Chapter 22. Hell; Nirayavaggo (Dhp.273-289), Parallel Reading (paragraph granularity) of The Buddha's Path of Wisdom-- Dhammapada (Dhp.)
| Dhp306 | Dhp307 | Dhp308 | Dhp309 | Dhp310 | Dhp311 | Dhp312 |
|---|---|---|---|---|---|---|
| Dhp313 | Dhp314 | Dhp315 | Dhp316 | Dhp317 | Dhp318 | Dhp319 |
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] |
306. Abhūtavādī nirayaṃ upeti yo cāpi katvā na karomīti cāha
Ubho'pi te pecca samā bhavanti nihīnakammā manujā parattha.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 22. Nirayavaggo 306. Abhūtavādī nirayaṃ upeti, yo vāpi [yo cāpi (sī. pī. ka.)] katvā na karomi cāha [na karomīti cāha (syā.)];
Ubhopi te pecca samā bhavanti, nihīnakammā manujā parattha.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | Chapter 22 Woeful State LIARS SUFFER
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | Dhp XXII Hell 306. The liar goes to the state of woe; also he who, having done (wrong), says, "I did not do it." Men of base actions both, on departing they share the same destiny in the other world. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | Dhp XXII Hell 306 He goes to hell, the one who asserts what didn't take place, as does the one who, having done, says, 'I didn't.' Both — low-acting people — there become equal: after death, in the world beyond. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | Chapter 22 The Abyss 306
He’s doomed, the person speaking lies,
And he who sins, but that denies.
These two, at death, are equalised
In hell, where both will re-arise.
|
| Translated from the Pali by Friedrich Max Müller) [7] | Chapter XXII: The Downward Course 306 He who says what is not, goes to hell; he also who, having done a thing, says I have not done it. After death both are equal, they are men with evil deeds in the next world. |
| Cited from DLMBS [8] | Chapter 22: The Hell DhP 306
One, who speaks lies, goes to hell.
And also the one, who having done a deed, says, "I did not do it".
Both these people of low actions are equal,
in the other world, after they die. [DLMBSFn-V306]
|
| Pāḷi Tipiṭaka (PTS) [1] | 307. Kāsāvakaṇṭhā bahavo pāpadhammā asaññatā
Pāpā pāpehi kammehi nirayaṃ te upapajjare.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 307. Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā;
Pāpā pāpehi kammehi, nirayaṃ te upapajjare.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | CORRUPT MONKS SUFFER
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 307. There are many evil characters and uncontrolled men wearing the saffron robe. These wicked men will be born in states of woe because of their evil deeds. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 307-308 An ochre robe tied 'round their necks, many with evil qualities — unrestrained, evil — rearise, because of their evil acts, in hell. Better to eat an iron ball — glowing, aflame — than that, unprincipled & unrestrained, you should eat the alms of the country. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 307
Many men who in the ochre cloth are robed
Have wicked natures and are uncontrolled.
Such men, by conduct that’s depraved,
Will after death arise in hells ablaze.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 307 Many men whose shoulders are covered with the yellow gown are ill-conditioned and unrestrained; such evil-doers by their evil deeds go to hell. |
| Cited from DLMBS [8] | DhP 307
There are plenty of those who are wearing monk's robe but are of evil nature and without self-control.
