Chapter 7. The Arahat; Arahantavaggo (Dhp.90-99), Parallel Reading (paragraph granularity) of The Buddha's Path of Wisdom-- Dhammapada (Dhp.)
| Dhp090 | Dhp091 | Dhp092 | Dhp093 | Dhp094 |
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| Dhp095 | Dhp096 | Dhp097 | Dhp098 | Dhp099 |
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)
| Pāḷi Tipiṭaka (PTS) [1] |
90. Gataddhino visokassa vippamuttassa sabbadhi90
Sabbaganthappahīṇassa pariḷāho na vijjati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 7. Arahantavaggo 90. Gataddhino visokassa, vippamuttassa sabbadhi;
Sabbaganthappahīnassa, pariḷāho na vijjati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | Chapter 7 Arahanta Vagga [NāradaFn07-01] The Worthy NO SUFFERING FOR THE EMANCIPATED
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | Dhp VII The Arahant or Perfected One 90. The fever of passion exists not for him who has completed the journey, who is sorrowless and wholly set free, and has broken all ties. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | Dhp VII Arahants 90
In one who
has gone the full distance,
is free from sorrow,
is fully released
in all respects,
has abandoned all bonds:
no fever is found.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | Chapter 7 The Arahant 90
In a person
who has completed the journey;
who is free of sorrow;
who is completely liberated from all things;
who is free of all bonds:
burning distress is not found.
|
| Translated from the Pali by Friedrich Max Müller) [7] | Chapter VII: The Venerable (Arhat) 90 There is no suffering for him who has finished his journey, and abandoned grief, who has freed himself on all sides, and thrown off all fetters. |
| Cited from DLMBS [8] | Chapter 7: The Arahant DhP 90
Pain does not exist for one, who has finished the journey, is without sorrow,
who is emancipated in every respect and who has abandoned all bonds. [DLMBSFn-V090]
|
| Pāḷi Tipiṭaka (PTS) [1] | 91. Uyyuñjanti satimanto na nikete ramanti te
Haṃsā'va pallalaṃ hitvā okamoka jahanti te.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 91. Uyyuñjanti satīmanto, na nikete ramanti te;
Haṃsāva pallalaṃ hitvā, okamokaṃ jahanti te.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | ARAHANTS ARE FREE FROM ATTACHMENT
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 91. The mindful ones exert themselves. They are not attached to any home; like swans that abandon the lake, they leave home after home behind. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 91
The mindful keep active,
don't delight in settling back.
They renounce every home,
every home,
like swans taking off from a lake.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 91
Mindful beings get on their way:
They don’t enjoy in homes to stay.
Hearths and homes those men forsake,
Like swans depart a charming lake.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 91 They depart with their thoughts well-collected, they are not happy in their abode; like swans who have left their lake, they leave their house and home. |
| Cited from DLMBS [8] | DhP 91
Mindful ones depart; they do not find delight in houses.
They abandon every abode, just like swans leave a pond. [DLMBSFn-V091]
|
| Pāḷi Tipiṭaka (PTS) [1] | 92. Yesaṃ sannicayo natthi ye pariññātabhojanā
Suññato animitto ca vimokkho yesa gocarā
Ākāse'va sakuntānaṃ gati tesaṃ durannayā
|
| Pāḷi Tipiṭaka (CSCD) [2] | 92. Yesaṃ sannicayo natthi, ye pariññātabhojanā;
Suññato animitto ca, vimokkho yesaṃ gocaro;
Ākāse va sakuntānaṃ [sakuṇānaṃ (ka.)], gati tesaṃ durannayā.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | BE NOT ATTACHED TO FOOD
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 92. Those who do not accumulate and are wise regarding food, whose object is the Void, the Unconditioned Freedom — their track cannot be traced, like that of birds in the air. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 92-93 [ThaniSFn-V92-93] Not hoarding, having comprehended food, their pasture — emptiness & freedom without sign: their trail, like that of birds through space, can't be traced. Effluents ended, independent of nutriment, their pasture — emptiness & freedom without sign: their trail, like that of birds through space, can't be traced. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 92
Those who hoards of goods don’t keep,
Who see with wisdom what they eat,
Who focus on, in meditation,
Signless void emancipation:
Unknowable their future state,
Like birds that through the skies migrate.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 92 Men who have no riches, who live on recognised food, who have perceived void and unconditioned freedom (Nirvana), their path is difficult to understand, like that of birds in the air. |
