namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者

Chapter 10. The Rod Daṇḍavaggo (Dhp.129-145), Parallel Reading (paragraph granularity) of The Buddha's Path of Wisdom-- Dhammapada (Dhp.)

content of gatha
Dhp129 Dhp130 Dhp131 Dhp132 Dhp133 Dhp134 Dhp135 Dhp136 Dhp137
Dhp138 Dhp139 Dhp140 Dhp141 Dhp142 Dhp143 Dhp144 Dhp145  
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. 129
Pāḷi Tipiṭaka (PTS) [1]
  1. Daṇaḍavaggo.
129. Sabbe tasanti daṇaḍassa sabbe bhāyanti maccuno
Attānaṃ upamaṃ katvā na haneyya na ghātaye.
Pāḷi Tipiṭaka (CSCD) [2]

10. Daṇḍavaggo

129. Sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno;
Attānaṃ upamaṃ katvā, na haneyya na ghātaye.
Translated from the Pali by Ven. Nārada Thera ) [3]

Chapter 10 The Rod Or Punishment

KILL NOT

  1. All tremble at the rod. All fear death. Comparing others with oneself, one should neither strike nor cause to strike. [NāradaFn10-01]
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4]

Dhp X Violence

129. All tremble at violence; all fear death. Putting oneself in the place of another, one should not kill nor cause another to kill.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

Dhp X The Rod

129-130
  All
tremble at the rod,
  all
are fearful of death.
Drawing the parallel to
  yourself,
neither kill nor get others to kill.

  All
tremble at the rod,
  all
hold their life dear.
Drawing the parallel to
  yourself,
neither kill nor get others to kill.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]

Chapter 10 The Stick

129
All shrink from flagellation,
And of death feel trepidation.
If we saw the correlation
To our parallel position,
We would stop all persecution
And, of creatures, violation. [VaradoFn-V129]
Translated from the Pali by Friedrich Max Müller) [7]

Chapter X: Punishment

129 All men tremble at punishment, all men fear death; remember that you are like unto them, and do not kill, nor cause slaughter.
Cited from DLMBS [8]

Chapter 10: The Punishment

DhP 129
Everybody trembles at punishment; everybody fears death.
Having made the comparison with oneself, let one not kill, nor cause another to kill. [DLMBSFn-V129]
Dhammapada Dhp. 130
Pāḷi Tipiṭaka (PTS) [1]
130. Sabbe tasanti daṇaḍassa sabbesaṃ jīvitaṃ piyaṃ
Attānaṃ upamaṃ katvā na haneyya na ghātaye.
Pāḷi Tipiṭaka (CSCD) [2]
130. Sabbe tasanti daṇḍassa, sabbesaṃ jīvitaṃ piyaṃ;
Attānaṃ upamaṃ katvā, na haneyya na ghātaye.
Translated from the Pali by Ven. Nārada Thera ) [3]

LIFE IS DEAR TO ALL

  1. All tremble at the rod. Life is dear to all. Comparing others with oneself, one should neither strike nor cause to strike.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 130. All tremble at violence; life is dear to all. Putting oneself in the place of another, one should not kill nor cause another to kill.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

129-130

  All
tremble at the rod,
  all
are fearful of death.
Drawing the parallel to
  yourself,
neither kill nor get others to kill.

  All
tremble at the rod,
  all
hold their life dear.
Drawing the parallel to
  yourself,
neither kill nor get others to kill.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
130
All shrink from flagellation
Hold their lives in great affection.
If we saw the correlation
To our parallel position,
We would stop all persecution
And, of creatures, violation.
Translated from the Pali by Friedrich Max Müller) [7] 130 All men tremble at punishment, all men love life; remember that thou art like unto them, and do not kill, nor cause slaughter.
Cited from DLMBS [8]
DhP 130
Everybody trembles at punishment; life is dear to everybody.
Having made the comparison with oneself, let one not kill, nor cause another to kill. [DLMBSFn-V130]
Dhammapada Dhp. 131
Pāḷi Tipiṭaka (PTS) [1]
131. Sukhakāmāni bhūtāni yodaṇḍena vihiṃsati
Attano sukhamesāno pecca so na labhate sukhaṃ.
Pāḷi Tipiṭaka (CSCD) [2]
131. Sukhakāmāni bhūtāni, yo daṇḍena vihiṃsati;
Attano sukhamesāno, pecca so na labhate sukhaṃ.
Translated from the Pali by Ven. Nārada Thera ) [3]

MOLEST NONE

  1. Whoever, seeking his own happiness, harms with the rod other pleasure-loving beings experiences no happiness hereafter.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 131. One who, while himself seeking happiness, oppresses with violence other beings who also desire happiness, will not attain happiness hereafter.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

131-132

Whoever takes a rod
to harm living beings desiring ease,
when he himself is looking for ease,
will meet with no ease after death.

Whoever doesn't take a rod
to harm living beings desiring ease,
when he himself is looking for ease,
will meet with ease after death.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
131
Whoever attacks pleasure-loving beings, though himself longing for pleasure, will find no pleasure in his future life.
Translated from the Pali by Friedrich Max Müller) [7] 131 He who seeking his own happiness punishes or kills beings who also long for happiness, will not find happiness after death.
Cited from DLMBS [8]
DhP 131
Who hurts with a stick beings that desire happiness,
searching for happiness himself, he will not reach happiness after death. [DLMBSFn-V131]
Dhammapada Dhp. 132
Pāḷi Tipiṭaka (PTS) [1]
132. Sukhakāmāni bhūtāni yodaṇḍena na hiṃsati
Attano sukhamesāno pecca so labhate sukhaṃ.
Pāḷi Tipiṭaka (CSCD) [2]
132. Sukhakāmāni bhūtāni, yo daṇḍena na hiṃsati;
Attano sukhamesāno, pecca so labhate sukhaṃ.
Translated from the Pali by Ven. Nārada Thera ) [3]

HARM NOT

  1. Whoever, seeking his own happiness, harms not with the rod other pleasure-loving beings, experiences happiness hereafter.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 132. One who, while himself seeking happiness, does not oppress with violence other beings who also desire happiness, will find happiness hereafter.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

131-132

Whoever takes a rod
to harm living beings desiring ease,
when he himself is looking for ease,
will meet with no ease after death.

