Chapter 18. Impurity; Malavaggo (Dhp.235-255), Parallel Reading (paragraph granularity) of The Buddha's Path of Wisdom-- Dhammapada (Dhp.)
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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] |
235. Paṇḍupalāso'va dāni'si yamapurisā'pi ca taṃ upaṭṭhitā
Uyyogamukhe ca tiṭṭhasi patheyyampi ca te na vijjati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 18. Malavaggo 235. Paṇḍupalāsova dānisi, yamapurisāpi ca te [taṃ (sī. syā. kaṃ. pī.)] upaṭṭhitā;
Uyyogamukhe ca tiṭṭhasi, pātheyyampi ca te na vijjati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | Chapter 18 Impurities Or Taints DEATH IS NEAR TO YOU
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | Dhp XVIII Impurity 235. Like a withered leaf are you now; death's messengers await you. You stand on the eve of your departure, yet you have made no provision for your journey! |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | Dhp XVIII Impurities 235-238 [ThaniSFn-V235]
You are now
like a yellowed leaf.
Already
Yama's minions stand near.
You stand at the door to departure
but have yet to provide
for the journey.
Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
unblemished,
you'll reach the divine realm
of the noble ones.
You are now
right at the end of your time.
You are headed
to Yama's presence,
with no place to rest along the way,
but have yet to provide
for the journey.
Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
unblemished,
you won't again undergo birth
& aging.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | Chapter 18 Stains 235 & 236
A shrivelled leaf you now resemble;
Yama’s men nearby assemble.
Here at death you stand, however,
You’ve provisions none whatever.
So: for yourself, an island make.
By nimble effort, be a sage.
When cleansed of taints and free of stain,
The Pure Abodes will you attain.
|
| Translated from the Pali by Friedrich Max Müller) [7] | Chapter XVIII: Impurity 235 Thou art now like a sear leaf, the messengers of death (Yama) have come near to thee; thou standest at the door of thy departure, and thou hast no provision for thy journey. |
| Cited from DLMBS [8] | Chapter 18: Taint DhP 235
You are like a withered leaf. Yama's men are ready for you.
You are standing in the mouth of death. And you have nothing to take with you. [DLMBSFn-V235]
|
| Pāḷi Tipiṭaka (PTS) [1] | 236. So karohi dīpamattano khippa vāyama paṇḍito bhava
Niddhantamalo anaṅgaṇo dibbaṃ ariyabhūmimehisi.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 236. So karohi dīpamattano, khippaṃ vāyama paṇḍito bhava;
Niddhantamalo anaṅgaṇo, dibbaṃ ariyabhūmiṃ upehisi [dibbaṃ ariyabhūmimehisi (sī. syā. pī.), dibbamariyabhūmiṃ upehisi (?)].
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | STRIVE HARD
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 236. Make an island for yourself! Strive hard and become wise! Rid of impurities and cleansed of stain, you shall enter the celestial abode of the Noble Ones. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 235-238 [ThaniSFn-V236]
You are now
like a yellowed leaf.
Already
Yama's minions stand near.
You stand at the door to departure
but have yet to provide
for the journey.
Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
unblemished,
you'll reach the divine realm
of the noble ones.
You are now
right at the end of your time.
You are headed
to Yama's presence,
with no place to rest along the way,
but have yet to provide
for the journey.
Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
unblemished,
you won't again undergo birth
& aging.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 235 & 236
A shrivelled leaf you now resemble;
Yama’s men nearby assemble.
Here at death you stand, however,
You’ve provisions none whatever.
So: for yourself, an island make.
By nimble effort, be a sage.
When cleansed of taints and free of stain,
The Pure Abodes will you attain.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 236 Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt enter into the heavenly world of the elect (Ariya). |
| Cited from DLMBS [8] | DhP 236
Be an island unto yourself! Strive quickly; be wise!
Without impurities and clear, you will approach the heavenly place of the Noble Ones. [DLMBSFn-V236]
|
| Pāḷi Tipiṭaka (PTS) [1] | 237. Upanītavayo ca dāni'si sampayāto'si yamassa santike
Vāso'pi cate tthi antarā pātheyyampi ca te na vijjati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 237. Upanītavayo ca dānisi, sampayātosi yamassa santike;
Vāso [vāsopi ca (bahūsu)] te natthi antarā, pātheyyampi ca te na vijjati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | LIFE COMES TO AN END
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 237. Your life has come to an end now; You are setting forth into the presence of Yama, the king of death. No resting place is there for you on the way, yet you have made no provision for the journey! |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 235-238
You are now
like a yellowed leaf.
Already
Yama's minions stand near.
You stand at the door to departure
but have yet to provide
for the journey.
Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
unblemished,
you'll reach the divine realm
of the noble ones.
You are now
right at the end of your time.
You are headed
to Yama's presence,
with no place to rest along the way,
but have yet to provide
for the journey.
Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
unblemished,
you won't again undergo birth
& aging.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 237 & 238
The close of life you now have reached;
You’ll now to Yama’s court proceed.
No half-way house lies on your way;
Provisions, you have not arranged.
So: for yourself, an island make.
By nimble effort, be a sage.
When cleansed of taints and free of stain,
You’ll not face birth and age again.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 237 Thy life has come to an end, thou art come near to death (Yama), there is no resting-place for thee on the road, and thou hast no provision for thy journey. |
| Cited from DLMBS [8] | DhP 237
You have come to the end of your life now. You are getting close to the presence of Yama.
On the way there, there is no resting place for you. And you have nothing to take with you. [DLMBSFn-V237]
|
| Pāḷi Tipiṭaka (PTS) [1] | 238. So karohi dīpamattano khippa vāyama paṇḍito bhava
Niddhantamalo anaṅgaṇo na puna jātijaraṃ upehisi.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 238. So karohi dīpamattano, khippaṃ vāyama paṇḍito bhava;
Niddhantamalo anaṅgaṇo, na punaṃ jātijaraṃ [na puna jātijaraṃ (sī. syā.), na puna jātijjaraṃ (ka.)] upehisi.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | BE PASSIONLESS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 238. Make an island unto yourself! Strive hard and become wise! Rid of impurities and cleansed of stain, you shall not come again to birth and decay. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 235-238
You are now
like a yellowed leaf.
