namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者

Chapter 17. Anger; Kodhavaggo (Dhp.221-234), Parallel Reading (paragraph granularity) of The Buddha's Path of Wisdom-- Dhammapada (Dhp.)

content of gatha
Dhp221 Dhp222 Dhp223 Dhp224 Dhp225 Dhp226 Dhp227
Dhp228 Dhp229 Dhp230 Dhp231 Dhp232 Dhp233 Dhp234
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. 221
Pāḷi Tipiṭaka (PTS) [1]
  1. Kodhavaggo.
221. Kodhaṃ jahe vippajaheyya mānaṃ
[jtb 2010.08.22: text missing here ]
Pāḷi Tipiṭaka (CSCD) [2]

17. Kodhavaggo

221. Kodhaṃ jahe vippajaheyya mānaṃ, saṃyojanaṃ sabbamatikkameyya;
Taṃ nāmarūpasmimasajjamānaṃ, akiñcanaṃ nānupatanti dukkhā.
Translated from the Pali by Ven. Nārada Thera ) [3]

Chapter 17 Anger

GIVE UP ANGER

  1. One should give up anger. One should abandon pride. One should overcome all fetters. Ills never befall him who clings not to mind and body and is passionless.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4]

Dhp XVII Anger

221. One should give up anger, renounce pride, and overcome all fetters. Suffering never befalls him who clings not to mind and body and is detached.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

Dhp XVII Anger

221

Abandon anger,
be done with conceit,
get beyond every fetter.
When for name & form
you have no attachment
 — have nothing at all —
no sufferings, no stresses, invade.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]

Chapter 17 Wrath

221
Abandon anger; utterly renounce conceit; transcend the fetters. Sorrow does not fall on those who do not cling to mind and body, and who are free of attachment. [VaradoFn-V221]
Translated from the Pali by Friedrich Max Müller) [7]

Chapter XVII: Anger

221 Let a man leave anger, let him forsake pride, let him overcome all bondage! No sufferings befall the man who is not attached to name and form, and who calls nothing his own.
Cited from DLMBS [8]

Chapter 17: Anger

DhP 221
Renounce anger; abandon pride.
Overcome all fetters.
The one, who is not attached to mind and body,
and has nothing, is not followed by suffering. [DLMBSFn-V221]
Dhammapada Dhp. 222
Pāḷi Tipiṭaka (PTS) [1]
222. [jtb 2010.08.22: text missing here ]
Tamahaṃ sārathiṃ brūmi rasmggāho itaro jano.
Pāḷi Tipiṭaka (CSCD) [2]
222. Yo ve uppatitaṃ kodhaṃ, rathaṃ bhantaṃva vāraye [dhāraye (sī. syā. pī.)];
Tamahaṃ sārathiṃ brūmi, rasmiggāho itaro jano.
Translated from the Pali by Ven. Nārada Thera ) [3]

CONTROL YOUR ANGER

  1. Whoso checks his uprisen anger as though it were a rolling chariot, him I call a true charioteer. Other charioteers are mere rein-holders.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 222. He who checks rising anger as a charioteer checks a rolling chariot, him I call a true charioteer. Others only hold the reins.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

222

When anger arises,
whoever keeps firm control
as if with a racing chariot:
him
I call a master charioteer.
  Anyone else,
  a rein-holder —
  that's all.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
222
Whoever arrests the arising of wrath,
Like a chariot skidding one brings to a halt,
Could a ‘charioteer’ be deservedly named.
The remainder of men are but ‘holders of reins’.
Translated from the Pali by Friedrich Max Müller) [7] 222 He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins.
Cited from DLMBS [8]
DhP 222
Who would restrain rising anger, like a swaying chariot,
him I call a charioteer. Other people just hold the reins. [DLMBSFn-V222]
Dhammapada Dhp. 223
Pāḷi Tipiṭaka (PTS) [1]
223. Akkodhena jine kodhaṃ asādhuṃ sādhunā jine
Jine kadariyaṃ dānena saccena alikavādinaṃ.
Pāḷi Tipiṭaka (CSCD) [2]
223. Akkodhena jine kodhaṃ, asādhuṃ sādhunā jine;
Jine kadariyaṃ dānena, saccenālikavādinaṃ.
Translated from the Pali by Ven. Nārada Thera ) [3]

