Chapter 21. Miscellaneous; Pakiṇṇakavaggo (Dhp.290-305), Parallel Reading (paragraph granularity) of The Buddha's Path of Wisdom-- Dhammapada (Dhp.)
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| Dhp298 | Dhp299 | Dhp300 | Dhp301 | Dhp302 | Dhp303 | Dhp304 | Dhp305 |
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] |
290. Mattāsukhapariccāgā passe ce vipulaṃ sukhaṃ
Caje mattāsukhaṃ dhīro sampassaṃ vipulaṃ sukhaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 21. Pakiṇṇakavaggo 290. Mattāsukhapariccāgā , passe ce vipulaṃ sukhaṃ;
Caje mattāsukhaṃ dhīro, sampassaṃ vipulaṃ sukhaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | Chapter 21 Miscellaneous GIVE UP THE LESSER HAPPINESS FOR THE SAKE OF THE GREATER
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| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | Dhp XXI Miscellaneous 290. If by renouncing a lesser happiness one may realize a greater happiness, let the wise man renounce the lesser, having regard for the greater. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | Dhp XXI Miscellany 290 If, by forsaking a limited ease, he would see an abundance of ease, the enlightened man would forsake the limited ease for the sake of the abundant. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | Chapter 21 The Miscellany 290
If leaving a pleasure that’s trivial
Is regarded as pleasure considerable,
The one who’s astute
Would leave pleasures minute
For the sake of that pleasure additional.
|
| Translated from the Pali by Friedrich Max Müller) [7] | Chapter XXI: Miscellaneous 290 If by leaving a small pleasure one sees a great pleasure, let a wise man leave the small pleasure, and look to the great. |
| Cited from DLMBS [8] | Chapter 21: Miscellaneous DhP 290
Seeing that abandoning the small happiness one could obtain large happiness,
a wise one, considering the large happiness should abandon the small happiness. [DLMBSFn-V290]
|
| Pāḷi Tipiṭaka (PTS) [1] | 291. Paradukkhūpadānena attano sukhamicchati
Verasaṃsaggasaṃsaṭṭho verā so na parimuccati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 291. Paradukkhūpadhānena, attano [yo attano (syā. pī. ka.)] sukhamicchati;
Verasaṃsaggasaṃsaṭṭho, verā so na parimuccati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | NOT HATRED FOR HATRED
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 291. Entangled by the bonds of hate, he who seeks his own happiness by inflicting pain on others, is never delivered from hatred. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 291 He wants his own ease by giving others dis-ease. Intertwined in the inter- action of hostility, from hostility he's not set free. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 291
Whoever finds felicity
In showing others cruelty
Is tangled in antipathy:
From hatred won’t find liberty.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 291 He who, by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of hatred, will never be free from hatred. |
| Cited from DLMBS [8] | DhP 291
He wants his own happiness by imposing suffering on others.
Full of hatred, he will not be released from hatred. [DLMBSFn-V291]
|
| Pāḷi Tipiṭaka (PTS) [1] | 292. Yaṃ hi kiccaṃ tadapaviddhaṃ akiccaṃ pana kayirati
Unnalānaṃ pamattānaṃ tesaṃ vaḍḍhanti āsavā.
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| Pāḷi Tipiṭaka (CSCD) [2] | 293. Yesañca susamāraddhā, niccaṃ kāyagatā sati;
Akiccaṃ te na sevanti, kicce sātaccakārino;
Satānaṃ sampajānānaṃ, atthaṃ gacchanti āsavā.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE DEFILEMENTS OF THE CONCEITED INCREASE THE DEFILEMENTS OF THE MINDFUL DECREASE
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 292. The cankers only increase for those who are arrogant and heedless, who leave undone what should be done and do what should not be done. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 292-293 In those who reject what should, & do what shouldn't be done — heedless, insolent — effluents grow. But for those who are well-applied, constantly, to mindfulness immersed in the body; don't indulge in what shouldn't be done & persist in what should — mindful, alert — effluents come to an end. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 292
If one neglects one’s duties and obligations, and does what is unsuitable, through such arrogance and heedlessness, one’s asavas gain strength.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 292 What ought to be done is neglected, what ought not to be done is done; the desires of unruly, thoughtless people are always increasing. |
| Cited from DLMBS [8] | DhP 292
What should be done - is rejected. What should not be done - that is being done.
