Chapter 14. The Buddha; Buddhavaggo (Dhp.179-196), Parallel Reading (paragraph granularity) of The Buddha's Path of Wisdom-- Dhammapada (Dhp.)
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| Dhp188 | Dhp189 | Dhp190 | Dhp191 | Dhp192 | Dhp193 | Dhp194 | Dhp195 | Dhp196 |
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] |
179. Yassa jitaṃ nāvajīyati jitamassa no yāti koci loke
Tambuddhamanantagocaraṃ apadaṃ kena padena nessatha.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 14. Buddhavaggo 179. Yassa jitaṃ nāvajīyati, jitaṃ yassa [jitamassa (sī. syā. pī.), jitaṃ massa (ka.)] no yāti koci loke;
Taṃ buddhamanantagocaraṃ, apadaṃ kena padena nessatha.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | Chapter 14 The Buddha THE BUDDHA CANNOT BE FATHOMED
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | Dhp XIV The Buddha 179. By what track can you trace that trackless Buddha of limitless range, whose victory nothing can undo, whom none of the vanquished defilements can ever pursue? |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | Dhp XIV Awakened 179-180 Whose conquest can't be undone, whose conquest no one in the world can reach; awakened, his pasture endless, pathless: by what path will you lead him astray? In whom there's no craving — the sticky ensnarer — to lead him anywherever at all; awakened, his pasture endless, pathless: by what path will you lead him astray? |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | Chapter 14 The Buddha 179
The Buddha, whose victory is not overturned,
That hero no longer proceeds in the world;
Of limitless range, having left every way,
Then where is the track that could lead him astray?
|
| Translated from the Pali by Friedrich Max Müller) [7] | Chapter XIV: The Buddha (The Awakened) 179 He whose conquest is not conquered again, into whose conquest no one in this world enters, by what track can you lead him, the Awakened, the Omniscient, the trackless? |
| Cited from DLMBS [8] | Chapter 14: The Buddha DhP 179
Whose victory cannot be turned into defeat, nobody in the world can pursue his victory.
By what way will you destroy such an Awakened one, trackless and of endless sphere? [DLMBSFn-V179]
|
| Pāḷi Tipiṭaka (PTS) [1] | 180. Yassa jālinī visattikā taṇhā natthi kuhiñci netave
Tambuddhamanantagocaraṃ apadaṃ kena padena nessatha.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 180. Yassa jālinī visattikā, taṇhā natthi kuhiñci netave;
Taṃ buddhamanantagocaraṃ, apadaṃ kena padena nessatha.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE BUDDHA IS PASSIONLESS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 180. By what track can you trace that trackless Buddha of limitless range, in whom exists no longer, the entangling and embroiling craving that perpetuates becoming? |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 179-180 Whose conquest can't be undone, whose conquest no one in the world can reach; awakened, his pasture endless, pathless: by what path will you lead him astray? In whom there's no craving — the sticky ensnarer — to lead him anywherever at all; awakened, his pasture endless, pathless: by what path will you lead him astray? |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 180
The Buddha is free of entangling affection,
And nowhere has left any cravings to lure him;
Of limitless range, having left every way,
Then where is the track that could lead him astray?
|
| Translated from the Pali by Friedrich Max Müller) [7] | 180 He whom no desire with its snares and poisons can lead astray, by what track can you lead him, the Awakened, the Omniscient, the trackless? |
| Cited from DLMBS [8] | DhP 180
Whose ensnaring craving and thirst that could carry him away does not exist anywhere,
by what way will you destroy such an Awakened one, trackless and of endless sphere? [DLMBSFn-V180]
|
| Pāḷi Tipiṭaka (PTS) [1] | 181. Ye jhānapasutā dhīrā nekkhammūpasame ratā
Devā'pi tesaṃ pihayanti sambuddhānaṃ satīmataṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 181. Ye jhānapasutā dhīrā, nekkhammūpasame ratā;
Devāpi tesaṃ pihayanti, sambuddhānaṃ satīmataṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | BUDDHAS ARE DEAR TO ALL
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 181. Those wise ones who are devoted to meditation and who delight in the calm of renunciation — such mindful ones, Supreme Buddhas, even the gods hold dear. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 181 They, the enlightened, intent on jhana, delighting in stilling & renunciation, self-awakened & mindful: even the devas view them with envy. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 181
Wise ones strive in meditation,
Joy- and peace-filled in seclusion,
Fully conscious, minds awakened,
Gods would wish their situation. [VaradoFn-V181]
|
| Translated from the Pali by Friedrich Max Müller) [7] | 181 Even the gods envy those who are awakened and not forgetful, who are given to meditation, who are wise, and who delight in the repose of retirement (from the world). |
| Cited from DLMBS [8] | DhP 181
The wise ones, who are intent upon meditation, delighting in renunciation and calm,
completely awakened and wakeful ones, even the gods do envy them. [DLMBSFn-V181]
|
| Pāḷi Tipiṭaka (PTS) [1] | 182. Kiccho manussapaṭilābho kicchaṃ macchāna jīvitaṃ
Kicchaṃ saddhammasavanaṃ kiccho buddhānaṃ uppādo.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 182. Kiccho manussapaṭilābho, kicchaṃ maccāna jīvitaṃ;
Kicchaṃ saddhammassavanaṃ, kiccho buddhānamuppādo.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE GOOD ARE RARE
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 182. Hard is it to be born a man; hard is the life of mortals. Hard is it to gain the opportunity of hearing the Sublime Truth, and hard to encounter is the arising of the Buddhas. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 182 Hard the winning of a human birth. Hard the life of mortals. Hard the chance to hear the true Dhamma. Hard the arising of Awakened Ones. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 182
Rare the chance, the birth as man;
Hard to live, this mortal span;
Rare, to hear the Dhamma true;
Buddhas rising forth are few.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 182 Difficult (to obtain) is the conception of men, difficult is the life of mortals, difficult is the hearing of the True Law, difficult is the birth of the Awakened (the attainment of Buddhahood). |
| Cited from DLMBS [8] | DhP 182
Hard to get is the human birth; difficult is the life of a mortal.