Already
Yama's minions stand near.
You stand at the door to departure
but have yet to provide
for the journey.
Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
unblemished,
you'll reach the divine realm
of the noble ones.
You are now
right at the end of your time.
You are headed
to Yama's presence,
with no place to rest along the way,
but have yet to provide
for the journey.
Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
unblemished,
you won't again undergo birth
& aging.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 237 & 238
The close of life you now have reached;
You’ll now to Yama’s court proceed.
No half-way house lies on your way;
Provisions, you have not arranged.
So: for yourself, an island make.
By nimble effort, be a sage.
When cleansed of taints and free of stain,
You’ll not face birth and age again.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 238 Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay. |
| Cited from DLMBS [8] | DhP 238
Be an island unto yourself! Strive quickly; be wise!
Without impurities and clear, you will never again come to birth and aging. [DLMBSFn-V238]
|
| Pāḷi Tipiṭaka (PTS) [1] | 239. Anupubbena medhāvī thokathokaṃ khaṇe khaṇe
Kammāro rajatasseva niddhame malamattano.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 239. Anupubbena medhāvī, thokaṃ thokaṃ khaṇe khaṇe;
Kammāro rajatasseva, niddhame malamattano.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | PURIFY YOURSELF GRADUALLY
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 239. One by one, little by little, moment by moment, a wise man should remove his own impurities, as a smith removes his dross from silver. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 239
Just as a silver smith
step by
step,
bit by
bit,
moment to
moment,
blows away the impurities
of molten silver —
so the wise man, his own.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 239
Little by little, and step by step,
In steady succession, the sage ejects
Stains of mind, which, just like dross,
From molten silver, smiths drain off.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 239 Let a wise man blow off the impurities of his self, as a smith blows off the impurities of silver one by one, little by little, and from time to time. |
| Cited from DLMBS [8] | DhP 239
A wise one should cleanse oneself of impurities, gradually,
little by little, moment by moment - just like a smith does with silver. [DLMBSFn-V239]
|
| Pāḷi Tipiṭaka (PTS) [1] | 240. Ayasā'va malaṃ samuṭṭhitaṃ taduṭṭhāya tameva khādati
Evaṃ atidhonacārinaṃ sakakammāni nayanti duggatiṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 240. Ayasāva malaṃ samuṭṭhitaṃ [samuṭṭhāya (ka.)], tatuṭṭhāya [taduṭṭhāya (sī. syā. pī.)] tameva khādati;
Evaṃ atidhonacārinaṃ, sāni kammāni [sakakammāni (sī. pī.)] nayanti duggatiṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | ONE'S EVIL RUINS ONESELF
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 240. Just as rust arising from iron eats away the base from which it arises, even so, their own deeds lead transgressors to states of woe. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 240 [ThaniSFn-V240] Just as rust — iron's impurity — eats the very iron from which it is born, so the deeds of one who lives slovenly lead him on to a bad destination. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 240
Just as rust from iron that grows,
That very iron the rust corrodes;
So, deeds of them who live indulgently, [VaradoFn-V240]
Lead them on to states of misery.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 240 As the impurity which springs from the iron, when it springs from it, destroys it; thus do a transgressor's own works lead him to the evil path. |
| Cited from DLMBS [8] | DhP 240
Just like rust eats the very iron from which it has arisen,
so the one who is indulging too much in the use of four requisites of a monk is led to a miserable existence by his own deeds. [DLMBSFn-V240]
|
| Pāḷi Tipiṭaka (PTS) [1] | 241. Asajjhāyamalā mantā anuṭṭhānamalā gharā
Malaṃ vaṇṇassa kosajjaṃ pamādo rakkhato malaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 241. Asajjhāyamalā mantā, anuṭṭhānamalā gharā;
Malaṃ vaṇṇassa kosajjaṃ, pamādo rakkhato malaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | CAUSES OF STAIN
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 241. Non-repetition is the bane of scriptures; neglect is the bane of a home; slovenliness is the bane of personal appearance, and heedlessness is the bane of a guard. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 241-243
No recitation: the ruinous impurity
of chants.
No initiative: of a household.
Indolence: of beauty.
Heedlessness: of a guard.
In a woman, misconduct is an impurity.
In a donor, stinginess.
Evil deeds are the real impurities
in this world & the next.
More impure than these impurities
is the ultimate impurity:
ignorance.
Having abandoned this impurity,
monks, you're impurity-free.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 241
Non-study’s the stain of the scriptures;
Supineness, the stain of a house;
The stain of a guard is remissness;
The stain of the comely is sloth.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 241 The taint of prayers is non-repetition; the taint of houses, non- repair; the taint of the body is sloth; the taint of a watchman, thoughtlessness. |
| Cited from DLMBS [8] | DhP 241
Non-studying is the stain of sacred texts. Neglect is the stain of houses.
The stain of beauty is idleness. The stain of a guard is negligence. [DLMBSFn-V241]
|
| Pāḷi Tipiṭaka (PTS) [1] | 242. Malitthiyā duccaritaṃ maccheraṃ dadato malaṃ
Malā ve pāpakā dhammā asmiṃ loke paramhi ca.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 242. Malitthiyā duccaritaṃ, maccheraṃ dadato malaṃ;
Malā ve pāpakā dhammā, asmiṃ loke paramhi ca.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | TAINTS ARE EVIL THINGS IGNORANCE IS THE GREATEST TAINT
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 242. Unchastity is the taint in a woman; niggardliness is the taint in a giver. Taints, indeed, are all evil things, both in this world and the next. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 241-243
No recitation: the ruinous impurity
of chants.
