Chapter I, Section 1b

70-75.' I do not deny that this may have been the traditional interpretation, at all events since the days of Buddhaghosa, but the very legend quoted by Buddhaghosa in illustration of this verse shows that its simpler and purely moral interpretation was likewise supported by tradition, and I therefore adhere to my original translation.] p. 4 2. 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. 3. 'He abused me, he beat me, he defeated me, he robbed me,'--in those who harbour such thoughts hatred will never cease. 4. 'He abused me, he beat me, he defeated me, he robbed me,'--in those who do not harbour such thoughts hatred will cease. [2. See Beal, Dhammapada, p. 169. 3. On akko kkh i, see Ka kk âyana VI, 4, 17. D'Alwis, Pâli Grammar, p. 38 note, 'When akko kkh i means "he abused," it is derived from kru s , not from krudh.' See Senart, Ka kk âyana, I. c.] p. 5 5. For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule. 6. The world does not know that we must all come to an end here;--but those who know it, their quarrels cease at once. 7. 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. 8. 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. 9. He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards temperance and truth, is unworthy of the yellow dress. [6. Pare is explained by 'fools,' but it has that meaning by implication only. It is {Greek: oi pólloi }, cf. Vinaya, ed. Oldenberg, vol. i., p. 5, l. 4. Yamâmase, a 1 pers. plur. imp. Âtm., but really a Le t in Pâli. See Fausböll, Five G âtakas, p. 38. 7. Mâra must be taken in the Buddhist sense of 'tempter,' or 'evil spirit.' See Burnouf, Introduction, p. 76: 'Mâra est le démon de l'amour, du péché et de la mort; c'est le tentateur et l'ennemi de Buddha.' As to the definite meaning of vîrya, see Burnouf, Lotus, p. 548. In the Buddhistical Sanskrit, kusîda, 'idle,' is the exact counterpart of the Pâli kusîta; see Burnouf, Lotus, p. 548. On the change of Sanskrit d into Pâli t, see Kuhn, Beiträge zur Pali Grammatik, p. 40; Weber, Ind. Studien, XIII, p. 135. 9. The dark yellow dress, the Kâsâva or Kâshâya, is the distinctive garment of the Buddhist priests. See Vish n u-sûtra LXIII, 36.