Difficult is listening to the True Dharma; hard to come by is the appearance of the Awakened Ones. [DLMBSFn-V182]
|
| Pāḷi Tipiṭaka (PTS) [1] | 183. Sabbapāpassa akaraṇaṃ kusalassa upasampadā
Sacittapariyodapanaṃ etaṃ buddhāna sāsanaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 183. Sabbapāpassa akaraṇaṃ, kusalassa upasampadā [kusalassūpasampadā (syā.)];
Sacittapariyodapanaṃ [sacittapariyodāpanaṃ (?)], etaṃ buddhāna sāsanaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | DO GOOD AND BE GOOD
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 183. To avoid all evil, to cultivate good, and to cleanse one's mind — this is the teaching of the Buddhas. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 183-185 [ThaniSFn-V183-185] The non-doing of any evil, the performance of what's skillful, the cleansing of one's own mind: this is the teaching of the Awakened. Patient endurance: the foremost austerity. Unbinding: the foremost, so say the Awakened. He who injures another is no contemplative. He who mistreats another, no monk. Not disparaging, not injuring, restraint in line with the Patimokkha, moderation in food, dwelling in seclusion, commitment to the heightened mind: this is the teaching of the Awakened. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 183
Undertake wholesomeness;
Shun every wickedness;
Purify consciousness:
All Buddhas’ teaching’s thus.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 183 Not to commit any sin, to do good, and to purify one's mind, that is the teaching of (all) the Awakened. |
| Cited from DLMBS [8] | DhP 183
Not doing the evil deeds,
Gathering the wholesome,
Purifying one's own mind -
That is teaching of the buddhas. [DLMBSFn-V183]
|
| Pāḷi Tipiṭaka (PTS) [1] | 184. Khantī paramaṃ tapo titikkhā
Nibbāṇaṃ paramaṃ vadanti buddhā
Na hi pabbajito parūpaghātī
Samaṇo hoti paraṃ viheṭhayanto.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 184. Khantī paramaṃ tapo titikkhā, nibbānaṃ [nibbāṇaṃ (ka. sī. pī.)] paramaṃ vadanti buddhā;
Na hi pabbajito parūpaghātī, na [ayaṃ nakāro sī. syā. pī. pātthakesu na dissati] samaṇo hoti paraṃ viheṭhayanto.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | NON-VIOLENCE IS THE CHARACTERISTIC OF AN ASCETIC
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 184. Enduring patience is the highest austerity. "Nibbana is supreme," say the Buddhas. He is not a true monk who harms another, nor a true renunciate who oppresses others. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 183-185 [ThaniSFn-V183-185] The non-doing of any evil, the performance of what's skillful, the cleansing of one's own mind: this is the teaching of the Awakened. Patient endurance: the foremost austerity. Unbinding: the foremost, so say the Awakened. He who injures another is no contemplative. He who mistreats another, no monk. Not disparaging, not injuring, restraint in line with the Patimokkha, moderation in food, dwelling in seclusion, commitment to the heightened mind: this is the teaching of the Awakened. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 184 & 185
Patient perseverance
Is the finest of austerities.
Nibbana, say the Buddhas,
Is the greatest of all verities.
No recluse or monk is he
That hurts or causes injury.
Not insulting, not tormenting;
Governed by the codes of training;
Not excessive food consuming;
Isolated lodgings using;
Training mind with dedication:
This, the Buddhas’ dispensation.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 184 The Awakened call patience the highest penance, long-suffering the highest Nirvana; for he is not an anchorite (pravragita) who strikes others, he is not an ascetic (sramana) who insults others. |
| Cited from DLMBS [8] | DhP 184
Patience and forgiveness is the highest ascetic practice.
The Awakened Ones say the Nirvana to be the highest.
A monk does not hurt others.
One, who harms others, is not a monk. [DLMBSFn-V184]
|
| Pāḷi Tipiṭaka (PTS) [1] | 185. Anūpavādo anūpaghāto pātimokkhe ca saṃvaro
Mattaññutā ca bhattasmiṃ pantañca sayanāsanaṃ
Adhicitte ca āyogo etaṃ buddhāna sāsanaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 185. Anūpavādo anūpaghāto [anupavādo anupaghāto (syā. ka.)], pātimokkhe ca saṃvaro;
Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ;
Adhicitte ca āyogo, etaṃ buddhāna sāsanaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | LEAD A PURE AND NOBLE LIFE
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 185. Not despising, not harming, restraint according to the code of monastic discipline, moderation in food, dwelling in solitude, devotion to meditation — this is the teaching of the Buddhas. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 183-185 [ThaniSFn-V183-185] The non-doing of any evil, the performance of what's skillful, the cleansing of one's own mind: this is the teaching of the Awakened. Patient endurance: the foremost austerity. Unbinding: the foremost, so say the Awakened. He who injures another is no contemplative. He who mistreats another, no monk. Not disparaging, not injuring, restraint in line with the Patimokkha, moderation in food, dwelling in seclusion, commitment to the heightened mind: this is the teaching of the Awakened. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 184 & 185
Patient perseverance
Is the finest of austerities.
Nibbana, say the Buddhas,
Is the greatest of all verities.
No recluse or monk is he
That hurts or causes injury.
Not insulting, not tormenting;
Governed by the codes of training;
Not excessive food consuming;
Isolated lodgings using;
Training mind with dedication:
This, the Buddhas’ dispensation.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 185 Not to blame, not to strike, to live restrained under the law, to be moderate in eating, to sleep and sit alone, and to dwell on the highest thoughts,--this is the teaching of the Awakened. |
| Cited from DLMBS [8] | DhP 185
Not speaking evil, not hurting, restraint in precepts,
moderation in food, solitary dwelling,
pursuing meditation - this is the teaching of the Buddhas. [DLMBSFn-V185]
|
| Pāḷi Tipiṭaka (PTS) [1] | 186. Na kahāpaṇavassena titti kāmesu vijjati
Appassādā dukhā kāmā iti viññāya paṇḍito.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 186. Na kahāpaṇavassena, titti kāmesu vijjati;
Appassādā dukhā kāmā, iti viññāya paṇḍito.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | INSATIATE ARE SENSUAL PLEASURES 186-187. Not by a shower of gold coins does contentment arise in sensual pleasures. Of little sweetness, and painful, are sensual pleasures. Knowing thus, the wise man finds no delight even in heavenly pleasures. The disciple of the Fully Enlightened One delights in the destruction of craving. |
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 186-187. There is no satisfying sensual desires, even with the rain of gold coins. For sensual pleasures give little satisfaction and much pain. Having understood this, the wise man finds no delight even in heavenly pleasures. The disciple of the Supreme Buddha delights in the destruction of craving. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 186-187 Not even if it rained gold coins would we have our fill of sensual pleasures. 'Stressful, they give little enjoyment' — knowing this, the wise one finds no delight even in heavenly sensual pleasures. He is one who delights in the ending of craving, a disciple of the Rightly Self-Awakened One. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 186 & 187
Even a cloudburst of sovereigns would never
Allow one to have all one asks for of pleasure.
The one who goes hunting for sensual enjoyment
Finds little enchantment but much disappointment.
So, one who can see this, possessed of discretion,
Does not even covet the pleasures of heaven.