Taints of those, who are proud and negligent, surely grow. [DLMBSFn-V292]
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| Pāḷi Tipiṭaka (PTS) [1] | 293. Yesañca susamāraddhā niccaṃ kāyagatā sati
Akiccaṃ te na sevanti kicce sātaccakārino
Satānaṃ sampajānānaṃ atthaṃ gacchanti āsavā.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 293. Yesañca susamāraddhā, niccaṃ kāyagatā sati;
Akiccaṃ te na sevanti, kicce sātaccakārino;
Satānaṃ sampajānānaṃ, atthaṃ gacchanti āsavā.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 293. The cankers cease for those mindful and clearly comprehending ones who always earnestly practice mindfulness of the body, who do not resort to what should not be done, and steadfastly pursue what should be done. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 292-293 [ThaniSFn-V293] In those who reject what should, & do what shouldn't be done — heedless, insolent — effluents grow. But for those who are well-applied, constantly, to mindfulness immersed in the body; don't indulge in what shouldn't be done & persist in what should — mindful, alert — effluents come to an end. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 293
Those who ceaselessly and earnestly contemplate the body, who reject whatever conduct is unsuitable, and persevere in what is suitable: being attentive and mindful, their asavas fade away.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 293 But they whose whole watchfulness is always directed to their body, who do not follow what ought not to be done, and who steadfastly do what ought to be done, the desires of such watchful and wise people will come to an end. |
| Cited from DLMBS [8] | DhP 293
Those who have very firm and constant mindfulness as to the body,
those do not practice what should not be done, they are persevering in what should be done.
The taints of those, who are mindful and thoughtful, become extinct. [DLMBSFn-V293]
|
| Pāḷi Tipiṭaka (PTS) [1] | 294. Mātaraṃ pitaraṃ hantvā rājāno dve ca khattiye
Raṭṭhaṃ sānuvaraṃ hantvā anīgho yāti brāhmaṇo.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 294. Mātaraṃ pitaraṃ hantvā, rājāno dve ca khattiye;
Raṭṭhaṃ sānucaraṃ hantvā, anīgho yāti brāhmaṇo.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | ARAHANT GOES UNGRIEVING
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 294. Having slain mother (craving), father (self-conceit), two warrior-kings (eternalism and nihilism), and destroyed a country (sense organs and sense objects) together with its treasurer (attachment and lust), ungrieving goes the holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 294-295 [ThaniSFn-V294] Having killed mother & father, two warrior kings, the kingdom & its dependency — the brahman, untroubled, travels on. Having killed mother & father, two learned kings, &, fifth, a tiger — the brahman, untroubled, travels on. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 294
Having destroyed
craving,
conceit,
belief in eternalism,
belief in annihilationism,
the sense spheres,
delight and passion,
the arahant calmly takes his leave.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 294 A true Brahmana goes scatheless, though he have killed father and mother, and two valiant kings, though he has destroyed a kingdom with all its subjects. |
| Cited from DLMBS [8] | DhP 294
Having killed mother, father and two warrior kings,
having killed the whole country with its followers, undisturbed walks the holy man. [DLMBSFn-V294]
|
| Pāḷi Tipiṭaka (PTS) [1] | 295. Mātaraṃ pitaraṃ hantvā rājāno dve ca sottiye
Veyyagghapañcamaṃ hantvā anīgho yāti brāhmaṇo.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 295. Mātaraṃ pitaraṃ hantvā, rājāno dve ca sotthiye;
Veyagghapañcamaṃ hantvā, anīgho yāti brāhmaṇo.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 295. Having slain mother, father, two brahman kings (two extreme views), and a tiger as the fifth (the five mental hindrances), ungrieving goes the holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 294-295 [ThaniSFn-V295] Having killed mother & father, two warrior kings, the kingdom & its dependency — the brahman, untroubled, travels on. Having killed mother & father, two learned kings, &, fifth, a tiger — the brahman, untroubled, travels on. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 295
Having destroyed
craving,
conceit,
belief in eternalism,
belief in annihilationism,
the five hindrances,
the arahant calmly takes his leave.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 295 A true Brahmana goes scatheless, though he have killed father and mother, and two holy kings, and an eminent man besides. |
| Cited from DLMBS [8] | DhP 295
Having killed mother, father and two Brahmin kings,
having killed the tiger as fifth, undisturbed walks the Brahmin. [DLMBSFn-V295]
|
| Pāḷi Tipiṭaka (PTS) [1] | 296. Suppabuddhaṃ pabujjhanti sadā gotamasāvakā
Yesaṃ divā ca ratto ca niccaṃ buddhagatā sati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 296. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;
Yesaṃ divā ca ratto ca, niccaṃ buddhagatā sati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | MEDITATE ON THE BUDDHA, DHAMMA, SANGHA BODY AND HARMLESSNESS SEEK DELIGHT IN MEDITATION
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 296. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Buddha. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 296-301 They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Buddha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Dhamma. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Sangha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the body. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in harmlessness. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in developing the mind. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 296