OVERCOME ANGER BY LOVE

  1. Conquer anger by love. Conquer evil by good. Conquer the stingy by giving. Conquer the liar by truth.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 223. Overcome the angry by non-anger; overcome the wicked by goodness; overcome the miser by generosity; overcome the liar by truth.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

223

Conquer anger
  with lack of anger;
bad, with good;
stinginess, with a gift;
a liar, with truth.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
223
By giving, tame the niggardly;
The wicked, by propriety;
The surly, by placidity;
The crooked, by integrity.
Translated from the Pali by Friedrich Max Müller) [7] 223 Let a man overcome anger by love, let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth!
Cited from DLMBS [8]
DhP 223
Conquer anger by non-anger; conquer badness by goodness.
Conquer stinginess by giving; conquer liar by truth. [DLMBSFn-V223]
Dhammapada Dhp. 224
Pāḷi Tipiṭaka (PTS) [1]
224. Saccaṃ bhaṇe na kujjheyya dajjāppasmimpi yācito
Etehi tīhi ṭhānehi gacche devāna santike.
Pāḷi Tipiṭaka (CSCD) [2]
224. Saccaṃ bhaṇe na kujjheyya, dajjā appampi [dajjā’ppasmimpi (sī. pī.), dajjā appasmi (syā. ka.)] yācito;
Etehi tīhi ṭhānehi, gacche devāna santike.
Translated from the Pali by Ven. Nārada Thera ) [3]

BE TRUTHFUL, PATIENT AND GENEROUS

  1. One should utter the truth. One should not be angry. One should give even from a scanty store to him who asks. Along these three paths one may go to the presence of the gods.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 224. Speak the truth; yield not to anger; when asked, give even if you only have a little. By these three means can one reach the presence of the gods.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

224

By telling the truth;
by not growing angry;
by giving, when asked,
no matter how little you have:
by these three things
you enter the presence of devas.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
224
Speak what’s truthful;
Don’t be wrathful;
Give if asked,
At least a little.

Due to these
Conditions three,
You’ll reach the realm
Of deities.
Translated from the Pali by Friedrich Max Müller) [7] 224 Speak the truth, do not yield to anger; give, if thou art asked for little; by these three steps thou wilt go near the gods.
Cited from DLMBS [8]
DhP 224
Speak truth; don't get angry; when asked, give, even a little.
By these three means one will go to the presence of gods. [DLMBSFn-V224]
Dhammapada Dhp. 225
Pāḷi Tipiṭaka (PTS) [1]
225. Ahiṃsakā ye munayo niccaṃ kāyenasaṃvutā
Te yanti accutaṃ ṭhānaṃ yattha gantvā na socare.
Pāḷi Tipiṭaka (CSCD) [2]
225. Ahiṃsakā ye munayo [ahiṃsakāyā munayo (ka.)], niccaṃ kāyena saṃvutā;
Te yanti accutaṃ ṭhānaṃ, yattha gantvā na socare.
Translated from the Pali by Ven. Nārada Thera ) [3]

THE HARMLESS ATTAIN THE DEATHLESS

  1. Those sages who are harmless, and are ever restrained in body, [NāradaFn17-01] go to the deathless state (Nibbāna), whither gone they never grieve.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 225. Those sages who are inoffensive and ever restrained in body, go to the Deathless State, where, having gone, they grieve no more.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

225

Gentle sages,
constantly restrained in body,
go to the unwavering state
where, having gone,
there's no grief.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
225
The sage who from violence abstains;
Who, in body, is ever restrained;
From the state that is mortal he’ll leave.
Having left it, he’ll never more grieve.
Translated from the Pali by Friedrich Max Müller) [7] 225 The sages who injure nobody, and who always control their body, they will go to the unchangeable place (Nirvana), where, if they have gone, they will suffer no more.
Cited from DLMBS [8]
DhP 225
The wise ones, who are not hurting, always guarding their behavior,
they will go to the Permanent Place (Nirvana), where one does not grieve. [DLMBSFn-V225]
Dhammapada Dhp. 226
Pāḷi Tipiṭaka (PTS) [1]
226. Sadā jāgaramānānaṃ ahorattānusikkhinaṃ
Nibbāṇaṃ adhimuttānaṃ atthaṃ gacchanti āsavā.
Pāḷi Tipiṭaka (CSCD) [2]
226. Sadā jāgaramānānaṃ, ahorattānusikkhinaṃ;
Nibbānaṃ adhimuttānaṃ, atthaṃ gacchanti āsavā.
Translated from the Pali by Ven. Nārada Thera ) [3]