| Cited from DLMBS [8] | DhP 92
Those, who do not accumulate and have well understood food,
whose sphere is the void emancipation without attributes -
their course is difficult to find out - like the course of the birds in the sky. [DLMBSFn-V092]
|
| Pāḷi Tipiṭaka (PTS) [1] | 93. Yassāsavā parikkhīṇā āhāre ca anissito
Suññato animitto ca vimokkho yassa gocaro
Ākāse'va sakuntānaṃ padaṃ tassa durannayaṃ
|
| Pāḷi Tipiṭaka (CSCD) [2] | 93. Yassāsavā parikkhīṇā, āhāre ca anissito;
Suññato animitto ca, vimokkho yassa gocaro;
Ākāse va sakuntānaṃ, padaṃ tassa durannayaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | FREE ARE THE UNDEFILED ONES
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 93. He whose cankers are destroyed and who is not attached to food, whose object is the Void, the Unconditioned Freedom — his path cannot be traced, like that of birds in the air. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 92-93 [ThaniSFn-V92-93] Not hoarding, having comprehended food, their pasture — emptiness & freedom without sign: their trail, like that of birds through space, can't be traced. Effluents ended, independent of nutriment, their pasture — emptiness & freedom without sign: their trail, like that of birds through space, can't be traced. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 93
Those who do not cling to food,
The taints of whom are all removed,
Who focus on, in meditation,
Signless void emancipation:
Their final path is hard to spy
As that in space on which birds fly.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 93 He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvana), his path is difficult to understand, like that of birds in the air. |
| Cited from DLMBS [8] | DhP 93
Whose taints are completely removed, who is not attached to food,
whose sphere is the void emancipation without attributes -
his course is difficult to find out - like the path of the birds in the sky. [DLMBSFn-V093]
|
| Pāḷi Tipiṭaka (PTS) [1] | 94. Yassindriyāni samathaṃ gatāni assā yathā sārathinā sudantā
Pahīṇamānassa anāsavassa
Devā'pi tassa pihayanti tādino.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 94. Yassindriyāni samathaṅgatāni [samathaṃ gatāni (sī. pī.)], assā yathā sārathinā sudantā;
Pahīnamānassa anāsavassa, devāpi tassa pihayanti tādino.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE SENSE-CONTROLLED ARE DEAR TO ALL
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 94. Even the gods hold dear the wise one, whose senses are subdued like horses well trained by a charioteer, whose pride is destroyed and who is free from the cankers. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 94-96 [ThaniSFn-V94] , [ThaniSFn-V95]
He whose senses are steadied
like stallions
well-trained by the charioteer,
his conceit abandoned,
free of effluent,
Such:
even devas adore him.
Like the earth, he doesn't react —
cultured,
Such,
like Indra's pillar,
like a lake free of mud.
For him
— Such —
there's no traveling on.
Calm is his mind,
calm his speech
& his deed:
one who's released through right knowing,
pacified,
Such.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 94
One who has calmed his faculties - like a charioteer his well-trained horses - and who has abandoned the presumption of a ‘me’, and who is free of the asavas, even the devas adore him.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 94 The gods even envy him whose senses, like horses well broken in by the driver, have been subdued, who is free from pride, and free from appetites. |
| Cited from DLMBS [8] | DhP 94
Whose senses are quieted, just like horses well tamed by the charioteer,
even the gods do envy such one, who has abandoned pride and is free from taints. [DLMBSFn-V094]
|
| Pāḷi Tipiṭaka (PTS) [1] | 95. Paṭhavisamo no virujjhati indakhīlūpamo tādi subbato
Rahado'va apetakaddamo saṃsārā na bhavanti tādino.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 95. Pathavisamo no virujjhati, indakhilupamo [indakhīlūpamo (sī. syā. ka.)] tādi subbato;
Rahadova apetakaddamo, saṃsārā na bhavanti tādino.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | LIKE THE EARTH ARAHANTS RESENT NOT
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 95. There is no more worldly existence for the wise one who, like the earth, resents nothing, who is firm as a high pillar and as pure as a deep pool free from mud. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 94-96 [ThaniSFn-V94] , [ThaniSFn-V95]
He whose senses are steadied
like stallions
well-trained by the charioteer,
his conceit abandoned,
free of effluent,
Such:
even devas adore him.