The disciples of Gotama, fully awake,
Are intent on the Buddha, by night and by day.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 296 The disciples of Gotama (Buddha) are always well awake, and their thoughts day and night are always set on Buddha. |
| Cited from DLMBS [8] | DhP 296
The disciples of Gotama, whose mindfulness is day and night
constantly directed to the Buddha, those are always well awakened. [DLMBSFn-V296]
|
| Pāḷi Tipiṭaka (PTS) [1] | 297. Suppabuddhaṃ pabujjhanti sadā gotamasāvakā
Yesaṃ divā ca ratto ca niccaṃ dhammagatā sati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 297. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;
Yesaṃ divā ca ratto ca, niccaṃ dhammagatā sati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 297. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Dhamma. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 296-301 They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Buddha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Dhamma. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Sangha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the body. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in harmlessness. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in developing the mind. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 297
The disciples of Gotama, fully awake,
Are intent on the Dhamma, by night and by day.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 297 The disciples of Gotama are always well awake, and their thoughts day and night are always set on the law. |
| Cited from DLMBS [8] | DhP 297
The disciples of Gotama, whose mindfulness is day and night
constantly directed to the Dharma, those are always well awakened. [DLMBSFn-V297]
|
| Pāḷi Tipiṭaka (PTS) [1] | 298. Suppabuddhaṃ pabujjhanti sadā gotamasāvakā
Yesaṃ divā ca ratto ca niccaṃ saṅghagatā sati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 298. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;
Yesaṃ divā ca ratto ca, niccaṃ saṅghagatā sati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 298. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Sangha. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 296-301 They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Buddha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Dhamma. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Sangha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the body. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in harmlessness. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in developing the mind. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 298
The disciples of Gotama, fully awake,
Are intent on the Sangha, by night and by day.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 298 The disciples of Gotama are always well awake, and their thoughts day and night are always set on the church. |
| Cited from DLMBS [8] | DhP 298
The disciples of Gotama, whose mindfulness is day and night
constantly directed to the Sangha, those are always well awakened. [DLMBSFn-V298]
|
| Pāḷi Tipiṭaka (PTS) [1] | 299. Suppabuddhaṃ pabujjhanti sadā gotamasāvakā
Yesaṃ divā ca ratto ca niccaṃ kāyagatā sati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 299. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;
Yesaṃ divā ca ratto ca, niccaṃ kāyagatā sati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 299. Those disciples of Gotama ever awaken happily who day and night constantly practice Mindfulness of the Body. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 296-301 [ThaniSFn-V299] They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Buddha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Dhamma. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Sangha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the body. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in harmlessness. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in developing the mind. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 299
The disciples of Gotama, fully awake,
Are intent on the body, by night and by day.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 299 The disciples of Gotama are always well awake, and their thoughts day and night are always set on their body. |
| Cited from DLMBS [8] | DhP 299
The disciples of Gotama, whose mindfulness is day and night
constantly directed to the body, those are always well awakened. [DLMBSFn-V299]
|
| Pāḷi Tipiṭaka (PTS) [1] | 300. Suppabuddhaṃ pabujjhanti sadā gotamasāvakā
Yesaṃ divā ca ratto ca ahiṃsāya rato mano.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 300. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;
Yesaṃ divā ca ratto ca, ahiṃsāya rato mano.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 300. Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of non-violence. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 296-301 They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Buddha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Dhamma. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Sangha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the body. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in harmlessness. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in developing the mind. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 300
The disciples of Gotama, fully awake,