THE EVER VIGILANT GIVE UP DEFILEMENTS

  1. The defilements [NāradaFn17-02] of those who are ever vigilant, who discipline themselves day and night, who are wholly intent on Nibbāna, are destroyed.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 226. Those who are ever vigilant, who discipline themselves day and night, and are ever intent upon Nibbana — their defilements fade away.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

226

Those who always stay wakeful,
training by day & by night,
keen on Unbinding:
their effluents come to an end.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
226
In those who are ceaselessly wakeful,
Who practise by night and by day,
Who’ve committed themselves to Nibbana,
Their asavas dwindle away.
Translated from the Pali by Friedrich Max Müller) [7] 226 Those who are ever watchful, who study day and night, and who strive after Nirvana, their passions will come to an end.
Cited from DLMBS [8]
DhP 226
Those, who are always watchful, studying all day and night,
intent upon reaching the Nirvana - their taints disappear. [DLMBSFn-V226]
Dhammapada Dhp. 227
Pāḷi Tipiṭaka (PTS) [1]
227. Porāṇametaṃ atula netaṃ ajjatanāmiva
Nindanti tuṇhimāsīnaṃ nindanti bahubhāṇinaṃ
Mitabhāṇimpi nindanti natthi loke anindito.
Pāḷi Tipiṭaka (CSCD) [2]
227. Porāṇametaṃ atula, netaṃ ajjatanāmiva;
Nindanti tuṇhimāsīnaṃ, nindanti bahubhāṇinaṃ;
Mitabhāṇimpi nindanti, natthi loke anindito.
Translated from the Pali by Ven. Nārada Thera ) [3]

THERE IS NONE WHO IS BLAMELESS IN THIS WORLD

  1. This, O Atula, [NāradaFn17-03] is an old saying; it is not one of today only: they blame those who sit silent, they blame those who speak too much. Those speaking little too they blame. There is no one who is not blamed in this world.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 227. O Atula! Indeed, this is an ancient practice, not one only of today: they blame those who remain silent, they blame those who speak much, they blame those who speak in moderation. There is none in the world who is not blamed.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

227-228

This has come down from old, Atula,
& not just from today:
they find fault with one
  who sits silent,
they find fault with one
  who speaks a great deal,
they find fault with one
  who measures his words.
There's no one unfaulted in the world.
There never was,
  will be,
nor at present is found
anyone entirely faulted
or entirely praised.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
227
This, Atula’s, true of yore,
Not merely true today:
They blame those sitting silently,
And those with much to say;
Blame, too, the one of moderate words.
There’s no one free from blame on earth.
Translated from the Pali by Friedrich Max Müller) [7] 227 This is an old saying, O Atula, this is not only of to-day: 'They blame him who sits silent, they blame him who speaks much, they also blame him who says little; there is no one on earth who is not blamed.'
Cited from DLMBS [8]
DhP 227
O Atula, this is an old thing; it is not just today.
They blame one who is sitting silently; they blame one who is speaking a lot.
They blame also the one who is speaking moderately. There is nobody blameless in the world. [DLMBSFn-V227]
Dhammapada Dhp. 228
Pāḷi Tipiṭaka (PTS) [1]
228. Na cāhu na ca bhavissati na cetarahi vijjati
Ekantaṃ nindito poso ekantaṃ vā pasaṃsito.
Pāḷi Tipiṭaka (CSCD) [2]
228. Na cāhu na ca bhavissati, na cetarahi vijjati;
Ekantaṃ nindito poso, ekantaṃ vā pasaṃsito.
Translated from the Pali by Ven. Nārada Thera ) [3]

THERE IS NONE WHO IS WHOLLY BLAMED OR PRAISED

  1. There never was, there never will be, nor does there exist now, a person who is wholly blamed or wholly praised.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 228. There never was, there never will be, nor is there now, a person who is wholly blamed or wholly praised.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

