namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者

Chapter 16. Affection; Piyavaggo (Dhp.209~220), Parallel Reading (paragraph granularity) of The Buddha's Path of Wisdom-- Dhammapada (Dhp.)

content of gatha
Dhp209 Dhp210 Dhp211 Dhp212 Dhp213 Dhp214
Dhp215 Dhp216 Dhp217 Dhp218 Dhp219 Dhp220
This parallel Reading (paragraph granularity) including following versions, please choose the options you want to parallel-read: (The editor should appreciate the Dhamma friend-- Siong-Ui Te who provides the supporting script)
Dhammapada Dhp. 209
Pāḷi Tipiṭaka (PTS) [1]
  1. Piyavaggo.
209. Ayoge yuñjamattānaṃ yogasmiñca ayojayaṃ209
Atthaṃ hitvā piyaggāhī pihetattānuyoginaṃ.
Pāḷi Tipiṭaka (CSCD) [2]

16. Piyavaggo

209. Ayoge yuñjamattānaṃ, yogasmiñca ayojayaṃ;
Atthaṃ hitvā piyaggāhī, pihetattānuyoginaṃ.
Translated from the Pali by Ven. Nārada Thera ) [3]

Chapter 16 Affection

AVOID THAT WHICH SHOULD BE SHUNNED

  1. Applying oneself [NāradaFn16-01] to that which should be avoided, not applying oneself to that which should be pursued, [NāradaFn16-02] and giving up the quest, [NāradaFn16-03] one who goes after pleasure envies them who exert themselves. [NāradaFn16-04]
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4]

Dhp XVI Affection

209. Giving himself to things to be shunned and not exerting where exertion is needed, a seeker after pleasures, having given up his true welfare, envies those intent upon theirs.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

Dhp XVI Dear Ones

209 [ThaniSFn-V209]

Having applied himself
to what was not his own task,
and not having applied himself
to what was,
having disregarded the goal
to grasp at what he held dear,
he now envies those
who kept after themselves,
     took themselves
         to task.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]

Chapter 16 Affection

209
Having ventured upon what they should have eschewed,
And neglected whatever they should have pursued,
Having spurned their true welfare, held fast by affection,
Such envy the people with self-application.
Translated from the Pali by Friedrich Max Müller) [7]

Chapter XVI: Pleasure

209 He who gives himself to vanity, and does not give himself to meditation, forgetting the real aim (of life) and grasping at pleasure, will in time envy him who has exerted himself in meditation.
Cited from DLMBS [8]

Chapter 16: Affection

DhP 209
Undertaking what is not to be undertaken, not undertaking what is to be undertaken,
having renounced spiritual welfare; one grasping after the pleasant envies one who is pursuing the purification of mind. [DLMBSFn-V209]
Dhammapada Dhp. 210
Pāḷi Tipiṭaka (PTS) [1]
210. Mā piyehi samāgañchī appiyehi kudācanaṃ
Piyānaṃ adassanaṃ dukkhaṃ appiyānañca dassanaṃ.
Pāḷi Tipiṭaka (CSCD) [2]
210. Mā piyehi samāgañchi, appiyehi kudācanaṃ;
Piyānaṃ adassanaṃ dukkhaṃ, appiyānañca dassanaṃ.
Translated from the Pali by Ven. Nārada Thera ) [3]

GIVE UP BOTH WHAT IS DEAR AND NOT DEAR

  1. Consort not with those that are dear, [NāradaFn16-05] never with those that are not dear; not seeing those that are dear and seeing those that are not dear, are both painful. [NāradaFn16-06]
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 210. Seek no intimacy with the beloved and also not with the unloved, for not to see the beloved and to see the unloved, both are painful.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

210-211

Don't ever — regardless —
be conjoined with what's dear
  or undear.
It's painful
not to see what's dear
or to see what's not.