Are devoted to harmlessness, night-time and day.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 300 The disciples of Gotama are always well awake, and their mind day and night always delights in compassion. |
| Cited from DLMBS [8] | DhP 300
The disciples of Gotama, whose mind is day and night
devoted to non-violence, those are always well awakened. [DLMBSFn-V300]
|
| Pāḷi Tipiṭaka (PTS) [1] |
|
| Pāḷi Tipiṭaka (CSCD) [2] | 301. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;
Yesaṃ divā ca ratto ca, bhāvanāya rato mano.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 301. Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of meditation. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 296-301 [ThaniSFn-V301] They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Buddha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Dhamma. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Sangha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the body. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in harmlessness. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in developing the mind. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 301
The disciples of Gotama, fully awake,
They enjoy meditation, by night and by day.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 301 The disciples of Gotama are always well awake, and their mind day and night always delights in meditation. |
| Cited from DLMBS [8] | DhP 301
The disciples of Gotama, whose mind is day and night
devoted to meditation, those are always well awakened. [DLMBSFn-V301]
|
| Pāḷi Tipiṭaka (PTS) [1] | 302. Duppabbajjaṃ durabhiramaṃ durāvāsā gharā dukhā
Dukkhosamānasaṃvāso dukkhānupatitaddhagu
Tasmā na caddhagu siyā dukkhānupatito siyā.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 302. Duppabbajjaṃ durabhiramaṃ, durāvāsā gharā dukhā;
Dukkhosamānasaṃvāso, dukkhānupatitaddhagū;
Tasmā na caddhagū siyā, na ca [tasmā na caddhagū na ca (ka.)] dukkhānupatito siyā [dukkhānupātito (?)].
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | HARD IS RENUNCIATION
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 302. Difficult is life as a monk; difficult is it to delight therein. Also difficult and sorrowful is the household life. Suffering comes from association with unequals; suffering comes from wandering in samsara. Therefore, be not an aimless wanderer, be not a pursuer of suffering. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 302
Hard is the life gone forth,
hard to delight in.
Hard is the miserable
householder's life.
It's painful to stay with dissonant people,
painful to travel the road.
So be neither traveler
nor pained.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 302
Monastic life is difficult,
Has joy not always found.
The household life is troublesome,
With sorrow it is bound.
It's hard at any residence
To stay there, not to leave.
Thus, cease samsaric wandering,
Or you will pain receive.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 302 It is hard to leave the world (to become a friar), it is hard to enjoy the world; hard is the monastery, painful are the houses; painful it is to dwell with equals (to share everything in common) and the itinerant mendicant is beset with pain. Therefore let no man be an itinerant mendicant and he will not be beset with pain. |
| Cited from DLMBS [8] | DhP 302
It is difficult to become a monk. It is difficult to enjoy it. Unpleasant and difficult to endure is a life of a householder.
Painful is association with unequal. Wanderer in the round of rebirth is always followed by suffering.
Therefore, do not be a wanderer and do not be followed by suffering. [DLMBSFn-V302]
|
| Pāḷi Tipiṭaka (PTS) [1] | 303. Saddho sīlena sampanno yasobhogasamappito
Yaṃ yaṃ padesaṃ bhajati tattha tattheva pūjito.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 303. Saddho sīlena sampanno, yasobhogasamappito;
Yaṃ yaṃ padesaṃ bhajati, tattha tattheva pūjito.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE DEVOUT ARE RESPECTED EVERYWHERE
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 303. He who is full of faith and virtue, and possesses good repute and wealth — he is respected everywhere, in whatever land he travels. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 303 [ThaniSFn-V303] The man of conviction endowed with virtue, glory, & wealth: wherever he goes he is honored. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 303
In every vicinity,
One of integrity,
Fame and prosperity’s
Treated respectfully.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 303 Whatever place a faithful, virtuous, celebrated, and wealthy man chooses, there he is respected. |
| Cited from DLMBS [8] | DhP 303
With trust, possessed of virtue, endowed with fame and wealth -
to whatever region does he resort, he is respected everywhere. [DLMBSFn-V303]
|
| Pāḷi Tipiṭaka (PTS) [1] | 304. Dūre santo pakāsanti himavanto'va pabbato
Asantettha na dissanti rattiṃ khittā yathā sarā.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 304. Dūre santo pakāsenti, himavantova pabbato;
Asantettha na dissanti, rattiṃ khittā yathā sarā.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE GOOD CAN BE SEEN THOUGH FROM AFAR
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 304. The good shine from afar, like the Himalaya mountains. But the wicked are unseen, like arrows shot in the night. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 304 The good shine from afar like the snowy Himalayas. The bad don't appear even when near, like arrows shot into the night. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 304
The good, like Himalayan peaks,
Though far, majestic seem.
