namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者

Chapter 6. The Wise Man; Paṇḍitavaggo (Dhp.76-89), Parallel Reading (paragraph granularity) of The Buddha's Path of Wisdom-- Dhammapada (Dhp.)

content of gatha
Dhp076 Dhp077 Dhp078 Dhp079 Dhp080 Dhp081 Dhp082
Dhp083 Dhp084 Dhp085 Dhp086 Dhp087 Dhp088 Dhp089
This parallel Reading (paragraph granularity) including following versions, please choose the options you want to parallel-read: (The editor should appreciate the Dhamma friend-- Siong-Ui Te who provides the supporting script)
Dhammapada Dhp. 076
Pāḷi Tipiṭaka (PTS) [1]
  1. Paṇḍitavaggo.
76. Nidhinaṃ'va pavattāraṃ yaṃ passe vajjadassinaṃ
Niggayhavādiṃ medhāviṃ tādisaṃ paṇḍitaṃ bhaje
Tādisaṃ bhajamānassa seyyo hoti na pāpiyo.
Pāḷi Tipiṭaka (CSCD) [2]

6. Paṇḍitavaggo

76. Nidhīnaṃva pavattāraṃ, yaṃ passe vajjadassinaṃ;
Niggayhavādiṃ medhāviṃ, tādisaṃ paṇḍitaṃ bhaje;
Tādisaṃ bhajamānassa, seyyo hoti na pāpiyo.
Translated from the Pali by Ven. Nārada Thera ) [3]

Chapter 6 The Wise

ASSOCIATE WITH THE WISE WHO TRY TO CORRECT YOU

  1. Should one see a wise man, who, like a revealer of treasure, points out faults and reproves; let one associate with such a wise person; it will be better, not worse, for him who associates with such a one.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4]

Dhp VI The Wise

76. Should one find a man who points out faults and who reproves, let him follow such a wise and sagacious person as one would a guide to hidden treasure. It is always better, and never worse, to cultivate such an association.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

Dhp VI The Wise

76-77

Regard him as one who
      points out
      treasure,
 the wise one who
 seeing your faults
      rebukes you.
 Stay with this sort of sage.
 For the one who stays
 with a sage of this sort,
      things get better,
      not worse.

 Let him admonish, instruct,
   deflect you
 away from poor manners.
 To the good, he's endearing;
 to the bad, he's not.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]

Chapter 6 The Wise

76 & 77
A sage who chides with words of censure,
Showing faults like showing treasure:
If with her you’d pair together,
Then you’d be not worse, but better.
Let her censure, give instruction,
And restrain you from corruption.
Though by wastrels she’s abhorred,
By the sterling, she’s adored.
Translated from the Pali by Friedrich Max Müller) [7]

Chapter VI: The Wise Man (Pandita)

76 If you see an intelligent man who tells you where true treasures are to be found, who shows what is to be avoided, and administers reproofs, follow that wise man; it will be better, not worse, for those who follow him.
Cited from DLMBS [8]

Chapter 6: The Wise

DhP 76
Should one see an intelligent person, who speaks rebukingly,
who can see faults as if showing treasures, one should associate with such a wise one.
Associating with such people is better, not worse. [DLMBSFn-V076]
Dhammapada Dhp. 077
Pāḷi Tipiṭaka (PTS) [1]
77. Ovadeyyanusāseyya asabbhā ca nivāraye
Sataṃ hi so piyo hoti asataṃ hoti appiyo.
Pāḷi Tipiṭaka (CSCD) [2]
77. Ovadeyyānusāseyya, asabbhā ca nivāraye;
Satañhi so piyo hoti, asataṃ hoti appiyo.
Translated from the Pali by Ven. Nārada Thera ) [3]

ADVISERS ARE PLEASING TO THE GOOD, BUT NOT TO THE BAD

  1. Let him advise, instruct, and dissuade one from evil; truly pleasing is he to the good, displeasing is he to the bad.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 77. Let him admonish, instruct and shield one from wrong; he, indeed, is dear to the good and detestable to the evil.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]
76-77
Regard him as one who
      points out
      treasure,
the wise one who
seeing your faults
     rebukes you.
Stay with this sort of sage.
For the one who stays
with a sage of this sort,
     things get better,
     not worse.

Let him admonish, instruct,
  deflect you
away from poor manners.
To the good, he's endearing;
to the bad, he's not.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
76 & 77
A sage who chides with words of censure,
Showing faults like showing treasure:
If with her you’d pair together,
Then you’d be not worse, but better.
Let her censure, give instruction,
And restrain you from corruption.
Though by wastrels she’s abhorred,
By the sterling, she’s adored.
Translated from the Pali by Friedrich Max Müller) [7] 77 Let him admonish, let him teach, let him forbid what is improper!- -he will be beloved of the good, by the bad he will be hated.
Cited from DLMBS [8]
DhP 77
He should admonish, he should advice, and he should restrain one from evil.
He is indeed dear to the good ones and he is not agreeable to the bad ones. [DLMBSFn-V077]
Dhammapada Dhp. 078
Pāḷi Tipiṭaka (PTS) [1]
78. Na bhaje pāpake mitte na bhaje purisādhame
Bhajetha mitte kalyāṇe bhajetha purisuttame.
Pāḷi Tipiṭaka (CSCD) [2]
78. Na bhaje pāpake mitte, na bhaje purisādhame;
Bhajetha mitte kalyāṇe, bhajetha purisuttame.
Translated from the Pali by Ven. Nārada Thera ) [3]