So don't make anything dear,
for it's dreadful to be far
from what's dear.
No bonds are found
for those for whom
there's neither dear
nor undear.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
210
One shouldn't consort with the ones one adores,
And certainly never with those one abhors.
For painful it is to behold the displeasing,
And painful no longer to see the endearing.
Translated from the Pali by Friedrich Max Müller) [7] 210 Let no man ever look for what is pleasant, or what is unpleasant. Not to see what is pleasant is pain, and it is pain to see what is unpleasant.
Cited from DLMBS [8]
DhP 210
Don't associate with the dear ones, and never with those who are unloved.
Not seeing the dear ones is suffering - and seeing the unloved ones. [DLMBSFn-V210]
Dhammapada Dhp. 211
Pāḷi Tipiṭaka (PTS) [1]
211. Tasmā piyaṃ na kayirātha piyāpāyo hi pāpako
Ganthā tesaṃ na vijjanti yesaṃ natthi piyāppiyaṃ.
Pāḷi Tipiṭaka (CSCD) [2]
211. Tasmā piyaṃ na kayirātha, piyāpāyo hi pāpako;
Ganthā tesaṃ na vijjanti, yesaṃ natthi piyāppiyaṃ.
Translated from the Pali by Ven. Nārada Thera ) [3]

HOLD NOTHING DEAR

  1. Hence hold nothing dear, for separation from those that are dear is bad; bonds do not exist or those to whom naught is dear or not dear.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 211. Therefore hold nothing dear, for separation from the dear is painful. There are no bonds for those who have nothing beloved or unloved.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

210-211

Don't ever — regardless —
be conjoined with what's dear
  or undear.
It's painful
not to see what's dear
or to see what's not.

So don't make anything dear,
for it's dreadful to be far
from what's dear.
No bonds are found
for those for whom
there's neither dear
nor undear.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
211
Attachment should not be developed:
The parting from loved ones is wretched.
Where nothing's detested and nothing’s beloved,
Attachment cannot, in such case, be discovered.
Translated from the Pali by Friedrich Max Müller) [7] 211 Let, therefore, no man love anything; loss of the beloved is evil. Those who love nothing and hate nothing, have no fetters.
Cited from DLMBS [8]
DhP 211
Therefore, do not hold anything dear; separation from the dear ones is bad.
There are no bonds for those, for whom there is nothing dear or unloved. [DLMBSFn-V211]
Dhammapada Dhp. 212
Pāḷi Tipiṭaka (PTS) [1]
212. Piyato jāyatī soko piyato jāyatī bhayaṃ
Piyato vippamuttassa natthi soko kuto bhayaṃ.
Pāḷi Tipiṭaka (CSCD) [2]
212. Piyato jāyatī soko, piyato jāyatī [jāyate (ka.)] bhayaṃ;
Piyato vippamuttassa, natthi soko kuto bhayaṃ.
Translated from the Pali by Ven. Nārada Thera ) [3]

GRIEF SPRINGS FROM WHAT IS DEAR

  1. From endearment springs grief, from endearment springs fear; for him who is wholly free from endearment there is no grief, much less fear.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 212. From endearment springs grief, from endearment springs fear. For one who is wholly free from endearment there is no grief, whence then fear?
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

212-216

From what's dear is born grief,
from what's dear is born fear.
For one freed from what's dear
there's no grief
  — so how fear?

From what's loved is born grief,
from what's loved is born fear.
For one freed from what's loved
there's no grief
  — so how fear?

From delight is born grief,
from delight is born fear.
For one freed from delight
there's no grief
  — so how fear?

From sensuality is born grief,
from sensuality is born fear.
For one freed from sensuality
there's no grief
  — so how fear?