No initiative: of a household.
Indolence: of beauty.
Heedlessness: of a guard.
In a woman, misconduct is an impurity.
In a donor, stinginess.
Evil deeds are the real impurities
in this world & the next.
More impure than these impurities
is the ultimate impurity:
ignorance.
Having abandoned this impurity,
monks, you're impurity-free.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 242
Misconduct’s a stain on a woman;
And meanness, on one who would give.
Stains are thus states that are truly unfortunate,
Both in this world and the worlds that are subsequent.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 242 Bad conduct is the taint of woman, greediness the taint of a benefactor; tainted are all evil ways in this world and in the next. |
| Cited from DLMBS [8] | DhP 242
Wrong conduct is the stain of a woman. Stinginess is the stain of a donor.
Evil things are impure - in this world as well as in the other one. [DLMBSFn-V242]
|
| Pāḷi Tipiṭaka (PTS) [1] | 243. Tato malā malataraṃ avijjā paramaṃ malaṃ
Etaṃ malaṃ pahatvāna nimmalā hotha bhikkhavo.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 243. Tato malā malataraṃ, avijjā paramaṃ malaṃ;
Etaṃ malaṃ pahantvāna, nimmalā hotha bhikkhavo.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 243. A worse taint than these is ignorance, the worst of all taints. Destroy this one taint and become taintless, O monks! |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 241-243
No recitation: the ruinous impurity
of chants.
No initiative: of a household.
Indolence: of beauty.
Heedlessness: of a guard.
In a woman, misconduct is an impurity.
In a donor, stinginess.
Evil deeds are the real impurities
in this world & the next.
More impure than these impurities
is the ultimate impurity:
ignorance.
Having abandoned this impurity,
monks, you're impurity-free.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 243
Ignorance, of stains, is the greatest:
Casting it off, monks, be stainless!
|
| Translated from the Pali by Friedrich Max Müller) [7] | 243 But there is a taint worse than all taints,--ignorance is the greatest taint. O mendicants! throw off that taint, and become taintless! |
| Cited from DLMBS [8] | DhP 243
[continuing from DhP 242]
Ignorance is the ultimate stain, greater than any of these other stains.
Having abandoned this stain, be pure, monks. [DLMBSFn-V243]
|
| Pāḷi Tipiṭaka (PTS) [1] | 244. Sujīvaṃ ahirikena kākasūrena dhaṃsinā
Pakkhandinā pagabbhena saṃkiliṭṭhena jīvitaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 244. Sujīvaṃ ahirikena, kākasūrena dhaṃsinā;
Pakkhandinā pagabbhena, saṃkiliṭṭhena jīvitaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | IT IS EASY TO LEAD A SHAMELESS LIFE IT IS HARD TO LEAD A MODEST LIFE
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 244. Easy is life for the shameless one who is impudent as a crow, is backbiting and forward, arrogant and corrupt. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 244-245
Life's easy to live
for someone unscrupulous,
cunning as a crow,
corrupt, back-biting,
forward, & brash;
but for someone who's constantly
scrupulous, cautious,
observant, sincere,
pure in his livelihood,
clean in his pursuits,
it's hard.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 244
Life, for the
shameless,
presumptious,
audacious,
offensive,
immoral,
is lived without struggle.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 244 Life is easy to live for a man who is without shame, a crow hero, a mischief-maker, an insulting, bold, and wretched fellow. |
| Cited from DLMBS [8] | DhP 244
Easy is life for somebody who is shameless, unconscientious,
offensive, braggart, reckless and impure. [DLMBSFn-V244]
|
| Pāḷi Tipiṭaka (PTS) [1] | 245. Hirimatā ca dujjīvaṃ niccaṃ sucigavesinā
Alīnenāpagabbhena suddhājīvena passatā.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 245. Hirīmatā ca dujjīvaṃ, niccaṃ sucigavesinā;
Alīnenāppagabbhena, suddhājīvena passatā.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 245. Difficult is life for the modest one who always seeks purity, is detached and unassuming, clean in life, and discerning. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 244-245
Life's easy to live
for someone unscrupulous,
cunning as a crow,
corrupt, back-biting,
forward, & brash;
but for someone who's constantly
scrupulous, cautious,
observant, sincere,
pure in his livelihood,
clean in his pursuits,
it's hard.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 245
Life, for those who are
scrupulous,
tactful,
punctilious,
vigilant,
virtuous,
is truly strenuous.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 245 But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet, spotless, and intelligent. |
| Cited from DLMBS [8] | DhP 245
[continuing from DhP 244]
And difficult is life for somebody who has conscience, is always striving for purity,
sincere and cautious, of clean livelihood and seeing the truth. [DLMBSFn-V245]
|
| Pāḷi Tipiṭaka (PTS) [1] | 246. Yo pāṇamatipāteti musāvādaṃ ca bhāsati
Loke adinnaṃ ādiyati paradāraṃ ca gacchati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 246. Yo pāṇamatipāteti, musāvādañca bhāsati;
Loke adinnamādiyati, paradārañca gacchati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | HE WHO DOES NOT OBSERVE THE FIVE PRECEPTS RUINS HIMSELF BE NOT AVARICIOUS AND DO NO WRONG 246-247. Whoso in this world destroys life, tells lies, takes what is not given, goes to others' wives, and is addicted to intoxicating drinks, such a one digs up his own root in this world. |
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 246-247. One who destroys life, utters lies, takes what is not given, goes to another man's wife, and is addicted to intoxicating drinks — such a man digs up his own root even in this world. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 246-248 Whoever kills, lies, steals, goes to someone else's wife, & is addicted to intoxicants, digs himself up by the root right here in this world. So know, my good man, that bad deeds are reckless. Don't let greed & unrighteousness oppress you with long-term pain. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 246 & 247
The taker by theft,
The slayer of life,
One given to drink
Or another man’s wife,
And he in this world
Who delivers untruths,
Are but people who dig themselves