CULTIVATE GOOD FRIENDSHIP

  1. Associate not with evil friends, associate not with mean men; associate with good friends, associate with noble men.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 78. Do not associate with evil companions; do not seek the fellowship of the vile. Associate with the good friends; seek the fellowship of noble men.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]
78
Don't associate with bad friends.
Don't associate with the low.
Associate with admirable friends.
Associate with the best.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
78
With evil friends don’t socialise;
With vulgar folk don’t fraternise.
With virtuous comrades congregate;
With noble beings collaborate.
Translated from the Pali by Friedrich Max Müller) [7] 78 Do not have evil-doers for friends, do not have low people for friends: have virtuous people for friends, have for friends the best of men.
Cited from DLMBS [8]
DhP 78
One should not associate with evil friends; one should not associate with vile people.
Associate with virtuous friends; associate with noble people. [DLMBSFn-V078]
Dhammapada Dhp. 079
Pāḷi Tipiṭaka (PTS) [1]
79. Dhammapīti sukhaṃ seti vippasannena tejasā
Ariyappavedite dhamme sadā ramati paṇḍito.
Pāḷi Tipiṭaka (CSCD) [2]
79. Dhammapīti sukhaṃ seti, vippasannena cetasā;
Ariyappavedite dhamme, sadā ramati paṇḍito.
Translated from the Pali by Ven. Nārada Thera ) [3]

HAPPILY HE LIVES WHO DRINKS OF THE DHAMMA

  1. He who imbibes the Dhamma abides in happiness with mind pacified; the wise man ever delights in the Dhamma revealed by the Ariyas. [NāradaFn06-01]
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 79. He who drinks deep the Dhamma lives happily with a tranquil mind. The wise man ever delights in the Dhamma made known by the Noble One (the Buddha).
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

79 [ThaniSFn-V79]

Drinking the Dhamma,
refreshed by the Dhamma,
one sleeps at ease
with clear awareness & calm.
In the Dhamma revealed
by the noble ones,
the wise person
  always delights.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
79
One who drinks Dhamma abides
Happy, with purified mind.
The learned ones ever will savour
The teachings made known by the Buddha.
Translated from the Pali by Friedrich Max Müller) [7] 79 He who drinks in the law lives happily with a serene mind: the sage rejoices always in the law, as preached by the elect (Ariyas).
Cited from DLMBS [8]
DhP 79
One who finds joy in the Dharma dwells happily, with a bright mind.
The wise man always delights in the Dharma taught by the noble ones. [DLMBSFn-V079]
Dhammapada Dhp. 080
Pāḷi Tipiṭaka (PTS) [1]
80. Udakaṃ hi nayanti nettikā usukārā namayanti tejanaṃ
Dāruṃ namayanti tacchakā attānaṃ damayanti paṇḍitā.
Pāḷi Tipiṭaka (CSCD) [2]
80. Udakañhi nayanti nettikā, usukārā namayanti [damayanti (ka.)] tejanaṃ;
Dāruṃ namayanti tacchakā, attānaṃ damayanti paṇḍitā.
Translated from the Pali by Ven. Nārada Thera ) [3]

THE WISE CONTROL THEMSELVES

  1. Irrigators lead the waters; fletchers bend the shafts; carpenters bend the wood; the wise control themselves.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 80. Irrigators regulate the rivers; fletchers straighten the arrow shaft; carpenters shape the wood; the wise control themselves.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

80

Irrigators guide    the water.
Fletchers shape     the arrow shaft.
Carpenters shape    the wood.
The wise control
             themselves.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
80
Farmers channel water;
Craftsmen fashion timber;
Fletchers trim their arrowshafts;
Those of wisdom train themselves.
Translated from the Pali by Friedrich Max Müller) [7] 80 Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; wise people fashion themselves.
Cited from DLMBS [8]
DhP 80
Irrigators lead water. Arrow-makers bend arrow-shaft.
Carpenters bend wood. Wise ones master themselves. [DLMBSFn-V080]
Dhammapada Dhp. 081
Pāḷi Tipiṭaka (PTS) [1]
81. Selo yathā ekaghano vātena na samīrati
Evaṃ nindāpasaṃsāsu na samiñjanti paṇḍitā.
Pāḷi Tipiṭaka (CSCD) [2]
81. Selo yathā ekaghano [ekagghano (ka.)], vātena na samīrati;
Evaṃ nindāpasaṃsāsu, na samiñjanti paṇḍitā.
Translated from the Pali by Ven. Nārada Thera ) [3]

UNSHAKEN AS A ROCK ARE THE WISE AMIDST PRAISE AND BLAME

  1. As a solid rock is not shaken by the wind, even so the wise are not ruffled by praise or blame.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 81. Just as a solid rock is not shaken by the storm, even so the wise are not affected by praise or blame.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

81

As a single slab of rock
won't budge in the wind,
so the wise are not moved
  by praise,
  by blame.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
81
A solid rock by wind is undisturbed:
The wise by praise and blame are unperturbed.
Translated from the Pali by Friedrich Max Müller) [7] 81 As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise.
Cited from DLMBS [8]
DhP 81
Just like a compact rock is not moved by the wind,
so the wise ones are not shaken by blame or praise. [DLMBSFn-V081]
Dhammapada Dhp. 082
Pāḷi Tipiṭaka (PTS) [1]
82. Yathāpi rahado gambhīro vippasanno anāvilo
Evaṃ dhammāni sutvāna vippasīdanti paṇḍitā.
Pāḷi Tipiṭaka (CSCD) [2]
82. Yathāpi rahado gambhīro, vippasanno anāvilo;
Evaṃ dhammāni sutvāna, vippasīdanti paṇḍitā.
Translated from the Pali by Ven. Nārada Thera ) [3]

THE WISE ARE PEACEFUL

  1. Just as a deep lake is clear and still, even so, on hearing the teachings, the wise become exceedingly peaceful. [NāradaFn06-02]
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 82. On hearing the Teachings, the wise become perfectly purified, like a lake deep, clear and still.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