Like the earth, he doesn't react —
cultured,
Such,
like Indra's pillar,
like a lake free of mud.
For him
— Such —
there's no traveling on.
Calm is his mind,
calm his speech
& his deed:
one who's released through right knowing,
pacified,
Such.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 95
For someone as hard to offend as the earth, as firm in his spiritual vows as a rock, as free of dirt as a lake, there is no more wandering in samsara.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 95 Such a one who does his duty is tolerant like the earth, like Indra's bolt; he is like a lake without mud; no new births are in store for him. |
| Cited from DLMBS [8] | DhP 95
Such a one, who is not obstructed, just like the earth, who is similar to the Indra's stake, who is virtuous,
who is like a lake without mud - for such a one there is no more round of rebirth. [DLMBSFn-V095]
|
| Pāḷi Tipiṭaka (PTS) [1] | 96. Santaṃ tassa manaṃ hoti santā vācā ca kamma ca
Sammadaññā vimuttassa upasantassa tādino.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 96. Santaṃ tassa manaṃ hoti, santā vācā ca kamma ca;
Sammadaññā vimuttassa, upasantassa tādino.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | CALM ARE THE PEACEFUL
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 96. Calm is his thought, calm his speech, and calm his deed, who, truly knowing, is wholly freed, perfectly tranquil and wise. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 94-96 [ThaniSFn-V94] , [ThaniSFn-V95]
He whose senses are steadied
like stallions
well-trained by the charioteer,
his conceit abandoned,
free of effluent,
Such:
even devas adore him.
Like the earth, he doesn't react —
cultured,
Such,
like Indra's pillar,
like a lake free of mud.
For him
— Such —
there's no traveling on.
Calm is his mind,
calm his speech
& his deed:
one who's released through right knowing,
pacified,
Such.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 96
Those who are
peaceful in mind;
peaceful in speech;
peaceful in conduct;
freed through perfect insight:
such ones are utterly peaceful.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 96 His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man. |
| Cited from DLMBS [8] | DhP 96
Peaceful is his mind; peaceful are his speech and deeds –
of such a one, who is freed by the right knowledge and tranquil. [DLMBSFn-V096]
|
| Pāḷi Tipiṭaka (PTS) [1] | 97. Assaddho akataññū ca sandhicchedo ca yo naro
Hatāvakāso vantāso sa ve uttamaporiso.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 97. Assaddho akataññū ca, sandhicchedo ca yo naro;
Hatāvakāso vantāso, sa ve uttamaporiso.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | NOBLE IS HE WHO IS NOT CREDULOUS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 97. The man who is without blind faith, who knows the Uncreated, who has severed all links, destroyed all causes (for karma, good and evil), and thrown out all desires — he, truly, is the most excellent of men. [BudRkFn-v97] |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] |
The man
faithless / beyond conviction
ungrateful / knowing the Unmade
a burglar / who has severed connections
who's destroyed
his chances / conditions
who eats vomit: / has disgorged expectations:
the ultimate person.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 97
A person
who is not credulous;
who knows the unconditioned;
who has broken all fetters;
who has destroyed the possibility of rebirth;
who has eliminated passion;
is the greatest of persons.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 97 The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men. |
| Cited from DLMBS [8] | DhP 97
A man who is not blindly trusting, who knows the Nirvana, who has broken the connections,
who has cut off the opportunities and who has given up all wishes - he is a greatest person indeed. [DLMBSFn-V097]
|
| Pāḷi Tipiṭaka (PTS) [1] | 98. Gāme vā yadi vā raññe ninne vā yadi vā thale
Yatthārahanto viharanti taṃ bhūviṃ rāmaṇeyyakaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 98. Gāme vā yadi vāraññe, ninne vā yadi vā thale;
Yattha arahanto viharanti, taṃ bhūmirāmaṇeyyakaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | DELIGHTFUL IS THE SPOT WHERE ARAHANTS DWELL
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 98. Inspiring, indeed, is that place where Arahants dwell, be it a village, a forest, a vale, or a hill. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 98 In village or wilds, valley, plateau: that place is delightful where arahants dwell. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 98
Wherever an arahant chooses to stay,
High on a mountain, or down on the plain,
Whether in village or quiet forestation,
Delightful indeed is that lovely location.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 98 In a hamlet or in a forest, in the deep water or on the dry land, wherever venerable persons (Arhanta) dwell, that place is delightful. |
| Cited from DLMBS [8] | DhP 98
In the village or in the forest, in the valley or on the hill -
wherever Arahants live, that place is pleasant. [DLMBSFn-V098]
|
| Pāḷi Tipiṭaka (PTS) [1] | 99. Ramaṇīyāni araññāni yattha na ramatī jano
Vītarāgā ramissanti na te kāmagavesino.