The Blessed One’s pupils pursue his instruction
And find their enjoyment in craving’s destruction.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 186 There is no satisfying lusts, even by a shower of gold pieces; he who knows that lusts have a short taste and cause pain, he is wise; |
| Cited from DLMBS [8] | DhP 186
Even by rain of coins one cannot be satisfied in sensual desires.
The wise man, having understood that sensual desires give little pleasure and are painful,
[continued in DhP 187] [DLMBSFn-V186]
|
| Pāḷi Tipiṭaka (PTS) [1] | 187. Api dibbesu kāmesu ratiṃ so nādhigacchati
Taṇhakkhayarato hoti sammāsambuddhasāvako.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 187. Api dibbesu kāmesu, ratiṃ so nādhigacchati;
Taṇhakkhayarato hoti, sammāsambuddhasāvako.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | 186-187. Not by a shower of gold coins does contentment arise in sensual pleasures. Of little sweetness, and painful, are sensual pleasures. Knowing thus, the wise man finds no delight even in heavenly pleasures. The disciple of the Fully Enlightened One delights in the destruction of craving. |
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 186-187. There is no satisfying sensual desires, even with the rain of gold coins. For sensual pleasures give little satisfaction and much pain. Having understood this, the wise man finds no delight even in heavenly pleasures. The disciple of the Supreme Buddha delights in the destruction of craving. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 186-187 Not even if it rained gold coins would we have our fill of sensual pleasures. 'Stressful, they give little enjoyment' — knowing this, the wise one finds no delight even in heavenly sensual pleasures. He is one who delights in the ending of craving, a disciple of the Rightly Self-Awakened One. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 186 & 187
Even a cloudburst of sovereigns would never
Allow one to have all one asks for of pleasure.
The one who goes hunting for sensual enjoyment
Finds little enchantment but much disappointment.
So, one who can see this, possessed of discretion,
Does not even covet the pleasures of heaven.
The Blessed One’s pupils pursue his instruction
And find their enjoyment in craving’s destruction.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 187 Even in heavenly pleasures he finds no satisfaction, the disciple who is fully awakened delights only in the destruction of all desires. |
| Cited from DLMBS [8] | DhP 187
[continued from DhP 186]
he does not find liking even for divine pleasures.
A student of the truly and completely Awakened One is devoted to destruction of cravings. [DLMBSFn-V187]
|
| Pāḷi Tipiṭaka (PTS) [1] | 188. Bahū ve saraṇaṃ yanti pabbatāni vanāni ca
Ārāmarukkhacetyāni manussā bhayatajjitā.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 188. Bahuṃ ve saraṇaṃ yanti, pabbatāni vanāni ca;
Ārāmarukkhacetyāni, manussā bhayatajjitā.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | RELEASE FROM SUFFERING IS GAINED BY SEEKING REFUGE IN THE BUDDHA, DHAMMA AND THE SANGHA
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 188. Driven only by fear, do men go for refuge to many places — to hills, woods, groves, trees and shrines. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 188-192
They go to many a refuge,
to mountains and forests,
to park and tree shrines:
people threatened with danger.
That's not the secure refuge,
not the supreme refuge,
that's not the refuge,
having gone to which,
you gain release
from all suffering & stress.
But when, having gone
to the Buddha, Dhamma,
& Sangha for refuge,
you see with right discernment
the four noble truths —
stress,
the cause of stress,
the transcending of stress,
& the noble eightfold path,
the way to the stilling of stress:
that's the secure refuge,
that, the supreme refuge,
that is the refuge,
having gone to which,
you gain release
from all suffering & stress.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 188-192
In a dangerous plight,
The faint-hearted take flight,
For a refuge to run to,
Distracted by fright.
To the shrines and pagodas
And mountains they flee;
To the jungles and meadows
And sanctified trees.
But unfit are such places
As havens of safety,
And none can be deemed
As a refuge supreme.
For although they may reach
Such secluded retreats,
They would not from their sorrows
Be utterly freed.
Thus, whoever dismayed
Wants a refuge supreme,
To the Buddha and Dhamma
And Sangha should flee,
And with wisdom direct
Should on Four Truths reflect,
Which are: Sorrows reality,
Sorrow’s causality,
Sorrow’s transcendence
And Eightfold Modality.
These are, indeed,
The protections supreme.
Having realised such safety
From sorrow one’s free.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 188 Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacred trees. |
| Cited from DLMBS [8] | DhP 188
People, driven by fear, go for the refuge to many places:
mountains, forests, gardens, trees and shrines. [DLMBSFn-V188]
|
| Pāḷi Tipiṭaka (PTS) [1] | 189. Netaṃ kho saraṇaṃ khemaṃ netaṃ saraṇamuttamaṃ
Netaṃ saraṇamāgamma sabbadukkhā pamuccati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 189. Netaṃ kho saraṇaṃ khemaṃ, netaṃ saraṇamuttamaṃ;
Netaṃ saraṇamāgamma, sabbadukkhā pamuccati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 189. Such, indeed, is no safe refuge; such is not the refuge supreme. Not by resorting to such a refuge is one released from all suffering. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 188-192
They go to many a refuge,
to mountains and forests,
to park and tree shrines:
people threatened with danger.
That's not the secure refuge,
not the supreme refuge,
that's not the refuge,
having gone to which,
you gain release
from all suffering & stress.
But when, having gone
to the Buddha, Dhamma,
& Sangha for refuge,
you see with right discernment
the four noble truths —
stress,
the cause of stress,
the transcending of stress,
& the noble eightfold path,
the way to the stilling of stress:
that's the secure refuge,
that, the supreme refuge,
that is the refuge,
having gone to which,
you gain release
from all suffering & stress.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 188-192
In a dangerous plight,
The faint-hearted take flight,
For a refuge to run to,
Distracted by fright.
To the shrines and pagodas
And mountains they flee;
To the jungles and meadows
And sanctified trees.
But unfit are such places
As havens of safety,
And none can be deemed
As a refuge supreme.
For although they may reach
Such secluded retreats,
They would not from their sorrows
Be utterly freed.
Thus, whoever dismayed
Wants a refuge supreme,
To the Buddha and Dhamma
And Sangha should flee,
And with wisdom direct
Should on Four Truths reflect,
Which are: Sorrows reality,
Sorrow’s causality,
Sorrow’s transcendence
And Eightfold Modality.
These are, indeed,
The protections supreme.
Having realised such safety
From sorrow one’s free.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 189 But that is not a safe refuge, that is not the best refuge; a man is not delivered from all pains after having gone to that refuge. |
| Cited from DLMBS [8] | DhP 189
This refuge is not safe; this refuge is not supreme.
