Chapter 13. The World; Lokavaggo (Dhp.167-178), Parallel Reading (paragraph granularity) of The Buddha's Path of Wisdom-- Dhammapada (Dhp.)
| Dhp167 | Dhp168 | Dhp169 | Dhp170 | Dhp171 | Dhp172 |
|---|---|---|---|---|---|
| Dhp173 | Dhp174 | Dhp175 | Dhp176 | Dhp177 | Dhp178 |
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] |
167. Hīnaṃ dhammaṃ na seveyya pamādena na saṃvase
Micchādiṭṭhiṃ na seveyya na siyā lokavaddhano.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 13. Lokavaggo 167.
Hīnaṃ dhammaṃ na seveyya, pamādena na saṃvase;
Micchādiṭṭhiṃ na seveyya, na siyā lokavaḍḍhano.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | Chapter 13 The World GIVE UP BASE DESIRES
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | Dhp XIII The World 167. Follow not the vulgar way; live not in heedlessness; hold not false views; linger not long in worldly existence. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | Dhp XIII Worlds 167 Don't associate with lowly qualities. Don't consort with heedlessness. Don't associate with wrong views. Don't busy yourself with the world. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | Chapter 13 The World 167
Do not pursue the vulgar way;
Wrongful views, don’t entertain;
In heedless states do not abide;
To worldly ways do not incline.
|
| Translated from the Pali by Friedrich Max Müller) [7] | Chapter XIII: The World 167 Do not follow the evil law! Do not live on in thoughtlessness! Do not follow false doctrine! Be not a friend of the world. |
| Cited from DLMBS [8] | Chapter 13: The World DhP 167
Don't practice inferior teachings; don't connect with negligence.
Don't embrace wrong beliefs; don't be attached to the world. [DLMBSFn-V167]
|
| Pāḷi Tipiṭaka (PTS) [1] | 168. Uttiṭṭhe nappamajjeyya dhammaṃ sucaritaṃ care
Dhammacāri sukhaṃ seti asmiṃ loke paramhi ca.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 168. Uttiṭṭhe nappamajjeyya, dhammaṃ sucaritaṃ care;
Dhammacārī sukhaṃ seti, asmiṃ loke paramhi ca.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE RIGHTEOUS ARE HAPPY BE RIGHTEOUS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 168. Arise! Do not be heedless! Lead a righteous life. The righteous live happily both in this world and the next. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 168-169 Get up! Don't be heedless. Live the Dhamma well. One who lives the Dhamma sleeps with ease in this world & the next. Live the Dhamma well. Don't live it badly. One who lives the Dhamma sleeps with ease in this world & the next. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 168
Strive! Try! Don’t be perfunctory:
Take on the practice, and do it painstakingly.
Seekers of Dhamma when sleeping, sleep blissfully,
Both in life here, and hereafter additionally.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 168 Rouse thyself! do not be idle! Follow the law of virtue! The virtuous rests in bliss in this world and in the next. |
| Cited from DLMBS [8] | DhP 168
Arise! Don't be negligent! Practice the good teaching!
One living in truth dwells happily, both in this world and in the next one. [DLMBSFn-V168]
|
| Pāḷi Tipiṭaka (PTS) [1] | 169. Dhammaṃ care sucaritaṃ na naṃ duccaritaṃ care
Dhammacārī sukhaṃ seti asmiṃ loke paramhi ca.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 169. Dhammaṃ care sucaritaṃ, na naṃ duccaritaṃ care;
Dhammacārī sukhaṃ seti, asmiṃ loke paramhi ca.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 169. Lead a righteous life; lead not a base life. The righteous live happily both in this world and the next. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 168-169 Get up! Don't be heedless. Live the Dhamma well. One who lives the Dhamma sleeps with ease in this world & the next. Live the Dhamma well. Don't live it badly. One who lives the Dhamma sleeps with ease in this world & the next. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 169
Take on the practice and do it painstakingly:
Don’t take it on and then do it disgracefully.
