Chapter 20. The Path; Maggavaggo (Dhp.273-289), Parallel Reading (paragraph granularity) of The Buddha's Path of Wisdom-- Dhammapada (Dhp.)
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| Dhp282 | Dhp283 | Dhp284 | Dhp285 | Dhp286 | Dhp287 | Dhp288 | Dhp289 |
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] |
273. Maggānaṭṭhaṅgiko seṭṭho saccānaṃ caturo padā
Virāgo seṭṭho dhammānaṃ divipadānaṃ ca cakkhumā.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 20. Maggavaggo 273. Maggānaṭṭhaṅgiko seṭṭho, saccānaṃ caturo padā;
Virāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | Chapter 20 The Way Or The Path THE EIGHTFOLD PATH IS THE BEST FOLLOW THIS PATH FOR PURITY FOLLOWING THIS PATH YOU CAN PUT AN END TO SUFFERING YOU MUST EXERT YOURSELVES
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | Dhp XX The Path 273. Of all the paths the Eightfold Path is the best; of all the truths the Four Noble Truths are the best; of all things passionlessness is the best: of men the Seeing One (the Buddha) is the best. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | Dhp XX The Path 273 [ThaniSFn-V273] Of paths, the eightfold is best. Of truths, the four sayings. Of qualities, dispassion. Of two-footed beings, the one with the eyes to see. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | Chapter 20 The Path 273
The eightfold path, of paths, is foremost;
Four truths are, of truths, the cream;
Dispassion is, of states, the greatest;
Buddhas are, of men, supreme.
|
| Translated from the Pali by Friedrich Max Müller) [7] | Chapter XX: The Way 273 The best of ways is the eightfold; the best of truths the four words; the best of virtues passionlessness; the best of men he who has eyes to see. |
| Cited from DLMBS [8] | Chapter 1: The Path DhP 273
The Eightfold Path is the best of Paths. The best of truths are the Four Truths.
The best of mental states is absence of passion. The best of people are the ones with insight. [DLMBSFn-V273]
|
| Pāḷi Tipiṭaka (PTS) [1] | 274. Eso'va maggo natthañño dassanassa visuddhiyā
Etaṃ hi tumhe paṭipajjatha mārassetaṃ pamohanaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 274. Eseva [esova (sī. pī.)] maggo natthañño, dassanassa visuddhiyā;
Etañhi tumhe paṭipajjatha, mārassetaṃ pamohanaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 274. This is the only path; there is none other for the purification of insight. Tread this path, and you will bewilder Mara. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 274-276 Just this is the path — there is no other — to purify vision. Follow it, and that will be Mara's bewilderment. Following it, you put an end to suffering & stress. I have taught you this path having known — for your knowing — the extraction of arrows. It's for you to strive ardently. Tathagatas simply point out the way. Those who practice, absorbed in jhana: from Mara's bonds they'll be freed. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 274
The Path is this:
None else exists
To purify one’s vision.
If entered on
The Path effects
The Evil One’s confusion.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 274 This is the way, there is no other that leads to the purifying of intelligence. Go on this way! Everything else is the deceit of Mara (the tempter). |
| Cited from DLMBS [8] | DhP 274
This is the path. There is no other for the purification of insight.
Enter upon this path. This is the deception of Mara. [DLMBSFn-V274]
|
| Pāḷi Tipiṭaka (PTS) [1] | 275. Etaṃ hi tumhe paṭipannā dukkhassantaṃ karissatha
Akkhāto ve mayā maggo aññāya sallasatthanaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 275. Etañhi tumhe paṭipannā, dukkhassantaṃ karissatha;
Akkhāto vo [akkhāto ve (sī. pī.)] mayā maggo, aññāya sallakantanaṃ [sallasanthanaṃ (sī. pī.), sallasatthanaṃ (syā.)].
|
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 275. Walking upon this path you will make an end of suffering. Having discovered how to pull out the thorn of lust, I make known the path. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 274-276 [ThaniSFn-V275] Just this is the path — there is no other — to purify vision. Follow it, and that will be Mara's bewilderment. Following it, you put an end to suffering & stress. I have taught you this path having known — for your knowing — the extraction of arrows. It's for you to strive ardently. Tathagatas simply point out the way. Those who practice, absorbed in jhana: from Mara's bonds they'll be freed. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 275
The sting of the arrow I’ve known,
And, to you, the appeasement I’ve shown. [VaradoFn-V275]
If the path of the Dhamma
You’ll enter upon,
It will bring to your sorrows a close.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 275 If you go on this way, you will make an end of pain! The way was preached by me, when I had understood the removal of the thorns (in the flesh). |
| Cited from DLMBS [8] | DhP 275
Having entered upon this path, you will make an end of suffering.