The bad, like arrows shot at night,
Though near, cannot be seen.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 304 Good people shine from afar, like the snowy mountains; bad people are not seen, like arrows shot by night. |
| Cited from DLMBS [8] | DhP 304
The good ones shine from afar, like a snowy mountain.
The bad ones are unseen, like arrows shot at night. [DLMBSFn-V304]
|
| Pāḷi Tipiṭaka (PTS) [1] | 305. Ekāsanaṃ ekaseyyaṃ eko caramatandito
Eko damayamattānaṃ vanante ramito siyā.
Ekavīsatimo pakiṇṇakavaggo. |
| Pāḷi Tipiṭaka (CSCD) [2] | 305. Ekāsanaṃ ekaseyyaṃ, eko caramatandito;
Eko damayamattānaṃ, vanante ramito siyā.
Pakiṇṇakavaggo ekavīsatimo niṭṭhito. |
| Translated from the Pali by Ven. Nārada Thera ) [3] | ALONE ONE DELIGHTS IN SOLITUDE
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 305. He who sits alone, sleeps alone, and walks alone, who is strenuous and subdues himself alone, will find delight in the solitude of the forest. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 305 Sitting alone, resting alone, walking alone, untiring. Taming himself, he'd delight alone — alone in the forest. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 305
Who sit and rest reclusively,
Conduct themselves not lazily,
Who train themselves secludedly,
In forest depths find ecstacy.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 305 He alone who, without ceasing, practises the duty of sitting alone and sleeping alone, he, subduing himself, will rejoice in the destruction of all desires alone, as if living in a forest. |
| Cited from DLMBS [8] | DhP 305
Sitting alone, sleeping in solitude, wandering alone and active,
alone subduing oneself - such a one would take delight in living in forests. [DLMBSFn-V305]
|
- 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) (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) (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) (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) (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) (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) (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) (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) (note 8) original: Readings in Pali Texts ( Digital Library & Museum of Buddhist Studies (DLMBS) --- Pali Lessons ) |
| [NāradaFn21-01] | (Ven. Nārada 21-01) Observance of morality, practise of meditation, etc. |
| [NāradaFn21-02] | (Ven. Nārada 21-02) Such as decoration of umbrellas, sandals bowls, belts, etc. |
| [NāradaFn21-03] | (Ven. Nārada 21-03) Contemplation on the loathsomeness of the body. |
| [NāradaFn21-04] | (Ven. Nārada 21-04) Mātā = (mother) represents craving (taṇhā) as it produces birth. |
| [NāradaFn21-05] | (Ven. Nārada 21-05) Pitā = (father) represents "I-conceit". |
| [NāradaFn21-06] | (Ven. Nārada 21-06) Sānucaraṃ = (revenue officer) here represents clinging to life (nandirāga). |
| [NāradaFn21-07] | (Ven. Nārada 21-07) Veyyagghapañcamaṃ, this term is used to denote the five hindrances (nīvaraṇa) of which doubt or indecision (vicikicchā) is the fifth. Veyyaggha means a perilous path infested with tigers. Doubt is comparable to such a path (Commentary). The other four hindrances are: sense-desire (kāmacchanda), ill-will (vyāpāda), restlessness and brooding (uddhacca-kukkucca), and slot and torpor (thīna-middha). They are called hindrances because they obstruct the path to heavenly bliss and Nibbāna. |
| [NāradaFn21-08] | (Ven. Nārada 21-08) Reflection on the virtues of the Buddha, the Enlightened One. |
| [NāradaFn21-09] | (Ven. Nārada 21-09) Reflection on the virtues of the Dhamma, the Teaching (of the Enlightened One). |
| [NāradaFn21-10] | (Ven. Nārada 21-10) Reflection on the virtues of the Sangha, the Noble Order of Disciples (of the Enlightened One). |
| [NāradaFn21-11] | (Ven. Nārada 21-11) Contemplation on the loathsomeness of the body. |
| [NāradaFn21-12] | (Ven. Nārada 21-12) Saddhā trustful confidence based on knowledge. Buddhism has no place for blind faith. |
| [ThaniSFn-V293] | (Ven. Thanissaro V. 293) Mindfulness immersed in the body = the practice of focusing on the body at all times simply as a phenomenon in and of itself, as a way of developing meditative absorption (jhana) and removing any sense of attraction to, distress over, or identification with the body. MN 119 lists the following practices as instances of mindfulness immersed in the body: mindfulness of breathing, awareness of the four postures of the body (standing, sitting, walking, lying down), alertness to all the actions of the body, analysis of the body into its 32 parts, analysis of it into its four properties (earth, water, fire, wind), and contemplation of the body's inevitable decomposition after death. |