227-228

This has come down from old, Atula,
& not just from today:
they find fault with one
  who sits silent,
they find fault with one
  who speaks a great deal,
they find fault with one
  who measures his words.
There's no one unfaulted in the world.
There never was,
  will be,
nor at present is found
anyone entirely faulted
or entirely praised.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
228
There never was, there isn’t now,
Nor will there be in future found,
A person given only blame,
Nor one who always gets acclaim.
Translated from the Pali by Friedrich Max Müller) [7] 228 There never was, there never will be, nor is there now, a man who is always blamed, or a man who is always praised.
Cited from DLMBS [8]
DhP 228
There never was, never will be and even now does not exist
a person who is only blamed or only praised. [DLMBSFn-V228]
Dhammapada Dhp. 229
Pāḷi Tipiṭaka (PTS) [1]
229. Yañce viññū pasaṃsanti anuvicca suve suve
Acchiddavuttiṃ medhāviṃ paññāsīlasamāhitaṃ.
Pāḷi Tipiṭaka (CSCD) [2]
229. Yaṃ ce viññū pasaṃsanti, anuvicca suve suve;
Acchiddavuttiṃ [acchinnavuttiṃ (ka.)] medhāviṃ, paññāsīlasamāhitaṃ.
Translated from the Pali by Ven. Nārada Thera ) [3]

THE BLAMELESS ARE PRAISED

  1. Examining day by day, the wise praise him who is of flawless life, intelligent, endowed with knowledge and virtue.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 229. But the man whom the wise praise, after observing him day after day, is one of flawless character, wise, and endowed with knowledge and virtue.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

229-230

If knowledgeable people praise him,
having observed him
  day after day
to be blameless in conduct, intelligent,
endowed with discernment & virtue:
like an ingot of gold —
who's fit to find fault with him?
  Even devas praise him.
  Even by Brahmas he's praised.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
229 & 230

If, having watched someone day after day, intelligent people praise him, a sage, one of flawless conduct, possessed of virtue and wisdom, then who is justified to criticise him? The devas praise him; Brahma praises him; he is an ornament of purest gold.
Translated from the Pali by Friedrich Max Müller) [7] 229, 230. But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gambu river? Even the gods praise him, he is praised even by Brahman.
Cited from DLMBS [8]
DhP 229
Whom the wise ones praise, having examined him thoroughly day after day,
one with faultless conduct, intelligent, endowed with wisdom and virtue,
[continued in DhP 230] [DLMBSFn-V229]
Dhammapada Dhp. 230
Pāḷi Tipiṭaka (PTS) [1]
230. Nekkhaṃ jambonadasseva ko taṃ ninditumarahati
Devā'pi naṃ pasaṃsanti brahmunā'pi pasaṃsito.
Pāḷi Tipiṭaka (CSCD) [2]
230. Nikkhaṃ [nekkhaṃ (sī. syā. pī.)] jambonadasseva, ko taṃ ninditumarahati;
Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito.
Translated from the Pali by Ven. Nārada Thera ) [3]

WHO DARE BLAME THE PURE?

  1. Who deigns to blame him who is like a piece of refined gold? Even the gods praise him; by Brahma too he is praised.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 230. Who can blame such a one, as worthy as a coin of refined gold? Even the gods praise him; by Brahma, too, is he praised.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

229-230

If knowledgeable people praise him,
having observed him
  day after day
to be blameless in conduct, intelligent,
endowed with discernment & virtue:
like an ingot of gold —
who's fit to find fault with him?
  Even devas praise him.
  Even by Brahmas he's praised.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
229 & 230

If, having watched someone day after day, intelligent people praise him, a sage, one of flawless conduct, possessed of virtue and wisdom, then who is justified to criticise him? The devas praise him; Brahma praises him; he is an ornament of purest gold.
Translated from the Pali by Friedrich Max Müller) [7] 229, 230. But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gambu river? Even the gods praise him, he is praised even by Brahman.
Cited from DLMBS [8]
DhP 230
[continued from DhP 229]
Who is worthy enough to blame him, like a ring made of gold?
Even gods praise him; he is praised also by Brahma. [DLMBSFn-V230]
Dhammapada Dhp. 231
Pāḷi Tipiṭaka (PTS) [1]
231. Kāyappakopaṃ rakkheyya kāyena saṃvuto siyā
Kāyaduccaritaṃ hitvā kāyena sucaritaṃ care.
Pāḷi Tipiṭaka (CSCD) [2]
231. Kāyappakopaṃ rakkheyya, kāyena saṃvuto siyā;
Kāyaduccaritaṃ hitvā, kāyena sucaritaṃ care.
Translated from the Pali by Ven. Nārada Thera ) [3]

BE PURE IN DEED, WORD AND THOUGHT

  1. One should guard against misdeeds (caused by) the body, and one should be restrained in body. Giving up evil conduct in body, one should be of good bodily conduct.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 231. Let a man guard himself against irritability in bodily action; let him be controlled in deed. Abandoning bodily misconduct, let him practice good conduct in deed.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

231-234 [ThaniSFn-V231-233]

Guard against anger
erupting in body;
in body, be restrained.
Having abandoned bodily misconduct,
live conducting yourself well
  in body.