Having realized how to remove the arrow, I taught this path to you. [DLMBSFn-V275]
|
| Pāḷi Tipiṭaka (PTS) [1] | 276. Tumhehi kiccaṃ ātappaṃ akkhātāro tathāgatā
Paṭipannā pamokkhanti jhāyino mārabandhanā.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 276. Tumhehi kiccamātappaṃ, akkhātāro tathāgatā;
Paṭipannā pamokkhanti, jhāyino mārabandhanā.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 276. You yourselves must strive; the Buddhas only point the way. Those meditative ones who tread the path are released from the bonds of Mara. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 274-276 Just this is the path — there is no other — to purify vision. Follow it, and that will be Mara's bewilderment. Following it, you put an end to suffering & stress. I have taught you this path having known — for your knowing — the extraction of arrows. It's for you to strive ardently. Tathagatas simply point out the way. Those who practice, absorbed in jhana: from Mara's bonds they'll be freed. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 276
Effort is your obligation;
Buddhas do but point the Way.
Those who practise, meditators,
Find release from Mara’s stays.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 276 You yourself must make an effort. The Tathagatas (Buddhas) are only preachers. The thoughtful who enter the way are freed from the bondage of Mara. |
| Cited from DLMBS [8] | DhP 276
You must make an effort. The Buddhas are only teachers.
Those, who meditating entered upon this path, will be released from the bond of Mara. [DLMBSFn-V276]
|
| Pāḷi Tipiṭaka (PTS) [1] | 277. Sabbe baṅkhārā aniccā'ti yadā paññāya passati
Atha nibbindati dukkhe esa maggo visuddhiyā.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 277. ‘‘Sabbe saṅkhārā aniccā’’ti, yadā paññāya passati;
Atha nibbindati dukkhe, esa maggo visuddhiyā.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | TRANSIENT ARE CONDITIONED THINGS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 277. "All conditioned things are impermanent" — when one sees this with wisdom, one turns away from suffering. This is the path to purification. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 277-279 When you see with discernment, 'All fabrications are inconstant' — you grow disenchanted with stress. This is the path to purity. When you see with discernment, 'All fabrications are stressful' — you grow disenchanted with stress. This is the path to purity. When you see with discernment, 'All phenomena are not-self' — you grow disenchanted with stress. This is the path to purity. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 277
Fleeting are configurations.
When, with wisdom, this one sees,
Disgust arising for affliction
Leads one on to purity.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 277 'All created things perish,' he who knows and sees this becomes passive in pain; this is the way to purity. |
| Cited from DLMBS [8] | DhP 277
When one perceives with wisdom that all conditioned things are impermanent,
then one turns away from suffering. This is the path of purification. [DLMBSFn-V277]
|
| Pāḷi Tipiṭaka (PTS) [1] | 278. Sabbe baṅkhārā dukkhā'ti yadā paññāya passati
Atha nibbindati dukkhe esa maggo visuddhiyā.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 278. ‘‘Sabbe saṅkhārā dukkhā’’ti, yadā paññāya passati;
Atha nibbindati dukkhe, esa maggo visuddhiyā.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | SORROWFUL ARE ALL CONDITIONED THINGS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 278. "All conditioned things are unsatisfactory" — when one sees this with wisdom, one turns away from suffering. This is the path to purification. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 277-279 When you see with discernment, 'All fabrications are inconstant' — you grow disenchanted with stress. This is the path to purity. When you see with discernment, 'All fabrications are stressful' — you grow disenchanted with stress. This is the path to purity. When you see with discernment, 'All phenomena are not-self' — you grow disenchanted with stress. This is the path to purity. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 278
Distressing are configurations.
When, with wisdom, this one sees,
Disgust arising for affliction
Leads one on to purity.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 278 'All created things are grief and pain,' he who knows and sees this becomes passive in pain; this is the way that leads to purity. |
| Cited from DLMBS [8] | DhP 278
When one perceives with wisdom that all conditioned things are unsatisfactory,
then one turns away from suffering. This is the path of purification. [DLMBSFn-V278]
|
| Pāḷi Tipiṭaka (PTS) [1] | 279. Sabbe dhammā anattā'ti yadā paññāya passati
Atha nibbindati dukkhe esa maggo visuddhiyā.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 279. ‘‘Sabbe dhammā anattā’’ti, yadā paññāya passati;
Atha nibbindati dukkhe, esa maggo visuddhiyā.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | EVERYTHING IS SOULLESS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 279. "All things are not-self" — when one sees this with wisdom, one turns away from suffering. This is the path to purification. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 277-279 When you see with discernment, 'All fabrications are inconstant' — you grow disenchanted with stress. This is the path to purity. When you see with discernment, 'All fabrications are stressful' — you grow disenchanted with stress. This is the path to purity. When you see with discernment, 'All phenomena are not-self' — you grow disenchanted with stress. This is the path to purity. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 279
No-one’s are configurations.