Whoever doesn't take a rod
to harm living beings desiring ease,
when he himself is looking for ease,
will meet with ease after death.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
132
Whoever does not attack pleasure-loving beings, and is one who himself longs for pleasure, will find pleasure in his future life.
Translated from the Pali by Friedrich Max Müller) [7] 132 He who seeking his own happiness does not punish or kill beings who also long for happiness, will find happiness after death.
Cited from DLMBS [8]
DhP 132
Who does not hurt with a stick beings that desire happiness,
searching for happiness himself, he will reach happiness after death. [DLMBSFn-V132]
Dhammapada Dhp. 133
Pāḷi Tipiṭaka (PTS) [1]
133. Mā'voca pharusaṃ kañci vuttā paṭivadeyyu taṃ
Dukkhā hi sārambhakathā paṭidaṇḍā phuseyyu taṃ.
Pāḷi Tipiṭaka (CSCD) [2]
133. Māvoca pharusaṃ kañci, vuttā paṭivadeyyu taṃ [paṭivadeyyuṃ taṃ (ka.)];
Dukkhā hi sārambhakathā, paṭidaṇḍā phuseyyu taṃ [phuseyyuṃ taṃ (ka.)].
Translated from the Pali by Ven. Nārada Thera ) [3]

SPEAK NOT HARSHLY

  1. Speak not harshly to anyone. Those thus addressed will retort. Painful, indeed, is vindictive speech. Blows in exchange may bruise you.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 133. Speak not harshly to anyone, for those thus spoken to might retort. Indeed, angry speech hurts, and retaliation may overtake you.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

133

Speak harshly to no one,
or the words will be thrown
  right back at you.
Contentious talk is painful,
for you get struck by rods in return.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
133
To no one speak offensively -
The victim might reciprocate.
Your angry words are agony:
Requital might eventuate.
Translated from the Pali by Friedrich Max Müller) [7] 133 Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee.
Cited from DLMBS [8]
DhP 133
Do not say anything harsh, those spoken to might reply to that.
Angry talk is painful, retribution might be attached to it. [DLMBSFn-V133]
Dhammapada Dhp. 134
Pāḷi Tipiṭaka (PTS) [1]
134. Sa ce neresi attānaṃ kaṃso upahato yathā
Esa patto'si nibbāṇaṃ sārambho te na vijjati.
Pāḷi Tipiṭaka (CSCD) [2]
134. Sace neresi attānaṃ, kaṃso upahato yathā;
Esa pattosi nibbānaṃ, sārambho te na vijjati.
Translated from the Pali by Ven. Nārada Thera ) [3]

SILENCE YOURSELF

  1. If, like a cracked gong, you silence yourself, you have already attained Nibbāna: [NāradaFn10-02] no vindictiveness will be found in you.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 134. If, like a broken gong, you silence yourself, you have approached Nibbana, for vindictiveness is no longer in you.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

134

If, like a flattened metal pot
you don't resound,
you've attained an Unbinding;
in you there's found
no contention.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
134
Once you’ve no reverberation,
Like a fractured metal gong,
Then Nibbana have you realised:
Wars of words, for you, are gone.
Translated from the Pali by Friedrich Max Müller) [7] 134 If, like a shattered metal plate (gong), thou utter not, then thou hast reached Nirvana; contention is not known to thee.
Cited from DLMBS [8]
DhP 134
If you yourself do not vibrate, just like a broken gong,
then you have reached Nirvana. Anger does not exist for you. [DLMBSFn-V134]
Dhammapada Dhp. 135
Pāḷi Tipiṭaka (PTS) [1]
135. Yathā daṇḍena gopālo gā pāceti gocaraṃ
Evaṃ jarā ca maccu ca āyuṃ pācenti pāṇinaṃ.
Pāḷi Tipiṭaka (CSCD) [2]
135. Yathā daṇḍena gopālo, gāvo pājeti gocaraṃ;
Evaṃ jarā ca maccu ca, āyuṃ pājenti pāṇinaṃ.
Translated from the Pali by Ven. Nārada Thera ) [3]

DECAY AND DEATH ARE UNIVERSAL

  1. As with a staff the herdsmen [NāradaFn10-03] drives his kine [NāradaFn10-04] to pasture, [NāradaFn10-05] even so do old age and death drive out the lives of beings.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 135. Just as a cowherd drives the cattle to pasture with a staff, so do old age and death drive the life force of beings (from existence to existence).
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

135

As a cowherd with a rod
drives cows to the field,
so aging & death
drive the life
of living beings.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
135
Age-and-death the life from us expels
Like herd, with stick, his cows to grass compels.
Translated from the Pali by Friedrich Max Müller) [7] 135 As a cowherd with his staff drives his cows into the stable, so do Age and Death drive the life of men.
Cited from DLMBS [8]
DhP 135
Just like a cowherd drives cows to pasture with a stick,
so old age and death drive the life of living beings. [DLMBSFn-V135]
Dhammapada Dhp. 136
Pāḷi Tipiṭaka (PTS) [1]
136. Atha pāpāni kammāni karaṃ bālo na bujjhati
Sehi kammehi dummedho aggidaḍḍho'va tappati.
Pāḷi Tipiṭaka (CSCD) [2]
136. Atha pāpāni kammāni, karaṃ bālo na bujjhati;
Sehi kammehi dummedho, aggidaḍḍhova tappati.
Translated from the Pali by Ven. Nārada Thera ) [3]

THE EVIL-DOER IS CONSUMED BY THE EFFECT OF HIS OWN EVIL

  1. So, when a fool does wrong deeds, he does not realize (their evil nature); by his own deeds the stupid man is tormented, like one burnt by fire.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 136. When the fool commits evil deeds, he does not realize (their evil nature). The witless man is tormented by his own deeds, like one burnt by fire.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