Guard against anger
erupting in speech;
in speech, be restrained.
Having abandoned verbal misconduct,
live conducting yourself well
  in speech.

Guard against anger
erupting in mind;
in mind, be restrained.
Having abandoned mental misconduct,
live conducting yourself well
  in mind.

Those restrained in body
  — the enlightened —
restrained in speech & in mind
  — enlightened —
are the ones whose restraint is secure.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
231
Restrain unruly conduct;
In body be subdued;
Abandon wrong behaviour,
And righteous deeds pursue.
Translated from the Pali by Friedrich Max Müller) [7] 231 Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise virtue!
Cited from DLMBS [8]
DhP 231
Protect yourself from blameworthy conduct; guard your body well.
Having renounced the wrong bodily deed, practice the right bodily action. [DLMBSFn-V231]
Dhammapada Dhp. 232
Pāḷi Tipiṭaka (PTS) [1]
232. Vacīpakopaṃ rakkheyya vācāya saṃvuto siyā
Vacīduccaritaṃ hitvā vācāya sucaritaṃ care.
Pāḷi Tipiṭaka (CSCD) [2]
232. Vacīpakopaṃ rakkheyya, vācāya saṃvuto siyā;
Vacīduccaritaṃ hitvā, vācāya sucaritaṃ care.
Translated from the Pali by Ven. Nārada Thera ) [3]
  1. One should guard against misdeeds (caused by) speech, and one should be restrained in speech. Giving up evil conduct in speech, one should be of good conduct in speech.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 232. Let a man guard himself against irritability in speech; let him be controlled in speech. Abandoning verbal misconduct, let him practice good conduct in speech.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

231-234 [ThaniSFn-V231-233]

Guard against anger
erupting in body;
in body, be restrained.
Having abandoned bodily misconduct,
live conducting yourself well
  in body.

Guard against anger
erupting in speech;
in speech, be restrained.
Having abandoned verbal misconduct,
live conducting yourself well
  in speech.

Guard against anger
erupting in mind;
in mind, be restrained.
Having abandoned mental misconduct,
live conducting yourself well
  in mind.

Those restrained in body
  — the enlightened —
restrained in speech & in mind
  — enlightened —
are the ones whose restraint is secure.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
232
Restrain unruly discourse;
In speaking be subdued;
Abandon speech misconduct,
And righteous speech pursue.
Translated from the Pali by Friedrich Max Müller) [7] 232 Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and practise virtue with thy tongue!
Cited from DLMBS [8]
DhP 232
Protect yourself from blameworthy speech; guard your speech well.
Having renounced the wrong verbal deed, practice the right verbal action. [DLMBSFn-V232]
Dhammapada Dhp. 233
Pāḷi Tipiṭaka (PTS) [1]
233. Manopakopaṃ rakkheyya manasā saṃvuto siyā
Manoduccaritaṃ hitvā manasā sucaritaṃ care.
Pāḷi Tipiṭaka (CSCD) [2]
233. Manopakopaṃ rakkheyya, manasā saṃvuto siyā;
Manoduccaritaṃ hitvā, manasā sucaritaṃ care.
Translated from the Pali by Ven. Nārada Thera ) [3]
  1. One should guard against misdeeds (caused by) the mind, and one should be restrained in mind. Giving up evil conduct in mind, one should be of good conduct in mind.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 233. Let a man guard himself against irritability in thought; let him be controlled in mind. Abandoning mental misconduct, let him practice good conduct in thought.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

231-234 [ThaniSFn-V231-233]

Guard against anger
erupting in body;
in body, be restrained.
Having abandoned bodily misconduct,
live conducting yourself well
  in body.

Guard against anger
erupting in speech;
in speech, be restrained.
Having abandoned verbal misconduct,
live conducting yourself well
  in speech.

Guard against anger
erupting in mind;
in mind, be restrained.
Having abandoned mental misconduct,
live conducting yourself well
  in mind.

