# Ancient Proverbs and Maxims From Burmese Sources; or, The Nîti Literature/Chapter 4

iv.—The Suttavaddhananîti.
1.
The thinking of a bad thought, the uttering of a bad speech, and the doing of a bad deed,—this is the characteristic of a fool.
2.
The thinking of a good thought, the uttering of a good speech, and the doing of a good deed,—this is the characteristic of a wise man.
3.
Even if there be no one to depend upon, one should not depend upon a fool: a fool, indeed, like an enemy with a sword in his hand, leads one to destruction.
4.
If occasion arise, one should depend upon a wise man: like a dear, loving relative, a wise man does not lead one to destruction.
5.
6.
If one not doing evil associates with one who does, he is suspected of evil and undergoes disgrace.
7.
The man who wraps putrid flesh with sacrificial grass finds that the grass itself emits a fetid odour; even such is the case by association with a fool.
8.
The man who wraps the taggara with the palâsa findsthat the leaves themselves emit a fragrance; even such is the case by association with the learned.
9.
A man deteriorates who associates with one who is vile; associating with an equal ever prevents deterioration; a wise man who associates with one more exalted progresses; serve, therefore, one who is superior to oneself.
10.
One who seizes the property of another, one who is ​hypocritical, a subservient friend, a friend who brings destruction,—one should shun these four.
11.
A friend who supports you, who is alike in adversity or prosperity, who speaks about your welfare, and one who is compassionate,—one should associate with these four.
12.
A wise man does not utter any and everything that rises to his lips, as if the mouth were for the purpose alone of eating and of talking.
13.
A wise man should give utterance to speech of four kinds,—good speech, right speech, loving speech, and truthful speech.
14.
One should speak refined language; for civilised people make use of suitable speech, saying "Brother" to him who is like a brother, and "Father" to one who is like a father.
15.
One should give expression to what is pleasant, not, indeed, to what is bad: giving expression to what is pleasant is good; a person grieves giving utterance to what is bad.
16.
17.
Indeed, in former times, the ox Nandivisâla overcame by a thousand the Brahman who spoke in a displeasing way.
18.
Ignorance is displeasing; a man, verily, of little knowledge does not really know what should or should not bespoken.
19–20.
In former times, a Brahman, on one of his two oxen dying, having learnt repeatedly during one year the way of making a request, on his having to ask the king, "Give me one ox," spoke differently, saying, "Take one."
21.
It is said, besides, that a fool, from ignorance, is afraid of what does not occasion fear: a worm and also a jay, a heron and Dhammika Brahman—these, who comprise ​the four foolish beings, fear what they should not be afraid of.
22.
The fourteenth day of the dark half of a month, a dense forest, an overclouded sky, and midnight—these are the four kinds of darkness: darkness, however great each of these is, an ignorant man is darker still.
23.
An ignorant man does not free himself from suffering, being like a log in (the ocean of) transmigration; therefore two kinds of worldlings have been spoken of by Gotama, the kinsman of the sun,—one a worldling who is blind, and the other a worldling who is intelligent.
24.
By the eye of "mental clearness" one sees an object to be plain and unconcealed—he sees nothing else; by the eye of knowledge he sees everything without doubt.
25.
26.
Of the four lights—the lights of wisdom, the sun, the moon, and fire—the light of wisdom is, in point of power, the greatest, as declared by the most exalted Buddha.
27.
There are four kinds of "Buddhas," namely, the omniscient "Buddha," the secondary "Buddha," the "Buddha" acquainted with the four truths, and the "Buddha" who is full of learning: a man who is full of knowledge is also a "Buddha."
28.
Knowledge is an excellent thing, and so is wisdom; the virtues are seven (in number)—faith, religious practice, knowledge, liberality, wisdom, modesty, and fear of sin.
29.
The seven good things also are faith, modesty, fear of sinning, great knowledge, energy, caution, and wisdom.
30.
These are said to be the seven gems—gold, silver, pearl, sapphire, cat's-eye, diamond, and coral.
31.
They say that the ten precious things are silver, gold, ruby, &c., cat's-eye, pearl, oyster-shell, coral, crystal, and ​the variegated rubies (i.e., the spotted ruby and the red ruby).
32.