When, with wisdom, this one sees,
Disgust arising for affliction
Leads one on to purity.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 279 'All forms are unreal,' he who knows and sees this becomes passive in pain; this is the way that leads to purity. |
| Cited from DLMBS [8] | DhP 279
When one perceives with wisdom that all things are without a self,
then one turns away from suffering. This is the path of purification. [DLMBSFn-V279]
|
| Pāḷi Tipiṭaka (PTS) [1] | 280. Uṭṭhānakālamhi anuṭṭhahāno
Yuvā balī ālasiyaṃ upeto
Saṃsannasaṅkappamano kusīto
Paññāya maggaṃ alaso na vindati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 280. Uṭṭhānakālamhi anuṭṭhahāno, yuvā balī ālasiyaṃ upeto;
Saṃsannasaṅkappamano [asampannasaṅkappamano (ka.)] kusīto, paññāya maggaṃ alaso na vindati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE SLOTHFUL DO NOT REALIZE THE PATH
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 280. The idler who does not exert himself when he should, who though young and strong is full of sloth, with a mind full of vain thoughts — such an indolent man does not find the path to wisdom. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 280 At the time for initiative he takes no initiative. Young, strong, but lethargic, the resolves of his heart exhausted, the lazy, lethargic one loses the path to discernment. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 280
Her body is young and she’s sturdy,
But dreary her mind, and she’s lazy.
When effort is called for she wastes away time:
The pathway to wisdom such idlers won’t find.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 280 He who does not rouse himself when it is time to rise, who, though young and strong, is full of sloth, whose will and thought are weak, that lazy and idle man will never find the way to knowledge. |
| Cited from DLMBS [8] | DhP 280
The lazy one, who is not exerting oneself during the time for exertion,
who is young and strong but full of sloth,
inactive and with a mind full of depressed thoughts -
such a one will not find a path of wisdom. [DLMBSFn-V280]
|
| Pāḷi Tipiṭaka (PTS) [1] | 281. Vācānurakkhī manasā susaṃvuto
Kāyena ca akusalaṃ na kayirā
Ete tayo kammapathe visodhaye
Ārādhaye maggaṃ isippaveditaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 281. Vācānurakkhī manasā susaṃvuto, kāyena ca nākusalaṃ kayirā [akusalaṃ na kayirā (sī. syā. kaṃ. pī.)];
Ete tayo kammapathe visodhaye, ārādhaye maggamisippaveditaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | PURIFY THOUGHTS, WORDS AND DEEDS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 281. Let a man be watchful of speech, well controlled in mind, and not commit evil in bodily action. Let him purify these three courses of action, and win the path made known by the Great Sage. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 281
Guarded in speech,
well-restrained in mind,
you should do nothing unskillful
in body.
Purify
these three courses of action.
Bring to fruition
the path that seers have proclaimed.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 281
In speaking be careful;
In thought be restrained;
From bodily conduct unskilful,
Refrain!
These three kinds of flawlessness,
May you attain!
And the Path that the sages have walked,
May you gain!
|
| Translated from the Pali by Friedrich Max Müller) [7] | 281 Watching his speech, well restrained in mind, let a man never commit any wrong with his body! Let a man but keep these three roads of action clear, and he will achieve the way which is taught by the wise. |
| Cited from DLMBS [8] | DhP 281
One should guard one's speech and restrain one's mind.
One should not do any evil bodily deed.
One should purify these three ways of acting.
One should attain the path declared by the Buddha. [DLMBSFn-V281]
|
| Pāḷi Tipiṭaka (PTS) [1] | 282. Yogā ve jāti bhūri ayogā bhūrisaṅkhayo
Etaṃ dvedhā pathaṃ ñatvā bhavāya vibhavāya ca
Tathattānaṃ niveseyya yathā bhūri pavaḍḍhati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 282. Yogā ve jāyatī [jāyate (katthaci)] bhūri, ayogā bhūrisaṅkhayo;
Etaṃ dvedhāpathaṃ ñatvā, bhavāya vibhavāya ca;
Tathāttānaṃ niveseyya, yathā bhūri pavaḍḍhati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | ACT IN SUCH A WAY THAT YOU INCREASE YOUR WISDOM
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 282. Wisdom springs from meditation; without meditation wisdom wanes. Having known these two paths of progress and decline, let a man so conduct himself that his wisdom may increase. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 282
From striving comes wisdom;
from not, wisdom's end.
Knowing these two courses
— to development,
decline —
conduct yourself
so that wisdom will grow.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 282
Application’s wisdom’s rise;
Lack of which is its demise.
When this branching path’s cognised
That leads to progress or decline,
May you so yourselves incline
So, consequently, wisdom thrives!
|
| Translated from the Pali by Friedrich Max Müller) [7] | 282 Through zeal knowledge is gotten, through lack of zeal knowledge is lost; let a man who knows this double path of gain and loss thus place himself that knowledge may grow. |
| Cited from DLMBS [8] | DhP 282
From practice, knowledge is born. From absence of practice, loss of knowledge.