136

When doing evil deeds,
the fool is oblivious.
The dullard
is tormented
by his own deeds,
as if burned by a fire.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
136
When evil’s done by those unwise,
Its harm they do not realise.
It’s like a very fire they light
By which they set themselves alight.
Translated from the Pali by Friedrich Max Müller) [7] 136 A fool does not know when he commits his evil deeds: but the wicked man burns by his own deeds, as if burnt by fire.
Cited from DLMBS [8]
DhP 136
A fool does not realize when he is committing bad deeds.
The stupid person is tormented by his own deeds just as if burned by fire. [DLMBSFn-V136]
Dhammapada Dhp. 137
Pāḷi Tipiṭaka (PTS) [1]
137. Yo daṇḍena adaṇḍesu appaduṭṭhesu dussati
Dasannamaññataraṃ ṭhānaṃ khippameva nigacchati.
Pāḷi Tipiṭaka (CSCD) [2]
137. Yo daṇḍena adaṇḍesu, appaduṭṭhesu dussati;
Dasannamaññataraṃ ṭhānaṃ, khippameva nigacchati.
Translated from the Pali by Ven. Nārada Thera ) [3]

HE WHO OFFENDS THE INNOCENT COMES TO GRIEF

  1. He who with the rod harms the rodless and harmless, 6 soon will come to one of these states:
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 137. He who inflicts violence on those who are unarmed, and offends those who are inoffensive, will soon come upon one of these ten states:
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

137-140

  Whoever, with a rod,
  harasses an innocent man, unarmed,
  quickly falls into any of ten things:

harsh pains, devastation, a broken body, grave illness,
mental derangement, trouble with the government,
violent slander, relatives lost, property dissolved,
houses burned down.

  At the break-up of the body
  this one with no discernment,
  reappears in
  hell.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
137-140

A fool who might menace one morally upright,
Or using a cudgel a pure man should strike,
Would swiftly encounter a terrible plight:
Loss of relations;
Or racking sensations;
Or body calamity;
Loss of his sanity;
Terrible health;
Or the loss of his wealth;
Or his home’s devastation
In wild conflagration;
Or king, or authority,
Show him barbarity;
Then after death,
An infernal finality.
Translated from the Pali by Friedrich Max Müller) [7] 137 He who inflicts pain on innocent and harmless persons, will soon come to one of these ten states:
Cited from DLMBS [8]
DhP 137
Who offends with a stick somebody who is uncorrupted and without violence,
he will quickly go to one of the ten states:
[continued in DhP 138] [DLMBSFn-V137]
Dhammapada Dhp. 138
Pāḷi Tipiṭaka (PTS) [1]
138. Vedanaṃ pharusaṃ jāniṃ sarīrassa ca bhedanaṃ
Garukaṃ vāpi ābādhaṃ cittakkhepaṃ va pāpuṇe.
Pāḷi Tipiṭaka (CSCD) [2]
138. Vedanaṃ pharusaṃ jāniṃ, sarīrassa ca bhedanaṃ [sarīrassa pabhedanaṃ (syā.)];
Garukaṃ vāpi ābādhaṃ, cittakkhepañca [cittakkhepaṃ va (sī. syā. pī.)] pāpuṇe.
Translated from the Pali by Ven. Nārada Thera ) [3] 138-140. He will be subject to acute pain, [NāradaFn10-07] disaster, bodily injury, or even grievous sickness, or loss of mind, or oppression by the king, or heavy accusation, or loss of relatives, or destruction of wealth, [NāradaFn10-08] or ravaging fire that will burn his house. Upon the dissolution of the body such unwise man will be born in hell.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 138-140. Sharp pain, or disaster, bodily injury, serious illness, or derangement of mind, trouble from the government, or grave charges, loss of relatives, or loss of wealth, or houses destroyed by ravaging fire; upon dissolution of the body that ignorant man is born in hell.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

137-140

  Whoever, with a rod,
  harasses an innocent man, unarmed,
  quickly falls into any of ten things:

harsh pains, devastation, a broken body, grave illness,
mental derangement, trouble with the government,
violent slander, relatives lost, property dissolved,
houses burned down.

  At the break-up of the body
  this one with no discernment,
  reappears in
  hell.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
137-140

A fool who might menace one morally upright,
Or using a cudgel a pure man should strike,
Would swiftly encounter a terrible plight:
Loss of relations;
Or racking sensations;
Or body calamity;
Loss of his sanity;
Terrible health;
Or the loss of his wealth;
Or his home’s devastation
In wild conflagration;
Or king, or authority,
Show him barbarity;
Then after death,
An infernal finality.
Translated from the Pali by Friedrich Max Müller) [7] 138 He will have cruel suffering, loss, injury of the body, heavy affliction, or loss of mind,
Cited from DLMBS [8]
DhP 138
[continued from DhP 137]
He would get harsh pain, loss of property, and bodily injury,
serious illness, or derangement of mind.
[continued in DhP 139] [DLMBSFn-V138]
Dhammapada Dhp. 139
Pāḷi Tipiṭaka (PTS) [1]
139. Rājato vā upassaggaṃ abbhakkhānaṃ va dāruṇaṃ
Parikkhayaṃ va ñātīnaṃ bhogānaṃ va pabhaṅguraṃ
Pāḷi Tipiṭaka (CSCD) [2]
139. Rājato vā upasaggaṃ [upassaggaṃ (sī. pī.)], abbhakkhānañca [abbhakkhānaṃ va (sī. pī.)] dāruṇaṃ;
Parikkhayañca [parikkhayaṃ va (sī. syā. pī.)] ñātīnaṃ, bhogānañca [bhogānaṃ va (sī. syā. pī.)] pabhaṅguraṃ [pabhaṅgunaṃ (ka.)].
Translated from the Pali by Ven. Nārada Thera ) [3] 138-140. He will be subject to acute pain, [NāradaFn10-07] disaster, bodily injury, or even grievous sickness, or loss of mind, or oppression by the king, or heavy accusation, or loss of relatives, or destruction of wealth, [NāradaFn10-08] or ravaging fire that will burn his house. Upon the dissolution of the body such unwise man will be born in hell.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 138-140. Sharp pain, or disaster, bodily injury, serious illness, or derangement of mind, trouble from the government, or grave charges, loss of relatives, or loss of wealth, or houses destroyed by ravaging fire; upon dissolution of the body that ignorant man is born in hell.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

137-140

  Whoever, with a rod,
  harasses an innocent man, unarmed,
  quickly falls into any of ten things:

harsh pains, devastation, a broken body, grave illness,
mental derangement, trouble with the government,
violent slander, relatives lost, property dissolved,
houses burned down.