82

Like a deep lake,
clear, unruffled, & calm:
so the wise become clear,
  calm,
on hearing words of the Dhamma.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
82
A fathomless water serene
That sparkles like glass is idyllic.
The person who Dhamma receives
Is someone who’s likewise pacific.
Translated from the Pali by Friedrich Max Müller) [7] 82 Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake.
Cited from DLMBS [8]
DhP 82
Just like a lake, deep, bright and clean,
so the wise ones become tranquil, after having heard the teachings. [DLMBSFn-V082]
Dhammapada Dhp. 083
Pāḷi Tipiṭaka (PTS) [1]
83. Sabbattha ve sappurisā cajanti na kāmakāmā lapayanti santo
Sukhena phuṭṭhā atha vā dukhena noccāvacaṃ paṇḍitā dassayanti.
Pāḷi Tipiṭaka (CSCD) [2]
83. Sabbattha ve sappurisā cajanti, na kāmakāmā lapayanti santo;
Sukhena phuṭṭhā atha vā dukhena, na uccāvacaṃ [noccāvacaṃ (sī. aṭṭha.)] paṇḍitā dassayanti.
Translated from the Pali by Ven. Nārada Thera ) [3]

THE WISE ARE NEITHER ELATED NOR DEPRESSED

  1. The good give up (attachment for) everything; [NāradaFn06-03] the saintly prattle not with sensual craving: whether affected by happiness or by pain, the wise show neither elation nor depression.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 83. The good renounce (attachment for) everything. The virtuous do not prattle with a yearning for pleasures. The wise show no elation or depression when touched by happiness or sorrow.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

83 [ThaniSFn-V83]

Everywhere, truly,
those of integrity
  stand  apart.
They, the good,
don't chatter in hopes
of favor or gains.
When touched
  now by pleasure,
  now pain,
the wise give no sign
  of high
  or low.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
83
True men shed things altogether;
Pure men hint not seeking pleasure.
Touched by joy or tribulation,
They grieve not, nor show elation.
Translated from the Pali by Friedrich Max Müller) [7] 83 Good people walk on whatever befall, the good do not prattle, longing for pleasure; whether touched by happiness or sorrow wise people never appear elated or depressed.
Cited from DLMBS [8]
DhP 83
True people abandon everything. Good people do not mutter, desiring pleasure.
Wise people do not show elation or depression when they are affected by happiness or suffering. [DLMBSFn-V083]
Dhammapada Dhp. 084
Pāḷi Tipiṭaka (PTS) [1]
84. Na attahetu na parassa hetu
Na puttamicche na dhanaṃ na raṭṭhaṃ
Na iccheyya adhammena samiddhimattano
Sa sīlavā paññavā dhammiko siyā.
Pāḷi Tipiṭaka (CSCD) [2]
84. Na attahetu na parassa hetu, na puttamicche na dhanaṃ na raṭṭhaṃ;
Na iccheyya [nayicche (pī.), nicche (?)] adhammena samiddhimattano, sa sīlavā paññavā dhammiko siyā.
Translated from the Pali by Ven. Nārada Thera ) [3]

SUCCESS SHOULD NOT BE SOUGHT BY WRONGFUL MEANS

  1. Neither for the sake of oneself nor for the sake of another (does a wise person do any wrong); he should not desire son, wealth or kingdom (by doing wrong): by unjust means he should not seek his own success. Then (only) such a one is indeed virtuous, wise and righteous.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 84. He is indeed virtuous, wise, and righteous who neither for his own sake nor for the sake of another (does any wrong), who does not crave for sons, wealth, or kingdom, and does not desire success by unjust means.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

84

One who wouldn't —
not for his own sake
nor that of another —
hanker for
  wealth,
  a son,
  a kingdom,
  his own fulfillment,
by unrighteous means:
he is righteous, rich
     in virtue,
     discernment.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
84
Not for another, and not for yourself,
Should you seek for an empire, for sons or for wealth.
Nor should you long for dishonest success,
But rather should aim to be wise and righteous.
Translated from the Pali by Friedrich Max Müller) [7] 84 If, whether for his own sake, or for the sake of others, a man wishes neither for a son, nor for wealth, nor for lordship, and if he does not wish for his own success by unfair means, then he is good, wise, and virtuous.
Cited from DLMBS [8]
DhP 84
One should not want a son, wealth or kingdom, not for one's own sake, not for the sake of others,
one should not want one's own prosperity by injustice. Such a person is virtuous, wise and righteous. [DLMBSFn-V084]
Dhammapada Dhp. 085
Pāḷi Tipiṭaka (PTS) [1]
85. Appakā te manussesu ye janā pāragāmino
Athāyaṃ itarā pajā tīramevānudhāvati.
Pāḷi Tipiṭaka (CSCD) [2]
85. Appakā te manussesu, ye janā pāragāmino;
Athāyaṃ itarā pajā, tīramevānudhāvati.
Translated from the Pali by Ven. Nārada Thera ) [3]

FEW GO BEYOND

  1. Few are there amongst men who go Beyond; the rest of mankind only run about on the bank. [NāradaFn06-04]
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 85. Few among men are those who cross to the farther shore. The rest, the bulk of men, only run up and down the hither bank.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

85-89 [ThaniSFn-V86] , [ThaniSFn-V89]

Few are the people
who reach the Far Shore.
  These others
  simply scurry along
  this shore.

But those who practice Dhamma
in line with the well-taught Dhamma,
will cross over the realm of Death
so hard to transcend.

 Forsaking dark practices,
  the wise person
should develop the bright,
having gone from home
  to no-home
in seclusion, so hard to enjoy.

There he should wish for delight,
discarding sensuality —
  he who has nothing.
He should cleanse himself — wise —
of what defiles the mind.