Seekers of Dhamma when sleeping, sleep blissfully,
Both in life here, and hereafter additionally.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 169 Follow the law of virtue; do not follow that of sin. The virtuous rests in bliss in this world and in the next. |
| Cited from DLMBS [8] | DhP 169
Practice the good teaching; don't practice the bad one!
One living in truth dwells happily, both in this world and in the next one. [DLMBSFn-V169]
|
| Pāḷi Tipiṭaka (PTS) [1] | 170. Yathā bubbulakaṃ passe yathā passe marīcikaṃ
Evaṃ lokaṃ avekkhantaṃ maccurājā na passati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 170. Yathā pubbuḷakaṃ [pubbuḷakaṃ (sī. pī.)] passe, yathā passe marīcikaṃ;
Evaṃ lokaṃ avekkhantaṃ, maccurājā na passati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | LIKE A BUBBLE IS THIS WORLD
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 170. One who looks upon the world as a bubble and a mirage, him the King of Death sees not. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 170 [ThaniSFn-V170] See it as a bubble, see it as a mirage: one who regards the world this way the King of Death doesn't see. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 170
As if you might a bubble see,
As if it should a mirage be:
When thus you gaze upon the world
You’re not by Death’s great king observed.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 170 Look upon the world as a bubble, look upon it as a mirage: the king of death does not see him who thus looks down upon the world. |
| Cited from DLMBS [8] | DhP 170
As if one would see a bubble, as if one would see a mirage,
who observes the world like that, the King of Death does not see him. [DLMBSFn-V170]
|
| Pāḷi Tipiṭaka (PTS) [1] | 171. Etha passathiraṃ lokaṃ cittaṃ rājarathūpamaṃ
Yattha bālā visīdanti natthi saṅgo vijānataṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 171. Etha passathimaṃ lokaṃ, cittaṃ rājarathūpamaṃ;
Yattha bālā visīdanti, natthi saṅgo vijānataṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE WISE ARE NOT ATTACHED TO THE WORLD
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 171. Come! Behold this world, which is like a decorated royal chariot. Here fools flounder, but the wise have no attachment to it. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 171 Come look at this world all decked out like a royal chariot, where fools plunge in, while those who know don't cling. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 171
Let’s gaze upon this pompous world
(A royal coach resplendent!)
In which the fools have settled down:
The wise have no attachment.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 171 Come, look at this glittering world, like unto a royal chariot; the foolish are immersed in it, but the wise do not touch it. |
| Cited from DLMBS [8] | DhP 171
Come and look at this world, similar to a beautiful king's chariot.
Where the fools sink down, for those, who understand, there is no attachment. [DLMBSFn-V171]
|
| Pāḷi Tipiṭaka (PTS) [1] | 172. Yo ca pubbe pamajjitvā pacchā so nappamajjati
So imaṃ lokaṃ pabhāseti abbhā mutto'va candimā.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 172. Yo ca pubbe pamajjitvā, pacchā so nappamajjati;
Somaṃ lokaṃ pabhāseti, abbhā muttova candimā.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE HEEDFUL ILLUMINE THE WORLD
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 172. He who having been heedless is heedless no more, illuminates this world like the moon freed from clouds. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 172-173 Who once was heedless, but later is not, brightens the world like the moon set free from a cloud. His evil-done deed is replaced with skillfulness: he brightens the world like the moon set free from a cloud. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 172
Whoever though earlier negligent,
In passage of time became diligent,
Is one who throws light on the world,
Like the moon which from clouds has emerged.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 172 He who formerly was reckless and afterwards became sober, brightens up this world, like the moon when freed from clouds. |
| Cited from DLMBS [8] | DhP 172
Who has been formerly negligent, but later is not,
illuminates this world like a moon freed from cloud. [DLMBSFn-V172]
|
| Pāḷi Tipiṭaka (PTS) [1] | 173. Yassa pāsaṃ kataṃ kammaṃ kusalena pithīyati
So imaṃ lokaṃ pabhāseti abbhā mutto'va candimā.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 173. Yassa pāpaṃ kataṃ kammaṃ, kusalena pidhīyati [pitīyati (sī. syā. pī.)];
Somaṃ lokaṃ pabhāseti, abbhā muttova candimā.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | EVIL CAN BE ERASED BY GOOD
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 173. He, who by good deeds covers the evil he has done, illuminates this world like the moon freed from clouds. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 172-173 Who once was heedless, but later is not, brightens the world like the moon set free from a cloud. His evil-done deed is replaced with skillfulness: he brightens the world like the moon set free from a cloud. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 173