From craving is born grief,
from craving is born fear.
For one freed from craving
there's no grief
  — so how fear?
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
212
Fondness leads to lamentation;
Fondness leads to trepidation.
Having reached emancipation,
Grief is not, whence trepidation?
Translated from the Pali by Friedrich Max Müller) [7] 212 From pleasure comes grief, from pleasure comes fear; he who is free from pleasure knows neither grief nor fear.
Cited from DLMBS [8]
DhP 212
From affection, grief is born. From affection, fear is born.
One freed from affection has no grief, whence fear? [DLMBSFn-V212]
Dhammapada Dhp. 213
Pāḷi Tipiṭaka (PTS) [1]
213. Pemato jāyatī soko pemato jāyatī bhayaṃ
Pemato vippamuttassa natthi soko kuto bhayaṃ.
Pāḷi Tipiṭaka (CSCD) [2]
213. Pemato jāyatī soko, pemato jāyatī bhayaṃ;
Pemato vippamuttassa, natthi soko kuto bhayaṃ.
Translated from the Pali by Ven. Nārada Thera ) [3]

GRIEF SPRINGS FROM AFFECTION

  1. From affection springs grief, from affection springs fear; for him who is wholly free from affection there is no grief, much less fear.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 213. From affection springs grief, from affection springs fear. For one who is wholly free from affection there is no grief, whence then fear?
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

212-216

From what's dear is born grief,
from what's dear is born fear.
For one freed from what's dear
there's no grief
  — so how fear?

From what's loved is born grief,
from what's loved is born fear.
For one freed from what's loved
there's no grief
  — so how fear?

From delight is born grief,
from delight is born fear.
For one freed from delight
there's no grief
  — so how fear?

From sensuality is born grief,
from sensuality is born fear.
For one freed from sensuality
there's no grief
  — so how fear?

From craving is born grief,
from craving is born fear.
For one freed from craving
there's no grief
  — so how fear?
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
213
Love gives rise to lamentation;
Love gives rise to trepidation.
Having reached emancipation,
Grief is not, whence trepidation?
Translated from the Pali by Friedrich Max Müller) [7] 213 From affection comes grief, from affection comes fear; he who is free from affection knows neither grief nor fear.
Cited from DLMBS [8]
DhP 213
From love, grief is born. From love, fear is born.
One freed from love has no grief, whence fear? [DLMBSFn-V213]
Dhammapada Dhp. 214
Pāḷi Tipiṭaka (PTS) [1]
214. Ratiyā jāyatī soko ratiyā jāyatī bhayaṃ
Ratiyā vippamuttassa natthi soko kuto bhayaṃ.
Pāḷi Tipiṭaka (CSCD) [2]
214. Ratiyā jāyatī soko, ratiyā jāyatī bhayaṃ;
Ratiyā vippamuttassa, natthi soko kuto bhayaṃ.
Translated from the Pali by Ven. Nārada Thera ) [3]

GRIEF SPRINGS FROM ATTACHMENT

  1. From attachment springs grief, from attachment springs fear; for him who is wholly free from attachment there is no grief, much less fear.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 214. From attachment springs grief, from attachment springs fear. For one who is wholly free from attachment there is no grief, whence then fear?
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

212-216

From what's dear is born grief,
from what's dear is born fear.
For one freed from what's dear
there's no grief
  — so how fear?

From what's loved is born grief,
from what's loved is born fear.
For one freed from what's loved
there's no grief
  — so how fear?

From delight is born grief,
from delight is born fear.
For one freed from delight
there's no grief
  — so how fear?

From sensuality is born grief,
from sensuality is born fear.
For one freed from sensuality
there's no grief
  — so how fear?

From craving is born grief,
from craving is born fear.
For one freed from craving
there's no grief
  — so how fear?
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
214
Passion leads to lamentation;
Passion leads to trepidation.
Having reached emancipation,
Grief is not, whence trepidation?
Translated from the Pali by Friedrich Max Müller) [7] 214 From lust comes grief, from lust comes fear; he who is free from lust knows neither grief nor fear.
Cited from DLMBS [8]
DhP 214
From attachment, grief is born. From attachment, fear is born.
One freed from attachment has no grief, whence fear? [DLMBSFn-V214]
Dhammapada Dhp. 215
Pāḷi Tipiṭaka (PTS) [1]
215. Kāmato jāyatī soko kāmato jāyatī bhayaṃ
Kāmato vippamuttassa natthi soko kuto bhayaṃ.
Pāḷi Tipiṭaka (CSCD) [2]
215. Kāmato jāyatī soko, kāmato jāyatī bhayaṃ;
Kāmato vippamuttassa, natthi soko kuto bhayaṃ.
Translated from the Pali by Ven. Nārada Thera ) [3]