  At the break-up of the body
  this one with no discernment,
  reappears in
  hell.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
137-140

A fool who might menace one morally upright,
Or using a cudgel a pure man should strike,
Would swiftly encounter a terrible plight:
Loss of relations;
Or racking sensations;
Or body calamity;
Loss of his sanity;
Terrible health;
Or the loss of his wealth;
Or his home’s devastation
In wild conflagration;
Or king, or authority,
Show him barbarity;
Then after death,
An infernal finality.
Translated from the Pali by Friedrich Max Müller) [7] 139 Or a misfortune coming from the king, or a fearful accusation, or loss of relations, or destruction of treasures,
Cited from DLMBS [8]
DhP 139
[continued from DhP 138]
Or a trouble from the king, and cruel accusations,
or loss of relatives, or destruction of wealth.
[continued in DhP 140] [DLMBSFn-V139]
Dhammapada Dhp. 140
Pāḷi Tipiṭaka (PTS) [1]
140. Atha vāssa agārāni aggi ḍahati pāvako
Kāyassa bhedā duppañño nirayaṃ so upapajjati.
Pāḷi Tipiṭaka (CSCD) [2]
140. Atha vāssa agārāni, aggi ḍahati [ḍayhati (ka.)] pāvako;
Kāyassa bhedā duppañño, nirayaṃ sopapajjati [so upapajjati (sī. syā.)].
Translated from the Pali by Ven. Nārada Thera ) [3] 138-140. He will be subject to acute pain, [NāradaFn10-07] disaster, bodily injury, or even grievous sickness, or loss of mind, or oppression by the king, or heavy accusation, or loss of relatives, or destruction of wealth, [NāradaFn10-08] or ravaging fire that will burn his house. Upon the dissolution of the body such unwise man will be born in hell.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 138-140. Sharp pain, or disaster, bodily injury, serious illness, or derangement of mind, trouble from the government, or grave charges, loss of relatives, or loss of wealth, or houses destroyed by ravaging fire; upon dissolution of the body that ignorant man is born in hell.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

137-140

  Whoever, with a rod,
  harasses an innocent man, unarmed,
  quickly falls into any of ten things:

harsh pains, devastation, a broken body, grave illness,
mental derangement, trouble with the government,
violent slander, relatives lost, property dissolved,
houses burned down.

  At the break-up of the body
  this one with no discernment,
  reappears in
  hell.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
137-140

A fool who might menace one morally upright,
Or using a cudgel a pure man should strike,
Would swiftly encounter a terrible plight:
Loss of relations;
Or racking sensations;
Or body calamity;
Loss of his sanity;
Terrible health;
Or the loss of his wealth;
Or his home’s devastation
In wild conflagration;
Or king, or authority,
Show him barbarity;
Then after death,
An infernal finality.
Translated from the Pali by Friedrich Max Müller) [7] 140 Or lightning-fire will burn his houses; and when his body is destroyed, the fool will go to hell.
Cited from DLMBS [8]
DhP 140
[continued from DhP 139]
Or then a blazing fire will burn his houses.
And after death this fool will be reborn in hell. [DLMBSFn-V140]
Dhammapada Dhp. 141
Pāḷi Tipiṭaka (PTS) [1]
141. Na naggacariyā na jaṭā na paṅkā
Nānāsakā thaṇḍilasāyikā vā
Rājo ca jallaṃ ukkuṭikappadhānaṃ
Sodhenti maccaṃ avitiṇṇakaṅkhaṃ.
Pāḷi Tipiṭaka (CSCD) [2]
141. Na naggacariyā na jaṭā na paṅkā, nānāsakā thaṇḍilasāyikā vā;
Rajojallaṃ ukkuṭikappadhānaṃ, sodhenti maccaṃ avitiṇṇakaṅkhaṃ.
Translated from the Pali by Ven. Nārada Thera ) [3]

EXTERNAL PENANCES CANNOT PURIFY A PERSON

  1. Not wandering naked, [NāradaFn10-09] nor matted locks, [NāradaFn10-10] nor filth, [NāradaFn10-11] nor fasting, [NāradaFn10-12] nor lying on the ground, [NāradaFn10-13] nor dust, [NāradaFn10-14] nor ashes, [NāradaFn10-15] nor striving squatting on the heels, [NāradaFn10-16] can purify a mortal who has not overcome doubts. [NāradaFn10-17]
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 141. Neither going about naked, nor matted locks, nor filth, nor fasting, nor lying on the ground, nor smearing oneself with ashes and dust, nor sitting on the heels (in penance) can purify a mortal who has not overcome doubt.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

141-142

Neither nakedness nor matted hair
nor mud nor the refusal of food
nor sleeping on the bare ground
nor dust & dirt nor squatting austerities
cleanses the mortal
who's not gone beyond doubt.

If, though adorned, one lives in tune
with the chaste life
 — calmed, tamed, & assured —
having put down the rod toward all beings,
he's a contemplative
     a brahman
     a monk.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
141
He wanders nude;
Abstains from food;
His filthy body’s smearings too.

He plaits his locks;
On heels he squats;
The earth is all the bed he’s got.