One guilty of past misdemeanour
Who shrouds it with skilful endeavour
Is one who throws light on the world,
Like the moon which from clouds has emerged.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 173 He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds. |
| Cited from DLMBS [8] | DhP 173
Who covers his evil deeds with good ones,
illuminates this world like a moon freed from cloud. [DLMBSFn-V173]
|
| Pāḷi Tipiṭaka (PTS) [1] | 174. Andhabhūto ayaṃ loko tanukettha vipassati
Sakunto jālamutto'va appo saggāya gacchati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 174. Andhabhūto [andhībhūto (ka.)] ayaṃ loko, tanukettha vipassati;
Sakuṇo jālamuttova, appo saggāya gacchati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | FEW ARE THE CLEAR-SIGHTED
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 174. Blind is the world; here only a few possess insight. Only a few, like birds escaping from the net, go to realms of bliss. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 174 Blinded this world — how few here see clearly! Just as birds who've escaped from a net are few, few are the people who make it to heaven. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 174
Benighted is humanity:
How few there are that see!
As few men go to paradise
As birds from nets break free.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 174 This world is dark, few only can see here; a few only go to heaven, like birds escaped from the net. |
| Pāḷi Tipiṭaka (PTS) [1] | 175. Haṃsādiccapathe yanti ākāse yanti iddhiyā
Niyyanti dhīrā lokamhā jitvā māraṃ savāhiniṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 175. Haṃsādiccapathe yanti, ākāse yanti iddhiyā;
Nīyanti dhīrā lokamhā, jetvā māraṃ savāhiniṃ [savāhanaṃ (syā. ka.)].
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE WISE SEEK AN ESCAPE FROM THIS WORLD
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 175. Swans fly on the path of the sun; men pass through the air by psychic powers; the wise are led away from the world after vanquishing Mara and his host. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 175 Swans fly the path of the sun; those with the power fly through space; the enlightened flee from the world, having defeated the armies of Mara. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 175
Swans wing their way on the sun’s westward path;
By their powers sublime, through the air, adepts pass.
The sages take leave of the worldly domain
Having Mara defeated, and all Mara’s train.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 175 The swans go on the path of the sun, they go through the ether by means of their miraculous power; the wise are led out of this world, when they have conquered Mara and his train. |
| Cited from DLMBS [8] | DhP 175
Swans travel on the path of the sun. People travel through space by supernatural powers.
Wise ones are guided away from the world, having conquered Mara with his army. [DLMBSFn-V175]
|
| Pāḷi Tipiṭaka (PTS) [1] | 176. Ekaṃ dhammaṃ atītassa musāvādissa jantūno
Vitiṇṇaparalokassa natthi pāpaṃ akāriyaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 176. Ekaṃ dhammaṃ atītassa, musāvādissa jantuno;
Vitiṇṇaparalokassa, natthi pāpaṃ akāriyaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THERE IS NO EVIL THAT A LIAR CANNOT COMMIT
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 176. For a liar who has violated the one law (of truthfulness) who holds in scorn the hereafter, there is no evil that he cannot do. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 176 [ThaniSFn-V176] The person who tells a lie, who transgresses in this one thing, transcending concern for the world beyond: there's no evil he might not do. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 176
They who, in speaking, are guilty of falsity,
Flouting one virtue, the virtue of honesty -
Doubting the chance of an after-life destiny -
Won’t draw the line at a single iniquity.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 176 If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do. |
| Cited from DLMBS [8] | DhP 176
For the person, who has transgressed the one law (of truthfulness) and is speaking falsely,
and has rejected the other world, there is no evil that could not be done. [DLMBSFn-V176]
|
| Pāḷi Tipiṭaka (PTS) [1] | 177. Na ve kadariyā devalokaṃ vajanti
bālā have nappasaṃsanti dānaṃ
Dhīro ca dānaṃ anumodamāno
Teneva so hoti sūkhī parattha.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 177. Na ve kadariyā devalokaṃ vajanti, bālā have nappasaṃsanti dānaṃ;
Dhīro ca dānaṃ anumodamāno, teneva so hoti sukhī parattha.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE STINGY ARE NOT HAPPY
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 177. Truly, misers fare not to heavenly realms; nor, indeed, do fools praise generosity. But the wise man rejoices in giving, and by that alone does he become happy hereafter. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 177
No misers go
to the world of the devas.