Up by the roots.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 246 He who destroys life, who speaks untruth, who in this world takes what is not given him, who goes to another man's wife; |
| Cited from DLMBS [8] | DhP 246
Who kills living beings, speaks falsely,
takes whatever in the world is not given and goes to another's wife,
[continued in DhP 247] [DLMBSFn-V246]
|
| Pāḷi Tipiṭaka (PTS) [1] | 247. Surāmerayapānaṃ ca yo naro anuyuñjati
Idheva poso lokasmiṃ mūlaṃ khaṇati attano.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 247. Surāmerayapānañca, yo naro anuyuñjati;
Idhevameso lokasmiṃ, mūlaṃ khaṇati attano.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | 246-247. Whoso in this world destroys life, tells lies, takes what is not given, goes to others' wives, and is addicted to intoxicating drinks, such a one digs up his own root in this world. |
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 246-247. One who destroys life, utters lies, takes what is not given, goes to another man's wife, and is addicted to intoxicating drinks — such a man digs up his own root even in this world. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 246-248 Whoever kills, lies, steals, goes to someone else's wife, & is addicted to intoxicants, digs himself up by the root right here in this world. So know, my good man, that bad deeds are reckless. Don't let greed & unrighteousness oppress you with long-term pain. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 246 & 247
The taker by theft,
The slayer of life,
One given to drink
Or another man’s wife,
And he in this world
Who delivers untruths,
Are but people who dig themselves
Up by the roots.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 247 And the man who gives himself to drinking intoxicating liquors, he, even in this world, digs up his own root. |
| Cited from DLMBS [8] | DhP 247
[continuing from DhP 246]
And whichever person enjoys drinking alcohol,
he digs out his own roots right here in this world. [DLMBSFn-V247]
|
| Pāḷi Tipiṭaka (PTS) [1] | 248. Evambho purisa jānāhi pāpadhammā asaññatā
Mā taṃ lobho adhammo ca ciraṃ dukkhāya randhayuṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 248. Evaṃ bho purisa jānāhi, pāpadhammā asaññatā;
Mā taṃ lobho adhammo ca, ciraṃ dukkhāya randhayuṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 248. Know this, O good man: evil things are difficult to control. Let not greed and wickedness drag you to protracted misery. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 246-248 Whoever kills, lies, steals, goes to someone else's wife, & is addicted to intoxicants, digs himself up by the root right here in this world. So know, my good man, that bad deeds are reckless. Don't let greed & unrighteousness oppress you with long-term pain. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 248
That loose living, my dear friend,
Is but evil, comprehend!
Don’t let turpitude and greed,
To long tribulation lead.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 248 O man, know this, that the unrestrained are in a bad state; take care that greediness and vice do not bring thee to grief for a long time! |
| Cited from DLMBS [8] | DhP 248
My dear man, know this: evil things are difficult to restrain.
Let not greed and injustice bring you suffering for a long time. [DLMBSFn-V248]
|
| Pāḷi Tipiṭaka (PTS) [1] | 249. Dadāti ve yathā saddhaṃ yathā pasādanaṃ jano
Tattha ve maṅku yo hoti paresaṃ pānabhojane
Na so divā vā rattiṃ vā samādhiṃ adhigacchati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 249. Dadāti ve yathāsaddhaṃ, yathāpasādanaṃ [yattha pasādanaṃ (katthaci)] jano;
Tattha yo maṅku bhavati [tattha ce maṃku yo hoti (sī.), tattha yo maṅkuto hoti (syā.)], paresaṃ pānabhojane;
Na so divā vā rattiṃ vā, samādhimadhigacchati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE ENVIOUS ARE NOT AT PEACE THE UNENVIOUS ARE AT PEACE
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 249. People give according to their faith or regard. If one becomes discontented with the food and drink given by others, one does not attain meditative absorption, either by day or by night. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 249-250 People give in line with their faith, in line with conviction. Whoever gets flustered at food & drink given to others, attains no concentration by day or by night. But one in whom this is cut through up- rooted wiped out — attains concentration by day or by night. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 249 & 250
People’s alms donations
Come from faith and inspiration.
If a bhikkhu feels dejected
By the offerings to others,
Then no inner peace he’ll gain
In the night-time, or the day.
But dejection, if it’s quelled,
If uprooted and expelled,
Then he’ll inner peace regain
Through the night, and through the day.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 249 The world gives according to their faith or according to their pleasure: if a man frets about the food and the drink given to others, he will find no rest either by day or by night. |
| Cited from DLMBS [8] | DhP 249
People give alms according to their faith and gratification.
In this matter, who is discontented with others' food and drink,
he will never attain concentration, by day or night. [DLMBSFn-V249]
|
| Pāḷi Tipiṭaka (PTS) [1] | 250. Yassa cetaṃ samucchannaṃ mūlaghaccaṃ samūhataṃ
Sa ve divā vā rattiṃ vā samādhiṃ adhigacchati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 250. Yassa cetaṃ samucchinnaṃ, mūlaghaccaṃ [mūlaghacchaṃ (ka.)] samūhataṃ;
Sa ve divā vā rattiṃ vā, samādhimadhigacchati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 250. But he in who this (discontent) is fully destroyed, uprooted and extinct, he attains absorption, both by day and by night. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 249-250 People give in line with their faith, in line with conviction. Whoever gets flustered at food & drink given to others, attains no concentration by day or by night. But one in whom this is cut through up- rooted wiped out — attains concentration by day or by night. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 249 & 250
People’s alms donations
Come from faith and inspiration.
If a bhikkhu feels dejected
By the offerings to others,
Then no inner peace he’ll gain
In the night-time, or the day.