Whose minds are well-developed
in the factors of self-awakening,
who delight in non-clinging,
relinquishing grasping —
  resplendent,
  their effluents ended:
  they, in the world,
  are Unbound.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
85
Few amongst mortals will cross to that land:
Most will just stroll about here on the strand.
Translated from the Pali by Friedrich Max Müller) [7] 85 Few are there among men who arrive at the other shore (become Arhats); the other people here run up and down the shore.
Cited from DLMBS [8]
DhP 85
Few are those amongst people, who have gone to the other shore.
And these other people just follow this shore. [DLMBSFn-V085]
Dhammapada Dhp. 086
Pāḷi Tipiṭaka (PTS) [1]
86. Ye ca kho sammadakkhāte dhamme dhammānuvattino
Te janā pāramessanti maccudheyyaṃ suduttaraṃ.
Pāḷi Tipiṭaka (CSCD) [2]
86. Ye ca kho sammadakkhāte, dhamme dhammānuvattino;
Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.
Translated from the Pali by Ven. Nārada Thera ) [3]

THOSE WHO FOLLOW THE DHAMMA GO BEYOND

  1. But those who act rightly according to the teaching, which is well expounded, those are they who will reach the Beyond - Nibbāna - (crossing) the realm of passions, [NāradaFn06-05] so hard to cross.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 86. But those who act according to the perfectly taught Dhamma will cross the realm of Death, so difficult to cross.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

85-89 [ThaniSFn-V86] , [ThaniSFn-V89]

Few are the people
who reach the Far Shore.
  These others
  simply scurry along
  this shore.

But those who practice Dhamma
in line with the well-taught Dhamma,
will cross over the realm of Death
so hard to transcend.

 Forsaking dark practices,
  the wise person
should develop the bright,
having gone from home
  to no-home
in seclusion, so hard to enjoy.

There he should wish for delight,
discarding sensuality —
  he who has nothing.
He should cleanse himself — wise —
of what defiles the mind.

Whose minds are well-developed
in the factors of self-awakening,
who delight in non-clinging,
relinquishing grasping —
  resplendent,
  their effluents ended:
  they, in the world,
  are Unbound.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
86
Conducting themselves in conformity
To Dhamma, expounded so thoroughly,
They will transcend the vast sphere of mortality,
Freedom from which is achieved with great difficulty.
Translated from the Pali by Friedrich Max Müller) [7] 86 But those who, when the law has been well preached to them, follow the law, will pass across the dominion of death, however difficult to overcome.
Cited from DLMBS [8]
DhP 86
And those who in the well-taught Dharma behave according to it,
those people will go beyond the realm of death, that is so difficult to cross. [DLMBSFn-V086]
Dhammapada Dhp. 087
Pāḷi Tipiṭaka (PTS) [1]
87. Kaṇhaṃ dhammaṃ vippahāya sukkaṃ bhāvetha paṇḍito
Okā anokaṃ āgamma viveke yattha dūramaṃ.
Pāḷi Tipiṭaka (CSCD) [2]
87. Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;
Okā anokamāgamma, viveke yattha dūramaṃ.
Translated from the Pali by Ven. Nārada Thera ) [3]

GIVE UP EVIL, CULTIVATE GOOD     SEEK HAPPINESS IN SOLITUDE    THE NON-ATTACHED ARE PEACEFUL

87-88. Coming from home to the homeless, the wise man should abandon dark states [NāradaFn06-06] and cultivate the bright. He should seek great delight in detachment (Nibbāna), so hard to enjoy. Giving up sensual pleasures, with no impediments, [NāradaFn06-07] the wise man should cleanse himself of the impurities of the mind.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 87-88. Abandoning the dark way, let the wise man cultivate the bright path. Having gone from home to homelessness, let him yearn for that delight in detachment, so difficult to enjoy. Giving up sensual pleasures, with no attachment, let the wise man cleanse himself of defilements of the mind.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

85-89 [ThaniSFn-V86] , [ThaniSFn-V89]

Few are the people
who reach the Far Shore.
  These others
  simply scurry along
  this shore.

But those who practice Dhamma
in line with the well-taught Dhamma,
will cross over the realm of Death
so hard to transcend.

 Forsaking dark practices,
  the wise person
should develop the bright,
having gone from home
  to no-home
in seclusion, so hard to enjoy.

There he should wish for delight,
discarding sensuality —
  he who has nothing.
He should cleanse himself — wise —
of what defiles the mind.

Whose minds are well-developed
in the factors of self-awakening,
who delight in non-clinging,
relinquishing grasping —
  resplendent,
  their effluents ended:
  they, in the world,
  are Unbound.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
87 & 88
Having left their homes for homelessness,
The learned ones, possessionless,
Should aim for inner happiness
In hard-to-relish loneliness.
They must leave all states of murkiness
And cultivate what’s luminous,
Abandon all voluptuousness,
And purge their minds’ uncleanliness.
Translated from the Pali by Friedrich Max Müller) [7] 87, 88. A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind.
Cited from DLMBS [8]
DhP 87
Having abandoned the bad states let the wise man develop the good states.
having come from the house into houselessness, into solitude, which is not fit for pleasures. [DLMBSFn-V087]
Dhammapada Dhp. 088
Pāḷi Tipiṭaka (PTS) [1]
88. Tatrābhiratimiccheyya hitvā kāme akiñcano
Pariyodapeyya attānaṃ cittaklesehi paṇḍito.
Pāḷi Tipiṭaka (CSCD) [2]
88.
Tatrābhiratimiccheyya, hitvā kāme akiñcano;
Pariyodapeyya [pariyodāpeyya (?)] attānaṃ, cittaklesehi paṇḍito.
Translated from the Pali by Ven. Nārada Thera ) [3] 87-88. Coming from home to the homeless, the wise man should abandon dark states [NāradaFn06-06] and cultivate the bright. He should seek great delight in detachment (Nibbāna), so hard to enjoy. Giving up sensual pleasures, with no impediments, [NāradaFn06-07] the wise man should cleanse himself of the impurities of the mind.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 87-88. Abandoning the dark way, let the wise man cultivate the bright path. Having gone from home to homelessness, let him yearn for that delight in detachment, so difficult to enjoy. Giving up sensual pleasures, with no attachment, let the wise man cleanse himself of defilements of the mind.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

85-89 [ThaniSFn-V86] , [ThaniSFn-V89]

Few are the people
who reach the Far Shore.
  These others
  simply scurry along
  this shore.