Those who don't praise giving
are fools.
The enlightened
express their approval for giving
and so find ease
in the world beyond.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 177
To realms of the gods will proceed not the niggardly;
Fools, who don’t see this, do not extol charity.
Those who are prudent commend open-handedness;
Thus, after death, they are happy in consequence.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 177 The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world. |
| Cited from DLMBS [8] | DhP 177
Selfish ones do not get to the world of the gods. Fools do not praise giving.
And the wise one enjoys giving. Just because of that he is happy hereafter. [DLMBSFn-V177]
|
| Pāḷi Tipiṭaka (PTS) [1] | 178. Pathavyā ekarajjena saggassa gamanena vā178
Sabbalokādhipaccena sotāpattiphalaṃ varaṃ.
Lokavaggo terasamo. |
| Pāḷi Tipiṭaka (CSCD) [2] | 178. Pathabyā ekarajjena, saggassa gamanena vā;
Sabbalokādhipaccena, sotāpattiphalaṃ varaṃ.
Lokavaggo terasamo niṭṭhito. |
| Translated from the Pali by Ven. Nārada Thera ) [3] | SPIRITUAL ADVANCEMENT IS BETTER THAN WORLDLY SOVEREIGNTY
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 178. Better than sole sovereignty over the earth, better than going to heaven, better even than lordship over all the worlds is the supramundane Fruition of Stream Entrance. [BudRkFn-v178] |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 178 [ThaniSFn-V178] Sole dominion over the earth, going to heaven, lordship over all worlds: the fruit of stream-entry excels them. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 178
Better than sovereignty over the earth,
Or finding in heaven a blessed rebirth,
Or ruling the cosmos with total authority,
Better than these is securing of stream-entry.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 178 Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness. |
| Cited from DLMBS [8] | DhP 178
From sole sovereignty over the earth, or from going to heaven,
from lordship over the whole world, the fruit of Entering the Stream is the best. [DLMBSFn-V178]
|
- 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) (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) (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) (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) (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) (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) (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) (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) (note 8) original: Readings in Pali Texts ( Digital Library & Museum of Buddhist Studies (DLMBS) --- Pali Lessons ) |
| [NāradaFn13-01] | (Ven. Nārada 13-01) That is, sensual pleasures. |
| [NāradaFn13-02] | (Ven. Nārada 13-02) By being subject to repeated births and deaths. |
| [NāradaFn13-03] | (Ven. Nārada 13-03) This translation is according to the Commentary but owing to the ambiguity of the first word it may be translated, "be alert, be not heedless", etc. |