But dejection, if it’s quelled,
If uprooted and expelled,
Then he’ll inner peace regain
Through the night, and through the day.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 250 He in whom that feeling is destroyed, and taken out with the very root, finds rest by day and by night. |
| Cited from DLMBS [8] | DhP 250
[continued from DhP 249]
And who has cut off, removed and destroyed by the rot such thinking,
he will attain concentration, by day or night. [DLMBSFn-V250]
|
| Pāḷi Tipiṭaka (PTS) [1] | 251. Natthi rāgasamo aggi natthi dosasamo gaho
Natthi mohasamaṃ jālaṃ natthi taṇhāsamā nadī.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 251. Natthi rāgasamo aggi, natthi dosasamo gaho;
Natthi mohasamaṃ jālaṃ, natthi taṇhāsamā nadī.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THERE IS NO RIVER LIKE CRAVING
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 251. There is no fire like lust; there is no grip like hatred; there is no net like delusion; there is no river like craving. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 251 There's no fire like passion, no seizure like anger, no snare like delusion, no river like craving. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 251
There’s no fire like passion;
No captor like hating;
No snare like delusion;
No river like craving.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 251 There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed. |
| Cited from DLMBS [8] | DhP 251
There is no fire like passion. There is no grasp like hatred.
There is no net like delusion. There is no river like thirst. [DLMBSFn-V251]
|
| Pāḷi Tipiṭaka (PTS) [1] | 252. Sudassaṃ vajjamaññesaṃ attano pana duddasaṃ
Paresaṃ hi so vajjāni opuṇāti yathā bhūsaṃ
Attano pana chādeti kaliṃ'va kitavā saṭho.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 252. Sudassaṃ vajjamaññesaṃ, attano pana duddasaṃ;
Paresaṃ hi so vajjāni, opunāti [ophunāti (ka.)] yathā bhusaṃ;
Attano pana chādeti, kaliṃva kitavā saṭho.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | EASY TO SEE ARE OTHERS' FAULTS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 252. Easily seen is the fault of others, but one's own fault is difficult to see. Like chaff one winnows another's faults, but hides one's own, even as a crafty fowler hides behind sham branches. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 252-253 It's easy to see the errors of others, but hard to see your own. You winnow like chaff the errors of others, but conceal your own — like a cheat, an unlucky throw. If you focus on the errors of others, constantly finding fault, your effluents flourish. You're far from their ending. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 252
Easy to see are another man’s flaws;
Harder to see are the faults that are yours.
Though you winnow like chaff what are other folks’ failings,
You act like a card-sharp, your ‘losing hand’ veiling.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 252 The fault of others is easily perceived, but that of oneself is difficult to perceive; a man winnows his neighbour's faults like chaff, but his own fault he hides, as a cheat hides the bad die from the gambler. |
| Cited from DLMBS [8] | DhP 252
Easy to see are faults of others; one's own faults are difficult to see.
One exposes the faults of others like husks.
One's own conceals like a cheating player of dice an unlucky throw. [DLMBSFn-V252]
|
| Pāḷi Tipiṭaka (PTS) [1] | 253. Paravajjānupassissa niccaṃ ujjhānasaññino
Āsavā tassa vaḍḍhanti ārā so āsavakkhayā.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 253. Paravajjānupassissa , niccaṃ ujjhānasaññino;
Āsavā tassa vaḍḍhanti, ārā so āsavakkhayā.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | DEFILEMENTS MULTIPLY IN THOSE WHO SEEK OTHERS' FAULTS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 253. He who seeks another's faults, who is ever censorious — his cankers grow. He is far from destruction of the cankers. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 252-253 It's easy to see the errors of others, but hard to see your own. You winnow like chaff the errors of others, but conceal your own — like a cheat, an unlucky throw. If you focus on the errors of others, constantly finding fault, your effluents flourish. You're far from their ending. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 253
If a man ever heeds
Other persons’ misdeeds,
And is always offended,
His taints are distended.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 253 If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions. |
| Cited from DLMBS [8] | DhP 253
Who finds faults with others and is always irritable,
his taints only grow. He is far away from dissolution of taints. [DLMBSFn-V253]
|
| Pāḷi Tipiṭaka (PTS) [1] | 254. Ākāse padaṃ natthi samaṇo natthi bāhire
Papañcābhiratā pajā nippapañcā tathāgatā.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 254. Ākāseva padaṃ natthi, samaṇo natthi bāhire;
Papañcābhiratā pajā, nippapañcā tathāgatā.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | OUTSIDE THERE ARE NO SAINTS WHO HAVE REALISED NIBBĀNA THERE ARE NO AGGREGATES WHICH ARE ETERNAL
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 254. There is no track in the sky, and no recluse outside (the Buddha's dispensation). Mankind delights in worldliness, but the Buddhas are free from worldliness. [BudRkFn-v254-255] |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 254-255 [ThaniSFn-V254-255] There's no trail in space, no outside contemplative. People are smitten with objectifications, but devoid of objectification are the Tathagatas. There's no trail in space, no outside contemplative, no eternal fabrications, no wavering in the Awakened. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 254a
Roads don’t pass up through the sky,
So, off the Path, no saints do lie. [VaradoFn-V254a]
254b
Though people relish Self-perceptions, [VaradoFn-V254b]
Buddhas have no such conceptions.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 254 There is no path through the air, a man is not a Samana by outward acts. The world delights in vanity, the Tathagatas (the Buddhas) are free from vanity. |
| Cited from DLMBS [8] | DhP 254
There are no tracks in the sky. There is not a true monk outside of this teaching.
Mankind delights in obsession. The Buddhas are free of obsession. [DLMBSFn-V254]
|
| Pāḷi Tipiṭaka (PTS) [1] | 255. Ākāse padaṃ natthi samaṇo natthi bāhire
Saṅkhārā sassatā natthi natthi buddhānaṃ iñjitaṃ.