Such acts won’t clean
This mortal being
In whom is doubt still lingering.
Translated from the Pali by Friedrich Max Müller) [7] 141 Not nakedness, not platted hair, not dirt, not fasting, or lying on the earth, not rubbing with dust, not sitting motionless, can purify a mortal who has not overcome desires.
Cited from DLMBS [8]
DhP 141
Not wandering around naked, not matted hair, not mud on the body,
not fasting, nor lying on the bare ground,
dust and sweat, sitting on one's heels -
nothing can purify a mortal who has not overcome his doubts. [DLMBSFn-V141]
Dhammapada Dhp. 142
Pāḷi Tipiṭaka (PTS) [1]
142. Alaṅkato ce'pi samaṃ careyya
Santo danto niyato brahmacārī
Sabbesu bhūtesu nidhāya daṇḍaṃ
So brāhmaṇo so samaṇo sa bhikkhu.
Pāḷi Tipiṭaka (CSCD) [2]
142. Alaṅkato cepi samaṃ careyya, santo danto niyato brahmacārī;
Sabbesu bhūtesu nidhāya daṇḍaṃ, so brāhmaṇo so samaṇo sa bhikkhu.
Translated from the Pali by Ven. Nārada Thera ) [3]

NOT BY EXTERNAL APPEARANCE DOES ONE BECOME HOLY

  1. Though gaily decked, if he should live in peace, (with passions) subdued, (and senses) controlled, certain [NāradaFn10-18] (of the four Paths of Sainthood), perfectly pure, [NāradaFn10-19] laying aside the rod (in his relations) towards all living beings, [NāradaFn10-20] a Brāhmaṇa [NāradaFn10-21] indeed is he, an ascetic [NāradaFn10-22] is he, a bhikkhu [NāradaFn10-23] is he. [NāradaFn10-24]
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 142. Even though he be well-attired, yet if he is poised, calm, controlled and established in the holy life, having set aside violence towards all beings — he, truly, is a holy man, a renunciate, a monk.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

141-142

Neither nakedness nor matted hair
nor mud nor the refusal of food
nor sleeping on the bare ground
nor dust & dirt nor squatting austerities
cleanses the mortal
who's not gone beyond doubt.

If, though adorned, one lives in tune
with the chaste life
 — calmed, tamed, & assured —
having put down the rod toward all beings,
he's a contemplative
     a brahman
     a monk.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
142
If he’s chaste and restrained,
If he’s calmed and he’s tamed,
From the hurting of all forms of life he abstains:
Though this man walks his way
Well-adorned and arrayed,
He can ‘brahman’ or ‘monk’ or ‘ascetic’ be named.
Translated from the Pali by Friedrich Max Müller) [7] 142 He who, though dressed in fine apparel, exercises tranquillity, is quiet, subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is a Brahmana, an ascetic (sramana), a friar (bhikshu).
Cited from DLMBS [8]
DhP 142
Even if one would walk around like an adorned man,
[but he would be] peaceful, self-controlled, restrained and pure,
having given up punishing of all living beings,
he is a Brahmin, he is a recluse, he is a monk. [DLMBSFn-V142]
Dhammapada Dhp. 143
Pāḷi Tipiṭaka (PTS) [1]
143. Hirīnisedho puriso koci lokasmiṃ vijjati
Yo nindaṃ apabodhati asso bhadro kasāmiva.
Pāḷi Tipiṭaka (CSCD) [2]
143. Hirīnisedho puriso, koci lokasmi vijjati;
Yo niddaṃ [nindaṃ (sī. pī.) saṃ. ni. 1.18] apabodheti [apabodhati (sī. syā. pī.)], asso bhadro kasāmiva.
Translated from the Pali by Ven. Nārada Thera ) [3]

THE MODEST ARE RARE IN THIS WORLD

  1. (Rarely) is found in this world anyone who, restrained by modesty, avoids reproach, as a thorough-bred horse (avoids) the whip. [NāradaFn10-25]
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 143. Only rarely is there a man in this world who, restrained by modesty, avoids reproach, as a thoroughbred horse avoids the whip.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

143 [ThaniSFn-V143]

Who in the world
is a man constrained by conscience,
who awakens         to censure
like a fine stallion    to the whip?
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
143
A human restrained
By his feelings of shame
Will avoid being blamed,
Like a horse that’s well-tamed
Doesn’t suffer the pain
Of the lash of a cane.
Translated from the Pali by Friedrich Max Müller) [7] 143 Is there in this world any man so restrained by humility that he does not mind reproof, as a well-trained horse the whip?
Cited from DLMBS [8]
DhP 143
In this world, does there exist a person restrained by conscience,
who avoids blame, like a good horse avoids a whip? [DLMBSFn-V143]
Dhammapada Dhp. 144
Pāḷi Tipiṭaka (PTS) [1]
144. Asso yathā bhadro kasāniviṭiṭho
Ātāpino saṃvegino bhavātha
Saddhāya sīlena ca vīriyena ca
Samādhinā dhammavinicchayena ca
Sampannavijjācaraṇā patissatā
Pahassatha dukkhamidaṃ anappakaṃ.
Pāḷi Tipiṭaka (CSCD) [2]
144. Asso yathā bhadro kasāniviṭṭho, ātāpino saṃvegino bhavātha;
Saddhāya sīlena ca vīriyena ca, samādhinā dhammavinicchayena ca;
Sampannavijjācaraṇā patissatā, jahissatha [pahassatha (sī. syā. pī.)] dukkhamidaṃ anappakaṃ.
Translated from the Pali by Ven. Nārada Thera ) [3]

BE VIRTUOUS AND GET RID OF SUFFERING

  1. Like a thorough-bred horse touched by the whip, even so be strenuous and zealous. By confidence, by virtue, by effort, by concentration, by investigation of the Truth, by being endowed with knowledge and conduct, [NāradaFn10-26] and by being mindful, get rid of this great suffering.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 144. Like a thoroughbred horse touched by the whip, be strenuous, be filled with spiritual yearning. By faith and moral purity, by effort and meditation, by investigation of the truth, by being rich in knowledge and virtue, and by being mindful, destroy this unlimited suffering.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

144

Like a fine stallion
struck with a whip,
be ardent & chastened.
Through conviction
  virtue, persistence,
  concentration, judgment,
consummate in knowledge & conduct,
  mindful,
you'll abandon this not-insignificant pain.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
144
Like a horse one might train
That’s aroused with a cane,
You must smother your vast tribulation:

Be zealous, one-pointed and cultivate purity;
Trust, have composure, be mindful, have energy!
Blessed with discernment,
Endowed with good conduct,
Make effort in Dhamma enquiry.
Translated from the Pali by Friedrich Max Müller) [7] 144 Like a well-trained horse when touched by the whip, be ye active and lively, and by faith, by virtue, by energy, by meditation, by discernment of the law you will overcome this great pain (of reproof), perfect in knowledge and in behaviour, and never forgetful.
Cited from DLMBS [8]
DhP 144
Be like a good horse when touched by a whip - strenuous and anxious.
By faith, virtue, effort and concentration, by investigation of truth,
by having knowledge and conduct, by being mindful abandon this big suffering. [DLMBSFn-V144]
Dhammapada Dhp. 145
Pāḷi Tipiṭaka (PTS) [1]
145. Udakaṃ hi nayanti nettikā usukārā namayanti tejanaṃ
Dāruṃ namayanti tacchakā attānaṃ damayanti subbatā.