These evil ones will be reborn in hell because of their evil deeds. [DLMBSFn-V307]
|
| Pāḷi Tipiṭaka (PTS) [1] | 308. Seyye ayoguḷo bhutto tatto aggisikhūpamo
Yañce bhūñjeyya dussīlo raṭṭhapiṇḍaṃ asaññato.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 308. Seyyo ayoguḷo bhutto, tatto aggisikhūpamo;
Yañce bhuñjeyya dussīlo, raṭṭhapiṇḍamasaññato.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | BE NOT IMMORAL
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 308. It would be better to swallow a red-hot iron ball, blazing like fire, than as an immoral and uncontrolled monk to eat the alms of the people. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 307-308 An ochre robe tied 'round their necks, many with evil qualities — unrestrained, evil — rearise, because of their evil acts, in hell. Better to eat an iron ball — glowing, aflame — than that, unprincipled & unrestrained, you should eat the alms of the country. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 308
For one lacking restraint and immoral,
For him it is better to swallow
A globule of metal aflame
Than to eat any alms he obtains.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 308 Better it would be to swallow a heated iron ball, like flaring fire, than that a bad unrestrained fellow should live on the charity of the land. |
| Cited from DLMBS [8] | DhP 308
It is better to eat an iron ball, hot like a fire's crest,
than to eat a country's almsfood, immoral and without self-control. [DLMBSFn-V308]
|
| Pāḷi Tipiṭaka (PTS) [1] | 309. Cattāri ṭhānāni naro pamatto
Āpajjati paradārūpasevī
Apuññalābhaṃ na nikāmaseyyaṃ
Nindaṃ tatiyaṃ nirayaṃ catutthaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 309. Cattāri ṭhānāni naro pamatto, āpajjati paradārūpasevī;
Apuññalābhaṃ na nikāmaseyyaṃ, nindaṃ tatīyaṃ nirayaṃ catutthaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | ADULTERY IS EVIL
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 309. Four misfortunes befall the reckless man who consorts with another's wife: acquisition of demerit, disturbed sleep, ill-repute, and (rebirth in) states of woe. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 309-310 Four things befall the heedless man who lies down with the wife of another: a wealth of demerit; a lack of good sleep; third, censure; fourth, hell. A wealth of demerit, an evil destination, & the brief delight of a fearful man with a fearful woman, & the king inflicts a harsh punishment. So no man should lie down with the wife of another. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 309 & 310
Four disasters will betide
A fool who beds another’s wife:
Acquisition of bad kamma;
When in bed at night, insomnia;
Thirdly, words of condemnation;
Fourth, he’ll suffer in damnation.
For that pair, there’s trepidation;
Guilty bliss of short duration;
Evil kamma generation;
From the king, harsh castigation.
Hence the moral obligation
To avoid participation
In adulterous violation.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 309 Four things does a wreckless man gain who covets his neighbour's wife,--a bad reputation, an uncomfortable bed, thirdly, punishment, and lastly, hell. |
| Cited from DLMBS [8] | DhP 309
The negligent man, who chases after others' wives,
will get into these four states:
accumulation of demerit, uncomfortable bed,
blame as the third, hell as the fourth. [DLMBSFn-V309]
|
| Pāḷi Tipiṭaka (PTS) [1] | 310. Apuññalābho ca gatī ca pāpikā
Bhītassa bhītāya ratī ca thokikā
Rājā ca daṇḍaṃ garukaṃ paṇeti
Tasmā naro paradāraṃ na seve.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 310. Apuññalābho ca gatī ca pāpikā, bhītassa bhītāya ratī ca thokikā;
Rājā ca daṇḍaṃ garukaṃ paṇeti, tasmā naro paradāraṃ na seve.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 310. Such a man acquires demerit and an unhappy birth in the future. Brief is the pleasure of the frightened man and woman, and the king imposes heavy punishment. Hence, let no man consort with another's wife. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 309-310 Four things befall the heedless man who lies down with the wife of another: a wealth of demerit; a lack of good sleep; third, censure; fourth, hell. A wealth of demerit, an evil destination, & the brief delight of a fearful man with a fearful woman, & the king inflicts a harsh punishment. So no man should lie down with the wife of another. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 309 & 310
Four disasters will betide
A fool who beds another’s wife:
Acquisition of bad kamma;
When in bed at night, insomnia;
Thirdly, words of condemnation;
Fourth, he’ll suffer in damnation.
For that pair, there’s trepidation;
Guilty bliss of short duration;
Evil kamma generation;
From the king, harsh castigation.