| [NāradaFn13-04] | (Ven. Nārada 13-04) This psycho-physical organism is to be regarded as being as empty as a bubble and as illusive as a mirage. The wise man who could so regard it would end the ills of life. |
| [NāradaFn13-05] | (Ven. Nārada 13-05) This body, composed of the five Aggregates. |
| [NāradaFn13-06] | (Ven. Nārada 13-06) By the Path of Arahantship. |
| [NāradaFn13-07] | (Ven. Nārada 13-07) One has to reap the effects of one's Kamma. But one is not bound to reap the effects of all actions one has done in the course of Saṃsāra. If one were, an escape from birth and death would be impossible. At times it is possible to obliterate one's evil kamma by performing powerful good kamma. |
| [NāradaFn13-08] | (Ven. Nārada 13-08) Sagga - blissful states, not eternal heavens. |
| [NāradaFn13-09] | (Ven. Nārada 13-09) Iddhi. By mental development it is possible to fly through the air, walk on water, dive into the earth, etc. Such kinds of powers are psychic and supernormal, but not miraculous. |
| [NāradaFn13-10] | (Ven. Nārada 13-10) That is, the Arahants attain Parinibbāna without coming into birth again. |
| [NāradaFn13-11] | (Ven. Nārada 13-11) The host of Māra, the Evil One, is described as comprising ten kinds of passions (kilesa). They are: 1. material pleasures (kāma), 2. aversion for the Holy Life (arati), 3. hunger and thirst (khuppipāsā), 4. craving (taṇhā), 5. sloth and torpor (thīna-middha), 6. fear (bhaya), 7. doubt (vicikicchā), 8. detraction and obstinacy (makkha-thambha), 9. gain (lābha), praise (siloka) honour (sakkāra) and ill-gotten fame (yasa), 10. Extolling of oneself and contempt for others (attukkaṃsana-paravambhana). |
| [NāradaFn13-12] | (Ven. Nārada 13-12) An untruthful person, devoid of self-respect, who has no belief in an after life and who has no fear for the attendant consequences of evil, is liable to commit any evil. Such a person does not see earthly bliss or heavenly bliss or Nibbānic bliss (Commentary). |
| [NāradaFn13-13] | (Ven. Nārada 13-13) Internal purification is far superior to fleeting worldly possessions of transitory heavenly bliss. |
| [NāradaFn13-14] | (Ven. Nārada 13-14) Sotāpatti. Here Sota means the stream that leads to Nibbāna. It is the noble Eightfold Path. "Ā" means for the first time. "Patti" means attainment. Sotāpatti means the attainment of the stream for the first time. It is the realization of Nibbāna for the first time. This is the first stage of Sainthood. The Stream-Winners are not born in woeful states, but the worldly great are not exempt from them. |
| [BudRkFn-v178] | (Ven. Buddharakkhita v. 178) Stream-entry (sotapatti): the first stage of supramundane attainment. |
| [ThaniSFn-V170] | (Ven. Thanissaro V.170) The Sutta Nipata (Sn 5.15) reports a conversation between the Buddha and the brahman Mogharaja with a point similar to that of this verse:
Mogharaja:
In what way does one view the world
so as not to be seen
by Death's king?
The Buddha:
View the world, Mogharaja,
as empty —
always mindful
to have removed any view
about self.
This way one is above & beyond death.
This is the way one views the world
so as not to be seen
by Death's king.