Having come to such a refuge, one will not be free from all suffering. [DLMBSFn-V189]
|
| Pāḷi Tipiṭaka (PTS) [1] | 190. Yo ca buddhañca dhammañca saṅghañca saraṇaṃ gato
cattāri ariyasaccāni sammappaññāya passati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 190. Yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato;
Cattāri ariyasaccāni, sammappaññāya passati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | 190-192. He who has gone for refuge to the Buddha, the Dhamma, and the Sangha, sees with right knowledge the four Noble Truths - Sorrow, the Cause of Sorrow, the Transcending of Sorrow, and the Noble Eightfold Path which leads to the Cessation of Sorrow. This, indeed, is refuge secure. This, indeed, is refuge supreme. By seeking such refuge one is released from all sorrow. |
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 190-191. He who has gone for refuge to the Buddha, the Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths — suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering. [BudRkFn-v190-191] |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 188-192
They go to many a refuge,
to mountains and forests,
to park and tree shrines:
people threatened with danger.
That's not the secure refuge,
not the supreme refuge,
that's not the refuge,
having gone to which,
you gain release
from all suffering & stress.
But when, having gone
to the Buddha, Dhamma,
& Sangha for refuge,
you see with right discernment
the four noble truths —
stress,
the cause of stress,
the transcending of stress,
& the noble eightfold path,
the way to the stilling of stress:
that's the secure refuge,
that, the supreme refuge,
that is the refuge,
having gone to which,
you gain release
from all suffering & stress.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 188-192
In a dangerous plight,
The faint-hearted take flight,
For a refuge to run to,
Distracted by fright.
To the shrines and pagodas
And mountains they flee;
To the jungles and meadows
And sanctified trees.
But unfit are such places
As havens of safety,
And none can be deemed
As a refuge supreme.
For although they may reach
Such secluded retreats,
They would not from their sorrows
Be utterly freed.
Thus, whoever dismayed
Wants a refuge supreme,
To the Buddha and Dhamma
And Sangha should flee,
And with wisdom direct
Should on Four Truths reflect,
Which are: Sorrows reality,
Sorrow’s causality,
Sorrow’s transcendence
And Eightfold Modality.
These are, indeed,
The protections supreme.
Having realised such safety
From sorrow one’s free.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 190 He who takes refuge with Buddha, the Law, and the Church; he who, with clear understanding, sees the four holy truths:-- |
| Cited from DLMBS [8] | DhP 190
And who has gone for refuge to the Buddha, Dharma and Sangha,
sees with a true wisdom Four Noble Truths. [DLMBSFn-V190]
|
| Pāḷi Tipiṭaka (PTS) [1] | 191. Dukkhaṃ dukkhasamuppādaṃ dukkhassa ca atikkamaṃ
Ariyañcaṭṭhaṅgikaṃ maggaṃ dukkhūpasamagāminaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 191. Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;
Ariyaṃ caṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | 190-192. He who has gone for refuge to the Buddha, the Dhamma, and the Sangha, sees with right knowledge the four Noble Truths - Sorrow, the Cause of Sorrow, the Transcending of Sorrow, and the Noble Eightfold Path which leads to the Cessation of Sorrow. This, indeed, is refuge secure. This, indeed, is refuge supreme. By seeking such refuge one is released from all sorrow. |
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 190-191. He who has gone for refuge to the Buddha, the Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths — suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering. [BudRkFn-v190-191] |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 188-192 [ThaniSFn-V191]
They go to many a refuge,
to mountains and forests,
to park and tree shrines:
people threatened with danger.
That's not the secure refuge,
not the supreme refuge,
that's not the refuge,
having gone to which,
you gain release
from all suffering & stress.
But when, having gone
to the Buddha, Dhamma,
& Sangha for refuge,
you see with right discernment
the four noble truths —
stress,
the cause of stress,
the transcending of stress,
& the noble eightfold path,
the way to the stilling of stress:
that's the secure refuge,
that, the supreme refuge,
that is the refuge,
having gone to which,
you gain release
from all suffering & stress.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 188-192
In a dangerous plight,
The faint-hearted take flight,
For a refuge to run to,
Distracted by fright.
To the shrines and pagodas
And mountains they flee;
To the jungles and meadows
And sanctified trees.
But unfit are such places
As havens of safety,
And none can be deemed
As a refuge supreme.
For although they may reach
Such secluded retreats,
They would not from their sorrows
Be utterly freed.
Thus, whoever dismayed
Wants a refuge supreme,
To the Buddha and Dhamma
And Sangha should flee,
And with wisdom direct
Should on Four Truths reflect,
Which are: Sorrows reality,
Sorrow’s causality,
Sorrow’s transcendence
And Eightfold Modality.
These are, indeed,
The protections supreme.
Having realised such safety
From sorrow one’s free.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 191 Viz. pain, the origin of pain, the destruction of pain, and the eightfold holy way that leads to the quieting of pain;-- |
| Cited from DLMBS [8] | DhP 191
Suffering, origin of suffering, overcoming of suffering,
and the noble eightfold path, leading to appeasement of suffering. [DLMBSFn-V191]
|
| Pāḷi Tipiṭaka (PTS) [1] | 192. Etaṃ kho saraṇaṃ khemaṃ etaṃ saraṇamuttamaṃ
Etaṃ saraṇamāgamma sabbadukkhā pamuccati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 192. Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttamaṃ;
Etaṃ saraṇamāgamma, sabbadukkhā pamuccati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | 190-192. He who has gone for refuge to the Buddha, the Dhamma, and the Sangha, sees with right knowledge the four Noble Truths - Sorrow, the Cause of Sorrow, the Transcending of Sorrow, and the Noble Eightfold Path which leads to the Cessation of Sorrow. This, indeed, is refuge secure. This, indeed, is refuge supreme. By seeking such refuge one is released from all sorrow. |
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 192. This indeed is the safe refuge, this the refuge supreme. Having gone to such a refuge, one is released from all suffering. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 188-192
They go to many a refuge,
to mountains and forests,
to park and tree shrines:
people threatened with danger.
That's not the secure refuge,
not the supreme refuge,
that's not the refuge,
having gone to which,
you gain release
from all suffering & stress.
But when, having gone
to the Buddha, Dhamma,
& Sangha for refuge,
you see with right discernment
the four noble truths —
stress,
the cause of stress,
the transcending of stress,
& the noble eightfold path,
the way to the stilling of stress:
that's the secure refuge,
that, the supreme refuge,
that is the refuge,
having gone to which,
you gain release
from all suffering & stress.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 188-192
In a dangerous plight,
The faint-hearted take flight,
For a refuge to run to,
Distracted by fright.
To the shrines and pagodas
And mountains they flee;
To the jungles and meadows
And sanctified trees.
But unfit are such places
As havens of safety,
And none can be deemed
As a refuge supreme.
For although they may reach
Such secluded retreats,
They would not from their sorrows
Be utterly freed.