Having understood this crossroad of existence and cessation of knowledge,
one should so conduct oneself that the knowledge may grow. [DLMBSFn-V282]
|
| Pāḷi Tipiṭaka (PTS) [1] | 283. Vanaṃ chindatha mā rukkhaṃ vanato jāyatī bhayaṃ
Chetvā vanañca vanathañca nibbanā hotha bhikkhavo.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 283. Vanaṃ chindatha mā rukkhaṃ, vanato jāyate bhayaṃ;
Chetvā vanañca vanathañca, nibbanā hotha bhikkhavo.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | BE WITHOUT ATTACHMENT MIND IS IN BONDAGE AS LONG AS THERE IS ATTACHMENT
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 283. Cut down the forest (lust), but not the tree; from the forest springs fear. Having cut down the forest and the underbrush (desire), be passionless, O monks! [BudRkFn-v283] |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 283-285 Cut down the forest of desire, not the forest of trees. From the forest of desire come danger & fear. Having cut down this forest & its underbrush, monks, be deforested. For as long as the least bit of underbrush of a man for women is not cleared away, the heart is fixated like a suckling calf on its mother. Crush your sense of self-allure like an autumn lily in the hand. Nurture only the path to peace — Unbinding — as taught by the One Well Gone. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 283
Cut down the whole jungle
Not just the odd tree:
From the jungle of passion
Does fear come to be.
When the jungle is felled,
Cut the brushwood as well,
Then of every luxuriant growth
You’ll be free.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 283 Cut down the whole forest (of lust), not a tree only! Danger comes out of the forest (of lust). When you have cut down both the forest (of lust) and its undergrowth, then, Bhikshus, you will be rid of the forest and free! |
| Cited from DLMBS [8] | DhP 283
Cut off the forest of passions, not just the single trees. From the forest, fear is born.
Having cut off the forest and the undergrowth, be without the forest of passions, monks. [DLMBSFn-V283]
|
| Pāḷi Tipiṭaka (PTS) [1] | 284. Yāvaṃ vanatho na chijjati anumatto'pi narassa nārisu
Paṭibaddhamano'va tāva so vaccho khīrapako'va mātari.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 284. .
Yāva hi vanatho na chijjati, aṇumattopi narassa nārisu;
Paṭibaddhamanova [paṭibandhamanova (ka.)] tāva so, vaccho khīrapakova [khīrapānova (pī.)] mātari.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 284. For so long as the underbrush of desire, even the most subtle, of a man towards a woman is not cut down, his mind is in bondage, like the sucking calf to its mother. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 283-285 Cut down the forest of desire, not the forest of trees. From the forest of desire come danger & fear. Having cut down this forest & its underbrush, monks, be deforested. For as long as the least bit of underbrush of a man for women is not cleared away, the heart is fixated like a suckling calf on its mother. Crush your sense of self-allure like an autumn lily in the hand. Nurture only the path to peace — Unbinding — as taught by the One Well Gone. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 284
If any jungly growth remains,
The smallest bush, of man for maid,
So long his mind is shackled fast,
Like to its dam, a suckling calf.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 284 So long as the love of man towards women, even the smallest, is not destroyed, so long is his mind in bondage, as the calf that drinks milk is to its mother. |
| Cited from DLMBS [8] | DhP 284
As long as the undergrowth of passion of a man towards women,
even a minuscule one, is not cut off,
so long his mind is bound,
just like a calf drinking milk from the mother. [DLMBSFn-V284]
|
| Pāḷi Tipiṭaka (PTS) [1] | 285. Ucchinda sinehamattano kumudaṃ sāradikaṃ'va pāṇinā
Santimaggameva brūhaya nibbāṇaṃ sugatena desitaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 285. Ucchinda sinehamattano kumudaṃ sāradikaṃva [pāṇinā];
Santimaggameva brūhaya, nibbānaṃ sugatena desitaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | DEVELOP THE PATH OF PEACE
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 285. Cut off your affection in the manner of a man who plucks with his hand an autumn lotus. Cultivate only the path to peace, Nibbana, as made known by the Exalted One. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 283-285 [ThaniSFn-V285] Cut down the forest of desire, not the forest of trees. From the forest of desire come danger & fear. Having cut down this forest & its underbrush, monks, be deforested. For as long as the least bit of underbrush of a man for women is not cleared away, the heart is fixated like a suckling calf on its mother. Crush your sense of self-allure like an autumn lily in the hand. Nurture only the path to peace — Unbinding — as taught by the One Well Gone. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 285
In your hand you might crush an exquisite carnation; [VaradoFn-V285]
So should you crumple your self-adoration.
The pathway to peace you should practise instead:
To Nibbana it leads, as the Buddha has said.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 285 Cut out the love of self, like an autumn lotus, with thy hand! Cherish the road of peace. Nirvana has been shown by Sugata (Buddha). |
| Cited from DLMBS [8] | DhP 285
Cut off your own desires, as if picking an autumnal lotus with your hand.