|
| [ThaniSFn-V176] | (Ven. Thanissaro V.176) This verse is also found at Iti.25, where the context makes clear the meaning of ekam dhammam, or "this one thing": the principle of truthfulness. |
| [ThaniSFn-V178] | (Ven. Thanissaro V.178) The fruit of stream-entry is the first of the four stages of Awakening (see note 22). A person who has attained stream entry — entry into the stream that flows inevitably to Unbinding — is destined to attain full Awakening within at most seven lifetimes, never falling below the human state in the interim. |
| [DLMBSFn-V167] | (DLMBS Commentary V167) Visākhā was a very famous benefactress of the Buddhist Community from Sāvatthi. Once an older monks with his young pupil came to her house for almsfood. Visākhā's granddaughter was filtering water for the young monk and when she saw her reflection on the surface of the water, she laughed. The young monk also laughed. The girl got angry and said, "You shaven head, why do you laugh at me?!" The monk did not like it and replied, "You and your family are shaven heads yourself!" The girl went weeping to Visākhā. Visākhā tried to appease both the girl and the monk but the monk was angry and did not accept her explanations and apologies. The older monk also tried his best but did not succeed either. The matter was brought to the Buddha, who saw that the monk was ready to reach the first stage of Awakenment. So he asked Visākhā, "Why did your granddaughter had to address my monk as a shaven head? All the monks had to shave their heads when they became members of the Community!" The young monk felt very happy and praised the Buddha that he was the only one who could understand him. The Buddha then replied with this verse, saying that the monk was also to blame; he should not quarrel because of such a small and unimportant thing. Hearing that, the young monk reached the first stage of Awakenment. |
| [DLMBSFn-V168] | (DLMBS Commentary V168) When the Buddha attained Awakenment, one of his first big journeys took him to the city of Kapilavatthu, where most of his family lived. He stayed at the outskirts of the city, in the Nigrodhārāma monastery. His father, king Suddhodana, assumed, that his son would come to his palace for food and made a lot of almsfood prepared. However, he did not invite the Buddha, as was necessary. So the Buddha went on almsround around the city, as was his custom. He asked himself, if this was the proper course of action and realized that all the Buddhas of the past also went on almsround around the city they were born. Suddhodana heard about it and went to the Buddha, saying, "Why should my son ask for alms in the very city, where he used to travel in a golden palanquin? I am so ashamed!" The Buddha explained to him that he was only following the old custom of all the Buddhas and did not wish to put Suddhodana to shame. He also uttered this verse and the following one (DhP 169). The king finally accepted it and was no longer offended. |
| [DLMBSFn-V169] | (DLMBS Commentary V169) The story for this verse is identical with the story for the preceding one (DhP 168). |
| [DLMBSFn-V170] | (DLMBS Commentary V170) A group of monks went to the forest to practice meditation. But they made very little progress and decided to return to the Buddha and ask for further instructions. On the way to the monastery it was very hot and they saw a mirage. Then a storm broke out and the rain made bubbles on the ground, which soon disappeared. The monks reflected on the mirage and the bubbles, comparing it to their own bodies. Very soon they all attained Arahantship. When they related the matter to the Buddha he uttered this verse, saying that this form of meditation was very good and one is able to reach the goal quickly. |
| [DLMBSFn-V171] | (DLMBS Commentary V171) Prince Abhaya was sent to repress some rebellion at the frontier. He did this job very successfully and so king Bimbisāra gave him the honor of a ruler for seven days. He was also given a young dancing girl for entertainment. But on the seventh day the girl died from exhaustion. The prince was very shocked and sad. He went to see the Buddha, who consoled him with this verse, saying that we should not be attached to worldly things. |
| [DLMBSFn-V172] | (DLMBS Commentary V172) There was a monk named Sammunjjani. He spent most of his time inside the monastery, sweeping the premises. Venerable Revata was staying at the same monastery, practicing meditation. Sammunjjani thought Revata to be very lazy and one day confronted him and asked him if he did not think it would be proper for him to help him to sweep the monastery. Revata replied, that a monk should sweep for a short time in the morning and then should practice meditation and try to perceive the true nature of things in order to reach Awakenment. Sammunjjani closely followed this advice and in a very short time he became an Arahant. Some other monks then asked him why he did not sweep as much as before. Sammunjjani replied that when he was negligent, he was sweeping all the time, but now he was mindful and so does not sweep so often. The monks went to the Buddha and reported to him, that Sammunjjani claims to be an Arahant. The Buddha confirmed, that Sammunjjani indeed reached the Awakenment and added this verse for the benefit of others. |