Malavaggo aṭṭhārasamo. |
| Pāḷi Tipiṭaka (CSCD) [2] | 255. Ākāseva padaṃ natthi, samaṇo natthi bāhire;
Saṅkhārā sassatā natthi, natthi buddhānamiñjitaṃ.
Malavaggo aṭṭhārasamo niṭṭhito. |
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 255. There is no track in the sky, and no recluse outside (the Buddha's dispensation). There are no conditioned things that are eternal, and no instability in the Buddhas. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 254-255 [ThaniSFn-V254-255] There's no trail in space, no outside contemplative. People are smitten with objectifications, but devoid of objectification are the Tathagatas. There's no trail in space, no outside contemplative, no eternal fabrications, no wavering in the Awakened. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 255a
Roads don’t pass up through the sky,
So, off the Path, no saints do lie.
255b
Though nothing’s endless in creation,
Buddhas have no agitation.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 255 There is no path through the air, a man is not a Samana by outward acts. No creatures are eternal; but the awakened (Buddha) are never shaken. |
| Cited from DLMBS [8] | DhP 255
There are no tracks in the sky. There is not a true monk outside of this teaching.
There are no conditioned things that are eternal. There is no instability in the Buddhas. [DLMBSFn-V255]
|
- 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, 19, 20, 21) (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, 19, 20, 21) (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, 19, 20, 21) (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, 19, 20, 21) (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, 19, 20, 21) (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, 19, 20, 21) (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, 19, 20, 21) (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, 19, 20, 21) (note 8) original: Readings in Pali Texts ( Digital Library & Museum of Buddhist Studies (DLMBS) --- Pali Lessons ) |
| [NāradaFn18-01] | (Ven. Nārada 18-01) Namely: the Pure Abodes (Suddhāvāsa). |
| [NāradaFn18-02] | (Ven. Nārada 18-02) Atidhonacāri = the bhikkhu who lives without reflecting on the necessaries of life. While using the four requisites, namely: robes, food, drink, and lodging, a bhikkhu is expected to reflect on their special usefulness and loathsomeness. If he does not, he transgresses a minor rule by not using them properly. Dhona means the four necessaries. |
| [NāradaFn18-03] | (Ven. Nārada 18-03) Mantā mean religious doctrines, arts and sciences. Non-recitation of the scriptures and non-practice of the arts tend to make one forget them. |
| [NāradaFn18-04] | (Ven. Nārada 18-04) Ghara is interpreted as householders. |
| [NāradaFn18-05] | (Ven. Nārada 18-05) Adhammo is here used in the sense of hatred. The root causes of evil are greed and hatred. |
| [NāradaFn18-06] | (Ven. Nārada 18-06) Samādhi, mundane or supramundane concentration. |
| [NāradaFn18-07] | (Ven. Nārada 18-07) Kaliü = attabhāva = body. |
| [NāradaFn18-08] | (Ven. Nārada 18-08) Kitavā = kitavāya = by means of sham branches etc. |
| [NāradaFn18-09] | (Ven. Nārada 18-09) Namely: the Fruit of Arahantship. See note on v. 226. |
| [NāradaFn18-10] | (Ven. Nārada 18-10) Outside the Dispensation (sāsana) of the Buddha. |
| [NāradaFn18-11] | (Ven. Nārada 18-11) Here samaṇa refers to Saints who have realised the four Paths and four Fruits. They are the Ariya Saints who have attained Nibbāna. |
| [NāradaFn18-12] | (Ven. Nārada 18-12) Impediments such as craving, pride, etc. |
| [NāradaFn18-13] | (Ven. Nārada 18-13) An epithet of the Buddha. Literally, it means "who thus hath come". |
| [NāradaFn18-14] | (Ven. Nārada 18-14) Saṅkhāra means the five aggregates conditioned by causes. |
| [NāradaFn18-15] | (Ven. Nārada 18-15) There is no single impediment such as craving, pride, and so on, by means of which the Buddhas regard the conditioned things as eternal. |
| [BudRkFn-v254-255] | (Ven. Buddharakkhita (vv. 254-255) Recluse (samana): here used in the special sense of those who have reached the four supramundane stages. |
| [ThaniSFn-V235] | (Ven. Thanissaro V. 235) Yama = the god of the underworld. Yama's minions or underlings were believed to appear to a person just prior to the moment of death. |
| [ThaniSFn-V236] | (Ven. Thanissaro V. 236) Impurities, blemishes = passion, aversion, delusion, and their various permutations, including envy, miserliness, hypocrisy, and boastfulness. |
| [ThaniSFn-V240] | (Ven. Thanissaro V. 240) "One who lives slovenly": As DhpA makes clear, this refers to one who uses the requisites of food, clothing, shelter, and medicine without the wisdom that comes with reflecting on their proper use. The Pali term here is atidhonacarin, a compound built around the word dhona, which means clean or pure. The ati- in the compound could mean "overly," thus yielding, "one overly scrupulous in his behavior," but it can also mean "transgressing," thus, "transgressing against what is clean" = "slovenly." The latter reading fits better with the image of rust as a deficiency in the iron resulting from carelessness. |
| [ThaniSFn-V254-255] | (1, 2) (Ven. Thanissaro V. 254-255) "No outside contemplative": No true contemplative, defined as a person who has attained any of the four stages of Awakening, exists outside of the practice of the Buddha's teachings (see note 22). In DN 16, the Buddha is quoted as teaching his final student: "In any doctrine & discipline where the noble eightfold path is not found, no contemplative of the first... second... third... fourth order [stream-winner, once-returner, non-returner, or arahant] is found. But in any doctrine & discipline where the noble eightfold path is found, contemplatives of the first... second... third... fourth order are found. The noble eightfold path is found in this doctrine & discipline, and right here there are contemplatives of the first... second... third... fourth order. Other teachings are empty of knowledgeable contemplatives. And if the monks dwell rightly, this world will not be empty of arahants." (On the noble eightfold path, see note 191.) On "objectification," see note 195-196. |
| [VaradoFn-V240] | (Ven. Varado V.240) Verse 240: "those who live indulgently" (atidhonacārinaṃ). PTS: indulging too much in the use of the four requisites. |
| [VaradoFn-V254a] | (Ven. Varado V.254a) Verse 254a: "off the Path, no saints (samaṇo) do lie". 'Samaṇo' can mean one who has attained one of the four stages of Buddhist sainthood (e.g. see D.2.151). |