Hence the moral obligation
To avoid participation
In adulterous violation.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 310 There is bad reputation, and the evil way (to hell), there is the short pleasure of the frightened in the arms of the frightened, and the king imposes heavy punishment; therefore let no man think of his neighbour's wife. |
| Cited from DLMBS [8] | DhP 310
Accumulation of demerit; and a bad rebirth.
The pleasure of the frightened couple is very small.
And the king inflicts a serious punishment.
Therefore a man should not chase after others' wives. [DLMBSFn-V310]
|
| Pāḷi Tipiṭaka (PTS) [1] | 311. Kuso yathā duggahito hatthamevānukantati
Sāmaññaṃ dupparāmaṭṭhaṃ nirayāyupakaḍḍhati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 311. Kuso yathā duggahito, hatthamevānukantati;
Sāmaññaṃ dupparāmaṭṭhaṃ, nirayāyupakaḍḍhati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | CORRUPT LIVES ENTAIL SUFFERING A LIFE OF DUBIOUS HOLINESS IS NOT COMMENDABLE WHAT IS PROPER SHOULD BE DONE WITH ONE'S WHOLE MIGHT
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 311. Just as kusa grass wrongly handled cuts the hand, even so, a recluse's life wrongly lived drags one to states of woe. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 311-314 Just as sharp-bladed grass, if wrongly held, wounds the very hand that holds it — the contemplative life, if wrongly grasped, drags you down to hell. Any slack act, or defiled observance, or fraudulent life of chastity bears no great fruit. If something's to be done, then work at it firmly, for a slack going-forth kicks up all the more dust. It's better to leave a misdeed undone. A misdeed burns you afterward. Better that a good deed be done that, after you've done it, won't make you burn. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 311
Improperly clasped sharp-bladed grass will gash the hand:
By improperly handled monastic existence a man is damned.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 311 As a grass-blade, if badly grasped, cuts the arm, badly-practised asceticism leads to hell. |
| Cited from DLMBS [8] | DhP 311
Just like a wrongly taken kusa grass cuts the hand,
wrongly grasped monkshood drags one towards the hell. [DLMBSFn-V311]
|
| Pāḷi Tipiṭaka (PTS) [1] | 312. Yaṃ kiñci sithilaṃ kammaṃ saṃkiliṭṭhaṃ ca yaṃ vataṃ
Saṅkassaraṃ brahmacariyaṃ na taṃ hoti mahapphalaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 312. Yaṃ kiñci sithilaṃ kammaṃ, saṃkiliṭṭhañca yaṃ vataṃ;
Saṅkassaraṃ brahmacariyaṃ, na taṃ hoti mahapphalaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 312. Any loose act, any corrupt observance, any life of questionable celibacy — none of these bear much fruit. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 311-314 Just as sharp-bladed grass, if wrongly held, wounds the very hand that holds it — the contemplative life, if wrongly grasped, drags you down to hell. Any slack act, or defiled observance, or fraudulent life of chastity bears no great fruit. If something's to be done, then work at it firmly, for a slack going-forth kicks up all the more dust. It's better to leave a misdeed undone. A misdeed burns you afterward. Better that a good deed be done that, after you've done it, won't make you burn. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 312
Neither perfunctory endeavour,
Nor tarnished religious observance,
Nor a practice of dubious integrity
Will yield a monk any great benefit.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 312 An act carelessly performed, a broken vow, and hesitating obedience to discipline, all this brings no great reward. |
| Cited from DLMBS [8] | DhP 312
A lax action, an impure vow,
a doubtful monk's life - all this does not bring much fruit. [DLMBSFn-V312]
|
| Pāḷi Tipiṭaka (PTS) [1] | 313. Kayirā ce kayirāthenaṃ daḷhamenaṃ parakkame
Saṭhilo hi paribbājo bhiyyo ākirate rajaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 313. Kayirā ce kayirāthenaṃ [kayirā naṃ (ka.)], daḷhamenaṃ parakkame;
Sithilo hi paribbājo, bhiyyo ākirate rajaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 313. If anything is to be done, let one do it with sustained vigor. A lax monastic life stirs up the dust of passions all the more. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 311-314 Just as sharp-bladed grass, if wrongly held, wounds the very hand that holds it — the contemplative life, if wrongly grasped, drags you down to hell. Any slack act, or defiled observance, or fraudulent life of chastity bears no great fruit. If something's to be done, then work at it firmly, for a slack going-forth kicks up all the more dust. It's better to leave a misdeed undone. A misdeed burns you afterward. Better that a good deed be done that, after you've done it, won't make you burn. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 313
When a monk’s obliged to do a duty,
May he do it, and may he do it vigorously!