But those who practice Dhamma
in line with the well-taught Dhamma,
will cross over the realm of Death
so hard to transcend.

 Forsaking dark practices,
  the wise person
should develop the bright,
having gone from home
  to no-home
in seclusion, so hard to enjoy.

There he should wish for delight,
discarding sensuality —
  he who has nothing.
He should cleanse himself — wise —
of what defiles the mind.

Whose minds are well-developed
in the factors of self-awakening,
who delight in non-clinging,
relinquishing grasping —
  resplendent,
  their effluents ended:
  they, in the world,
  are Unbound.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
87 & 88
Having left their homes for homelessness,
The learned ones, possessionless,
Should aim for inner happiness
In hard-to-relish loneliness.
They must leave all states of murkiness
And cultivate what’s luminous,
Abandon all voluptuousness,
And purge their minds’ uncleanliness.
Translated from the Pali by Friedrich Max Müller) [7] 87, 88. A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind.
Cited from DLMBS [8]
DhP 88
A wise one should want delight there, having renounced the sense-pleasures,
without anything and having cleansed himself from the impurities of mind. [DLMBSFn-V088]
Dhammapada Dhp. 089
Pāḷi Tipiṭaka (PTS) [1]
89. Yesaṃ sambodhiaṅgesu sammā cittaṃ subhāvitaṃ89
Ādānapaṭinissagge anupādāya ye ratā
Khīṇāsavā jutimanto te loke parinibbutā.

Paṇḍitavaggo chaṭṭho.
Pāḷi Tipiṭaka (CSCD) [2]
89. Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;
Ādānapaṭinissagge, anupādāya ye ratā;
Khīṇāsavā jutimanto, te loke parinibbutā.

Paṇḍitavaggo chaṭṭho niṭṭhito.
Translated from the Pali by Ven. Nārada Thera ) [3]
  1. Whose minds are well perfected in the Factors of Enlightenment, [NāradaFn06-08] who, without clinging, delight in "the giving up of grasping" [NāradaFn06-09] (i.e., Nibbāna), they, the corruption-free, shining ones, have attained Nibbāna even in this world.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 89. Those whose minds have reached full excellence in the factors of enlightenment, who, having renounced acquisitiveness, rejoice in not clinging to things — rid of cankers, glowing with wisdom, they have attained Nibbana in this very life. [BudRkFn-v89]
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

85-89 [ThaniSFn-V86] , [ThaniSFn-V89]

Few are the people
who reach the Far Shore.
  These others
  simply scurry along
  this shore.

But those who practice Dhamma
in line with the well-taught Dhamma,
will cross over the realm of Death
so hard to transcend.

 Forsaking dark practices,
  the wise person
should develop the bright,
having gone from home
  to no-home
in seclusion, so hard to enjoy.

There he should wish for delight,
discarding sensuality —
  he who has nothing.
He should cleanse himself — wise —
of what defiles the mind.

Whose minds are well-developed
in the factors of self-awakening,
who delight in non-clinging,
relinquishing grasping —
  resplendent,
  their effluents ended:
  they, in the world,
  are Unbound.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
89
Their minds are well-developed in components of enlightenment;
They’re free of all attachment, and delight in disentanglement;
Their cankers are extinguished and their mental states are brilliant:
The people in this world who’ve gained that freedom most magnificent.
Translated from the Pali by Friedrich Max Müller) [7] 89 Those whose mind is well grounded in the (seven) elements of knowledge, who without clinging to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world.
Cited from DLMBS [8]
DhP 89
People, whose mind is truly well developed in the constituents of awakenment,
who are delighting in renunciation of attachments, without clinging,
with the taints removed and brilliant, they are completely emancipated in this world. [DLMBSFn-V089]
the feature in the Pali scriptures which is most prominent and most tiresome to the unsympathetic reader is the repetition of words, sentences and whole paragraphs. This is partly the result of grammar or at least of style. …，…，…，

…，…，…， there is another cause for this tedious peculiarity, namely that for a long period the Pitakas were handed down by oral tradition only. …，…，…，

…，…，…， It may be too that the wearisome and mechanical iteration of the Pali Canon is partly due to the desire of the Sinhalese to lose nothing of the sacred word imparted to them by missionaries from a foreign country, …，…，…，

…，…，…， repetition characterized not only the reports of the discourses but the discourses themselves. No doubt the versions which we have are the result of compressing a free discourse into numbered paragraphs and repetitions: the living word of the Buddha was surely more vivacious and plastic than these stiff tabulations.