Practice the path of tranquility, Nirvana taught by the Buddha. [DLMBSFn-V285]
|
| Pāḷi Tipiṭaka (PTS) [1] | 286. Idha vassaṃ vasissāmi idha hemanta gimbhisu
Iti bālo vicinteti antarāyaṃ na bujjhati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 286. .
Idha vassaṃ vasissāmi, idha hemantagimhisu;
Iti bālo vicinteti, antarāyaṃ na bujjhati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE IGNORANT REALIZE NOT THE FEAR OF DEATH
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 286. "Here shall I live during the rains, here in winter and summer" — thus thinks the fool. He does not realize the danger (that death might intervene). |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 286-287 'Here I'll stay for the rains. Here, for the summer & winter.' So imagines the fool, unaware of obstructions. That drunk-on-his-sons-&-cattle man, all tangled up in the mind: death sweeps him away — as a great flood, a village asleep. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 286
“For the months of the rains I’ll stay here,
And in winter and summer stay there.”
With assurance do fools thus conceive.
What’s contingent they fail to perceive.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 286 'Here I shall dwell in the rain, here in winter and summer,' thus the fool meditates, and does not think of his death. |
| Cited from DLMBS [8] | DhP 286
"Here shall I spend the rains, here winter and summer",
thinks the fool. He does not understand the dangers. [DLMBSFn-V286]
|
| Pāḷi Tipiṭaka (PTS) [1] | 287. Taṃ puttapasusammattaṃ byāsattamanasaṃ naraṃ
Suttaṃ gāmaṃ mahogho'va maccu ādāya gacchati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 287. Taṃ puttapasusammattaṃ, byāsattamanasaṃ naraṃ;
Suttaṃ gāmaṃ mahoghova, maccu ādāya gacchati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | DEATH SEIZES THE DOTING MAN
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 287. As a great flood carries away a sleeping village, so death seizes and carries away the man with a clinging mind, doting on his children and cattle. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 286-287 'Here I'll stay for the rains. Here, for the summer & winter.' So imagines the fool, unaware of obstructions. That drunk-on-his-sons-&-cattle man, all tangled up in the mind: death sweeps him away — as a great flood, a village asleep. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 287
The person whose mind is besotted,
With children and cattle obsessed,
Like a flood drowns a village asleep,
Will that fool be demolished by death.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 287 Death comes and carries off that man, praised for his children and flocks, his mind distracted, as a flood carries off a sleeping village. |
| Cited from DLMBS [8] | DhP 287
That man who is delighting in his sons and cattle, with an attached mind,
the death will carry away, like a great flood the sleeping village. [DLMBSFn-V287]
|
| Pāḷi Tipiṭaka (PTS) [1] | 288. Na santi puttā tāṇāya na pitā napi bandhavā
Antakenādhipannassa natthi ñātisu tāṇatā.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 288. Na santi puttā tāṇāya, na pitā nāpi bandhavā;
Antakenādhipannassa, natthi ñātīsu tāṇatā.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | NO PROTECTION FROM ANY AT THE MOMENT OF DEATH
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 288. For him who is assailed by death there is no protection by kinsmen. None there are to save him — no sons, nor father, nor relatives. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 288-289 [ThaniSFn-V288]
There are no sons
to give shelter,
no father,
no family
for one seized by the Ender,
no shelter among kin.
Conscious
of this compelling reason,
the wise man, restrained by virtue,
should make the path pure
— right away —
that goes all the way to Unbinding.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 288 & 289
When cornered by death one can’t hope for protection
From father or son or another relation.
The wise see this fact as imperative reason
To quickly lay open the pathway to freedom.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 288 Sons are no help, nor a father, nor relations; there is no help from kinsfolk for one whom death has seized. |
| Cited from DLMBS [8] | DhP 288
Sons cannot protect you, or father, or other relatives.
When you are seized by the death, all relatives are of no help to you. [DLMBSFn-V288]
|
| Pāḷi Tipiṭaka (PTS) [1] | 289. Etamatthavasaṃ ñatvā paṇḍito sīlasaṃvuto
Nibbāṇagamanaṃ maggaṃ khippameva visodhaye
Maggavaggo vīsatimo. |
| Pāḷi Tipiṭaka (CSCD) [2] | 289. Etamatthavasaṃ ñatvā, paṇḍito sīlasaṃvuto;
Nibbānagamanaṃ maggaṃ, khippameva visodhaye.
Maggavaggo vīsatimo niṭṭhito. |
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 289. Realizing this fact, let the wise man, restrained by morality, hasten to clear the path leading to Nibbana. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 288-289
There are no sons
to give shelter,
no father,
no family
for one seized by the Ender,
no shelter among kin.
Conscious
of this compelling reason,
the wise man, restrained by virtue,
should make the path pure
— right away —
that goes all the way to Unbinding.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 288 & 289
When cornered by death one can’t hope for protection
From father or son or another relation.
