the self) ’ is more accurate. Compare the reference (as to a ‘ classic ’ phrase) in Dhamma-sangani, § 1366 (Buddhist Psychol. Ethics, 2nd. ed., p. 333, (vii). P. 257: “ be not vain” for ma manni. Here the Com­ mentary has misled with ‘ Don’t be arrogant.’ The older meaning of mannaJti, once nearer to ‘ thinking,’ is ‘ Don’t imagine, don’t get ideas into your head ’ (because of praise). 1 0 ,8 . iii, 226. Cf. K .S . i, 214, n. 3 ; ii, 157. 2 Sakya, p. 85/.; Law, Buddhistic Studies, ‘ Man as Wilier.’ Introduction vii Pp. 190, n. 1 ; 281: Sampadd is here sometimes rendered by ‘ perfection,’ usually by ‘ achievement.’ The latter alone is right. Unless we lower our conception of what is perfect, perfection is too lofty a term. Attha. I agree with the translator in deploring, as a rule, the rendering of one Pali word by different renderings. We translators are at times really criminally lax in this matter. We have at times become not guides but bandits. But here and there a different rendering may be the better guide. In any language a word may come to be used with a meaning which has changed in value. Thus our own ‘ become ’ has undergone a change, to mention no others. Attha is such a word. Buddhist exegesis distinguishes seven or eight mean­ ings, of which ‘ weal ’ and ‘ growth ’ are two;1 but it has long lost sight of the religious meaning: ‘ the sought for, the needed.’ In the First Utterance we see this meaning as that which a man seeks in the way to salvation. In the mission charter of the early days of the Order we see another meaning used: Sdttha savyanjana: ‘ spirit and letter,’ a value betraying later, literary growth in a thesaurus of Sayings. Cf. below, where ‘ meaning-knower ’ is atttiannu, p. 75. Into this I have gone in Vol. Ill (p. ix). That the two renderings in III have blossomed into the twelve of IV is regrettable. But in that the translator has so well warned the reader in the preface, his notes, and in his admirable index, no harm need follow. ‘ The Cool ’ : in his thoughtful and informative note on this (pp. v—ix), Mr. Hare has put us all in his debt for doing so much to clarify the muddled values in most minds on the subject of nirvana, and I leave readers to weigh his words. For myself, I judge that the Oxford Dictionary has been primed from some ill-informed source in its definition. Ap­ parently the earliest use of the word is in the Hindu Bhagavad- Gita, which upsets the ‘ Buddhist ’ monopoly of the term. But I have gone into this in recent books.2 I can understand the ideal state figured in a warmer country by the figure of 1 Hita, vuddhi. Cf. KS. i, p. 317. 2 Sakya 112, 167 /.; M anual S.P.C.K., p. 175, 230, 305. Indian Religion, 8. 91. viii Introduction coolness, and we have saintly attainment in this life actually so figured in the term ‘ sitibhuta.’ But ‘ cool ’ (see b, p. xvii) added to this weighs down the preoccupation with ‘ body. ’ And where­ as, in the defining passages so usefully quoted, it is the weal of the man, not of the no-man, that is brought out, it was certainly at no time a bodily weal that was taken into account. Ultimately it was the perfection in some ineffable way of the very Man—i.e., spirit, soul. In worth of the Best, the Highest, the Most, man has never transcended the Very Man. Lastly, there is one rendering where, albeit unawares, the translator has needlessly played into the hands of decadent Buddhism, a rendering in which he was but following our bad example, and where I ought not to have failed to warn him. This is on p. 108, where bhavassa paragu is given as Beyond becoming hath he gone. The faulty precedent here was Kindred Sayings, i, p. 247; ibid., iv, p. 141; Gradual Sayings, ii, p. 10, given respectively as who hath transcended . ill . becoming he’s o’erpassed . passed o’er becoming . - In Minor Anthologies, VII, Dhammapada 348, a later publication than my Kindred Sayings i, I have made amends, and have rendered bhavassa paragu by a more accurate way: Let go the past, let go the things hereafter, let go the middle things, yon-farer of becoming ! Namely, the compound paragu, literally ‘ yon-farer,’ whether the ‘ yon,’ or ‘ further,’ be in ‘ things ’ (dhamma), or mantras, or decay (jara), or the three Vedas, is nowhere, in Pali exegesis, equated with any word indicating ‘ done with ’ or ‘ transcended ’ (e.g.
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