For should a monk pursue the holy life half-heartedly,
Then all the more he’ll raise the dust-clouds of impurity.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 313 If anything is to be done, let a man do it, let him attack it vigorously! A careless pilgrim only scatters the dust of his passions more widely. |
| Cited from DLMBS [8] | DhP 313
If something is to be done, one should then do it and undertake it firmly.
A lax life as a monk will only heap up more dust of hindrances. [DLMBSFn-V313]
|
| Pāḷi Tipiṭaka (PTS) [1] | 314. Akataṃ dukkataṃ seyyo pacchā tapati dukkataṃ
Kataṃ ca sukataṃ seyyo yaṃ katvā nānutappati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 314. Akataṃ dukkaṭaṃ seyyo, pacchā tappati dukkaṭaṃ;
Katañca sukataṃ seyyo, yaṃ katvā nānutappati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | DON'T DO EVEN A SLIGHT WRONG
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 314. An evil deed is better left undone, for such a deed torments one afterwards. But a good deed is better done, doing which one repents not later. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 311-314 Just as sharp-bladed grass, if wrongly held, wounds the very hand that holds it — the contemplative life, if wrongly grasped, drags you down to hell. Any slack act, or defiled observance, or fraudulent life of chastity bears no great fruit. If something's to be done, then work at it firmly, for a slack going-forth kicks up all the more dust. It's better to leave a misdeed undone. A misdeed burns you afterward. Better that a good deed be done that, after you've done it, won't make you burn. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 314
Misdeeds are better left undone: they will torment you in the future. It is better to do good deeds, which will not later torment you.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 314 An evil deed is better left undone, for a man repents of it afterwards; a good deed is better done, for having done it, one does not repent. |
| Cited from DLMBS [8] | DhP 314
It is better not to do a bad deed. One is tormented by remorse after a bad deed.
It is better to do a good deed, which one does not regret when it is accomplished. [DLMBSFn-V314]
|
| Pāḷi Tipiṭaka (PTS) [1] | 315. Nagaraṃ yathā paccantaṃ guttaṃ santarabāhiraṃ
Evaṃ gopetha attānaṃ khaṇo vo mā upaccagā
Khaṇātītā hi socanti nirayamhi samappitā.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 315. Nagaraṃ yathā paccantaṃ, guttaṃ santarabāhiraṃ;
Evaṃ gopetha attānaṃ, khaṇo vo [khaṇo ve (sī. pī. ka.)] mā upaccagā;
Khaṇātītā hi socanti, nirayamhi samappitā.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | GUARD YOURSELF LIKE A FORTIFIED CITY
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 315. Just as a border city is closely guarded both within and without, even so, guard yourself. Do not let slip this opportunity (for spiritual growth). For those who let slip this opportunity grieve indeed when consigned to hell. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 315 Like a frontier fortress, guarded inside & out, guard yourself. Don't let the moment pass by. Those for whom the moment is past grieve, consigned to hell. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 315a
A border town is guarded both within and without. Guard yourself likewise!
315b
Do not miss the opportunity to practise. [VaradoFn-V315] When the opportunity is lost, people grieve, consigned to hell.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 315 Like a well-guarded frontier fort, with defences within and without, so let a man guard himself. Not a moment should escape, for they who allow the right moment to pass, suffer pain when they are in hell. |
| Cited from DLMBS [8] | DhP 315
Just like a border city is guarded within and without,
so you should protect yourself. Let no moment escape you.