Arahantavaggo sattamo. |
| Pāḷi Tipiṭaka (CSCD) [2] | 99. Ramaṇīyāni araññāni, yattha na ramatī jano;
Vītarāgā ramissanti, na te kāmagavesino.
Arahantavaggo sattamo niṭṭhito. |
| Translated from the Pali by Ven. Nārada Thera ) [3] | DELIGHTFUL ARE THE FORESTS TO THE PASSIONLESS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 99. Inspiring are the forests in which worldlings find no pleasure. There the passionless will rejoice, for they seek no sensual pleasures. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 99 Delightful wilds where the crowds don't delight, those free from passion delight, for they're not searching for sensual pleasures. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 99
Delightful indeed is that wild forestation
Where commonplace people find no titillation.
There, passionless men find a quiet delectation,
For they are not thirsting for sense stimulation.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 99 Forests are delightful; where the world finds no delight, there the passionless will find delight, for they look not for pleasures. |
| Cited from DLMBS [8] | DhP 99
Delightful are the forests, where the crowd doesn't find delight.
Those free of passion will find delight there. They are not seeking pleasures. [DLMBSFn-V099]
|
- 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) (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) (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) (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) (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) (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) (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) (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) (note 8) original: Readings in Pali Texts ( Digital Library & Museum of Buddhist Studies (DLMBS) --- Pali Lessons ) |
| [NāradaFn07-01] | (Ven. Nārada 07-01) Arahanta has several meanings. It may be interpreted as "Worthy One". "Passionless One". Or one who commits no evil even secretly. He has got rid of both death and birth. After death, in conventional terms, he attains parinibbāna. Until his death he serves other seekers of truth by example and by precept. |
| [NāradaFn07-02] | (Ven. Nārada 07-02) Of life in the round of existence, i.e., an Arahant. |
| [NāradaFn07-03] | (Ven. Nārada 07-03) Sabbadhi, the five Aggregates, etc. |
| [NāradaFn07-04] | (Ven. Nārada 07-04) One gives up sorrow by attaining Anāgāmi, the third stage of Sainthood. It is at this stage one eradicates completely attachment to sense-desires and ill-will or aversion. |
| [NāradaFn07-05] | (Ven. Nārada 07-05) There are four kinds of ganthas (Ties) - namely: i. covetousness (abhijjhā). ii. ill-will (vyāpāda). iii. indulgence in (wrongful) rites and ceremonies (sīlabbataparāmāsa), and iv. adherence to one's preconceptions as truth (idaṃ saccābhinivesa). |
| [NāradaFn07-06] | (Ven. Nārada 07-06) This verse refers to the ethical state of an Arahant. Heat is both physical and mental. An Arahant experiences bodily heat as long as he is alive, but is not thereby worried. Mental heat of passions he experiences not. |
| [NāradaFn07-07] | (Ven. Nārada 07-07) Arahants wander whithersoever they like without any attachment to any particular place as they are free from the conception of "I" and "mine". |
| [NāradaFn07-08] | (Ven. Nārada 07-08) There are two kinds of accumulation- namely: kammic activities and the four necessaries of life. The former tend to prolong life in Saṃsāra and the latter, though essential, may prove an obstacle to spiritual progress. |
| [NāradaFn07-09] | (Ven. Nārada 07-09) To get rid of the desire for food. |
| [NāradaFn07-10] | (Ven. Nārada 07-10) Nibbāna is Deliverance from suffering (vimokkha). It is called Void because it is void of lust, hatred and ignorance, not because it is nothingness or annihilation. Nibbāna is a positive supramundane state which cannot be expressed in mundane words. It is Signless because it is free from the signs of lust etc., Arahants experience Nibbānic bliss while alive. It is not correct to say that Arahants exist after death or do not exist after death, for Nibbāna is neither eternalism nor nihilism. In Nibbāna nothing is eternalised nor is anything, except passions, annihilated. Arahants experience Nibbānic bliss by attaining to the fruit of Arahantship in this life itself. |
| [NāradaFn07-11] | (Ven. Nārada 07-11) By indakhīla is meant either a column as firm and high as that of Sakka's, or the chief column that stands at the entrance to a city. Commentators state that these indakhīlas are firm posts which are erected either inside or outside the city as an embellishment. Usually they are made of bricks or of durable wood and are octagonal in shape. Half of the post is embedded in the earth, hence the metaphor 'as firm and steady as an indakhīla'. |