Those restrained in body
  — the enlightened —
restrained in speech & in mind
  — enlightened —
are the ones whose restraint is secure.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
233
Restrain unruly thinking;
In thinking be subdued;
Abandon thought misconduct,
And righteous thoughts pursue.
Translated from the Pali by Friedrich Max Müller) [7] 233 Beware of the anger of the mind, and control thy mind! Leave the sins of the mind, and practise virtue with thy mind!
Cited from DLMBS [8]
DhP 233
Protect yourself from blameworthy thoughts; guard your mind well.
Having renounced the wrong mental deed, practice the right mental action. [DLMBSFn-V233]
Dhammapada Dhp. 234
Pāḷi Tipiṭaka (PTS) [1]
234. Kāyena saṃvutā dhīrā atho vācāya saṃvutā
Manasā saṃvutā dhīrā te ve suparisaṃvutā.

Sattarasamo kodhavaggo.
Pāḷi Tipiṭaka (CSCD) [2]
234. Kāyena saṃvutā dhīrā, atho vācāya saṃvutā;
Manasā saṃvutā dhīrā, te ve suparisaṃvutā.

Kodhavaggo sattarasamo niṭṭhito.
Translated from the Pali by Ven. Nārada Thera ) [3]
  1. The wise are restrained in deed; in speech, too, they are restrained. The wise, restrained in mind, are indeed those who are perfectly restrained.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 234. The wise are controlled in bodily action, controlled in speech and controlled in thought. They are truly well-controlled.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

231-234

Guard against anger
erupting in body;
in body, be restrained.
Having abandoned bodily misconduct,
live conducting yourself well
  in body.

Guard against anger
erupting in speech;
in speech, be restrained.
Having abandoned verbal misconduct,
live conducting yourself well
  in speech.

Guard against anger
erupting in mind;
in mind, be restrained.
Having abandoned mental misconduct,
live conducting yourself well
  in mind.

Those restrained in body
  — the enlightened —
restrained in speech & in mind
  — enlightened —
are the ones whose restraint is secure.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
234
The one of comprehension,
Restrained in thought and speech,
Restrained in body conduct,
Is well-restrained, indeed.
Translated from the Pali by Friedrich Max Müller) [7] 234 The wise who control their body, who control their tongue, the wise who control their mind, are indeed well controlled.
Cited from DLMBS [8]
DhP 234
The wise ones, who are restrained in bodily conduct, in speech,
and in mind, they are indeed well and thoroughly restrained. [DLMBSFn-V234]
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) (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) (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) (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) (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) (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) (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)

(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) (note 8) original: Readings in Pali Texts ( Digital Library & Museum of Buddhist Studies (DLMBS) --- Pali Lessons )
[NāradaFn17-01](Ven. Nārada 17-01) Speech and thoughts are also herein implied.
[NāradaFn17-02](Ven. Nārada 17-02) There are four kinds of defilements or corruptions (Āsavas), namely: sensual pleasures (kāma), becoming (bhava), false views (diññhi), and ignorance (avijjā). The first āsava is attachment to Sense Sphere, the second is attachment to the Realms of Form and the Formless Realms.
[NāradaFn17-03](Ven. Nārada 17-03) Atula is the name of a person.
[ThaniSFn-V231-233](1, 2, 3) (Ven. Thanissaro V. 231-233) Bodily misconduct = killing, stealing, engaging in illicit sex. Verbal misconduct = lies, divisive speech, harsh speech, idle chatter. Mental misconduct = covetousness, ill will, wrong views.
[VaradoFn-V221](Ven. Varado V.221) Verse 221: "free of all identity" (akiñcanaṃ). PED: having nothing.
[DLMBSFn-V221]

(DLMBS Commentary V221) There are ten fetters (saṃyojana). They can be divided into two kinds, five so called "lower" or "big" fetters and five "higher" or "small" fetters.

The five big fetters are:

  1. personality belief (sakkāya-diṭṭhi),
  2. skeptical doubt (vicikicchā),
  3. clinging to rules and rituals (sīlabbata-paramāsa),
  4. sensuous craving (kāma-rāga),
  5. ill-will (vyāpāda).

The five small fetters are:

  1. craving for fine-material existence (rūpa-rāga),
  2. craving for immaterial existence (arūpa-rāga),
  3. conceit (māna),
  4. restlessness (uddhacca),
  5. ignorance (avijjā).