| [VaradoFn-V254b] | (Ven. Varado V.254b) Verse 254b: "Though people relish Self-perceptions (papañcā), Buddhas have no such conceptions". PED (papañcā): obstacle, illusion, diffuseness. But S.4.202 says “I am” is papañcā (asmīti bhikkhave papañcitametaṃ) |
| [DLMBSFn-V235] | (DLMBS Commentary V235) In Sāvathi there lived an old butcher. He was used to eating beef curry every day. Once he put aside some meat to be cooked that day and went for a bath. In the meantime, his wife saw the meat and sold it. Therefore, when the butcher returned home, he realized that there would be no meat that day. He was so angry that he went and cut off the tongue of an ox. He has his wife to prepare it and began to eat. When he tried to take bite of the tongue, he bit off his own tongue. The butcher died in great pain and agony and was reborn in a painful state. The butcher's son was afraid that this evil would befall him as well so he left the city and went to Takkasilā (Taxilā). He became a goldsmith, got married and had children. When he got old, he and his family moved back to Sāvathi. His children were followers of the Buddha but he was not. The children were concerned for their father and so one day they invited the Buddha and monks for a meal. After the meal they told the Buddha that this offering was on behalf of their father. They asked the Buddha to give a discourse to the old man to help him to see the Dharma. The Buddha told the old goldsmith this verse (and the following ones, DhP 236, DhP 237 and DhP 238). At the end for the discourse, the old goldsmith attained the first stage of Awakenment. |
| [DLMBSFn-V236] | (DLMBS Commentary V236) The story for this verse is identical with the one for the previous verse (DhP 235) and the following ones (DhP 237, DhP 238). We should strive and make the best effort in order to purify our minds and make the best of our lives. By doing this, we will reach "the place of the Noble Ones", the Nirvana, the complete purification of the mind. |
| [DLMBSFn-V237] | (DLMBS Commentary V237) The story for this verse is identical with the one for the previous verses (DhP 235 and DhP 236) and the following one (DhP 238). Although this verse was originally told to an old man, it is actually true for all of us. We all are very close to death, even if we might be still young and healthy. Nobody ever knows the time of his death. Therefore, we all should make our best effort to overcome the defilements of our minds before it is too late. |
| [DLMBSFn-V238] | (DLMBS Commentary V238) The story for this verse is identical with the one for the previous verses (DhP 235, DhP 236 and DhP 237). If we strive and exert ourselves, we will purify our minds, attain the Awakenment - and therefore there will be no more birth, sickness, aging and death for us. Then we do not have to fear the death any longer. |
| [DLMBSFn-V239] | (DLMBS Commentary V239) Once a brahmin saw a group of monks preparing to enter the city for almsfood. They were rearranging their robes in order to go to the city. The brahmin saw that the robes touched the ground and got wet because of dew. So he cleared that place of grass. The next day he saw that the ground is dirty and it soiled the robes. So he covered the place with sand. During the next few days he saw that when the sun is shining the monks sweat and when it rains, they get wet. Therefore he built a shelter at that place. When it was ready, the brahmin invited the Buddha and monks for an almsfood. He then explained how he performed this good deed gradually. The Buddha replied him with this verse, saying that one should use every little opportunity to perform good deeds and cleanse one's mind of impurities. |
| [DLMBSFn-V240] | (DLMBS Commentary V240) A certain monk named Tissa received a beautiful robe and was very happy. He prepared to wear them the next day, but that very night he died. Because he was too attached to the robe, he was born as an insect in it. The monks decided to share his former robe amongst themselves. The insect was very angry and shouted, "They are destroying my robe!" The Buddha heard this and told the monks to leave the robe untouched for seven days. Later the insect died and was reborn in a happy state because of his former good deeds. The Buddha explained to the monks that if they were to use the robe while the insect was stile alive, he would feel hate and anger and would have to be born in miserable existence. The Buddha then told this verse, saying that the monks should not be attached to anything, especially not to their four requisites. |
| [DLMBSFn-V241] | (DLMBS Commentary V241) Venerable Sāriputta and Mahā Moggallāna used to deliver discourses in the city of Savatthi. Many people praised them for speaking clearly and eloquently. There was a monk named Lāludāyii who remarked that if he were invited to speak, people would praise him even more. So people invited him to deliver a discourse. But when Lāludāyii got to the platform, he could not open his mouth. So he asked another monk to speak first and that he would speak next. This happened three times. People realized that he was just boasting and laughed at him and reprimanded him. Lāludāyii left in shame. When the Buddha learned about this incident, he spoke this verse, saying that Lāludāyii did not study much and what he did study, he already forgot. |
| [DLMBSFn-V242] | (DLMBS Commentary V242) A certain woman committed adultery. Her husband was very ashamed and he avoided his friends and the Buddha. But after some time he came to see the Buddha and told him about his trouble. The Buddha told him this verse (and the following one, DhP 243), saying that all these taints originate from ignorance. |
| [DLMBSFn-V243] | (DLMBS Commentary V243) The story for this verse is identical with the one for the previous one (DhP 242). All the other stains, such as wrong conduct etc. are derived from the main "impurity", ignorance. It is because we are ignorant of the true reality, that we commit these evil deeds. Therefore, only if we destroy our ignorance, can we truly be called "pure". Destruction of ignorance is the main goal of the Buddha's teaching. This is what is called Nirvana. |
| [DLMBSFn-V244] | (DLMBS Commentary V244) There was a monk named Cūla Sāri. He was a physician and he often went to see patients. Once he was returning from a patient and he met Venerable Sāriputta. Cūla Sāri told him his patient gave him delicious food as a payment. He offered some food to Sāriputta, who did not say anything and just continued on his way. Later Sāriputta reported the matter to the Buddha. The Buddha told Cūla Sāri not to practice medicine for personal gain and told him this verse (and the following one, DhP 245). |