The learned declare that as the moon is more excellent than all the heavenly bodies, even so is wisdom (than all other acquirements); virtuous practice, glory, and goodness follow in the wake of those who are wise.
33.
Even if, during his whole lifetime, a foolish man attends upon one who is learned, he knows not his duty, just as a (wooden) spoon perceives not the flavour of the curry gravy.
34.
But if a wise man attend upon a wise man only for a moment, he soon knows his duty, as the tongue the flavour of the curry gravy.
35.
Eight things have been declared by Buddha, the relative of the sun, to be inconsistent with the hearing of the True Law, namely, a foreign country, existence in the formless state, existence in the unconscious state, defective members (of the body), false doctrine, being a brute, being a spirit, and existence in hell.
36–37.
General knowledge, the knowledge of the Dhammathats, arithmetic, architecture, knowledge of the Nîti, knowledge of the Vyâkaraṇa, music and poetry, calculation by the fingers, the use of bows and arrows, the Purâṇas, medical ​knowledge, the knowledge of the Itihâsas; astrology, the art of circumventing, versification, diplomacy, knowledge of spells, and grammar—these are the eighteen arts and sciences.
38.
A wise man should not despise as trifling these four—a nobleman, a snake, fire, and a priest.
39.
Besides the three kinds of sons, viz., those who are superior to, those who are inferior to, and those who are on an equality with (their fathers), there are besides four others—adopted sons, sons begotten of slaves, legitimate sons, and pupils.
40.
A son should act towards his parents in five things—supporting them, doing their work, maintaining the family, hearing (parental) admonitions, and making offerings to his parents when they die.
41.
42.
A pupil should act towards teachers in these five things—attending upon them, looking after them, hearing their discourses, feeding them, and receiving instruction properly from them.
43.
They—the teachers—should pay attention to the pupil in these five points—complimenting him, allowing him instruction, admonishing him, training him, and giving him protection.
44.
A husband should act in five matters towards his wife—speaking sweetly to her, not despising her, not taking another wife, allowing her control (in cooking, &c.), and supplying her wants.
45.
The duty of a wife towards a husband should be observed in five matters—punctuality, entertaining (relatives, &c.), not taking another husband, protecting the property, and being skilful and assiduous.
46.
In five things should a person pay regard to friends—loving speech, liberality, looking after their interests, seeking their prosperity, considering them like himself.
47.
48.
A master should pay attention to his servant in five things—allowing him to work up to his abilities, supporting him, looking after him, giving gifts, and giving leave.
49.
A servant should do his duty towards his master in five things—working well, showing gratitude, sleeping after his master, rising before him, and taking what is given him.
50.
An individual should act in five things towards priests, viz., liberality, almsgiving, regard for his person, regard for his speech, and regard for his inward feelings.
51.
Priests should have regard to individuals in six things—preventing evil, encouraging good, wishing for the welfare of others, giving instruction, making them cautious in accepting a belief, and telling them of the sixfold heavenly path.
52.
53.
All good and bad men are distinguished even by their attributes; in the eyes of those wanting in discrimination no difference is seen.
54.
Seven times is the destruction by fire for one by water; on the sixty-fourth occasion the time for destruction by air arrives.
55.
Destruction by fire is below the Âbhassara heaven, by water below the Subhakiṇha; destruction by air below ​the Vehapphala heaven: thus is the destruction of the world.
56.
One part should be used in enjoyment, two parts in business, a fourth should be put by; it will answer for emergencies.
57.
Benefits slip by from those idlers who abandon their work, saying, "Now it is hot," "Now it is cold," "Now it is very dark."
58.
He who, attending to his avocations, looks upon heat and cold as of no greater consequence than grass, he does not diminish his prosperity.
59.
Patience, watchfulness, industry, distributing money, compassion, precaution—these are the qualities of a leader; they should be desired by one wishing for his own welfare.
60.
Noticing the diminution of collyrium, the increase of ant-hills, and the accumulation of honey, a wise man should accordingly look after his house.
61.
62.
Charity, virtue, liberality, rectitude, gentleness, devotion, good temper, humanity, patience, unobstructiveness—these, the ten duties of a king, should be observed without neglect.
63.
A wise man, full of discrimination, brings about his benefit by a small means, just as a small fire by blowing (causes a great conflagration).
64.