Those who let the right moment go by grieve, consigned to hell. [DLMBSFn-V315]
|
| Pāḷi Tipiṭaka (PTS) [1] | 316. Alajjitāye lajjanti lajjitāye na lajjare
Micchādiṭṭhisamādānā sattā gacchanti duggatiṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 316. Alajjitāye lajjanti, lajjitāye na lajjare;
Micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | BE MODEST WHERE MODESTY IS NEEDED HAVE NO FEAR IN THE NON-FEARSOME
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 316. Those who are ashamed of what they should not be ashamed of, and are not ashamed of what they should be ashamed of — upholding false views, they go to states of woe. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 316-319 Ashamed of what's not shameful, not ashamed of what is, beings adopting wrong views go to a bad destination. Seeing danger where there is none, & no danger where there is, beings adopting wrong views go to a bad destination. Imagining error where there is none, and seeing no error where there is, beings adopting wrong views go to a bad destination. But knowing error as error, and non-error as non-, beings adopting right views go to a good destination. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 316
People ashamed of what is innocent, and unashamed of what is despicable, by upholding wrong views, suffer unhappy rebirths.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 316 They who are ashamed of what they ought not to be ashamed of, and are not ashamed of what they ought to be ashamed of, such men, embracing false doctrines enter the evil path. |
| Cited from DLMBS [8] | DhP 316
They are ashamed of what is not shameful. They are not ashamed of what is shameful.
Believing in wrong theories, the beings go to a miserable existence. [DLMBSFn-V316]
|
| Pāḷi Tipiṭaka (PTS) [1] | 317. Abhaye bhayadassino bhaye cābhayadassino
Micchādiṭṭhisamādānā sattā gacchanti duggatiṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 317. Abhaye bhayadassino, bhaye cābhayadassino;
Micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 317. Those who see something to fear where there is nothing to fear, and see nothing to fear where there is something to fear — upholding false views, they go to states of woe. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 316-319 Ashamed of what's not shameful, not ashamed of what is, beings adopting wrong views go to a bad destination. Seeing danger where there is none, & no danger where there is, beings adopting wrong views go to a bad destination. Imagining error where there is none, and seeing no error where there is, beings adopting wrong views go to a bad destination. But knowing error as error, and non-error as non-, beings adopting right views go to a good destination. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 317
Those who see danger in safety, and safety in danger, by upholding wrong views, suffer unhappy rebirths.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 317 They who fear when they ought not to fear, and fear not when they ought to fear, such men, embracing false doctrines, enter the evil path. |
| Cited from DLMBS [8] | DhP 317
Being afraid of what is not frightful and not fearing the frightful thing,
believing in wrong theories, the beings go to a miserable existence. [DLMBSFn-V317]
|
| Pāḷi Tipiṭaka (PTS) [1] | 318. Avajje vajjamatino vajje cāvajjadassino
Micchādiṭṭhisamādānā sattā gacchanti duggatiṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 318. Avajje vajjamatino, vajje cāvajjadassino;
Micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | SEE NO WRONG IN WHAT IS NOT WRONG SEE WRONG AS WRONG AND RIGHT AS RIGHT
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 318. Those who imagine evil where there is none, and do not see evil where it is — upholding false views, they go to states of woe. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 316-319 Ashamed of what's not shameful, not ashamed of what is, beings adopting wrong views go to a bad destination. Seeing danger where there is none, & no danger where there is, beings adopting wrong views go to a bad destination. Imagining error where there is none, and seeing no error where there is, beings adopting wrong views go to a bad destination. But knowing error as error, and non-error as non-, beings adopting right views go to a good destination. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 318
People who think an offence is purity, or that purity is an offence, by upholding wrong views, suffer unhappy rebirths.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 318 They who forbid when there is nothing to be forbidden, and forbid not when there is something to be forbidden, such men, embracing false doctrines, enter the evil path. |
| Cited from DLMBS [8] | DhP 318
Thinking to be faulty what is not and not seeing a fault where it is,
believing in wrong theories, the beings go to a miserable existence. [DLMBSFn-V318]
|
| Pāḷi Tipiṭaka (PTS) [1] | 319. Vajjaṃ ca vajjato ñatvā avajjaṃ ca avajjato
Sammādiṭṭhisamādānā sattā gacchanti suggatiṃ.