GRIEF SPRINGS FROM LUST

  1. From lust springs grief, from lust springs fear; for him who is wholly free from lust there is no grief, much less fear.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 215. From lust springs grief, from lust springs fear. For one who is wholly free from craving there is no grief; whence then fear?
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

212-216

From what's dear is born grief,
from what's dear is born fear.
For one freed from what's dear
there's no grief
  — so how fear?

From what's loved is born grief,
from what's loved is born fear.
For one freed from what's loved
there's no grief
  — so how fear?

From delight is born grief,
from delight is born fear.
For one freed from delight
there's no grief
  — so how fear?

From sensuality is born grief,
from sensuality is born fear.
For one freed from sensuality
there's no grief
  — so how fear?

From craving is born grief,
from craving is born fear.
For one freed from craving
there's no grief
  — so how fear?
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
215
Sensual lust brings lamentation.
Sensual lust brings trepidation.
Having reached emancipation,
Grief is not, whence trepidation?
Translated from the Pali by Friedrich Max Müller) [7] 215 From love comes grief, from love comes fear; he who is free from love knows neither grief nor fear.
Cited from DLMBS [8]
DhP 215
From pleasure, grief is born. From pleasure, fear is born.
One freed from pleasure has no grief, whence fear? [DLMBSFn-V215]
Dhammapada Dhp. 216
Pāḷi Tipiṭaka (PTS) [1]
216. Taṇhāya jāyatī soko taṇhāya jāyatī bhayaṃ
Taṇhāya vippamuttassa natthi soko kuto bhayaṃ.
Pāḷi Tipiṭaka (CSCD) [2]
216. Taṇhāya jāyatī [jāyate (ka.)] soko, taṇhāya jāyatī bhayaṃ;
Taṇhāya vippamuttassa, natthi soko kuto bhayaṃ.
Translated from the Pali by Ven. Nārada Thera ) [3]

GRIEF SPRINGS FROM CRAVING

  1. From craving springs grief, from craving springs fear; for him who is wholly free from craving there is no grief, much less fear.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 216. From craving springs grief, from craving springs fear. For one who is wholly free from craving there is no grief; whence then fear?
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

212-216

From what's dear is born grief,
from what's dear is born fear.
For one freed from what's dear
there's no grief
  — so how fear?

From what's loved is born grief,
from what's loved is born fear.
For one freed from what's loved
there's no grief
  — so how fear?

From delight is born grief,
from delight is born fear.
For one freed from delight
there's no grief
  — so how fear?

From sensuality is born grief,
from sensuality is born fear.
For one freed from sensuality
there's no grief
  — so how fear?

From craving is born grief,
from craving is born fear.
For one freed from craving
there's no grief
  — so how fear?
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
216
Craving kindles lamentation.
Craving kindles trepidation.
Having found emancipation,
Grief is not, whence trepidation?
Translated from the Pali by Friedrich Max Müller) [7] 216 From greed comes grief, from greed comes fear; he who is free from greed knows neither grief nor fear.
Cited from DLMBS [8]
DhP 216
From thirst, grief is born. From thirst, fear is born.
One freed from thirst has no grief, whence fear? [DLMBSFn-V216]
Dhammapada Dhp. 217
Pāḷi Tipiṭaka (PTS) [1]
217. Sīladassanasampannaṃ dhammaṭṭhaṃ saccavedinaṃ
Attano kamma kubbānaṃ taṃ jano kurute piyaṃ.
Pāḷi Tipiṭaka (CSCD) [2]
217. Sīladassanasampannaṃ , dhammaṭṭhaṃ saccavedinaṃ;
Attano kamma kubbānaṃ, taṃ jano kurute piyaṃ.
Translated from the Pali by Ven. Nārada Thera ) [3]