| [ThaniSFn-V294] | (Ven. Thanissaro V. 294) This verse and the one following it use terms with ambiguous meanings to shock the listener. According to DhpA, mother = craving; father = conceit; two warrior kings = views of eternalism (that one has an identity remaining constant through all time) and of annihilationism (that one is totally annihilated at death); kingdom = the twelve sense spheres (the senses of sight, hearing, smell, taste, feeling, and ideation, together with their respective objects); dependency = passions for the sense spheres. |
| [ThaniSFn-V295] | (Ven. Thanissaro V. 295) DhpA: two learned kings = views of eternalism and annihilationism; a tiger = the path where the tiger goes for food, i.e., the hindrance of uncertainty, or else all five hindrances (sensual desire, ill will, torpor & lethargy, restlessness & anxiety, and uncertainty). However, in Sanskrit literature, "tiger" is a term for a powerful and eminent man; if that is what is meant here, the term may stand for anger. |
| [ThaniSFn-V299] | (Ven. Thanissaro V. 299) See note 293. |
| [ThaniSFn-V301] | (Ven. Thanissaro V. 301) "Developing the mind" in terms of the 37 Wings to Awakening: the four frames of reference (ardent, mindful alertness to body, feelings, mind states, and mental qualities in and of themselves), the four right exertions (to abandon and avoid evil, unskillful mental qualities, and to foster and strengthen skillful mental qualities), the four bases of power (concentration based on desire, persistence, intentness, and discrimination), the five strengths and five faculties (conviction, persistence, mindfulness, concentration, and discernment), the seven factors for self-awakening (see note 89), and the noble eightfold path (see note 191). For a full treatment of this topic, see The Wings to Awakening. |
| [ThaniSFn-V303] | (Ven. Thanissaro V. 303) DhpA: Wealth = both material wealth and the seven forms of noble wealth (ariya-dhana): conviction, virtue, shame, compunction (at the thought of doing evil), erudition, generosity, discernment. |
| [DLMBSFn-V290] | (DLMBS Commentary V290) Once there was a serious drought in Vesāli. It was followed by a famine and an epidemic of diseases. People of Vesāli tried many ways to ease this situation but nothing seemed to work. Finally, they sent messengers to the Buddha, asking him to go to Vesāli. The Buddha accepted. As soon as he with a large group of monks reached Vesāli there was a heavy rainfall, which cleaned the city. The Buddha recited a text called Ratana Sutta and instructed the monks to go around the city and recite the same text for seven days. After seven days, everything in Vesāli returned to normal. People of the city were very grateful to the Buddha and since that day, the Buddha had a large group of followers in Vesāli. The Ratana Sutta is used for protection even today. |
| [DLMBSFn-V291] | (DLMBS Commentary V291) Once there lived a woman who kept a hen. The hen would lay one egg every day and the woman would break it and eat it. The hen was very angry because of that and started hating the woman. As a result of his, they were always reborn together causing pain to each other. During the time of the Buddha, one of them was born as a woman and the other one as an ogress. Once the woman with her husband and son were on their way home from a visit to relatives. Her husband went to take a bath and she rested with her son by the roadside. At that moment, the ogress appeared and attacked her. The woman took her son and ran to the monastery for refuge. There the Buddha told them the whole story and asked them to stop hating each other, for otherwise they would never be free. He told them this verse to make them understand his meaning. Both of them realized the futility of hatred and agreed not to harm each other from then on. |