Daṇḍavaggo dasamo.
Pāḷi Tipiṭaka (CSCD) [2]
145. Udakañhi nayanti nettikā, usukārā namayanti tejanaṃ;
Dāruṃ namayanti tacchakā, attānaṃ damayanti subbatā.

Daṇḍavaggo dasamo niṭṭhito.
Translated from the Pali by Ven. Nārada Thera ) [3]

THE GOOD CONTROL THEMSELVES

  1. Irrigators lead the waters. Fletchers bend the shafts. Carpenters bend the wood. The virtuous control themselves. [NāradaFn10-27]
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 145. Irrigators regulate the waters, fletchers straighten arrow shafts, carpenters shape wood, and the good control themselves.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

145

Irrigators guide    the water.
Fletchers shape     the arrow shaft.
Carpenters shape    the wood.
Those of good practices control
                 themselves.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
145
Farmers channel water;
Craftsmen fashion timber;
Fletchers trim their arrowshafts;
Those of virtue train themselves.
Translated from the Pali by Friedrich Max Müller) [7] 145 Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; good people fashion themselves.
Cited from DLMBS [8]
DhP 145
Irrigators lead water. Arrow-makers bend arrow-shaft.
Carpenters bend wood. Virtuous ones master themselves. [DLMBSFn-V145]
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, 15, 16, 17) (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, 15, 16, 17) (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, 15, 16, 17) (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, 15, 16, 17) (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, 15, 16, 17) (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, 15, 16, 17) (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, 15, 16, 17)

(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, 15, 16, 17) (note 8) original: Readings in Pali Texts ( Digital Library & Museum of Buddhist Studies (DLMBS) --- Pali Lessons )
[NāradaFn10-01](Ven. Nārada 10-01) Na haneyya na ghātaye = na pahareyya na paharāpeyya (Commentary).
[NāradaFn10-02](Ven. Nārada 10-02) One who follows this exemplary practice, even though not yet having attained Nibbāna, is regarded as having attained Nibbāna.
[NāradaFn10-03](Ven. Nārada 10-03) Here the herdsman resembles decay and death.
[NāradaFn10-04](Ven. Nārada 10-04) The cattle resemble life.
[NāradaFn10-05](Ven. Nārada 10-05) The pasture ground resembles death.
[NāradaFn10-06](Ven. Nārada 10-06) Namely: the Arahats who are weaponless and innocent.
[NāradaFn10-07](1, 2, 3) (Ven. Nārada 10-07) That might cause death.
[NāradaFn10-08](1, 2, 3) (Ven. Nārada 10-08) Loss in business transactions, loss of wealth etc.
[NāradaFn10-09](Ven. Nārada 10-09) Gymnosophism is still practised in India. External dirtiness is regarded by some as a mark of saintliness. The Buddha denounces strict asceticism confined to such externals. The members of His celibate Order follow the middle path, avoiding the extremes of self-mortification and self-indulgence. Simplicity, humility, and poverty should be the chief characteristics of bhikkhus as much as cleanliness.
[NāradaFn10-10](Ven. Nārada 10-10) Unwashed matted hair is regarded by the foolish as a mark of holiness.
[NāradaFn10-11](Ven. Nārada 10-11) The non-cleansing of teeth, smearing the body with mud, etc.
[NāradaFn10-12](Ven. Nārada 10-12) Fasting alone does not tend to purification. The bhikkhus too fast daily between midday and the following dawn.
[NāradaFn10-13](Ven. Nārada 10-13) Sleeping on the ground. Bhikkhus only avoid luxurious and high couches.
[NāradaFn10-14](Ven. Nārada 10-14) Through not bathing.
[NāradaFn10-15](Ven. Nārada 10-15) Rubbing the body with ashes is still practised by some ascetics.
[NāradaFn10-16](Ven. Nārada 10-16) Continually sitting and wandering in that posture.
[NāradaFn10-17](Ven. Nārada 10-17) With regard to the Buddha, Dhamma, Sangha, etc.
[NāradaFn10-18](Ven. Nārada 10-18) Niyata. The four Paths are: Sotāpatti (Stream-Winner), Sakadāgāmi (Once-Returner), Anāgāmi (Never-Returner) and Arahatta (Worthy).
[NāradaFn10-19](Ven. Nārada 10-19) Mrs. Rhys Davids: "Walking in God", a very misleading phrase, totally foreign to Buddhism. The commentarial explanation is seññhacariya - highest conduct.
[NāradaFn10-20](Ven. Nārada 10-20) Absolutely harmless towards all.
[NāradaFn10-21](Ven. Nārada 10-21) Because he has cast aside impurities.
[NāradaFn10-22](Ven. Nārada 10-22) Samaṇa, because he has cleansed himself of all impurities.
[NāradaFn10-23](Ven. Nārada 10-23) Bhikkhu, because he has destroyed passions.
[NāradaFn10-24](Ven. Nārada 10-24) A gaily decked minister, stricken with grief, listened to the Buddha, seated on an elephant. On hearing the discourse, he realized Arahantship. Simultaneous with his realization his death occurred. The Buddha then advised his followers to pay him the respect due to an Arahant. When the bhikkhus questioned him how the minister could have attained Arahantship in such elegant dress the Buddha uttered this verse to show that purity comes from within and not from without. In striking contrast to the former this verse clearly indicates the Buddhist view of a holy person. It is not the apparel that counts but internal purity.
[NāradaFn10-25](Ven. Nārada 10-25) A self-respecting bhikkhu or layman, when obsessed with evil thoughts, tries to eradicate them there and then. This verse indicates that such persons are rare.
[NāradaFn10-26]

(Ven. Nārada 10-26) Vijjācaraṇa. Eight kinds of Knowledge and fifteen kinds of Conduct.