| [DLMBSFn-V173] | (DLMBS Commentary V173) In Kosala there lived a Brahmin, who was in the court of King Pasenadi. He had a son Ahimsaka. His father sent him to the famous city of Taksasilā for studies. He was very intelligent and obedient and so his teacher and his wife liked him very much. But other students were jealous of him and so accused him of having an affair with teacher's wife. The teacher, being told the same story from number of people, started to believe it. But he did not want to kill Ahimsaka. He came up with another idea. At the end of the studies, it was a custom for the students to give presents to teachers and thank them for their effort. Ahimsaka's teacher told him to kill one thousand people and bring him a garland made of one thousand fingers. Ahimsaka had no other choice, but to start killing. He started to wear the garland around his neck to keep track of the number of fingers. He therefore became known as Angulimāla ("Finger-garland"). The king dispatched some soldiers to catch him. When his mother heard about this, she went into the forest in search of her son. By that time, Angulimāla's garland had nine hundred and ninety-nine fingers on it; just one finger was missing. The Buddha realized that if he did not intervene, Angulimāla would kill his own mother in his desperation to make up the one thousand. So he went to the forest himself. When Angulimāla saw the Buddha, he ran after him with his knife. But no matter ho quickly he ran, the Buddha always stayed ahead of him. Finally, he cried, "O monk, stop!" The Buddha replied, "I have stopped, it is you who has to stop!" Angulimāla was confused and asked him what he meant. The Buddha explained, that he himself has stopped killing and hurting all living beings whereas Angulimāla has not and should therefore stop. Angulimāla realized his mistake and asked the Buddha to admit him into the Order of monks. The Buddha did so. When the king heard that Angulimāla has given up his evil deeds and was now living as a monk, he decided not to prosecute him. Angulimāla practiced meditation diligently and in the due course he attained Arahantship. But his past evil deeds were always hunting him. Whenever he went on an almsround, he became a target of stones and sticks and returned to the monastery with broken head and bleeding. The Buddha always told him to realize what suffering would await him in his future lives had he not reached the Awakenment. One day, Angulimāla saw a pregnant woman giving birth and in great pains. He recited, "Sister, since the day I became an Arahant, I have not consciously killed any living being. By the power of this truth, may you and your child be well." The woman delivered instantly and her pain ceased. This verse became known as Angulimāla-paritta and is used in similar cases to this day. When Angulimāla died, other monks asked about his future life. When the Buddha declared, that Angulimāla has attained Arahantship and therefore there were no future lives for him, some monks were surprises, how was it possible for somebody who killed so many people to have reached the goal so quickly? The Buddha replied with this verse, saying that Angulimāla's evil deeds were negated by his diligent and mindful practice of meditation and highly moral life. |
| [DLMBSFn-V174] | (DLMBS Commentary V174) The Buddha once stayed in Ālavi and spoke to its people about the impermanence of life. He told them to be aware of death and to reflect that their life is uncertain. He added that they should practice mindfulness as a weapon against the death. Many people did not really understand what he was talking about, but some did. Amongst them there was a young girl, who was a weaver by profession. Later the Buddha returned to Ālavi. The girl wanted to hear his discourse, but her father asked her to wind some thread spools and bring them to him. She did the job quickly and on the way to her father she stopped by the place where the Buddha was talking and listened. The Buddha knew that the girl was ready to reach the first stage of Awakenment and so he looked at her directly. The girl approached respectfully. The Buddha then asked her four questions and she replied as follows: "Where have you come from?" "I don't know."
"Where are you going?" "I don't know."
"Don't you know?" "Yes, I know."
"Do you know?" "I don't know."