| [DLMBSFn-V292] | (DLMBS Commentary V292) In Bhaddiya there was a monastery with many monks. There was a sort of competition amongst these monks: who will make more beautiful ornamental slippers to wear. As a result of this, they neglected their meditation and they made no progress in spiritual matters. The matter was reported to the Buddha who admonished the monks from Bhaddiya. He told them this verse (and the following one, DhP 293). The monks realized the error of their ways and from that time on strove diligently to reach the Awakenment. |
| [DLMBSFn-V293] | (DLMBS Commentary V293) The story for this verse is identical with the one for the previous verse (DhP 292). These two verses are reminding us that we should not loose the vision of the final goal. If we spend most of our time trying to make "more and more beautiful slippers", then we have no time to practice in order to reach the goal. Only by diligently putting all of our effort into the practice, by staying mindful all of the time, can we hope to erase our taints and reach the Awakenment. |
| [DLMBSFn-V294] | (DLMBS Commentary V294) Once a group of monks visited the Buddha. While they were paying their respects, the monk Lakunṭaka Bhaddiya, who was an Arahant, passed by. The Buddha told the monks this verse (and the following one, DhP 295). He told the monks to look at Lakunṭaka Bhaddiya: he was a monk who has killed his parents, and kings, indeed the whole country; and yet he was walking calmly, without remorse. The monks could not understand what the Buddha was talking about! Surely this Arahant had killed nobody! Then the Buddha had to explain: "mother" means craving, "father" is conceit, "two warrior kings" are views of eternalism and nihilism, "the country" are sense-organs and sense-objects and the "followers" are attachment and lust. |
| [DLMBSFn-V295] | (DLMBS Commentary V295) The story for this verse is identical with the story for the previous one (DhP 294). Here, the Brahmin kings are a simile for two extreme views. The "tiger as fifth" is taken to mean the five mental hindrances. These are: sense-desire (kāmacchanda), ill-will (vyāpāda), sloth and torpor (thīna-middha), restlessness and scruples (uddhacca-kukkucca) and skeptical doubt (vicikicchā). |
| [DLMBSFn-V296] | (DLMBS Commentary V296) In the city of Rājagaha there lived a woodcutter. One day he took he and his son went to the forest to cut some wood. On the way back they stopped by a cemetery and ate their meal. While they were eating, their two oxen wandered away from them. When they realized this, the father went to search for the oxen and told the son to stay with the cart. The father found the oxen on the city but by that time the city gates were closed and he could not leave the city. The boy stayed outside by himself. He crawled under the cart and slept. At night, two spirits came and tried to frighten him. The boy cried, "I pay homage to the Buddha". The spirits immediately felt they had to protect the boy. One of them went to the palace of King Bimbisāra and brought the king's food tray full of food. The boy ate and then slept until morning. The spirits left a message for the king written on the food tray (but only the king could read it). In the morning the king's servants started to look for the tray. Finally they found it with the boy. They thought he stole it therefore they took him to the king. The king found the note on the tray and realized that this case was not easy. The boy kept telling them his parents came to him in the sleep and fed him. The king then sent for his parents who said they slept at home. The king decided and took all of them to see the Buddha. The Buddha explained what happened. The king then asked if mindfulness directed to the Buddha is the only way to guard against danger. The Buddha further explained by six verses (this one and the following five, DhP 297 - DhP 301) that mindfulness in general is the way to guard against danger. |
| [DLMBSFn-V297] | (DLMBS Commentary V297) The story for this verse is identical with the one for the previous verse (DhP 296) and the four following ones (DhP 298 - DhP 301). Recollection of the qualities of the Buddha, Dharma and Sangha is one of the most favorite meditation subjects in the meditation of insight (vipassanā). |
| [DLMBSFn-V298] | (DLMBS Commentary V298) The story for this verse is identical with the one for the previous verses (DhP 296, DhP 297) and the following ones (DhP 299 - DhP 301). |