The eight kinds of Knowledge are: (1) Psychic Powers (iddhividha), (2) Divine Ear (dibba-sota), (3) Penetration of the minds of others (ceto-pariya-ñāṇa), (4) Divine Eye (dibba-cakkhu), (5) Remembrance of former births (pubbe-nivāsanussati), (6) Extinction of corruptions (āsavakkhaya), (7) Insight (vipassanā) and (8) Creation of mental images (manomayiddhi).

The fifteen kinds of Conduct are:- Moral restraint, sense-restraint, moderation in eating, wakefulness, faith, moral shame, moral dread, great learning, energy, mindfulness, wisdom and the four Jhānas.
[NāradaFn10-27](Ven. Nārada 10-27) Cf. v. 80.
[ThaniSFn-V143]

(Ven. Thanissaro V.143) Some translators have proposed that the verb apabodheti, here translated as "awakens" should be changed to appam bodheti, "to think little of." This, however, goes against the sense of the verse and of a recurrent image in the Canon, that the better-bred the horse, the more sensitive it is even to the idea of the whip, to say nothing of the whip itself. See, for example, A 4.113.

The question raised in this verse is answered in SN 1.18:

Those restrained by conscience
 are rare —
those who go through life
 always mindful.
Having reached the end
 of suffering & stress,
they go through what is uneven
    evenly;
 go through what is out-of-tune
    in tune.
[VaradoFn-V129](Ven. Varado V. 129) Verse 129: ghataye can mean either 'kill' or 'cause to be killed'. See PED under ghateti and hanati.
[DLMBSFn-V129]

(DLMBS Commentary V129) One group of monks was cleaning a certain building in the Jetavana monastery. They intended to stay there. When they were in the middle of cleaning, another group of monks arrived there and wanted them to give the building over to them. They felt that as they were more senior monks, they should have the right to choose.

But the first group did not agree to that and insisted on keeping the building to themselves. The monks from the second group beat them up till the monks cried in pain.

When the Buddha heard about this, he admonished the second group of monks harshly for inflicting pain on their fellow monks. He told them this verse, saying that violence is not a solution. He moreover laid down a new rule for the monks to abstain from hurting others.
[DLMBSFn-V130]

(DLMBS Commentary V130) In the last verse (see DhP 129) we saw monks beating each other because of a building. But the question of the building arose again. The second group of monks still intended to take it for themselves and again, the first group did not agree to that.

As a new rule was established, the monks from the second group did not physically attack the first group, but they made threatening gestures to them. The monks from the first group were frightened and cried out.

The Buddha again admonished the second group of monks, telling them this verse. And he also set another rule, that monks should not make threatening gestures to each other.
[DLMBSFn-V131]

(DLMBS Commentary V131) The Buddha once saw a group of young men from Sāvatthi beating a snake with sticks. He asked why were they doing such thing. The youths answered that they were afraid of being bitten by the snake therefore they beat it. The Buddha told them this verse, saying that if we do not wish to be harm by some being the first step is not to harm it ourselves.

The young men attained the first stage of Awakenment after hearing this discourse.
[DLMBSFn-V132]

(DLMBS Commentary V132) The story for this verse is identical with that to the previous one (DhP 131).

To abstain from violence is one of the basic principles of the Buddha's teaching. Especially in the case of the young men hurting the snake it can be seen that to hurt somebody first to stop him from hurting me is not a good idea.

We should practice the universal loving kindness, known as mettā and try to radiate it to all the directions. When faced with danger, we should radiate this mettā towards the being that intends or might intend to hurt us.
[DLMBSFn-V133]

(DLMBS Commentary V133) There was a monk named Kundadhāna. From the day he became a monk, others saw a female form always following him everywhere. But he himself did not see anything.

Once he went out on to gather alms food and people offered him two portions of food, saying that one was for him and the other for his friend. Then they reported to the king that one of the monks seems to have a girlfriend. The king Pasenadi started to investigate the matter.

When the king was in the room with the monk, the female form was not present. The monk himself also professed his innocence. When the king sent him out of the room, the female form suddenly appeared close to him. The king realized that the woman was not real and the monk was really innocent. So he invited him for almsfood.

The other monks were not happy and started to scold Kundadhāna, saying that in fact he had a girlfriend somewhere and that he had no morals. Kundadhāna got angry and retorted with his own accusations.

The Buddha then admonished him and told him this verse. He further explained, that in his previous life Kundadhāna was a deity who wanted to create discord between two monks who very good friends. He would assume the form of a woman and follow closely one of them, thus hoping to stop their friendship. For that deed a female form was now following him.
[DLMBSFn-V134]

(DLMBS Commentary V134) The story for this verse is identical with the one for the preceding verse (see DhP 133).

The vibrations in this verse point mainly to passion and hatred. If we do not have these feelings, then we are silent, just like a broken gong. It will not resonate when we try to hit it. In the same way, when we are devoid of passions and are "hit" by the objects that are usually causing them, we will not "resonate". That means, we are completely without passion, hatred and ignorance - and we have reached the goal, attained Nirvana and stopped all the suffering.
[DLMBSFn-V135]

(DLMBS Commentary V135) A large group of women came to the Pubbārāma monastery to observe the precepts for one day. Visākhā, the woman who built that monastery, asked them for what purpose did they come to observe the precepts. Different women gave her different answers.

Old women did so in order to have a good rebirth, middle aged women wanted to have peaceful and prosperous lives with their families, young women came in order to give birth to a son and unmarried girls wanted to find a good husband.

Visākhā took them to see the Buddha. He told her this verse, saying that although we are all constantly driven by birth, old age and death, there are still so few people who realize this and strive for Awakenment and release from this never-ending cycle. Most people still pursue only earthly goals and do not care about overcoming them.
[DLMBSFn-V136]

(DLMBS Commentary V136) Venerable Moggallāna once went on an alms-round with Venerable Lakkhaṇa. On the way from a certain hill he smiled as if he saw something strange. When they were back at the monastery, Lakkhaṇa asked him about this incident.

Moggallāna said that he saw a ghost in the form of a snake, being burned by flames. The Buddha told them that he also saw that particular ghost and revealed to them his story.