Thus, whoever dismayed
Wants a refuge supreme,
To the Buddha and Dhamma
And Sangha should flee,
And with wisdom direct
Should on Four Truths reflect,
Which are: Sorrows reality,
Sorrow’s causality,
Sorrow’s transcendence
And Eightfold Modality.
These are, indeed,
The protections supreme.
Having realised such safety
From sorrow one’s free.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 192 That is the safe refuge, that is the best refuge; having gone to that refuge, a man is delivered from all pain. |
| Cited from DLMBS [8] | DhP 192
This refuge is safe; this refuge is supreme.
Having come to such a refuge, one will be free from all suffering. [DLMBSFn-V192]
|
| Pāḷi Tipiṭaka (PTS) [1] | 193. Dullabho purisājañño na so sabbattha jāyati
Yattha so jāyati dhīro taṃ kūlaṃ sukhamedhati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 193. Dullabho purisājañño, na so sabbattha jāyati;
Yattha so jāyati dhīro, taṃ kulaṃ sukhamedhati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE NOBLE ARE RARE
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 193. Hard to find is the thoroughbred man (the Buddha); he is not born everywhere. Where such a wise man is born, that clan thrives happily. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 193
It's hard to come by
a thoroughbred of a man.
It's simply not true
that he's born everywhere.
Wherever he's born, an enlightened one,
the family prospers,
is happy.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 193
It’s hard to discover a man of real quality;
Such are not born in just any locality.
Countries where sages have found their nativity,
People thereof come to happy prosperity.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 193 A supernatural person (a Buddha) is not easily found, he is not born everywhere. Wherever such a sage is born, that race prospers. |
| Cited from DLMBS [8] | DhP 193
Hard to find is a noble person. He is not born everywhere.
Where is such a wise one born, that family prospers happily. [DLMBSFn-V193]
|
| Pāḷi Tipiṭaka (PTS) [1] | 194. Sukho buddhānaṃ uppādo sukhā saddhammadesanā
Sukhā saṅghassa sāmaggi samaggānaṃ tapo sukho.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 194. Sukho buddhānamuppādo, sukhā saddhammadesanā;
Sukhā saṅghassa sāmaggī, samaggānaṃ tapo sukho.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THINGS THAT TEND TO HAPPINESS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 194. Blessed is the birth of the Buddhas; blessed is the enunciation of the sacred Teaching; blessed is the harmony in the Order, and blessed is the spiritual pursuit of the united truth-seeker. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 194
A blessing: the arising of Awakened Ones.
A blessing: the teaching of true Dhamma.
A blessing: the concord of the Sangha.
The austerity of those in concord
is a blessing.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 194
How delightful is the advent of the Buddhas;
How delightful is the teaching of the Dhamma;
In the Sangha, how delightful solidarity;
In concord, how delightful our austerity!
|
| Translated from the Pali by Friedrich Max Müller) [7] | 194 Happy is the arising of the awakened, happy is the teaching of the True Law, happy is peace in the church, happy is the devotion of those who are at peace. |
| Cited from DLMBS [8] | DhP 194
Happy is birth of the Awakened Ones. Happy is teaching of the True Dharma.
Happy is unity of the Sangha. Happy is meditation of those in unity. [DLMBSFn-V194]
|
| Pāḷi Tipiṭaka (PTS) [1] | 195. Pūjārahe pūjayato buddhe yadi va sāvake
Papañca samatikkante tiṇṇasokapariddave.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 195. Pūjārahe pūjayato, buddhe yadi va sāvake;
Papañcasamatikkante, tiṇṇasokapariddave.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | HONOUR TO WHOM HONOUR IS DUE 195-196. He who reverences those worthy of reverence, whether Buddhas or their disciples; those who have overcome the impediments [NāradaFn14-18] and have got rid of grief and lamentation - the merit of him who reverences such peaceful [NāradaFn14-19] and fearless Ones [NāradaFn14-20] cannot be measured by anyone as such and such. |
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 195-196. He who reveres those worthy of reverence, the Buddhas and their disciples, who have transcended all obstacles and passed beyond the reach of sorrow and lamentation — he who reveres such peaceful and fearless ones, his merit none can compute by any measure. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 195-196 [ThaniSFn-V195-196] If you worship those worthy of worship, — Awakened Ones or their disciples — who've transcended objectifications, lamentation, & grief, who are unendangered, fearless, unbound: there's no measure for reckoning that your merit's 'this much.' |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 195 & 196
To those who are worthy, whoever gives reverence,
To Buddhas, and monks who have cleared the impediments,
Crossed over grief and traversed lamentation,
Those safe from all quarters, who’ve reached liberation:
The greatness of merit from honouring such,
Can by no one be fixed at ‘just this-or-that much’.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 195, 196. He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody. |
| Cited from DLMBS [8] | DhP 195
Who pays respects to those worthy of it, The Awakened Ones or their disciples,
who have gone beyond obstacles and overcame grief and sorrow,
[continued in DhP 196]. [DLMBSFn-V195]
|
| Pāḷi Tipiṭaka (PTS) [1] | 196. Te tādise pūjayato nibbute akutobhaye
Na sakkā puññaṃ saṅkhātuṃ imettamapi kenaci.
Cuddasamo buddhavaggo. |
| Pāḷi Tipiṭaka (CSCD) [2] | 196. Te tādise pūjayato, nibbute akutobhaye;
Na sakkā puññaṃ saṅkhātuṃ, imettamapi kenaci.
Buddhavaggo cuddasamo niṭṭhito. |
| Translated from the Pali by Ven. Nārada Thera ) [3] | 195-196. He who reverences those worthy of reverence, whether Buddhas or their disciples; those who have overcome the impediments [NāradaFn14-18] and have got rid of grief and lamentation - the merit of him who reverences such peaceful [NāradaFn14-19] and fearless Ones [NāradaFn14-20] cannot be measured by anyone as such and such. |
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 195-196. He who reveres those worthy of reverence, the Buddhas and their disciples, who have transcended all obstacles and passed beyond the reach of sorrow and lamentation — he who reveres such peaceful and fearless ones, his merit none can compute by any measure. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 195-196 [ThaniSFn-V195-196] If you worship those worthy of worship, — Awakened Ones or their disciples — who've transcended objectifications, lamentation, & grief, who are unendangered, fearless, unbound: there's no measure for reckoning that your merit's 'this much.' |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 195 & 196
To those who are worthy, whoever gives reverence,
To Buddhas, and monks who have cleared the impediments,
Crossed over grief and traversed lamentation,
Those safe from all quarters, who’ve reached liberation:
The greatness of merit from honouring such,
Can by no one be fixed at ‘just this-or-that much’.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 195, 196. He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody. |
| Cited from DLMBS [8] | DhP 196
[continued from DhP 195].