| [DLMBSFn-V245] | (DLMBS Commentary V245) The story for this verse is identical with the one for the previous verse (DhP 244). One who is always trying to do good things, not to offend anyone, has indeed a difficult life. Always thinking about one's action, always mindful and reflecting on one's deeds, thoughts and words - these are just the basic requirements for such a way of life. On the other hand, if we just do not care about others, if we do not think about how our actions can cause suffering and pain, then the life is very easy. If we want to walk on the Buddha's path we should try our best to lead the difficult kind of life. After all, reflection and mindfulness are a part of meditation. |
| [DLMBSFn-V246] | (DLMBS Commentary V246) Not only monks stayed at the Jetavana monastery. Lay followers would also come to stay for a few days, observe precepts and meditate. Once five lay disciples observed one precept each. They all claimed that he was observing the most difficult precept. They argued for a long time and then reported the matter to the Buddha. The Buddha replied them with this verse (and the following ones, DhP 247 and DhP 248), saying that all the precepts are very difficult and all of them are equally important for a good life. |
| [DLMBSFn-V247] | (DLMBS Commentary V247) The story for this verse is identical with the one for the previous verse (DhP 246) and the following one (DhP 248). To observe precepts and to lead a moral life is very difficult, but it is a basic step towards the Awakenment. That is why the Buddha says in this verse. If we do not follow them, we "dig out our own roots". That is to say, we postpone entering the way to Awakenment. |
| [DLMBSFn-V248] | (DLMBS Commentary V248) The story for this verse is identical with the one for the two previous verses (DhP 246, DhP 247). As it is very difficult to observe the precepts and to lead a moral life, it is also very easy to break them. And it is also very easy to loose self-control. Once we lose it, it is extremely hard to get things back on track and to start our way towards Awakenment again. Therefore we will be suffering for a prolonged period of time. |
| [DLMBSFn-V249] | (DLMBS Commentary V249) There was a young novice named Tissa. He always criticized other people's good deeds. He even scolded famous donors like Anātha Pindika and Visākhā. He also boasted that his parents were extremely rich and anybody could come to them and receive many precious gifts. Some monks decided to see if this was true. They went to Tissa's village only to find out that his parents were poor and that Tissa was only boasting. They returned and reported the matter to the Buddha. The Buddha reprimanded the young novice with this verse (and the following one, DhP 250). |
| [DLMBSFn-V250] | (DLMBS Commentary V250) The story for this verse is identical with the one for the previous verse (DhP 249). Discontentment is one of the main roots of a disturbed mind. If we are not happy about what others do, how then can we attain a peace of mind? Discontent with what other monks receive as alms is only one such example. When we destroy such discontentment completely, then we are able to attain a peace of mind and therefore we can concentrate our minds and start on the way towards the Awakenment. |
| [DLMBSFn-V251] | (DLMBS Commentary V251) Once there were five lay followers listening to the Buddha's discourse. One of them was sleeping, the second one was scratching the ground with his hands, the third was shaking a tree and the fourth was looking up at the sky. But the fifth one listened carefully and respectfully. Ānanda saw them and after the discourse was over he asked the Buddha about their behavior. The Buddha explained that the first one was a snake in his previous life therefore he liked to sleep. The second one was a subterranean animal, the third was a monkey and the fourth one was an astrologer. But the fifth one was a learned man; therefore he was able to listen with attention. Ānanda then asked what things prevent people from listening and understanding the Dharma. The Buddha replied with this verse, saying it is passion, hatred, delusion and thirst. |
| [DLMBSFn-V252] | (DLMBS Commentary V252) In the town of Bhaddiya there lived a rich man named Mendaka. When the Buddha arrived at Bhaddiya, he realized that Mendaka and his whole family are able to understand the Dharma. He explained the teaching to them and after hearing the Dharma from him, Mendaka, his wife, son, daughter-in-law and servant all attained the first level of Awakenment. Mendaka related how many ascetic teachers spoke ill of the Buddha and tried to dissuade Mendaka from seeing the Buddha. The Buddha explained by this verse, that it is only very natural to see others' faults and not to see one's own. The Buddha then revealed the past existences of Mendaka. He was always a rich man who donated many things to those seeking Awakenment. |
| [DLMBSFn-V253] | (DLMBS Commentary V253) There was a monk named Ujjhāna Saññi. He was always finding faults with others, very easy to get angry and speaking ill of people. When the Buddha found out, he spoke this verse. He also added that sometimes finding faults with others is good. When we see somebody to misbehave and we try to teach him good ways - that is worthy of praise. But if we do it out of spite and malice, then we won't be able to achieve concentration and therefore we get further and further away from the Awakenment. |
| [DLMBSFn-V254] | (DLMBS Commentary V254) The Buddha passed away in the town of Kusinarā. At that time the ascetic named Subhadda stayed at Kusinarā. He went to many religious teachers but none could satisfy his doubts and Subhadda did not become their pupil. Just before the Buddha died, Subhadda approached him and asked him some questions. The Buddha answered them in this verse (and the following one, DhP 255). Subhadda became a monk and later attained the Awakenment. He was the last direct pupil of the Buddha. |
| [DLMBSFn-V255] | (DLMBS Commentary V255) The story for this verse is identical with the one for the previous verse (DhP 254). The Buddhas, Awakened Ones have no "shaking". The meaning of this is that there is no instability, no wavering or unsteadiness of their minds. They have reached the highest Awakenment and their minds are truly firm and steady. |
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 ）