| [DLMBSFn-V299] | (DLMBS Commentary V299) The story for this verse is identical with the one for the previous verses (DhP 296, DhP 297 and DhP 298) and the following ones (DhP 300 and DhP 301). This is perhaps the most important and most usual form of meditation - mindfulness of the body. We are trying to be mindful of all bodily movements, of breath, of every posture and intentions to move. There is one whole text in the Pali Buddhist Canon (Satipaṭṭhāna-sutta) dealing with this meditation. |
| [DLMBSFn-V300] | (DLMBS Commentary V300) The story for this verse is identical with the one for the previous verses (DhP 296, DhP 297, DhP 298 and DhP 299) and the following one (DhP 301). Non-violence is also one very important factor in Buddhist meditation. Active non-violence is also called mettā (loving-kindness). We should practice the meditation of loving-kindness at the end of every meditation session. |
| [DLMBSFn-V301] | (DLMBS Commentary V301) The story for this verse is identical with the one for the previous verses (DhP 296 - DhP 300). The forms of meditation described in the previous five verses are the most important in Buddhist practice. By following all of them, by devoting our minds to meditation day and night, we can truly hope to achieve the Awakenment and be free from suffering. |
| [DLMBSFn-V302] | (DLMBS Commentary V302) Once there was a big festival in Vesāli. The city was lit up and full of happy people, everybody was singing and dancing. A young monk in the monastery saw the festival from a distance and felt dissatisfied with his life as a monk. He complained aloud that he has the worst lot in the whole world. At that instant, a guardian spirit appeared and told the monk that as those in hells envy those in heaven, so do people from the city envy the monks in the forest. The monk realized the truth. In the morning he told this story to the Buddha, who admonished him with this verse, further adding that the monk should reflect on the impermanence and pain in the lives of all beings. |
| [DLMBSFn-V303] | (DLMBS Commentary V303) Venerable Sāriputta had a lay disciple named Citta. Although he was not a monk he attained the third level of Awakenment. Once he came to Sāvatthi in order to pay his respects to the Buddha. He came with a caravan, many carts loaded with food and other goods. He stayed in the monastery many days, continually making offerings to the Buddha and monks. But still his goods did not diminish one bit. The day before he had to leave for his hometown, Citta offered all of his goods to the Community. But his carts were immediately full again! The gods filled them up with various priceless things. Venerable Ānanda reported this to the Buddha. He replied with this verse, saying that somebody as Citta will be revered wherever he goes. |
| [DLMBSFn-V304] | (DLMBS Commentary V304) Anātha Piṇḍika and Ugga both studied under the same teacher while they were young. Later Anātha Piṇḍika had a daughter and Ugga had a son. When the children grew up, their parents arranged their marriage. The daughter of Anātha Piṇḍika, named Cūla Subhaddā went to live with her husband and parents-in-law. Ugga and his family were not followers of the Buddha, but they were disciples of different ascetic school (called "naked ascetics", because the monks did not wear any clothes). Cūla Subhaddā told her mother-in-law about the Buddha and she was anxious to see him. She agreed to invite the Buddha for the almsfood the next day. Because the Jetavana monastery was far away, Cūla Subhaddā made the invitation only with her heart. But the Buddha knew and accepted the invitation. At that day, Anātha Piṇḍika went to the monastery and invited the Buddha to have almsfood in his house the next day. But the Buddha replied that he had already accepted Cūla Subhaddā's invitation. Anātha Piṇḍika asked how was it possible if his daughter lived so far away. The Buddha replied with this verse, saying that the good ones can be seen and heard from far away. The next day, the Buddha with many monks went to the house of Ugga. After the meal, he delivered a discourse. The whole Ugga's family became followers of the Buddha. |
| [DLMBSFn-V305] | (DLMBS Commentary V305) Venerable Ekavihāri used to live alone, eat alone and meditating in solitude. He did not like to keep company of other monks. Some monks did not understand why he did so and reported the matter to the Buddha. The Buddha praised Ekavihāri and spoke this verse about how good it is for a monk to concentrate on meditation in seclusion. |
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 ）