The wise see this fact as imperative reason
To quickly lay open the pathway to freedom.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 289 A wise and good man who knows the meaning of this, should quickly clear the way that leads to Nirvana. |
| Cited from DLMBS [8] | DhP 289
The wise man restrained by virtue, knowing this reasoning,
should quickly purify the path leading to Nirvana. [DLMBSFn-V289]
|
- 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) (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) (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) (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) (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) (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) (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) (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) (note 8) original: Readings in Pali Texts ( Digital Library & Museum of Buddhist Studies (DLMBS) --- Pali Lessons ) |
| [NāradaFn20-01] | (Ven. Nārada 20-01) The Eightfold Path is the Middle Way discovered by the Buddha for the realization of Nibbāna. It consists of: right understanding(sammā diññhi), right thoughts (sammā saṅkappa), right speech (sammā vācā), right action (sammā kammanta), right livelihood (sammā ājīva), right effort (sammā vāyāma), right mindfulness (sammā sati), and right concentration (sammā samādhi). This is the unique path of Enlightenment. From a philosophical stand-point these eight factors are the eight mental states found in the supramundane consciousness which has Nibbāna for its object. |
| [NāradaFn20-02] | (Ven. Nārada 20-02) They are the four Noble Truths - suffering, the cause of suffering, the destruction of suffering, and the path leading to the destruction of suffering. The first truth of suffering is to be comprehended, the cause of suffering (which is craving) is to be eradicated, the destruction of suffering (which is Nibbāna) is to be realized, the path leading to the destruction of suffering (which is the Eightfold Path) is to be developed. Whether the Buddhas arise or not these four truths exist in the world. It is the Buddhas that reveal them to mankind. |
| [NāradaFn20-03] | (Ven. Nārada 20-03) Virāga = Nibbāna. |
| [NāradaFn20-04] | (Ven. Nārada 20-04) Of lust etc. |
| [NāradaFn20-05] | (Ven. Nārada 20-05) That is, to control passions in order to realize Nibbāna. |
| [NāradaFn20-06] | (Ven. Nārada 20-06) When the Buddha refers to Himself He employs the term Tathāgata which means "who thus hath come". |
| [NāradaFn20-07] | (Ven. Nārada 20-07) Saṅkhāra is a multisignificant term. Here it is used in the sense of things conditioned by causes. Supermundane Nibbāna is not included in saṅkhāra as it is not conditioned by any cause. It is causeless and timeless. |
| [NāradaFn20-08] | (Ven. Nārada 20-08) Suffering caused by attending to the five Aggregates. |
| [NāradaFn20-09] | (Ven. Nārada 20-09) Impermanence (anicca), sorrow (dukkha) and no-soul (anatta) are the three characteristics of all things conditioned by causes. It is by contemplating them that one realizes Nibbāna. The aspirant may choose any characteristic that appeals to him most. Anattā or no-soul is the crux of Buddhism. The term saṅkhāra which is applied to any conditioned thing is used in the two previous verses, while in the third verse the term dhamma is used. The commentator interprets dhamma as the "aggregates" (khandhā). The same interpretation he gives to saṅkhāra too. If by dhamma is meant saṅkhāra, there is no reason for the Buddha to make a differentiation in the third verse. Saṅkhāra is applied only to those things conditioned by causes. Dhamma can be applied to both conditioned and unconditioned things and states. It embraces both conditioned and unconditioned things including Nibbāna. In order to show that even Nibbāna is free from a permanent soul the Buddha used the term dhamma in the third verse. Nibbāna is a positive supramundane state and is without a soul. "All the elements of being are non-self. When one by wisdom realizes (this), he heeds not (is superior to) (this world of) sorrow, this is the path to purity". Radhakrishnan. |
| [NāradaFn20-10] | (Ven. Nārada 20-10) Saṃsannasaṅkappamano literally, mind with right thoughts depressed. |
| [NāradaFn20-11] | (Ven. Nārada 20-11) Here vana means forest of such passions as lust, hatred, and delusion. |
| [NāradaFn20-12] | (Ven. Nārada 20-12) When the Buddha said, "Cut down the forest", some newly ordained monks erroneously gave the expression its literal meaning. The Buddha, reading their thoughts, corrected them, stating that what he meant was not actual trees but passions. |
| [NāradaFn20-13] | (Ven. Nārada 20-13) Vana means big trees and vanatha means smaller trees. Here vana means the powerful passions and vanatha means the lesser passions. |
| [NāradaFn20-14] | (Ven. Nārada 20-14) Having eradicated all passions by means of the four Paths, be passionless. |
| [BudRkFn-v283] | (Ven. Buddharakkhita (v. 283) The meaning of this injunction is: "Cut down the forest of lust, but do not mortify the body." |
| [ThaniSFn-V273] | (Ven. Thanissaro V. 273) The four truths: stress, its cause, its cessation, and the path to its cessation (which is identical to the eightfold path). See note 191. |
| [ThaniSFn-V275] | (Ven. Thanissaro V. 275) "I have taught you this path": reading akkhato vo maya maggo with the Thai edition, a reading supported by the Patna Dhp. "Having known — for your knowing": two ways of interpreting what is apparently a play on the Pali word, aññaya, which can be either be the gerund of ajanati or the dative of añña. On the extraction of arrows as a metaphor for the practice, see MN 63 and MN 105. |