Nirayavaggo dvāvīsatimo. |
| Pāḷi Tipiṭaka (CSCD) [2] | 319. Vajjañca vajjato ñatvā, avajjañca avajjato;
Sammādiṭṭhisamādānā, sattā gacchanti suggatiṃ.
Nirayavaggo dvāvīsatimo niṭṭhito. |
| Translated from the Pali by Ven. Nārada Thera ) [3] |
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 319. Those who discern the wrong as wrong and the right as right — upholding right views, they go to realms of bliss. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 316-319 Ashamed of what's not shameful, not ashamed of what is, beings adopting wrong views go to a bad destination. Seeing danger where there is none, & no danger where there is, beings adopting wrong views go to a bad destination. Imagining error where there is none, and seeing no error where there is, beings adopting wrong views go to a bad destination. But knowing error as error, and non-error as non-, beings adopting right views go to a good destination. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 319
People who regard an offence as an offence, and purity as purity, by upholding right views, enjoy happy rebirths.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 319 They who know what is forbidden as forbidden, and what is not forbidden as not forbidden, such men, embracing the true doctrine, enter the good path. |
| Cited from DLMBS [8] | DhP 319
Having known the fault as the fault, non-faulty as non-faulty,
believing in right theories, the beings go to a pleasurable existence. [DLMBSFn-V319]
|
- the feature in the Pali scriptures which is most prominent and most tiresome to the unsympathetic reader is the repetition of words, sentences and whole paragraphs. This is partly the result of grammar or at least of style. …，…，…，
…，…，…， there is another cause for this tedious peculiarity, namely that for a long period the Pitakas were handed down by oral tradition only. …，…，…，
…，…，…， It may be too that the wearisome and mechanical iteration of the Pali Canon is partly due to the desire of the Sinhalese to lose nothing of the sacred word imparted to them by missionaries from a foreign country, …，…，…，
…，…，…， repetition characterized not only the reports of the discourses but the discourses themselves. No doubt the versions which we have are the result of compressing a free discourse into numbered paragraphs and repetitions: the living word of the Buddha was surely more vivacious and plastic than these stiff tabulations.
（excerpt from: HINDUISM AND BUDDHISM-- AN HISTORICAL SKETCH, BY SIR CHARLES ELIOT; BOOK III-- PALI BUDDHISM, CHAPTER XIII, THE CANON , 2)
NOTE:
| [1] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14) (note 001) Pāḷi Tipiṭaka (PTS) Dhammapadapāḷi: Access to Insight → Tipitaka : → Dhp → {Dhp 1-20} ( Dhp ; Dhp 21-32 ; Dhp 33-43 , etc..） |
| [2] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14) (note 002) Pāḷi Tipiṭaka (CSCD) Dhammapadapāḷi: Vipassana Meditation (As Taught By S.N. Goenka in the tradition of Sayagyi U Ba Khin) CSCD ( Chaṭṭha Saṅgāyana CD)。 original: The Pāḷi Tipitaka (http://www.tipitaka.org/) (please choose at left frame “Tipiṭaka Scripts” on Roman → Web → Tipiṭaka (Mūla) → Suttapiṭaka → Khuddakanikāya → Dhammapadapāḷi → 1. Yamakavaggo (2. Appamādavaggo , 3. Cittavaggo , etc..)] |
| [3] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14) (note 003) original: Dhammapada -- PâLI TEXT AND TRANSLATION WITH STORIES IN BRIEF AND NOTES BY Ven Nārada Thera |
| [4] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14) (note 004) original: The Buddha's Path of Wisdom, translated from the Pali by Ven. Ācharya Buddharakkhita : Preface with an introduction by Ven. Bhikkhu Bodhi ; I. Yamakavagga: The Pairs (vv. 1-20) , Dhp II Appamadavagga: Heedfulness (vv. 21-32 ) , Dhp III Cittavagga: The Mind (Dhp 33-43) , ..., XXVI. The Holy Man (Dhp 383-423) |