THE VIRTUOUS ARE DEAR TO ALL

  1. Whoso is perfect in virtue, [NāradaFn16-07] and insight, [NāradaFn16-08] is established in the Dhamma, [NāradaFn16-09] has realized the Truths, [NāradaFn16-10] and fulfils his own duties [NāradaFn16-11] - him do folk hold dear.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 217. People hold dear him who embodies virtue and insight, who is principled, has realized the truth, and who himself does what he ought to be doing.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

217

One consummate in virtue & vision,
judicious,
speaking the truth,
doing his own task:
  the world holds him dear.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]

217

The religious
          who are accomplished in virtue and insight;
          who are well-established in Dhamma;
          who know Truth;
          who have done what needed to be done for themselves:
laypeople adore them.
Translated from the Pali by Friedrich Max Müller) [7] 217 He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own business, him the world will hold dear.
Cited from DLMBS [8]
DhP 217
People hold dear the one, who is endowed with virtue and seeing,
righteous, knowing the truth and is doing what should be done. [DLMBSFn-V217]
Dhammapada Dhp. 218
Pāḷi Tipiṭaka (PTS) [1]
218. Chandajāto anakkhāte manasā ca phuṭo siyā
Kāmesu ca appaṭibaddhacitto uddhaṃ soto'ti vuccati.
Pāḷi Tipiṭaka (CSCD) [2]
218. Chandajāto anakkhāte, manasā ca phuṭo siyā;
Kāmesu ca appaṭibaddhacitto [appaṭibandhacitto (ka.)], uddhaṃsototi vuccati.
Translated from the Pali by Ven. Nārada Thera ) [3]

THE NON-ATTACHED GO UPSTREAM

  1. He who has developed a wish for the Undeclared [NāradaFn16-12] (Nibbāna), he whose mind is thrilled (with the three Fruits [NāradaFn16-13] ), he whose mind is not bound by material pleasures, such a person is called an "Upstream-bound One". [NāradaFn16-14]
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 218. One who is intent upon the Ineffable (Nibbana), dwells with mind inspired (by supramundane wisdom), and is no more bound by sense pleasures — such a man is called "One Bound Upstream." [BudRkFn-v218]
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

218 [ThaniSFn-V218]

  If
you've given birth to a wish
  for what can't be expressed,
are suffused with heart,
your mind not enmeshed
in sensual passions:
  you're said to be
  in the up-flowing stream.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
218
Whoever have a longing to discover the ineffable,
Should bring about the flowering of their minds,
And liberate their hearts from every passion that is sensual:
As “people going upstream” are they styled.
Translated from the Pali by Friedrich Max Müller) [7] 218 He in whom a desire for the Ineffable (Nirvana) has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called urdhvamsrotas (carried upwards by the stream).
Cited from DLMBS [8]
DhP 218
People hold dear the one, who is endowed with virtue and seeing,
righteous, knowing the truth and is doing what should be done. [DLMBSFn-V218]
Dhammapada Dhp. 219
Pāḷi Tipiṭaka (PTS) [1]
219. Cirappavāsiṃ purisaṃ dūrato sotthimāgataṃ
Ñātimittā suhajjā ca abhinandanti āgataṃ.
Pāḷi Tipiṭaka (CSCD) [2]
219. Cirappavāsiṃ purisaṃ, dūrato sotthimāgataṃ;
Ñātimittā suhajjā ca, abhinandanti āgataṃ.
Translated from the Pali by Ven. Nārada Thera ) [3]

MERIT WELCOMES THE DOERS OF GOOD

  1. A man long absent and returned safe from afar, his kinsmen, friends, and well-wishers welcome on his arrival.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 219. When, after a long absence, a man safely returns from afar, his relatives, friends and well-wishers welcome him home on arrival.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

219-220 [ThaniSFn-V219]

A man long absent
comes home safe from afar.
His kin, his friends, his companions,
delight in his return.