| [ThaniSFn-V285] | (Ven. Thanissaro V. 285) Although the first word in this verse, ucchinda, literally means "crush," "destroy," "annihilate," I have found no previous English translation that renders it accordingly. Most translate it as "cut out" or "uproot," which weakens the image. On the role played by self-allure in leading the heart to become fixated on others, see AN 7.48. |
| [ThaniSFn-V288] | (Ven. Thanissaro V. 288) Ender = death. |
| [VaradoFn-V275] | (Ven. Varado V.275) Verse 275: The sting of the arrow I’ve known/ And, to you, the appeasement (santhanaṃ) I’ve shown. PED (santhana): appeasing. |
| [VaradoFn-V285] | (Ven. Varado V.285) Verse 285: "crush (ucchinda) an exquisite carnation". PED (ucchindati): destroy. |
| [DLMBSFn-V273] | (DLMBS Commentary V273) Once the Buddha with a group of monks returned to the Jetavana monastery after a teaching trip. In the evening, some monks talked about the trip, about the condition of the path, about the nature of the land, whether it was hilly or flat etc. The Buddha entered the hall where they were talking and told them this verse (and the following ones, DhP 274, DhP 275 and DhP 276), saying that such talks were ultimately meaningless. |
| [DLMBSFn-V274] | (DLMBS Commentary V274) The story for this verse is identical with the one for the previous verse (DhP 273) and the following ones (DhP 275 and DhP 276). The Eightfold path is said to be the only way to reach the Awakenment. It means, we have to follow all the eight constituents of the Path in order to be able to purify the mind and attain the Nirvana. What are the eight constituents of the Eightfold path? They are Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration. |
| [DLMBSFn-V275] | (DLMBS Commentary V275) The story for this verse is identical with the one for the previous verses (DhP 273, DhP 274) and the following one (DhP 276). The Buddha taught the teaching that he personally discovered. He taught from his own experience. He found out how to "remove the arrow", or how to end the suffering. He then proclaimed this path for everyone to follow. By doing so, we are able to do what the Buddha did - to put an end to suffering forever. |
| [DLMBSFn-V276] | (DLMBS Commentary V276) The story for this verse is identical with the one for the previous verses (DhP 273, DhP 274 and DhP 275). The Buddha found the way to make an end to suffering. He taught it to us. But we have to make the effort. Nobody will do it for us. We cannot wait for a teacher to pull us from the swamp by some miracle. Only by diligent meditation and daily practice can we be released from the bond of Mara, from the world of suffering. |
| [DLMBSFn-V277] | (DLMBS Commentary V277) Once a group of monks obtained a subject of meditation from the Buddha. They went to the forest and practiced meditation. However, they made a little progress. Therefore they returned to the Buddha and asked him for another subject of meditation. The Buddha reflected that due to their past lives they were ready to perceive the impermanence of things. He told them this verse and advised them to meditate on its meaning. |
| [DLMBSFn-V278] | (DLMBS Commentary V278) Once a group of monks obtained a subject of meditation from the Buddha. They went to the forest and practiced meditation. However, they made a little progress. Therefore they returned to the Buddha and asked him for another subject of meditation. The Buddha reflected that due to their past lives they were ready to perceive the unsatisfactoriness of conditioned things. He told them this verse and advised them to meditate on its meaning |
| [DLMBSFn-V279] | (DLMBS Commentary V279) Once a group of monks obtained a subject of meditation from the Buddha. They went to the forest and practiced meditation. However, they made a little progress. Therefore they returned to the Buddha and asked him for another subject of meditation. The Buddha reflected that due to their past lives they were ready to perceive that all things are without a self. He told them this verse and advised them to meditate on its meaning. |
| [DLMBSFn-V280] | (DLMBS Commentary V280) A group of young men became monks. They all received a subject of meditation from the Buddha and went to the forest to practice meditation. But one of them, named Tissa, stayed behind in the monastery and did not meditate diligently. The monks who practiced meditation all attained Awakenment and came back to the monastery to pay their respects to the Buddha. When Tissa saw that all of his friends were now Arahants, he regretted that he wasted his time. He decided to try very hard and started to meditate throughout the night. While he was practicing walking meditation he slipped and broke his leg. When the Buddha heard about this he spoke this verse, saying that we should exert while we can. |