| [NāradaFn07-12] | (Ven. Nārada 07-12) Tādi is one who has neither attachment to desirable objects nor aversion to undesirable objects. Nor does he cling to anything. Amidst the eight worldly conditions - gain and loss, fame and infamy, blame and praise, happiness and pain - an Arahant remains unperturbed, manifesting neither attachment nor aversion, neither elation nor depression. |
| [NāradaFn07-13] | (Ven. Nārada 07-13) As they are not subject to birth and death. See note on saṃsāra, vs 60. |
| [NāradaFn07-14] | (Ven. Nārada 07-14) From all defilements. |
| [NāradaFn07-15] | (Ven. Nārada 07-15) Since his mind is absolutely pure. |
| [NāradaFn07-16] | (Ven. Nārada 07-16) The pun in the original Pāëi is lost in the translation. |
| [NāradaFn07-17] | (Ven. Nārada 07-17) Assaddho, lit. unfaithful. He does not merely accept from other sources because he himself knows from personal experience. |
| [NāradaFn07-18] | (Ven. Nārada 07-18) Akata, Nibbāna. It is so called because it is not created by anyone. Akataññū can also be interpreted as ungrateful. |
| [NāradaFn07-19] | (Ven. Nārada 07-19) The links of existence and rebirth. Sandhicchedo also means a housebreaker, that is, a burglar. |
| [NāradaFn07-20] | (Ven. Nārada 07-20) Hata + avakāso - he who has destroyed the opportunity. |
| [NāradaFn07-21] | (Ven. Nārada 07-21) Vanta + āso he who eats vomit is another meaning. |
| [NāradaFn07-22] | (Ven. Nārada 07-22) By means of the four paths of Sainthood. Gross forms of desire are eradicated at the first three stages, the subtle forms at the last stage. |
| [NāradaFn07-23] | (Ven. Nārada 07-23) Ninna and thala, lit., low-lying and elevated grounds. |
| [NāradaFn07-24] | (Ven. Nārada 07-24) The passionless Arahants rejoice in secluded forests which have no attraction for worldlings. |
| [ThaniSFn-V92-93] | (1, 2) (Ven. Thanissaro V. 92-93) "Having understood food... independent of nutriment": The first question in the Novice's Questions (Khp 4) is "What is one?" The answer: "All animals subsist on nutriment." The concept of food and nutriment here refers to the most basic way of understanding the causal principle that plays such a central role in the Buddha's teaching. As SN 12.64 points out, "There are these four nutriments for the establishing of beings who have taken birth or for the support of those in search of a place to be born. Which four? Physical nutriment, gross or refined; contact as the second, consciousness the third, and intellectual intention the fourth." The present verses make the point that the arahant has so fully understood the process of physical and mental causality that he/she is totally independent of it, and thus will never take birth again. Such a person cannot be comprehended by any of the forms of understanding that operate within the causal realm. |
| [ThaniSFn-V94] | (1, 2, 3) (Ven. Thanissaro V. 94) "Such (tadin)": an adjective used to describe one who has attained the goal of Buddhist practice, indicating that the person's state is indefinable but not subject to change or influences of any sort. "Right knowing": the knowledge of full Awakening. |
| [ThaniSFn-V95] | (1, 2, 3) (Ven. Thanissaro V. 95) Indra's pillar = a post set up at the gate of a city. According to DhpA, there was an ancient custom of worshipping this post with flowers and offerings, although those who wanted to show their disrespect for this custom would urinate and defecate on the post. In either case, the post did not react. |
| [ThaniSFn-V97] | (Ven. Thanissaro V. 97) This verse is a series of puns. The negative meanings of the puns are on the left side of the slashes; the positive meanings, on the right. The negative meanings are so extremely negative that they were probably intended to shock their listeners. One scholar has suggested that the last word — uttamaporiso, the ultimate person — should also be read as a pun, with the negative meaning, "the extreme of audacity," but that would weaken the shock value of the verse. |
| [BudRkFn-v97] | (Ven. Buddharakkhita v. 97) In the Pali this verse presents a series of puns, and if the "underside" of each pun were to be translated, the verse would read thus: "The man who is faithless, ungrateful, a burglar, who destroys opportunities and eats vomit — he truly is the most excellent of men." |