In just the same way,
when you've done good
& gone from this world
  to the world beyond,
your good deeds receive you —
as kin, someone dear
  come home.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
219 & 220

A man might for years from his family depart,
And then safely return from those faraway parts;
And his friends and relations, and those that are dear,
Would be dancing for joy when they see him appear.

In the very same way, for a man of good deeds,
Who from life in this world to the next one proceeds,
With the warmest of welcomes his merit will greet him.
He’ll go like a son with a family to meet him.
Translated from the Pali by Friedrich Max Müller) [7] 219 Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar.
Cited from DLMBS [8]
DhP 219
Relatives, companions and friends are happy about coming back of
a person, long away from home, safely come back from far away, [DLMBSFn-V219]
Dhammapada Dhp. 220
Pāḷi Tipiṭaka (PTS) [1]
220. Tatheva katapuññampi asmā lokā paraṃ gataṃ
Puññāni patigaṇhanti piyaṃ ñātīva āgataṃ.

Soḷasamo piyavaggo.
Pāḷi Tipiṭaka (CSCD) [2]
220. Tatheva katapuññampi, asmā lokā paraṃ gataṃ;
Puññāni paṭigaṇhanti, piyaṃ ñātīva āgataṃ.

Piyavaggo soḷasamo niṭṭhito.
Translated from the Pali by Ven. Nārada Thera ) [3]
  1. Likewise, his good deeds will receive the well-doer who has gone from this world to the next, as kinsmen will receive a dear one on his return.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 220. As kinsmen welcome a dear one on arrival, even so his own good deeds will welcome the doer of good who has gone from this world to the next.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

219-220

A man long absent
comes home safe from afar.
His kin, his friends, his companions,
delight in his return.

In just the same way,
when you've done good
& gone from this world
  to the world beyond,
your good deeds receive you —
as kin, someone dear
  come home.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
219 & 220

A man might for years from his family depart,
And then safely return from those faraway parts;
And his friends and relations, and those that are dear,
Would be dancing for joy when they see him appear.