Venerable Anuruddha once came to Kapilavatthu to see his relatives. All of them came to meet him; only his sister Rohini did not come. Anuruddha asked about her and learned that she was suffering from a skin disease. Anuruddha sent for her and told her to perform some meritorious deeds. Rohini began to build a community hall. Even before the construction was completed, she started to sweep it every day and fill the water pots. She began to feel better immediately.

When the hall was finished, the Buddha and monks were invited for an almsfood there. After the meal the Buddha asked Rohini to come. He then revealed, that she was suffering because of evil deed done in one of her previous lives.

She was the queen of Benares. The king had a dancer he liked very much. The queen became jealous and instructed her servants to put some itching powder into the dancer's bed. Thus the dancer itched all over and when she went to bed to rest, her condition got even worse.

The Buddha then exhorted her and all the people present to give up anger and pride and not to cling to anything. He further added this verse. Rohini and some other people attained full Awakenment immediately. At the same time Rohini's disease was cured and her skin became smooth and clear.
[DLMBSFn-V222]

(DLMBS Commentary V222) Once a certain monk wanted to build a hut for himself. He chose a tree and was about to cut it down. But a spirit lived in that tree with her son. The spirit asked the monk not to cut down their tree, but the monk did not listen. So the spirit put her son on the tree, hoping this would prevent the monk from cutting the tree down.

But the monk's ax was already swinging down and he was unable to stop it. The ax fell and cut of the baby's arm. The spirit became very angry and was about to kill the monk. But then she reflected and decided not to harm the monk, because she would acquire a lot of demerit. So instead, she went to see the Buddha and told him all what happened.

The Buddha told her this verse, praising her for her self-control. He then taught her the Dharma. After reflecting on what was taught, the spirit realized the Dharma. She was offered a new tree to live in, in vicinity of the monastery.

After this incident, the Buddha made a new rule for the monks, forbidding them to hurt plant life.
[DLMBSFn-V223]

(DLMBS Commentary V223) In Sāvathi there lived a rich man named Sumana. He had a servant named Puṇṇa. Once Puṇṇa and his wife offered almsfood to Venerable Sāriputta and as a result of this deed, Puṇṇa found gold in the field he was ploughing. The king declared him to be the royal banker and the whole family became extremely rich and influential. Once Puṇṇa and his family were offering almsfood to the Buddha and the monks for seven days. After hearing the Dharma from the Buddha the whole family, Puṇṇa, his wife and their daughter Uttarā, attained the Awakenment.

Uttarā got married to the son of Sumana. Because the family was not Buddhist, she was not able to perform meritorious deeds. Her father sent her some money and arranged for a woman named Sirimā to look after the household for a few days.

During this time, Uttarā was offering almsfood to the Buddha and the monks. When her husband saw her, he smiled, because he did not understand the significance of giving and thought her stupid. But Sirimā, seeing him smile, forgot she was there only for a few days, and became jealous. She brought some boiling oil with the intention to pour it over the head of Uttarā. Uttarā knew what was about to happen but she did not feel any anger or hatred. She was very grateful to Sirimā, because only with her help was she able to perform meritorious deeds. She made a firm resolution not to let any anger or hatred enter her mind.

The boiling oil then became harmless, like cold water. Sirimā did not understand and went to get another pot of hot oil. But by then other servants caught her and beat her up.

Then Sirimā realized what she had done and asked Uttarā for forgiveness. Uttarā told her to go to see "her father" - she meant the Buddha, who has taught her the Dharma and helped her to reach the Awakenment.

The Buddha listened to all what happened. Then he praised Uttarā for not feeling any anger or hatred. He told her this verse. At the end, Uttarā forgave Sirimā.
[DLMBSFn-V224]

(DLMBS Commentary V224) Venerable Moggallāna once visited the heaven world and asked the gods what good deeds had they done to be reborn in such happy state. Different gods had different answers. One was reborn as a god only because he always spoke truth. Another goddess said that she was a servant who never got angry with her master and never hated him, although he beat and abused her. Some gods replied they offered what little they could for the benefit of others.