| [DLMBSFn-V281] | (DLMBS Commentary V281) Venerable Moggallāna once went on an alms-round with Venerable Lakkhana. Suddenly Moggallāna smiled, because he saw a hungry ghost (peta) with the head of a pig and a human body. Later Lakkhana asked Moggallāna why he smiled. Moggallāna told him about the peta. The Buddha overheard that and told them that he himself saw the same peta. He then related the peta's story. Once he was a famous monk who was very good at expounding the Dharma. Once he came to a monastery, where two friend monks stayed. After a while he realized that he liked the place very much. There was plenty of good food and the lay followers liked his way of expounding the Dharma. So he decided to make the two monks go away and keep the place just for himself. He set one friend against the other. They quarreled and left away. Because of this the monk suffered for a long time. He had to be born as a hungry ghost. The Buddha finished his story by this verse, saying that we should always guard our actions bodily, verbal and mental. |
| [DLMBSFn-V282] | (DLMBS Commentary V282) There was a monk name Pothila. He knew the Dharma very well and taught it to many followers. But he did not practice meditation and was conceited. The Buddha wanted to put him on the right path and therefore called him "useless Pothila". Pothila reflected on those words and realized what did the Buddha mean. So he went to the senior monk and humbly asked to be his pupil. But the monk sent him to the next senior monk. This happened several times until Pothila ended up as a pupil of a young novice (who was an Arahant). He followed the meditation instructions diligently and was no longer conceited because of his theoretical mastery of the Dharma. The Buddha saw his effort and told him this verse. Soon after, Pothila reached the Awakenment. |
| [DLMBSFn-V283] | (DLMBS Commentary V283) In the city of Sāvatthi there lived five friends. When they became old, they all went forth and became monks. But they had the habit of going to their old homes for almsfood. Especially a former wife of one of them was a very good cook. So they went to her house often and she looked after them. But one day, this old lady fell sick and died. The five friends wept and lamented, praising her virtues. The Buddha overheard this and told them this verse (and the following one, DhP 284), saying that sorrow comes from ignorance, greed and hatred. Especially in this case, greed was the main factor. So he taught them to cut off "the forest" of greed and passions in order to be free from sorrow. |
| [DLMBSFn-V284] | (DLMBS Commentary V284) The story for this verse is identical with the one for the previous verse (DhP 283). Greed or passion is one of the three main roots of evil. Due to the underlying ignorance, we feel passion and hatred, like and dislike. Because of that we do things with the mind bound with passion or hatred. Therefore we create karma that keeps us in the circle of life and death. Only when we cut off these passions and dissolve ignorance, can we stop creating karmically good and bad deeds and be free from suffering, with a free mind. |
| [DLMBSFn-V285] | (DLMBS Commentary V285) Venerable Sāriputta had a young monk as a pupil. This monk was a son of a goldsmith. Sāriputta gave him a subject of meditation (impurity of the body) and the monk went to the forest to practice meditation. But he did not make any progress and kept returning to Sāriputta to ask for more instructions. So Sāriputta took him to see the Buddha. The Buddha changed the tactics. He gave the monk a beautiful lotus. He told him to put it in front of himself and meditate on its purity and beauty. The monk did so and was able to reach unbroken concentration and achieve the fourth level of mental absorption (jhāna). At that moment the Buddha made the lotus to wither. The monk saw this and realized the impermanence of all things. The Buddha then further exhorted him with this verse. The monk reflected on its meaning and attained the Awakenment. |
| [DLMBSFn-V286] | (DLMBS Commentary V286) Mahādhana was a merchant from Benares. Once he came to Sāvatthi during a festival, hoping to sell his goods. But on the way he was stopped by a flood and could not cross the river for seven days. Thus the festival ended before he even got there. Mahādhana decided to stay in Sāvatthi for some time and sell his goods slowly. Once the Buddha saw him and smiled. Ānanda asked him about the reason for his smile. The Buddha replied that Mahādhana is not aware of his impeding death and thinks he can stay in Sāvatthi comfortably, sell his goods and then return home. Ānanda then advised Mahādhana to listen to the Buddha's sermons and to practice mindfulness. Mahādhana was alarmed when he heard that he was about to die. For seven days he gave alms to the Buddha and monks and listened to the Dharma. After hearing this verse from the Buddha, he attained the first stage of Awakenment. After he died he was reborn in the Tusita heaven. |
| [DLMBSFn-V287] | (DLMBS Commentary V287) Kisā Gotami came to see the Buddha after her only son died. The Buddha told her this verse in order to calm her down. See DhP 114 for the whole story. |
| [DLMBSFn-V288] | (DLMBS Commentary V288) Paṭācārā lost her husband, two sons, parents and the only brother almost at the same time. She grieved so much that she went almost crazy. When she came to see the Buddha, he told her this verse (and the following one, DhP 289) to calm her down. For the whole story see DhP 113. |
| [DLMBSFn-V289] | (DLMBS Commentary V289) The story for this verse is identical with the one for the previous verse (DhP 288). The only help and protection against the death is constant and intensive practice of the Buddha’s teaching. No external help from relatives, friends or gods of any kind is possible when we have to face the death. Only by following the path of meditation and awareness, can we overcome death and face it without any fear. |
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 ）