In the very same way, for a man of good deeds,
Who from life in this world to the next one proceeds,
With the warmest of welcomes his merit will greet him.
He’ll go like a son with a family to meet him.
Translated from the Pali by Friedrich Max Müller) [7] 220 In like manner his good works receive him who has done good, and has gone from this world to the other;--as kinsmen receive a friend on his return.
Cited from DLMBS [8]
DhP 220
Thus, the good deeds receive the well-doer, gone from this world to the other one,
just like relatives receive a beloved one, who has come back. [DLMBSFn-V220]
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, 12) (note 8) original: Readings in Pali Texts ( Digital Library & Museum of Buddhist Studies (DLMBS) --- Pali Lessons )
[NāradaFn16-01](Ven. Nārada 16-01) That is, frequenting places undesirable for bhikkhus.
[NāradaFn16-02](Ven. Nārada 16-02) That is, right attention (yoniso manasikāra).
[NāradaFn16-03](Ven. Nārada 16-03) The practice of higher Morality, Concentration, and Insight.
[NāradaFn16-04](Ven. Nārada 16-04) The bhikkhu with no right discrimination, gives up his quest and being attached to sensual pleasures, returns to lay life. Later, he sees successful bhikkhus and envies them.
[NāradaFn16-05](Ven. Nārada 16-05) Applicable to both animate and inanimate objects, pleasant persons or things.
[NāradaFn16-06](Ven. Nārada 16-06) Attachment in one case and aversion in the other.
[NāradaFn16-07](Ven. Nārada 16-07) Four kinds of morality.
[NāradaFn16-08](Ven. Nārada 16-08) Connected with the supramundane Paths and Fruits.
[NāradaFn16-09](Ven. Nārada 16-09) Nine supramundane states. See note on v. 115.
[NāradaFn16-10](Ven. Nārada 16-10) Saccavedinaṃ, "speaketh truth" (Mrs. Rhys Davids). The four Noble Truths are implied here.
[NāradaFn16-11](Ven. Nārada 16-11) The three modes of discipline, Morality (Sīla), Concentration (Samādhi), and Wisdom (Paññā).
[NāradaFn16-12](Ven. Nārada 16-12) Anakkhāta - Nibbāna. It is so called because it should not be said that Nibbāna was created by any or that it is of some such hue as blue, etc. (Commentary).
[NāradaFn16-13](Ven. Nārada 16-13) The first three stages of Sainthood. Sotāpatti, Sakadāgāmi, and Anāgāmi.
[NāradaFn16-14](Ven. Nārada 16-14) The reference is to the Anāgāmis (Never-Returners) who, after death, are born in the Pure Abodes. They are not born in the sense-sphere as they have eradicated sense-desires.
[BudRkFn-v218](Ven. Buddharakkhita (v. 218) One Bound Upstream: a non-returner (anagami).
[ThaniSFn-V209](Ven. Thanissaro V. 209) This verse plays with the various meanings of yoga (task, striving, application, meditation) and a related term, anuyuñjati (keeping after something, taking someone to task). In place of the Pali reading attanuyoginam, "those who kept after themselves," the Patna Dhp reads atthanuyoginam, "those who kept after/remained devoted to the goal."
[ThaniSFn-V218](Ven. Thanissaro V. 218) "The up-flowing stream": DhpA: the attainment of non-returning, the third of the four stages of Awakening (see note 22).
[ThaniSFn-V219](Ven. Thanissaro V. 219) The Pali in these verses repeats the word "comes" three times, to emphasize the idea that if the results of meritorious actions await one after death, one's going to the next world is more like a homecoming.
[DLMBSFn-V209](DLMBS Commentary V209) A young man from Sāvatthi became a monk. Both his parents were very strongly attached to their son, so they left home too. But even in the monastery they could not live without each other. They stayed together, ate together, all day only talking, as if they were still at home. When the Buddha heard this, he admonished them strongly that by becoming monks and a nun, they should leave behind all worldly attachments. He also told them this verse as well as the two following ones (DhP 210, DhP 211).
[DLMBSFn-V210]

(DLMBS Commentary V210) The story of this verse is identical with the one for the previous (DhP 209) and the following (DhP 211) verses.

Meeting people one does not like is truly suffering. Therefore we should avoid seeing them at all. But what about the ones we love? We suffer when they are away or when they die. So, it is best to avoid meeting them too and rather concentrate on the goal and meditate with strong effort.
[DLMBSFn-V211]

(DLMBS Commentary V211) The story for this verse is identical with the one for the two previous ones (DhP 209, DhP 210).

To be separated from the ones we love is painful. Therefore we should not hold anything dear. In this way, when we do not love or hate anything or anybody, there are no bonds for us and we can reach Awakenment.
[DLMBSFn-V212]

(DLMBS Commentary V212) One rich man had a son and loved him very much. The son got ill and died. The man was extremely depressed. Every day he went to the cemetery and wept there. Once the Buddha met him there and asked what happened. The rich man told the Buddha about his son.

The Buddha consoled him with this verse, saying that since everything and everybody must die, we should not be attached to people and things. The rich man immediately attained the first stage of Awakenment.
[DLMBSFn-V213](DLMBS Commentary V213) Visākhā, a famous benefactress of the Buddha and his followers, had a granddaughter, who died suddenly. Visākhā was very sad and she came to see the Buddha and expressed her feelings. The Buddha told her to realize how many people died every day only in the city of Sāvatthi. If we were to regard all of them as our children and grandchildren, we would be weeping all day. He also told Visākhā this verse, saying that sorrow arises out of love.
[DLMBSFn-V214]

(DLMBS Commentary V214) Once the Buddha with some monks entered the city of Vesāli during a festival day. On their way they met some local princes, all dressed up in beautiful clothes. The Buddha told the monks to look at the princes, because they resemble the gods from Tāvatimsa heaven.