（excerpt from: HINDUISM AND BUDDHISM-- AN HISTORICAL SKETCH, BY SIR CHARLES ELIOT; BOOK III-- PALI BUDDHISM, CHAPTER XIII, THE CANON , 2)

NOTE:

[1](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14) (note 001) Pāḷi Tipiṭaka (PTS) Dhammapadapāḷi: Access to Insight → Tipitaka : → Dhp → {Dhp 1-20} ( Dhp ; Dhp 21-32 ; Dhp 33-43 , etc..）
[2](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14) (note 002) Pāḷi Tipiṭaka (CSCD) Dhammapadapāḷi: Vipassana Meditation (As Taught By S.N. Goenka in the tradition of Sayagyi U Ba Khin) CSCD ( Chaṭṭha Saṅgāyana CD)。 original: The Pāḷi Tipitaka (http://www.tipitaka.org/) (please choose at left frame “Tipiṭaka Scripts” on Roman → Web → Tipiṭaka (Mūla) → Suttapiṭaka → Khuddakanikāya → Dhammapadapāḷi → 1. Yamakavaggo (2. Appamādavaggo , 3. Cittavaggo , etc..)]
[3](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14) (note 003) original: Dhammapada -- PâLI TEXT AND TRANSLATION WITH STORIES IN BRIEF AND NOTES BY Ven Nārada Thera
[4](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14) (note 004) original: The Buddha's Path of Wisdom, translated from the Pali by Ven. Ācharya Buddharakkhita : Preface with an introduction by Ven. Bhikkhu Bodhi ; I. Yamakavagga: The Pairs (vv. 1-20) , Dhp II Appamadavagga: Heedfulness (vv. 21-32 ) , Dhp III Cittavagga: The Mind (Dhp 33-43) , ..., XXVI. The Holy Man (Dhp 383-423)
[5](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14) (note 005) original: The Dhammapada, A Translation translated from the Pali by Ven. Thanissaro Bhikkhu : Preface ; introduction ; I. Yamakavagga: The Pairs (vv. 1-20) , Dhp II Appamadavagga: Heedfulness (vv. 21-32) , Dhp III Cittavagga: The Mind (Dhp 33-43) , ..., XXVI. The Holy Man (Dhp 383-423) ( Access to Insight:Readings in Theravada Buddhism → Tipitaka → Dhp (Dhammapada The Path of Dhamma)
[6](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14) (note 006) original: Dhammapada in Verse -- Inward Path, Translated by Bhante Varado and Samanera Bodhesako, Malaysia, 2007
[7](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14)

(note 007) original: The Dhammapada : A Collection of Verses: Being One of the Canonical Books of the Buddhists, translated by Friedrich Max Müller (en.wikisource.org) (revised Jack Maguire, SkyLight Pubns, Woodstock, Vermont, 2002)

THE SACRED BOOKS OF THE EAST, VOLUME X PART I. THE DHAMMAPADA; TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MüLLER, OXFOKD UNIVERSITY FBESS WABEHOUSE, 1881; PDF ( from: http://sourceoflightmonastery.tripod.com)
[8](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14) (note 8) original: Readings in Pali Texts ( Digital Library & Museum of Buddhist Studies (DLMBS) --- Pali Lessons )
[NāradaFn06-01](Ven. Nārada 06-01) Ariya, which means "one who is far removed from passions", was originally a racial term. In Buddhism it indicates nobility of character, and is invariably applied to the Buddhas and the Arahants.
[NāradaFn06-02](Ven. Nārada 06-02) By attaining Sainthood.
[NāradaFn06-03](Ven. Nārada 06-03) The five Aggregates etc. See v. 203.
[NāradaFn06-04](Ven. Nārada 06-04) Namely: self-illusion (sakkāyaditthi). The majority are born again in this world.
[NāradaFn06-05](Ven. Nārada 06-05) Maccudheyya. i.e., worldly existence where passions dominate.
[NāradaFn06-06](1, 2) (Ven. Nārada 06-06) The dark states (kaṇhaṃ dhammaṃ) are the ten kinds of evil deeds, and the bright states (sukkaṃ) are the ten kinds of good deeds. See notes on vv. 42, 43.
[NāradaFn06-07](1, 2) (Ven. Nārada 06-07) The five Hindrances (nīvaraṇa) that obstruct the way to Deliverance. They are, sense-desires (kāmacchanda), ill-will (vyāpāda), sloth and torpor (thīnamiddha), restlessness and brooding (uddhacca-kukkucca) and indecision (vicikicchā). See A Manual of Buddhism by the translator.
[NāradaFn06-08](Ven. Nārada 06-08) See note on v 44.
[NāradaFn06-09](Ven. Nārada 06-09) There are four kinds of grasping - namely: sense-desires, false beliefs, adherence to (wrongful) rites and ceremonies, and self-illusion.
[BudRkFn-v89](Ven. Buddharakkhita v. 89) This verse describes the arahant, dealt with more fully in the following chapter. The "cankers" (asava) are the four basic defilements of sensual desire, desire for continued existence, false views and ignorance.
[ThaniSFn-V79](Ven. Thanissaro V. 79) "Drinking the Dhamma, refreshed by the Dhamma": two meanings of the word, dhammapiti. "Clear... calm": two meanings of vipasannena.
[ThaniSFn-V83](Ven. Thanissaro V. 83) "Stand apart": reading cajanti with DhpA and many Asian editions.
[ThaniSFn-V86](1, 2, 3, 4, 5) (Ven. Thanissaro V. 86) The syntax of this verse yields the best sense if we take param as meaning "across," and not as "the far shore."
[ThaniSFn-V89](1, 2, 3, 4, 5) (Ven. Thanissaro V. 89) Factors for self-awakening = mindfulness, analysis of qualities, persistence, rapture, serenity, concentration, and equanimity.
[DLMBSFn-V076]

(DLMBS Commentary V076) A poor old man named Rādha was staying in the monastery doing manual work, like sweeping, cutting the grass etc. He wanted to become a monk, but the elders were not willing to admit him.

One day the Buddha saw that Rādha had a potential to become an arahant, so he called the monks and asked them if any of them recollects a good deed done by Rādha. Venerable Sāriputta said that Rādha once offered him some rice. The Buddha then asked if it wasn't proper to repay the kindness by accepting the man into the Order and show him the way out of suffering. So Rādha became a monk under Venerable Sāriputta. He strictly followed Sāriputta's guidance and in a very short time he attained arahantship.