A long time ago there was a thief who repeatedly burned a house of a certain man. Not satisfied with that he also set fire to a monastery, donated by that man. As a result of these deeds, he was reborn as that ghost-snake, burned by flames.

At the end the Buddha added this verse, saying that even though a fool does not realize evilness of his actions, the consequences will certainly reach him.
[DLMBSFn-V137]

(DLMBS Commentary V137) Some ascetics were planning to kill Venerable Moggallāna because they thought that the Buddha and his teaching would be hurt by this action. So they hired a group of killers who surrounded the cave where Moggallāna was staying. But he used his supernatural powers and escaped. The killers did not give up but were pursuing him around the clock. After three months Moggallāna realized that he had to get caught as a consequence of one bad deed he committed in one of his previous life. Although he was an Arahant and did not create any new karma, he was still reaping fruit of his actions before he reached the Awakenment.

So he let himself to be caught and the killers beat him up. When they thought he was dead, they left him in a forest and went away. But Moggallāna was still alive, used his supernatural powers to revive himself for a short time and went to pay his respects to the Buddha. He told the Buddha what happened and the Buddha asked him to teach the Dharma to all the monks for one last time. Moggallāna did so and died soon after that.

The king ordered an investigation, caught the killers and executed them. The monks asked the Buddha how was it possible that Moggallāna was killed like that. The Buddha told them a story from Moggallāna previous life.

Once he was a son of blind parents. At the beginning he was a very good son, treating them well. But after he got married, his wife hated his parents and induced him to kill them. Moggallāna took his parents to the forest and beat them to death, while pretending that some robbers were actually killing them. For this deed he had to die himself in his very last existence at the end of killers, beaten up to death.
[DLMBSFn-V138](DLMBS Commentary V138) The story for this verse is identical with the story for the previous verse (DhP 137), the story of Moggallana's untimely death.
[DLMBSFn-V139](DLMBS Commentary V139) The story for this verse is identical with the story for the previous verses (DhP 137, DhP 138), the story of Moggallana's untimely death.
[DLMBSFn-V140](DLMBS Commentary V140) The story for this verse is identical with the story for the previous verses (DhP 137, DhP 138, DhP 139), the story of Moggallana's untimely death.
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(DLMBS Commentary V141) In Sāvatthi there lived a rich man named Bahu Bhāṇḍika. When his wife died, he decided to become a monk. But first he built himself a monastery, brought many servants and provisions of food with him. So even as a monk he lived in comfort and had plenty of delicious food every day.

When the Buddha heard about this, he admonished the monk, saying that his teaching is about simple life and asked why did he bring so much property with him. The monks became angry and took off his robe, asking the Buddha if this was the way he wanted him to live from now on.

The Buddha again admonished him, "How come you have lost your sense of shame and fear of evil? Even in your former existence as a hungry ghost you had this sense, where did it go?" The monk realized his mistake and apologized for getting angry and taking off his clothes.

The Buddha then spoke this verse, saying that austerities and ascetic practices do not make a monk. Only when we discard ignorance can we be really free.

At the end of this discourse, many monks present attained the first stage of Awakenment.
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(DLMBS Commentary V142) The king Pasenadi of Kosala once sent his minister Santati to deal with some rebellion in the border area. Santati suppressed it quickly and efficiently and the king was very pleased. He gave Santati many gifts, amongst others also a dancing girl to entertain him. The minister spent several days drinking and enjoying the young dancer.

On the last day, he went to the river to take a bath. On the way he met the Buddha and some monks. Even though he was drunk, he still bowed in respect. The Buddha remarked to Venerable Ānanda that Santati will reach the Awakenment the very same day and soon after that he will die.

In the evening, the dancer again entertained Santati and his guests. While dancing, she died due to exhaustion. The minister was shocked and distressed. Immediately he went to the Buddha and begged for some words of solace. The Buddha told him to get rid of his cravings, not to let these feelings to enslave him. By getting rid of all the cravings, all the roots of evil will be destroyed and he will reach the Nirvana.

After hearing this, Santati attained Awakenment. Realizing, that he was about to die, he thanked the Buddha for his help and told him that he was about to reach the final emancipation. Soon after that he passed away.

Some monks were confused that Santati attained the Arahantship, although he was wearing beautiful dress and ornaments. They asked if he was a monk or a Brahmin. The Buddha replied with this verse, saying that clothes and ornaments are not important. What counts is whether one has or has not freed oneself from ignorance and cravings.
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(DLMBS Commentary V143) Venerable Ānanda once met a young beggar who was going around dressed in old rags and holding a begging plate. After meeting Ānanda, the man decided to become a monk. His name was Pilotika.

When he became a monk, he put his old clothes and the plate under a certain tree. Sometimes he felt not satisfied with his life as a monk and he went back to the tree and contemplated going back to the layman's life. But when he realized how miserable were his days before he became a monk, he felt shame and returned to the monastery.

This happened many times. Other monks asked him where was he going all the time. He told them he went to see his teacher. Pilotika considered his old clothes and the plate to be his teacher, because they taught him futility of the lay life many times. He started to practice earnestly and took his old clothes as a meditation subject. Soon he was able to reach Awakenment and therefore he stopped going to the tree.

Other monks asked him again, why does not he go to see his teacher any more. Pilotika replied that he does not have need for a teacher any more, hinting that he was an Arahant. The monks went to see the Buddha and asked him if it was true, if Pilotika has really reached the goal. The Buddha replied in affirmative, saying that indeed Pilotika now has no need to see his "teacher" because he has nothing to learn from the old clothes anymore. He has realized the truth and became an Arahant. The Buddha further added this verse and the following one (DhP 144).
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(DLMBS Commentary V144) The story for this verse is identical with the story for the previous one (DhP 143).

There is no reason to whip a good horse - it knows what to do and how to do it. In the same way there is no need to blame a good person, he is not acting in a way that has to be blamed.

The good horse needs only to be touched by the whip and then it knows what to do. So it is with a good person. He is "touched" by the suffering and immediately starts to make effort to escape it forever.
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(DLMBS Commentary V145) Venerable Sāriputta once had a very young novice. His name was Sukha. One day, he went with Sāriputta on his 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. He was about to attain Arahantship, when Sāriputta 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.

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 ）