A wife who does not commit violence, one who is like a thief, one who makes herself like the master, one like a mother, one like a sister, one like a slave, and the wife like a friend—these are said to be the seven kinds of wives.
65.
A female at eight is termed "Gori" or "Dârikâ;" one at the age of twelve, or one yet a virgin, is called "Kaññâ."
66.
A female at twelve is called "Kumârî" or "Kumârikâ;" one older than that "Yuvatî" or "Tarunî."
67.
68.
A woman like a murderer, one like a thief, one like a master—these are said to be bad wives: one like a mother, one like a sister, one like a slave, and one like a friend—these four are said to be good wives.
69.
One guarded by a mother, one guarded by a father, one guarded by both father and mother, one guarded by a brother, one guarded by a sister, one guarded by relatives, one guarded by one of the same clan, one guarded by the scriptures, one guarded by one betrothed, and one who is punished for her falling away—these are ten kinds of women with whom no liberty should be taken.
70.
One who marries of her own wish, one obtained by the bestowal of property, and one got by giving apparel, a wife who undergoes the water ordeal, who is procured while carrying a load, a slave, a wife who works as a servant, a captive woman, a temporary wife, and one bought by money—no liberty should be taken with these ten also.
71.
72.
He who does not transgress what is right, whether through love or hate, or fear or ignorance, his prosperity increases like the moon at the time of its waning.
73.
Parents are spoken of as the east, teachers as the south, wives as the west, and friends as the north; slaves and servants are like the nadir; Rahans and Brahmans like the zenith.
* ↑ This anthology was compiled and translated into Burmese by Saddhammanandîmahâthera of Chaunksuk in Upper Burma. Suttavaḍḍhananîti signifies the "Guide for the Advancement of Knowledge." It is a collection of maxims from Buddhistic sources chiefly.
* ↑ Reference is here made to story of the mango-tree in the Dadhivâhanajâtaka, a fairy tale in Jâtakaṭṭhakathâ, ii. 4.
* ↑ Nimba and paggavalli, the useless plants which destroyed the mango-trees. The story is as follows:— "One day while casting nets and creels in the river for sport, a celestial amba (mango) fruit coming from the Kaṇṇamuṇḍa lake, stuck in the net. Those who cast the net, when they saw it, gave it to the king. It was a large golden ball of the size of a bowl. The king asked the foresters, 'of what tree in this the fruit?' Having learned that it was an amba fruit, he enjoyed it, planted its stone in his garden, and caused it to be watered with milk-water. The tree having sprung up, bore fruit in the third year. Great honour was paid to the amba-tree. They sprinkle it with milk-water, they give it five fingers full of perfume, they surround it with garlands, they light a lamp with perfumed oil. Its covering, furthermore, was of silk and coarse cloth. Its fruits were sweet and golden. King Dadhivâhana, sending the fruit to other kings, from fear that a tree might grow up from the stone, sent them after having first pierced with a manḍu thorn the place where the sprout should spring forth. When, after eating the amba, they planted the stone, it would not thrive. They asking, 'What is the reason of it?' learned the cause. Then one of the kings called his gardener and asked him, 'Wilt thou be able to destroy the sweetness of King Dadhivâhana's amba fruits and make them bitter?' and when he answered, 'Yes, sir!' he sent him away, after giving him a thousand pieces of silver, saying, 'Go, then!' He went to Bârâṇasî and caused it to be reported to the king, 'A gardener has come;' and being summoned by him, and having entered and saluted the king, he was asked, 'Art thou a gardener?' and having said, 'Yes, sire!' he enlarged upon his ability. The king said, 'Go and stay with our gardener.' These two persons henceforth tend the garden. The newly arrived gardener, causing flowers to bloom and fruits to be gathered out of season, made the garden charming. The king being pleased with him, having discharged the old gardener, gave him the charge of the garden. He finding the garden in his hands, sowed himbas and paggavallis round the amba-tree. Gradually the nimbas grew up. Their roots and branches were united and variously connected together. By this union with what was disagreeable and sour, the sweet-fruited amba at last became bitter, with a taste like that of the nimba leaf. Having discovered that the amba fruits had become bitter, the gardener ran away. Dadhivâhana, having gone into the garden, on eating an amba fruit, but not being able to get down the juice of the amba, which had entered his mouth, because it was like that of the disfusting nimba, hawked and spat. At that time Bodhisatta was his admonitor. The king having invited Bodhisatta, on asking him, 'O learned man! of the usual care bestowed upon this tree nothing has been omitted, still its fruit has become bitter; what is the cause of this?' he recited the first stanza— 'This amba-tree was formerly endowed with colour, smell, and flavour; Obtaining such a culture, Why has this amba bitter fruit?' Then telling him the cause of it, Bodhisatta recited the second stanza— 'Thy amba, O Dadhivâhaba, is surrounded by nimbas; The root of one is united with the root of the other, The branches of one embrace the branches of the other; By reason of its connection with the bad, Therefore the amba has bitter fruit.' The king, having heard his words, caused all the nimbas and paggavallis to be cut off and their roots to be eradicated, the sour earth entirely to be carried away and sweet earth to be brought to it, and the amba to be tended with milk-water, sugar-water, and fragrant water. By the union with sweet juices it again became sweet." —Fausbull's, "Five Jâtakas."