On their way to the garden, the ptrinces met a beautiful courtesan. They invited her to join them. But they started to quarrel over her and soon they were fighting. At the end some of them had to be carried home bleeding.

The Buddha told the monks this verse, saying that grief and sorrow are born from affection and sensual pleasures.
[DLMBSFn-V215]

(DLMBS Commentary V215) In Sāvatthi there lived a young man named Anitthi Gandha Kumāra. He was to marry a beautiful young girl from Sāgala. But the bride got ill and died on her way to his house. The man became very sad, grieving all the time.

The Buddha came to his house one day and after being offered almsfood, he asked for the reason of his sorrow. The young man told him the story of his ruined marriage. The Buddha replied him with this verse, saying that from pleasure and lust, only pain and sorrow can come out. The young man attained the first stage of Awakenment.
[DLMBSFn-V216]

(DLMBS Commentary V216) In Sāvatthi there lived a brahmin. He was not a follower of the Buddha. But because the Buddha knew he head the ability to attain the first stage of Awakenment, he went to the field where the brahmin was ploughing his field. The brahmin was very friendly and they talked many times. Every time the Buddha would visit him, the brahmin kept telling him he would offer him some rice after the harvest. The Buddha said nothing; because he knew this year the brahmin would get no harvest at all.

One day there was a heavy rain and all the rice was destroyed. The brahmin was sad, because now he could not fulfill his promise. But the Buddha told him this verse, saying that only because of thirst and craving there is suffering and pain. The brahmin attained the first stage of Awakenment.
[DLMBSFn-V217]

(DLMBS Commentary V217) One day the Buddha with some monks went to the city of Rājagaha to obtain some almsfood. On the way they met a group of young boys with a basket full of cakes. The boys paid their respects to the Buddha but they did not offer him any cakes.

Just then Venerable Kassapa came along. The boys immediately offered the cakes to him. Kassapa then advised the boys to offer some cakes to the Buddha and they did so. Later, some monks wondered why the boys liked Kassapa so much. The Buddha replied with this verse, saying that whoever has so many good qualities like Kassapa, is always liked by people and gods.
[DLMBSFn-V218]

(DLMBS Commentary V218) There was an old monk who had many disciples. Many times they asked him about his attainments, but he never said anything. He has attained the third stage of Awakenment, but he decided he would not say anything, until he attained the full Awakenment. But he passed away without attaining the Arahantship and never told his pupils anything.

The disciples thought their teacher had not attained any stage of Awakenment and fell very sorry. They asked the Buddha about this matter. The Buddha told him their teacher had actually attained the third stage, called Anāgāmi (never coming back again). He was reborn in high abodes of the Brahma heaven, never to come back to this world again. He would eventually reach the Awakenment there. The Buddha also told the students why their teacher never said anything - he was modest and also a bit ashamed he head not reached the full Arahantship. The Buddha also added this verse, describing their teacher.
[DLMBSFn-V219]

(DLMBS Commentary V219) In the city of Benares there lived a rich man named Nandiya. Once he listened to the Buddha’s discourse on the benefits of giving. He built a monastery and furnished it. Immediately a mansion came up for him in the Tāvatimsa heaven, awaiting him.

Venerable Moggallāna once visited the Tāvatimsa world and saw the mansion built there for Nandiya. When he returned back, he asked the Buddha about this. The Buddha replied with this verse (and the following one, DhP 220), saying that the good deeds await the well-doer in the next world as surely as the relatives and friends await somebody who is long away from home.
[DLMBSFn-V220]

(DLMBS Commentary V220) The story for this verse is identical with the one for the previous verse (DhP 219).

Just like the rich man Nandiya from the story, we will reap the fruit of our good deeds - if not in this life, then in the next one. Our good deeds will "welcome" us immediately and we will be able to taste their outcome. Maybe we will have a mansion in heaven, like Nandiya. Or maybe we will be just a little bit wiser and more able to strive for our Awakenment.

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 ）