| [DLMBSFn-V090] | (DLMBS Commentary V090) Devadatta once tried to kill the Buddha by pushing a big rock on him from the top of the mountain. But the rock split and only one splinter hurt the Buddha's foot. The physician Jivaka attended on him. He applied some medicine and promised to come back and take the bandage off in the evening. But he was held by some other business and the city gates were already closed when he wanted to go to the monastery. He knew that the bandage had to be taken off that night, so he was very distressed. The next morning, Jivaka hurried to see the Buddha, only to find out that Venerable Ananda helped the Buddha to take the bandage off the previous night and the wound has already healed completely! So Jivaka asked if the Buddha felt any pain. The Buddha replied by this verse, saying that for those, who have reached the awakenment, there was no pain. |
| [DLMBSFn-V091] | (DLMBS Commentary V091) The Buddha once spent the Rain Retreat in the city of Rajagaha. With the end of the retreat he was getting ready to leave the city, so he told the monks to prepare for the journey. Venerable Kassapa was also preparing his robes. Some monks speculated if Kassapa would really leave Rajagaha - there were so many people who respected him very much and considered themselves his disciples. The Buddha then decided that some monks should stay in Rajagaha, to offer spiritual guidance, to ordain new monks etc. He told Venerable Kassapa to stay in the monastery with some junior monks and take care of these things. The other monks remarked that they predicted Kassapa would not accompany the Buddha this time. The Buddha overheard these conversations and said, "Do you think that Kassapa stays in Rajagaha because he is attached to his disciples? You are mistaken. Kassapa has no attachments anywhere!" He further added this verse. |
| [DLMBSFn-V092] | (DLMBS Commentary V092) Venerable Belatthi Sisa went on an almsround in a village. When he had enough food, he stopped on the way and ate. Then he continued on his almsround for more food. When he returned to the monastery, he dried the rice up and stored it. In this way he could concentrate only on his practice of meditation. Every day he would soak the rice in some water and eat it. The other monks saw this and thought that he is lazy and greedy. They reported the matter to the Buddha. The Buddha saw that if this practice became a habit amongst all monks, it could lead to laziness and greed and he discouraged the monks from hoarding food. But because Belatthi Sisa did not store the rice out of greed for food, but only to save time for more meditation practice, the Buddha declared that he should not be blamed in any way. He also added this verse, saying that the Arahants are not greedy for anything and they take food just to sustain the body in good condition, not for pleasure. |
| [DLMBSFn-V093] | (DLMBS Commentary V093) Venerable Anuruddha was once looking for discarded pieces of cloth in order to make himself a new robe. His wife Jalini from a previous existence, who was now a god, saw him. She brought three pieces of a very good material and put them on the rubbish heap. Venerable Anuruddha found them and took them back to the monastery to make his robe. The Buddha and other senior disciples then arrived to the monastery and they also helped him to make the robe. Jalini then urged the villagers to bring lots of delicious food to the monastery, so there was more than enough for everyone. Some monks remarked that Anuruddha wanted to show off that he had many devotees, so he made them to bring so much good food. The Buddha overheard these conversations and said that Anuruddha did not ask anyone for anything. Arahants do not ask for food or clothes. They have removed their taints and are free and without attachments. Traditionally, the four taints (āsava) are mentioned in the texts: sense desire (kāma), desiring eternal existence (bhava), wrong views (diṭṭhi) and ignorance (avijjā). |
| [DLMBSFn-V094] | (DLMBS Commentary V094) One day Sakka, the chief of the gods, came to the monastery to pay homage to the Buddha. Venerable Maha Kaccayana was not in the monastery at that time and a seat was kept prepared for him. Sakka with the gods paid homage to the Buddha and then he declared his wish that Kaccayana would also be present so that he could pay homage also to him. At that moment Kaccayana arrived. Sakka was very happy and paid his respect to him. Some monks accused Sakka of favoritism. Bu the Buddha replied with this verse, saying that who is restrained in his senses, even gods envy him his calm and respect him enormously. |