When the Buddha heard about this he explained by this verse that a monk should always be attentive to guidance by his betters and not resent rebukes for his faults.
[DLMBSFn-V077]

(DLMBS Commentary V077) There were two monks, Assaji and Punabhasuka, staying in the village of Kitāgiri together with their disciples. They planted trees for personal gain and violated some other minor monks' precepts. Thus, the monastery became noisy and not suitable for spiritual development.

When the Buddha heard about it, he sent Sāriputta and Moggallāna to advise these monks. After the admonition from the two Buddha's chief disciples, most of the monks changed their way of life. But some of them were not happy and returned to the household life.

The Buddha reacted with this verse, saying that admonishing and instructing is always fine with the good ones, whereas the bad ones never agree to being advised.
[DLMBSFn-V078]

(DLMBS Commentary V078) Channa was Prince Siddhattha's servant before he renounced the world. When he left the palace and went to homelessness, Channa accompanied him part of the way. After he became the Buddha, Channa also left the worldly life and became a monk. But on account of his close connection with the Buddha, he was very proud and arrogant. He used to scold Sāriputta and Moggallāna, envying them their positions as two Buddha's chief disciples.

The Buddha admonished him several times, but Channa still continued to abuse as before. This went on for a long time. Just before the Buddha passed away, he told Ānanda that after his death, a special punishment should be imposed on Channa - nobody was to talk to him, nobody was to associate with him.

When Channa learned about this, he felt a deep remorse for his behavior. He admitted his mistake and apologized. After that he changed his ways, practiced diligently and soon he became an Arahant.
[DLMBSFn-V079]

(DLMBS Commentary V079) King Mahākappina ruled in Kukkutavati. Once he heard from some merchants about the Buddha and his teachings. He and several of his ministers immediately left for Sāvatthi, where the Buddha was staying at that time.

They met the Buddha sitting under a tree on the bank of a river. After listening to his teachings, they immediately realized the Dharma and became monks.

When he did not return, his queen and wives of the ministers followed them to Sāvatthi. When they arrived there, the Buddha hid the former king and his ministers, because he knew that if the women saw their husbands in yellow robes and with their heads shaved, it would be impossible for them to realize the Dharma. So he just told them to sit down and listen to what he had to say, their husbands would join them soon. He then delivered a discourse. At the end the king and his ministers (they were sitting nearby) attained arahantship and the queen and the wives of the ministers attained the first stage of awakenment. The ladies also joined the Order and soon became arahants too.

Venerable Mahākappina would often exclaim: "Oh, what happiness!" When the other monks asked the Buddha what he meant, he replied with this verse, explaining that Mahākappina tasted the nectar of the Dharma and found it extremely sweet. He therefore lives happily, with a bright mind.
[DLMBSFn-V080]

(DLMBS Commentary V080) Venerable Sāriputta once had a very young novice. On the eighth day after becoming a novice he was with Sāriputta on an alms-round. He observed irrigators irrigating the fields, arrow-makers making their arrows and carpenters working with wood. He asked Venerable Sāriputta if those things, which have no mind, could be guided to wherever one wishes. Sāriputta replied that it is so. The young novice then thought, "If those things, which have no mind, could be guided to wherever one wishes, then why could not I master myself?"

He then asked permission from Sāriputta, returned to the monastery and diligently practiced. Very soon he attained the third stage of awakenment and was very close to attaining full arahantship.

Sāriputta then returned and was going towards the novice's hut. The Buddha saw this and he also saw that the novice was just about to attain the goal, so he met Sāriputta outside and prevented him from going to the novice's hut by asking him various questions. The novice indeed attained arahantship very soon and the Buddha explained that the reason, why he kept Sāriputta outside, was to enable the young novice to attain his goal without being interrupted.
[DLMBSFn-V081]

(DLMBS Commentary V081) At the Jetavana monastery lived a monk named Bhaddiya. Because he was very short, other monks would often tease him. Younger monks would pull his nose or pat him on the head and ask, "Uncle, how are you? Are you bored with your life as a monk?"But Bhaddiya was extremely good-natured and he never retaliated in anger.

Somebody once mentioned Bhaddiya's patience in front of the Buddha. The Buddha replied by this verse and he added, that Arahants are like that - they never loose temper for whatever reason. They are like mountain rocks - unmovable by the "wind" of praise or blame. Only then did the other monks understand, that this funny short Bhaddiya was actually an Arahant.
[DLMBSFn-V082]

(DLMBS Commentary V082) In one village there lived a woman named Kāṇa Mātā. She was a devout lay disciple of the Buddha. She had a daughter Kāṇa who was married to a man from another village. Once she was staying with her mother and her husband sent for her. But her mother told her to wait, because she wanted to send some cakes to her husband.

But the next day some monks came to the house and Kāṇa Mātā gave the cakes to them. Kāṇa had to wait for her mother to prepare new cakes and she could not return to her husband. This happened every day for three following days. All the cakes were given to the monks. Kāṇa's husband then took another wife. Kāṇa accused the monks that they have ruined her marriage and became very bitter. She would insult and abuse the monks, wherever she saw them.

The Buddha then set a new rule for the monks, not to take advantage of the devotion of the lay disciples. He went to Kāṇa Mātā's house and asked Kāṇa if the monks took what was given or what was not given. Kāṇa replied that they took only what was given to them and realized that she was wrong. The Buddha then gave a discourse. At the end, Kāṇa attained the first stage of Arahantship.

King Pasenadi of Kosala heard about this, summoned Kāṇa to the palace and one of his ministers adopted her as his daughter. Every day she gave offerings to holy people who came to her door.