Many people thought her answers were disrespectful, but the girl explained. By the first question the Buddha meant if she knew what was her previous existence. She replied that she did not know. The second question meant if she knew what would be her future existence. Since she did not know, she said so. The third question meant if she did not know that she would die one day. She replied she knew. And the last question meant if she knew when exactly would she die. She did not know and replied truthfully. The Buddha applauded her and delivered a discourse. The girl attained the first stage of Awakenment. Then she continued to her father. He was asleep and she woke him up. When he was waking up, her father accidentally pulled the shuttle and the sharp point hit the girl in her chest. She died instantly and was reborn in the Tusita heaven. Her father, full of remorse and broken-hearted went to the Buddha and asked to be admitted into the Order as a monk. The Buddha granted him permission and the man attained Arahantship soon. |
| [DLMBSFn-V175] | (DLMBS Commentary V175) At one occasion, thirty monks came to visit the Buddha. While they were talking, the Buddha’s attendant, Venerable Ānanda , went outside. When he came back he was surprised to see no monks inside. When asked, the Buddha said that they left flying through the air, because they attained Arahantship, including supernatural powers. Just then, the Buddha saw some swans flying in the sky and told Ānanda that Arahants leave this world just as easily as the swans fly through the air. |
| [DLMBSFn-V176] | (DLMBS Commentary V176) The Buddha did not have only admirers and devotees. Some other teachers hated him for being so famous and for taking many disciples away from them. One such teacher instigated a beautiful young girl, a pupil of his, to ruin the Buddha's fame. The girl, named Ciñca Mānavikā, would go towards the Jetavana monastery in the evening and return early in the morning, claiming she spent the night with the Buddha. After several months of this behavior, she started wrapping cloth around her stomach. She added more and more cloth to create an impression she was pregnant. Finally she went to the monastery to confront the Buddha. She accused him of making her pregnant and not caring about her. The Buddha told her not to lie, but she would just repeat her statements. Just then Sakka, the king of gods, sent some rats to bit off the strings of the cloth the girl had wrapped around her body. It fell off and her deceit was uncovered. People started to reprimand her and she ran away in shame. Later she died due to an accident. The next day some monks were discussing this story and the Buddha replied them with this verse, saying that lying is the first step towards all kinds of evil deeds. He also told them, that Ciñca Mānavikā was a king's consort in one of her previous lives. She fell in love with a crown prince, but the young man did not respond to her love. She harmed herself and accused the prince of making advances to her and when she refused, he harmed her. The king was very angry and exiled his son immediately. Later he found out the truth and punished the evil woman. |
| [DLMBSFn-V177] | (DLMBS Commentary V177) King Pasenadi of Kosala was once competing with his subjects in almsgiving. However big offering the king made, his subjects always found a way to give more alms. Queen Mallikā then devised a plan. She had a great pavilion built, brought many white umbrellas and tame elephants. The elephants held the umbrellas over the monks. In the middle of the pavilion there was a lake with ten boats filled with incense and perfume. Finally, princesses served the food. Because the subjects had no elephants or umbrellas (white umbrellas could be owned only by kings) and of course had no princesses, they could not compete any more. Two ministers of the king were present. One of them praised the king for offering so much. He realized that the merit would be shared by all the living beings in the kingdom. The other minister however thought that the king was giving away the national wealth for the sake of some lazy monks. After the meal, the Buddha prepared to make a speech. He understood what the second minister was feeling and so he decided to give only a short speech instead of a long one he was originally planning. The king was disappointed by such a brief sermon and he reflected what he had done wrong. Therefore he went to the monastery and asked the Buddha. The Buddha told him about one of his ministers and explained that had he delivered a long speech, the minister would be disappointed even more. The Buddha further added this verse for the benefit of the king. |
| [DLMBSFn-V178] | (DLMBS Commentary V178) Anāthapindika was a very famous benefactor of the Buddha and his followers. But his son Kāla did not have any interest in the teaching of the Buddha and would never come to attend the almsgiving ceremonies. His father was afraid that Kāla would never be able to understand the Dharma. So he promised his son one hundred pieces of gold if he went to the monastery for one day. The young man did so, but did not pay any attention to what was being said there. At another time Anāthapindika promised Kāla one thousand pieces of gold if he could recite one verse of the Buddha's teaching. Because the Buddha knew Kāla was interested only in the money, he made it impossible for him to memorize anything. Thus Kāla went to the monastery very often and gradually he was able to understand the Dharma and attained the first level of Awakenment, called Entering the Stream. In the morning of that day, he accompanied the Buddha and some monks to his father's house for the almsgiving. When his father offered him the money he earned, Kāla refused. The Buddha then explained that since Kāla attained the first level of Awakenment, he was on longer interested in the money. He further added this verse, saying that Entering the Stream was the best thing one could attain, far better than any worldly power or even attainment of a rebirth in heavens. |
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 ）