Those who pay respects to such emancipated and fearless ones,
nobody is able to calculate their merit as such and such. [DLMBSFn-V196]
|
- 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, 18) (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, 18) (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, 18) (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, 18) (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, 18) (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, 18) (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, 18) (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, 18) (note 8) original: Readings in Pali Texts ( Digital Library & Museum of Buddhist Studies (DLMBS) --- Pali Lessons ) |
| [NāradaFn14-01] | (Ven. Nārada 14-01) As the Buddha had eradicated all passions of lust, hatred, and delusion they could not arise in Him any more. His spiritual victory was unconquerable. |
| [NāradaFn14-02] | (Ven. Nārada 14-02) Because the eradicated passions do not arise again. |
| [NāradaFn14-03] | (Ven. Nārada 14-03) Since the Buddha is devoid of the tracks (pada) of lust, hatred, and delusion. |
| [NāradaFn14-04] | (Ven. Nārada 14-04) Being omniscient. |
| [NāradaFn14-05] | (Ven. Nārada 14-05) Of lust, hatred, and delusion. |
| [NāradaFn14-06] | (Ven. Nārada 14-06) Nessatha = will lead to temptation by bringing under the sway of the tempters. |
| [NāradaFn14-07] | (Ven. Nārada 14-07) Here Jhāna means both concentration (samatha) and insight (vipassanā). |
| [NāradaFn14-08] | (Ven. Nārada 14-08) Nekkhamma implies Nibbāna, which is gained by the subjugation of passions. |
| [NāradaFn14-09] | (Ven. Nārada 14-09) What is associated with the three immoral roots of attachment (lobha), ill-will (dosa), and delusion (moha) is evil. What is associated with the three moral roots of generosity (alobha), goodwill or loving-kindness (adosa) and wisdom (amoha) is good. |
| [NāradaFn14-10] | (Ven. Nārada 14-10) The religion of the Buddha is summarised in this verse. |
| [NāradaFn14-11] | (Ven. Nārada 14-11) Pabbajito, one who casts aside his impurities and has left the world. |
| [NāradaFn14-12] | (Ven. Nārada 14-12) Samaṇo, one who has subdued his passions, an ascetic. |
| [NāradaFn14-13] | (Ven. Nārada 14-13) Pātimokkha, these are the 220 chief rules (excluding the seven ways of settling disputes) which every bhikkhu is expected to observe. |
| [NāradaFn14-14] | (Ven. Nārada 14-14) Adhicitta, namely: the eight attainments (aññhasamāpatti), the four rūpa jhānas and the four arūpa jhānas. They are higher stages of mental concentration which enable one to gain supernormal powers. |
| [NāradaFn14-15] | (Ven. Nārada 14-15) One's best refuge is oneself. A Buddhist seeks refuge in the Buddha, the Dhamma and the Sangha as the Teacher, the Teaching and the Taught in order to gain his deliverance from the ills of life. The Buddha is the supreme teacher who shows the way to deliverance. The Dhamma is the unique way. The Sangha represents the Taught who have followed the way and have become living examples. One formally becomes a Buddhist by intelligently seeking refuge in this Triple Gem (Tisaraṇa). A Buddhist does not seek refuge in the Buddha with the hope that he will be saved by a personal act of deliverance. The confidence of a Buddhist in the Buddha is like that of a sick person in a noted physician, or of a student in his teacher. |
| [NāradaFn14-16] | (Ven. Nārada 14-16) That is, a Buddha. |
| [NāradaFn14-17] | (Ven. Nārada 14-17) Sangha is the oldest, democratically constituted, historic, celibate Order, founded by the Buddha. Strictly speaking, the Sangha denotes those noble disciples who have realized the four Paths and four Fruits. The ordinary bhikkhus of the present day are merely their representatives. |
| [NāradaFn14-18] | (1, 2) (Ven. Nārada 14-18) Papañca = impediments or obstacles such as attachment, false views and pride. |
| [NāradaFn14-19] | (1, 2) (Ven. Nārada 14-19) Those who have extinguished the fire of lust. |
| [NāradaFn14-20] | (1, 2) (Ven. Nārada 14-20) The passionless are fearless. |
| [BudRkFn-v190-191] | (1, 2) (Ven. Buddharakkhita vv. 190-191) The Order: both the monastic Order (bhikkhu sangha) and the Order of Noble Ones (ariya sangha) who have reached the four supramundane stages. |
| [ThaniSFn-V183-185] | (1, 2, 3) (Ven. Thanissaro V. 183-185) These verses are a summary of a talk called the Ovada Patimokkha, which the Buddha is said to have delivered to an assembly of 1,250 arahants in the first year after his Awakening. Verse 183 is traditionally viewed as expressing the heart of the Buddha's teachings. |
| [ThaniSFn-V191] | (Ven. Thanissaro V. 191) The noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. |
| [ThaniSFn-V195-196] | (1, 2) (Ven. Thanissaro V. 195-196) Objectification = papañca. Alternative translations of this term would be proliferation, elaboration, exaggeration, complication. The term is used both in philosophical contexts — in connection with troubles and conflict — and in artistic contexts, in connection with the way in which an artistic theme is objectified and elaborated. Sn 4.14 states that the classifications of objectification begin with the perception by which one objectifies oneself — "I am thinker" — and then spread to objectify the rest of experience around the issues caused by that perception. MN 18 explains how this leads to conflict: "Dependent on eye & forms, eye-consciousness arises. The meeting of the three is contact. With contact as a requisite condition, there is feeling. What one feels, one perceives [labels in the mind]. What one perceives, one thinks about. What one thinks about, one objectifies. Based on what a person objectifies, the perceptions & categories of objectification assail him/her with regard to past, present, & future forms cognizable via the eye. [Similarly with the other senses.]... Now, with regard to the cause whereby the perceptions & categories of objectification assail a person: if there is nothing there to relish, welcome, or remain fastened to, then that is the end of obsession with passion, irritation, views, uncertainty, conceit, passion for becoming, & ignorance. That is the end of taking up rods & bladed weapons, of arguments, quarrels, disputes, accusations, divisive tale-bearing, & false speech. That is where these evil, unskillful actions cease without remainder." |
| [VaradoFn-V181] | (Ven. Varado V.181) Verse 181: "gods would wish their situation" (devāpi tesaṃ pihayanti). PED says pihayanti means desire or envy. |
| [DLMBSFn-V179] | (DLMBS Commentary V179) In the Kuru country there lived a Brahmin named Māgandiya. He had a very beautiful daughter. Many young men desired to marry her, but her father turned all of them down, thinking they were not good enough for her. One morning, Māgandiya went to perform his daily fire worship. On the way he met the Buddha. Immediately he decided, that the Buddha would be an ideal husband for his daughter. Quickly he returned home and took his wife and daughter with him back to the place he met the Buddha. In the meantime, the Buddha left his footprints at that place and went to another spot nearby. When Māgandiya's wife saw the footprints, she remarked, that these footprints belong to somebody, who has given up all cravings. But her husband did not pay any attention to that and proceeded to find the Buddha and offer his daughter to him. The Buddha said he was not interested. He told them how the beautiful daughters of Māra tried to seduce him. He gave up all passions, all cravings, and all attachments. Even when he saw the most beautiful women - the daughters of Māra, he felt no desire. Compared with them, Māgandiya's daughter was nothing - why should he want even to touch her? Both the Brahmin and his wife attained the third stage of Awakenment on hearing these words. Later they became a monk and a nun and soon attained Arahantship. But their daughter, Māgandiya, felt insulted and promised to take revenge on the Buddha. |