* ↑ "Evil communications corrupt good manners." —I Corinthians XV. 33. A passage in the Mahâbhârata says that a person acquires the character of him with whom he associates, just as a cloth becomes tinged with the dye that its brought into contact with it.
* ↑ A South-Indian proverb says, "If you drink milk under a date-tree, they will say it is toddy."
* ↑ The Poa cynosuroides. It is frequently referred to as the grass of good omen. It was customary for Brahmans, before reading the Vedas, to sit on the grass and purify both hands by rubbing them with it. See "Institutes of Manu," Bk. ii.
* ↑ See Lokanîti, 40.
* ↑ Gotama in a previous existence was a bull known as Nandivisâla. He came into the possession of a Brahman, and in order to do his master a kindness, he one day asked him to make a bet of a thousand that his bull would move a hundred carts well laden. The bet was made with a squire. A hindred carts were laden with sand, stones, &c. When Nandivisâla was yoked to the foremost cart, he was ruged on by the Brahman with shouts of "brute" and "wretch." This amde him stubborn, and he would not move an inch. The Brahman lost his bet, but when he came to know that it was on account of the harsh language he employed, he commenced to speak to the animal in sweeter tones. At the instance of the bull, he then laid a wager of two thousand. A hundred carts were laden as before, and Nandivisâla was yoked to the foremost. When he was urged on this time, his master used the expressions, "Go on, my beauty," "Drag them, my beauty;" and so giving a vigorous pull, he won the wager. See Jâtaka, Bk. i. 28.
* ↑ The reference here is to the story of Lâludayi, the simpleton, to be found in the Somadatta Jâtaka. The moral of the legend is that no amount of training will make up for a want of brains. Lâludayi was for one year taught by his father how to ask for an ox from the king, yet, when he went to make the request, he lost his presence of mind, and spoke in a contrary way. See Jâtaka,, Bk. ii. 7.
* ↑ Dhammika Brahman was a heretical teacher, to whom reference is often made in Buddhist writings.
* ↑ Such a person is very often compared to an eclipse caused by Râhu. The latter, in ancient mythology, is represented as a demon who rank part of the nectar obtained by churning the ocean. The sun and moon having revealed the circumstance, Vishṇu severed his head and throat from the rest of his body. He is supposed to wreak vengeance upon them by periodically swallowing them up. See Dhammanîti, stanza 351.
* ↑ Pasâdacakkhunâ.
* ↑ Or Paccekabuddha.
* ↑ The Cattâri ariyasaccâni, or "Four Truths," which form the basis of the Buddhist religion, are: (1) Existence is suffering; (2) human passion is suffering; (3) existence may be put an end to by the destruction of passion; and (4) a life of holiness leads to the destruction of passion. Each of these is capable of comprehensive applications, and is made the foundation of a great deal of doctrinal discussion.
* ↑ Just like the stars accompany the moon.
* ↑ That is, in the Arûpaloka, one of the Buddhistic subdivisions of the world of sentient beings.
* ↑ See notes on corresponding verses in Lokanîti and Dhammanîti. Hetu, which Trenckner, in his Malindapañho, renders doubtfully as "logic," is, in the Burmese gloss, explained by "knowledge regarding embassies," an idea somewhat akin to what is expressed by "diplomacy." The Burmese rendering of these two stanzas in the Suttavaḍḍhananîti is slightly different, although a little more explicit, than what is found in the other Nîtis. Muddâ vacanena of Trenckner is given as Buddhavacanena in the Burmese edition of Milindapañho.