| [DLMBSFn-V095] | (DLMBS Commentary V095) Once a certain monk approached the Buddha and complained, that Venerable Sariputta has abused and beaten him. The Buddha sent for Sariputta and asked him if it was true. Sariputta was extremely humble and replied, "I am like the earth, I feel no pleasure or pain, I am like a door mat, like a beggar, I am not attached to my body any more. How could I not apologize to a fellow monk for a wrong doing?" The monk felt remorse and admitted that he accused Sariputta wrongly, because he was angry with him for some small matter. He asked Sariputta for pardon. The Buddha advised Sariputta to accept the apology. Sariputta pardoned the monk and also asked him to be forgiven if he had done anything wrong. The Budha then spoke this verse, saying that an Arahant is like the earth, or like an Indra's stake - he is patient and firm, serene and pure like a clear lake. |
| [DLMBSFn-V096] | (DLMBS Commentary V096) Once a young seven years old boy became a novice under Venerable Tissa. While his head was being shaved, he kept his mind fixed on the object of meditation and attained arahantship immediately. After a time, Venerable Tissa and the young novice set out on a journey to Savatthi to see the Buddha. On the way they stayed in a village monastery. Tissa went to sleep, but the young novice fell asleep only before the dawn. When Tissa woke up, he wanted to wake up also the novice. So he roused him with a palm-leaf fan. Accidentally he hit his eye with the handle and damaged his eye. The novice did not say anything, covered his eye with one hand and performed his duties - swept the floor and brought water to Tissa. When Tissa saw the novice offering him water with just one hand, he remarked that he should do it with both hands. The novice uncovered his eye and only then Tissa found out that the novice lost an eye. He also realized that he must be an Arahant! He felt very sorry and immediately started to apologize to the boy. But the novice said it was not Tissa's fault, it was only ripening of his old karma. Tissa just could not forget the whole story and he felt very depressed. When they arrived in Savatthi, Tissa related the story to the Buddha. He replied with this verse, saying that an Arahant does not get angry with anyone, he is perfectly calm and peaceful. |
| [DLMBSFn-V097] | (DLMBS Commentary V097) A group of monks came from a village to pay their respects to the Buddha. The Buddha sent for Sariputta and asked him, "Sariputta, do you believe, that one can attain Nirvana by being mindful of the senses?" Sariputta replied, "I do not simply believe in this because I have faith on you and your teaching. Only those who have no personal experience accept the facts from others." The monks did not understand it and thought that Sariputta doesn't have faith in the Buddha, that he did not given up wrong views yet. The Buddha explained that Sariputta accepts the fact that Nirvana can be attained by being mindful of senses by his own personal experience, because he already attained arahantship. He does not simply trust blindly in his teacher's words without testing them with his own practice. Blind faith has no place in Buddhism, only the trust in the method, which must be followed by one's own personal experience. |
| [DLMBSFn-V098] | (DLMBS Commentary V098) Revata was the brother of Venerable Sariputta and he was the only one who has not become a monk. His parents wanted him to get married and so they arranged a marriage for him while he was still very young. At the wedding ceremony he saw a very old woman and realized that all beings are subject to old age, illness and eventually death. He was horrified and immediately left for the monastery. He was admitted into the Order and became a novice. He stayed alone in the forest, kept meditating diligently and very soon he attained arahantship. The Buddha, Sariputta and many other monks set out on a journey to visit him. The journey was long and the area was uninhabited by people, but gods looked to the needs of the Buddha and monks. When they arrived, Revata also used his supernatural powers and created a monastery for the Buddha and the monks to stay. The Buddha remarked that wherever the Arahant lives, the place is always beautiful and delightful. |
| [DLMBSFn-V099] | (DLMBS Commentary V099) A certain monk received a subject of meditation from the Buddha and went to an old garden at the outskirts of the city. Some lascivious woman came into the garden and as there was nobody else around she tried to seduce the monk. She unloosened her hair, began to undress and laugh. The monk became very excited and upset. He did not know what to do. The Buddha saw this from afar and told the monk this verse, saying that in seeking passions there is no delight. Only after freeing oneself from passion can one enjoy whatever place one is at. The monk did not care about the woman any more and attained arahantship quickly. |
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 ）