Moggallāna returned back and asked the Buddha if it was really possible to be reborn as a god just by these deeds. The Buddha confirmed it and spoke this verse, saying even little good deeds lead to heaven.
[DLMBSFn-V225]

(DLMBS Commentary V225) The Buddha was once in the city of Sāketa for almsfood. While he was passing a certain brahmin’s house, the brahmin welcomed him: "Son, we have not seen you for a long time. Come and visit us again!" When the Buddha entered the house, the brahmin's wife also welcomed him as a long lost son. From that day, they offered almsfood to the Buddha.

The monks asked why did they call the Buddha their son. The Buddha explained that he had been their son for a great many lives in the past. The Buddha stayed with them for three months and both the brahmin and his wife attained the Awakenment.

Later the monks asked where were they reborn, since they did not know the couple had already reached the Nirvana. The Buddha replied with this verse, saying that the Arahants are not reborn anywhere, they have attained the Nirvana.
[DLMBSFn-V226]

(DLMBS Commentary V226) There was a young slave girl, named Punnā. One night she was doing some work for her master, when she saw some monks going to their rooms after listening to the Dharma. She pondered that she was up so late because she was poor and had to work hard. But she could not think about any reason for the monks to be up so late as well.

The next day she made for herself a simple rice cake and went to the riverside to rest and eat. But on the way she met the Buddha and offered the cake to him. The Buddha accepted and ate the cake.

After eating, the Buddha told her why the monks were up so late: they were always vigilant and learning something, no matter what time it was. He also told her this verse, saying that by being always watchful and mindful, one can eradicate one's taints. Punnā immediately realized the Dharma.

Traditionally, these four taints (āsava) are mentioned in the texts: sense desire (kāma), desiring eternal existence (bhava), wrong views (diṭṭhi) and ignorance (avijjā).
[DLMBSFn-V227]

(DLMBS Commentary V227) There was a man named Atula. Once he and his friends wanted to hear the Dharma. They went to see Venerable Revata. But he was practicing meditation and did not tell them anything. They were disappointed and so went to see Venerable Sāriputta. He expounded the Dharma in length, telling them many profound teachings they did not quite understand. Still unhappy, they went to Venerable Ānanda. He explained shortly basic teachings of the Buddha.

Atula and his friends then went to see the Buddha. They complained. Revata did not say anything at all, Sāriputta spoke too much and Ānanda too little. After such a long time, they still were not satisfied. The Buddha replied with this verse (and the following ones, DhP 228, DhP 229 and DhP 230), saying that, as before, so today, there is no one who is never blamed.
[DLMBSFn-V228]

(DLMBS Commentary V228) The story for this verse is identical with the one for the previous verse (DhP 227) and the following verses (DhP 229, DhP 230).

Even the best of people are always blamed by somebody for something. Gandhi was killed although he was very close to what we call "a saint". Therefore, even if we encounter someone who is hostile to us, we should not feel hatred or enmity.
[DLMBSFn-V229](DLMBS Commentary V229) The story for this verse is identical with the one for the previous verses (DhP 227, DhP 228) and the following verse (DhP 230).
[DLMBSFn-V230](DLMBS Commentary V230) The story for this verse is identical with the one for the previous verses (DhP 227, DhP 228 and DhP 229).
[DLMBSFn-V231](DLMBS Commentary V231) A group of six monks wearing wooden shoes and each holding a staff, were walking on a big stone, making a lot of noise and disturbing the peace of other monks. The Buddha asked Venerable Ānanda what was going on and having learned about the six monks, he admonished them with this verse (and the following ones, DhP 232, DhP 233 and DhP 234). He also made a new rule for the monks not to wear wooden shoes.
[DLMBSFn-V232]

(DLMBS Commentary V232) The story for this verse is identical with the one for the previous verse (DhP 231) and the following ones (DhP 233, DhP 234).

By this verse the Buddha stressed that both the right conduct in bodily deeds and the right conduct in verbal speech are equally important.
[DLMBSFn-V233]

(DLMBS Commentary V233) The story for this verse is identical with the one for the previous verses (DhP 231, DhP 232) and the following one (DhP 234).

Even the thinking is very important. Truly, mental action is probably the most important of the three (bodily, verbal, mental). The bodily and verbal actions are only byproducts of the mental action. Thinking comes first and only after that we act with our body or our mouth. Therefore, the key to controlling our bodily and verbal actions lays in controlling our minds.
[DLMBSFn-V234](DLMBS Commentary V234) The story for this verse is identical with the one for the previous verses (DhP 231, DhP 232 and DhP 233).

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 ）