| [DLMBSFn-V180] | (DLMBS Commentary V180) The commentarial story for this verse is identical with the story for the previous verse (see DhP 179). As the Buddha has eradicated all cravings, destroyed all roots of evil, these cannot "lead" him anywhere, there are no more rebirths for him. Nobody can trace him or destroy him. |
| [DLMBSFn-V181] | (DLMBS Commentary V181) Once, when the Buddha was staying in Sāvatthi, he was challenged by some other ascetics to perform a miracle. He therefore performed the Twin Miracle and proceeded to the Tāvatimsa heaven to teach Abhidharma there. His mother had been reborn in the Tusita heaven, but went to Tāvatimsa to learn the Teaching. After hearing the Dharma from the Buddha, his mother together with many other gods reached the first level of Awakenment. The Buddha spent three months in Tāvatimsa. Venerable Sāriputta was spending the Rain Retreat in Samkassa and taught the Abhidharma, as the Buddha instructed him. At the end of the Retreat Venerable Moggallāna went to Tāvatimsa to see the Buddha and was informed that the Buddha would be coming back to Samkassa on the fool moon day at the end of the Rain Retreat. On that day the Buddha appeared, six colored rays shining from his body. A great number of gods accompanied him and paid his homage to him before they left. Sāriputta exclaimed how magnificent the gods looked and how extraordinary that both human beings and gods respect the Buddha so much. The Buddha replied with this verse, saying that indeed even the gods envy a buddha his qualities. |
| [DLMBSFn-V182] | (DLMBS Commentary V182) During the times of the past Buddha Kassapa, there was a monk. Once he committed a wrong deed and was tormented by regret. He was not able to overcome this and concentrate on his practice. Therefore he made no progress and was reborn as a Nāga. Nāgas are mythological beings, snakes that can change into humans. They are believed to have miraculous powers. This Nāga's name was Erakapatta. He had a beautiful daughter. He announced that whoever could answer her questions, could marry her. Many young men tried but nobody was successful. Once a young man named Uttara was on his way to try to answer the questions. The Buddha saw that he was very close to attaining the first stage of Awakenment, therefore he taught him answers to the questions. Immediately, Uttara attained the first stage. As a result, he had no longer desire for the Nāga princess. But he still went there to answer her questions. The girl asked: "Who is a ruler?
Uttara replied: "Who controls his six senses."
"Is someone overpowered by moral defilements to be called a ruler?"
"No, only who is free from moral defilements can be called a ruler."
"What ruler is free from moral defilements?"
"One who is free from selfishness."
"Who is to be called a fool?"
"One who strives after sensual pleasures is a fool."
Uttara then answered many more questions. When Erakapatta found out that somebody was able to answer, he realized that a Buddha was again in this world. He asked Uttara to take him to the Buddha. There he paid homage to the Buddha and related his story. The Buddha replied with this verse, saying that it is extremely rare to be born as a human being, and even rarer to be able to hear the Dharma from the mouth of a Buddha. At the end of the discourse many monks attained Arahantship or at least the first stage of Awakenment. |
| [DLMBSFn-V183] | (DLMBS Commentary V183) This gatha, simply said, is Buddhism in a nutshell. Truly, what can be explained and expanded in hundreds of books, can be also abbreviated into three main guidelines. Not doing evil deeds - the first step on the road to Awakenment. But what exactly are "evil deeds"? A deed is considered evil if it brings suffering to any living being. After one refrains from doing evil deeds one needs to do good deeds - to "gather" them like flowers. Good deeds are deeds that help living beings. They are based on loving kindness, compassion, sympathetic joy and equanimity. In order to be able to do so, one must cultivate these feelings in one's heart and mind. These two steps are only preparatory stages to the final and most important action - purification of mind. The first two stages are here to prepare our mind for the highest goal. Without them it would be indeed impossible to purify our minds, for a mind that harbors evil thoughts can not purify itself. The last verse mentions that this is the teaching of the buddhas. Why is the plural form used here? The historical Buddha Shakyamuni is believed to be just one from the long succession of Awakened beings, buddhas, who reach the nirvana by themselves and the become teachers of the Dharma. And as this verse states, their teachings might differ, but these three basic patterns do not change in either of them. Therefore, these lines can truly be described as the very core of Buddha's teaching. |
| [DLMBSFn-V184] | (DLMBS Commentary V184) Venerable Ānanda once asked the Buddha if the basic instructions for the behavior of the monks were the same in case of the past Buddhas, or if each Awakened One sets his own rules. The Buddha replied with this verse and with the preceding one (DhP 183) and with the following one (DhP 185), saying that they were all the same. He also added that the previous Buddhas uttered these three verses also. |
| [DLMBSFn-V185] | (DLMBS Commentary V185) The story for this verse is identical with the one for the previous two verses (DhP 183, DhP 184). These three verses have been recited by the Buddhas of all times. It is a simple and basic summarization of most essential Buddhist teaching. Wanting little, content, not hurting others, moral life in seclusion and meditation in order to reach the highest goal, the Nirvana, complete freedom and emancipation of the mind. |
| [DLMBSFn-V186] | (DLMBS Commentary V186) At the Jetavana monastery there was a young monk. His teacher sent him to another monastery to practice meditation. While he was away, his father died and left some money for him with his brother. When the monk returned, he found out about this, but decided to continue living as a monk and told his brother to keep the money for himself. Later, however, he began to regret, started to imagine his comfortable life as a layman with that amount of money. He became dissatisfied with his life as a monk and began loosing weight. Other monks persuaded him to seek help from the Buddha. The Buddha told the monk this verse (and the following one, see DhP 187), saying that there is simply never enough money to satisfy the hunger. He told him the story of a king named Mandhātu, who had been a Universal Monarch a long time ago. He was reborn in Tavatimsa heaven and enjoyed immense riches and power for a long time. Then he started to wish he were the only ruler of Tavatimsa instead of Sakka, the king of the gods. Immediately he died and fell down from his heavenly state. The young monk decided to continue his life as a monk and strived diligently to attain the Awakenment. |