* ↑ That is, the path leading to the six Devalokas or angel worlds. Foe the various duties contained in stanzas 40–51, see Sigâlovâda Sutta (Grimblot's "Sept Suttas Pâlis"), summarised in Rhys David's "Buddhism," p. 143.
* ↑ Mitralâbha, 18, has: "Confidence should never be placed in rivers, in those holding weapons, in those with claws and horns, in women, and in kings' families."
* ↑ The Buddhistic doctrine of the world's destruction and reproduction is peculiar. The moral causes which destroy the world are lust, anger, and ignorance, and the physical forces they give rise to in bringing about the result are fire, water, and wind. Intimation is given of the approaching dissolution a hundred thousand years before the event by angels from one or other of the Devalokas. At the same time they urge upon mankind to practise virtue and do such deeds as will ensure their safety in the Rupa and Arupa worlds, which will not be involved in the destruction of the earth. When destruction by fire is to take place, all plants and vegetables will perish from drought, the sun and moon will cease to shine, other suns will make their appearance and dry up everything. When the sixth sun appears, some millions of islands will open and send forth smoke and flames. Eventually Mount Meru, with all the deva worlds, will be consumed. The fire will cease only when all matter is completely devoured by the flames. Periodically, heavy and continuous showers of rain will fall and destroy the world, and the destruction may also be brought about by wind according to a certain routine. After the destruction of the world takes place six-four times, the series will begin again. The following is the general plan:— I. II. III. IV. V. VI. VII. VIII. Destruction by fire, 7 + 7 + 7 + 7 + 7 + 7 + 7 + 7 = 56 $\scriptstyle {\left.{\begin{matrix}\ \\\\\ \\\ \ \end{matrix}}\right\}\,$ = 64 times Destruction by water, 1 + 1 + 1 + 1 + 1 + 1 + 1 = 7 Destruction by wind, · · · · · 1 = 1 For every seven times the world is destroyed by fire, destruction by water takes place once until the eighth occasion of the destruction by fire occurs. It is then destroyed by wind. For details regarding the periodic destruction and renovation of the world, see Hardy's "Manual of Buddhism," i. 12; Bigandet's "The Legend of the Burmese Buddha," vol. i. p. 22; and Sangermano's "Burmese Empire," v.
* ↑ The cosmical limits of the destruction by fire, water, and air are here given. The three heavens named belong to the Brahmaloka. Destruction by water reaches the highest.
* ↑ Compare Hitopadeśa, ii. 8, 9.
* ↑ See Dhammanîti, 267.
* ↑ See stanza 266 of Dhammanîti.
* ↑ Suttapiṭakaṁ (Sigâlovâda Sutta). For explanation of the various terms in this stanza, see Hardy's "Manual of Buddhism," x. 17, or Jardine's "Notes on Buddhist Law," iii. 180.
* ↑ Odapattakî. The symbolic practice of placing the hands in a bowl of water is referred to. As the particles of water adhere to each other, so should the union between husband and wife be permanent.
* ↑ Oropacumpatâ. Cumpataṁ (or rather cumbataṁ) is the circular roll of cloth used as a stand for a vessel or heavy weight carried on the head. Vide Jardine's "Notes on Buddhist Law," iii. 16.
* ↑ The author of this anthology closes with three stanzas having reference to himself. They are:— (a.)"By this my merit (in writing this Nîti) may I attain Nibbân; until then, may I always, in all my existences, be replete with the four sampattis, four cakkas, and seven sudhammas." Note— (1.)The four sampattis are, "Kâla, gati, upâdhi, payoga." (2.)The four cakkas are, "Living in a suitable place, association with good men, right self-regulation, and the performance of good wishes in a former existence." (3.)The seven sudhammas are, "Faith, modesty, fear of sinning, learning, energy, intelligence, and wisdom." (b.)"May I be born in a family altogether pure and honoured, esteemed and exalted, of a good faith and replete with wealth." (c.)"May I obtain food, clothing, and wealth, not by manual labour, but my supernatural power, according to my desires."