The Buddha then noted that Kāṇa's mind, originally confused and "muddy" became clear as a lake after listening to the Dharma.
[DLMBSFn-V083]

(DLMBS Commentary V083) The Buddha and many monks once stayed for the Rain Retreat in the village of Veranja at a request of a Brahmin from that village. But for some reason the Brahmin did not look after them. Moreover, there was a famine in the region and people could not support them very well. But the monks were all contented and happy. Some horse traders offered them grain every day and they lived on that food and continued to practice meditation diligently.

When the Rains were over, the Buddha and the monks returned to Savatthi. At that time, a certain group of people was permitted to stay in the monastery. They only ate greedily, slept and played on the bank of the river. There was a lot of noise in the monastery and around it.

When monks remarked to the Buddha that people were so depressed during the famine and now, when it was over, they were so elated. The Buddha replied with this verse, adding that only the foolish are full of sorrow when things do not go well and extremely happy when everything is fine. The wise is always calm and equanimous whether they have to face good or bad things.
[DLMBSFn-V084]

(DLMBS Commentary V084) In the city of Savatthi, there lived a man with his pregnant wife. He wanted to become a monk so he asked his wife for permission. She told him to wait after the baby is born. When it happened, she again asked him to stay until the child could walk. When the man finally got to be a monk, he took a subject of meditation, practiced diligently and soon attained arahantship.

A few years later he visited his house in order to teach Dharma to his family. His son became a monk too and soon he also became an Arahant. The wife thought, "If both my husband and my son entered the Order, I'd better go too." So she left the house and became a nun. Eventually she too attained arahantship.

The Buddha was told how the whole family attained arahantship and he replied by this verse. He added, that a wise man works for his liberation and helps others towards the same goal. The awakenment can be realized only after much effort.
[DLMBSFn-V085]

(DLMBS Commentary V085) One day, a group of people came to the monastery to give offerings to the monks and listen to the discourses. It was arranged that they could stay the whole night and listen to the monks explaining the Dharma.

But some of them did not have enough energy and they returned home early. Some stayed for the night, but were sleepy and did not pay much attention to what was being said. Only a few were able to listen attentively to the discourses.

In the morning the Buddha was told about what happened. He replied by this verse, saying that most people are too attached to this world, only a few are able to reach the other shore and attain Nirvana.

He reminded the monks to strive diligently for the goal; only those who will do se will be able to reach the perfection of mind.
[DLMBSFn-V086]

(DLMBS Commentary V086) The story for this verse is identical to the story for the previous one.

It is not easy to reach the Nirvana, even if we practice diligently for a long time. Most people, although they listen to the discourses, read books and meditate, are not able to really cut the ties to "this shore" and realize the arahantship. Only when one is really living the Dharma for a long time and fully, one is able to achieve this goal.
[DLMBSFn-V087]

(DLMBS Commentary V087) A group of monks came to see the Buddha and asked him for advice on meditation. The Buddha advised them with this verse and with the two following ones (DhP 88, DhP 89).

In order to be able to devote oneself completely to the practice of meditation, one must "give up the bad states". These are evil deeds, evil thoughts. Then one must develop "good states", or good deeds and good thoughts. If one wants to practice wholeheartedly, it is very good to "go the houselessness", or in other words to became a monk or a nun and meditate diligently in solitude. That is extremely difficult, because in solitude there is nothing "to enjoy", nothing for our mind to occupy itself with, we are left only with ourselves and have to concentrate on the practice.
[DLMBSFn-V088]

(DLMBS Commentary V088) A group of monks came to see the Buddha and asked him for advice on meditation. The Buddha advised them with this verse and with the preceding and the following one (DhP 87, DhP 89).

In order to reach the awakenment, one must abandon all cravings and "have nothing", or in other words, not cling to anything. One must also purify the mind from the "impurities", or greed, hate, delusion, conceit, speculative views, skeptical doubt, mental torpor, restlessness, shamelessness and lack of moral dread.

This way, one will reach the state of arahantship and then one can truly find delight in solitude.
[DLMBSFn-V089]

(DLMBS Commentary V089) A group of monks came to see the Buddha and asked him for advice on meditation. The Buddha advised them with this verse and with the two preceeding ones (DhP 87, DhP 88).

In order to reach the awakenment, one must fully develop the "constituents of awakenment". They are seven: mindfulness (sati), investigation of the Dharma (dhammavicaya), energy (viriya), joy (piti), tranquility (passadhi), concentration (samadhi) and equanimity (upekkha). We also must not cling to anything and take delight in renouncing all the attachments. Most importantly, we must "remove the taints". Traditionally, these four taints (asava) are mentioned in the texts: sense desire (kama), desiring eternal existence (bhava), wrong views (ditthi) and ignorance (avijja). If we remove these taints, we will "shine" with wisdom and be truly completely emancipated from the suffering.

巴利文經典最突出的特點，同時也是缺乏同情心的讀者最感厭倦的特點，就是單字、語句和整段文節的重複。這一部分是文法或至少是文體所產生的結果。 …，…，…，

…，…，…， 這種文句冗長的特性，另外還有一個原因，那就是在長時期中三藏經典只以口授相傳。 …，…，…，

…，…，…， 巴利文經典令人生厭的機械性的重覆敘述，也可能一部分是由於僧伽羅人(Sinhalese)不願遺失外國傳教師傳授給他們的聖語 …，…，…，

…，…，…， 重覆敘述不僅是說教記錄的特點，而且也是說教本身的特點。我們持有的版本，無疑地是把一段自由說教壓縮成為編有號碼的段落和重覆敘述的產品。佛陀所說的話一定比這些生硬的表格更為活潑柔軟得多。

（節錄自： 巴利系佛教史綱　第六章　聖典　二　摘錄 ）