| [DLMBSFn-V187] | (DLMBS Commentary V187) The story for this verse is identical with the one for the previous verse (DhP 187). It is a well-known fact that people are never satisfied with what they have. Even millionaires want to become billionaires; even kings want to become emperors. So the Buddha's message is rather simple: be satisfied with little and rather strive for the spiritual perfection, do not wish for worldly possessions. |
| [DLMBSFn-V188] | (DLMBS Commentary V188) When the father of the king Pasenadi of Kosala, Mahā Kosala, was reigning, he had a head priest, named Aggidatta. When Mahā Kosala died, Aggidatta gave up his position and wealth and became an ascetic. He had many followers and lived on the border of Anga, Magadha and Kuru countries. His teaching to the people was: pay homage to forests, mountains, trees and shrines. By doing so, you will be freed from all evils. Once the Buddha sent Venerable Moggallāna to teach the Dharma to Aggidatta. When Moggallāna arrived, he asked for a place to spend the night. They refused to let him stay with them. Close to that place was a cave where lived a very powerful Nagā and Aggidatta sent Moggallāna there, thinking Nagā would kill him. Moggallāna and the Nagā had a duel, but at the end the Nagā was subdued and spread his hood over Moggallāna's head, showing him respect. In the morning, Aggidatta and his pupils went to the cave to find out what happened. When they saw the Nagā holding his head over Moggallāna, they were surprised and paid respects to Moggallāna. When the Buddha arrived there, Moggallāna got up from his seat and paid homage to the Buddha, saying that he was only a disciple, the Buddha was his teacher. When Aggidatta heard that, his respect for the Buddha was only greater. The Buddha admonished them with this verse (and following ones, DhP 189, DhP 190, DhP 191, DhP 192), saying that trees and mountains are not a real refuge; only the Three Gems (Buddha, Dharma, Sangha) are the highest refuge. Aggidatta and his pupils attained Arahantship immediately. They all became monks. Later, lay disciples of Aggidatta came to that place and were confused. Who was more powerful? Aggidatta or the Buddha? Aggidatta got up from his seat and paid homage to the Buddha, saying that he was only a humble disciple, the Buddha was the highest teacher. |
| [DLMBSFn-V189] | (DLMBS Commentary V189) The story for this verse is identical with the one for the preceding verse (DhP 188) and the following ones (DhP 190, DhP 191, DhP 192). Trees or mountains are not liberated from the round of rebirths. Neither are the protective gods that may inhabit them. Therefore, taking these things as a refuge will not help us in the goal, liberation of mind from the round of rebirths, the Samsāra. |
| [DLMBSFn-V190] | (DLMBS Commentary V190) The story for this verse is identical with the one for the preceding verses (DhP 188, DhP 189) and the following ones (DhP 191, DhP 192). The Triple Gem, the Buddha (Awakened One), the Dharma (his teaching) and the Sangha (the community of his followers) are the highest possible refuge, because the Buddha has reached Awakenment, the Dharma is the teaching how to reach this goal and the Sangha is the community of people who are on the way to reach it. Having taken refuge in this Triple Gem, one can clearly see the Four Noble Truths, the most important of all the Buddhist teachings. They are: 1) The truth of Suffering, 2) The truth of Origin of Suffering, 3) The truth of Extinction of Suffering and 4) The truth of the Path, leading to the Extinction of Suffering. |
| [DLMBSFn-V191] | (DLMBS Commentary V191) The story for this verse is identical with the one for the preceding verses (DhP 188, DhP 189, DhP 190) and the following one (DhP 192). These are so called Four Noble Truths, one of the most important teachings of the Buddha. They are:
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| [DLMBSFn-V192] | (DLMBS Commentary V192) The story for this verse is identical with the one for the preceding verses (DhP 188, DhP 189, DhP 190, DhP 191). Because the Buddha is free from the round of rebirths, his teaching can lead us in the same direction. And in the community of his followers we can help each other to reach this goal. Then we will be able to see the Four Noble Truths and lead our lives according to the Noble Eightfold Path. If we mindfully strive for the highest goal, surely we will reach it. Therefore, the Buddha, Dharma and Sangha are the highest possible refuge, because by following them, we can attain the Awakenment and reach freedom from suffering and the round of rebirths. |
| [DLMBSFn-V193] | (DLMBS Commentary V193) Venerable Ānanda was once pondering about what the Buddha said. Thoroughbreds of elephants are born only amongst Chaddanta and Uposatha breeds, thoroughbred horses amongst Sindh breed, and thoroughbreds of cattle amongst Usabha breed. But the Buddha said nothing about thoroughbreds of people. So Ānanda decided to ask the Buddha. The Buddha told him that noble people are not born in any particular family. But wherever they are born, that family is very lucky indeed. |
| [DLMBSFn-V194] | (DLMBS Commentary V194) Some monks were discussing what is the true happiness. Everybody defined the word in different way and so they realized that happiness could mean completely dissimilar things to different people. For some, money and fame were happiness, for some sensual pleasures, for some good food… They asked the Buddha what the true happiness really was. He replied them with this verse, saying that only these things constitute real happiness: arising of a Buddha in this world, opportunity to hear the Dharma, unity and harmony amongst monks. |
| [DLMBSFn-V195] | (DLMBS Commentary V195) The Buddha was once on a journey with many monks, when they came to a field, which had a Brahmanic shrine nearby. A Brahmin was ploughing the field. Then the Brahmin came to the Buddha, but he paid his respects to the shrine, not to the Buddha. The Buddha praised him for this deed but then told him that there were people and objects more worthy of devotion. He made appear a golden stupa of Kassapa Buddha. He then explained that there were four classes of people worthy of a stupa. They are the Fully Awakened Buddhas, the Pacceka Buddhas (who are also awakened but lack the power to teach the Dharma), the disciples who have reached Awakenment and Universal Monarchs. The Buddha further revealed that there could be three types of stupas. The stupas with corporeal relics of such people inside, the figures and statues of them and the personal effects such as robes or bowls these people used. These people and objects are truly worthy of veneration. At the end of the discourse, the Brahmin attained the first stage of Awakenment. The golden stupa remained visible for seven days and many people came to pay their respects. After seven days the stupa disappeared and a stone stupa was erected in its place. |
| [DLMBSFn-V196] | (DLMBS Commentary V196) The story for this verse is identical with the story for the previous one (DhP 195). It is important to pay respects to those who are most worthy of it. That means basically the Buddha and his followers. By paying our respects to them, we are able to gain the most merit. Paying respects to other people is also beneficial, but can never be as good as honoring the Buddha. |
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 ）