| [5] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14) (note 005) original: The Dhammapada, A Translation translated from the Pali by Ven. Thanissaro Bhikkhu : Preface ; introduction ; I. Yamakavagga: The Pairs (vv. 1-20) , Dhp II Appamadavagga: Heedfulness (vv. 21-32) , Dhp III Cittavagga: The Mind (Dhp 33-43) , ..., XXVI. The Holy Man (Dhp 383-423) ( Access to Insight:Readings in Theravada Buddhism → Tipitaka → Dhp (Dhammapada The Path of Dhamma) |
| [6] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14) (note 006) original: Dhammapada in Verse -- Inward Path, Translated by Bhante Varado and Samanera Bodhesako, Malaysia, 2007 |
| [7] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14) (note 007) original: The Dhammapada : A Collection of Verses: Being One of the Canonical Books of the Buddhists, translated by Friedrich Max Müller (en.wikisource.org) (revised Jack Maguire, SkyLight Pubns, Woodstock, Vermont, 2002) THE SACRED BOOKS OF THE EAST, VOLUME X PART I. THE DHAMMAPADA; TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MüLLER, OXFOKD UNIVERSITY FBESS WABEHOUSE, 1881; PDF ( from: http://sourceoflightmonastery.tripod.com) |
| [8] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14) (note 8) original: Readings in Pali Texts ( Digital Library & Museum of Buddhist Studies (DLMBS) --- Pali Lessons ) |
| [NāradaFn22-01] | (Ven. Nārada 22-01) Saṅkassaraṃ = to think or remember with suspicion. |
| [NāradaFn22-02] | (Ven. Nārada 22-02) The birth of a Buddha, a congenial habitation, a healthy body, the possession of right views, etc. |
| [NāradaFn22-03] | (Ven. Nārada 22-03) Nigaṇñha, literally, "free from ties or bonds" is the term applied to Jaina ascetics, who, according to this story, cover their pudenda. Acelaka ascetics wander completely naked. |
| [NāradaFn22-04] | (Ven. Nārada 22-04) Avajja means right belief and vajja means wrong belief. |
| [VaradoFn-V315] | (Ven. Varado V.315) Verse 315: "Do not miss the opportunity (khano)". PED (khano): opportunity, as well as moment. |
| [DLMBSFn-V306] | (DLMBS Commentary V306) The Buddha had many followers. Some of them had been disciples of other teachers and came to the Buddha after hearing and realizing the Dharma. The other teachers did not much like this and some of them came up with a plan. They instructed a young woman named Sundarī to make it appear as if she had an affair with the Buddha. In the evening, she would go in the direction of the monastery and in the morning return from that direction to the city. To anyone interested she would say that she is the Buddha's mistress. Then the plotters hired some killers to kill Sundarī and dumped her body near the Buddha's monastery. The body was found and the plotters started to go around the city, saying that not only the Buddha had a mistress; he also killed her when the fact became known. The Buddha remained calm, he just replied with this verse. The king decided to investigate the matter further. Thus his men learned about the hired killers. When these were arrested, they admitted to being hired by the evil plotters. They were made to go around the city, proclaiming their own crime and the Buddha's complete innocence in the matter. The fame of the Buddha was much enhanced and he had even more followers than before. |
| [DLMBSFn-V307] | (DLMBS Commentary V307) Venerable Moggallāna once saw a group of hungry spirits (peta). When he returned to the monastery, he asked the Buddha about the spirits. The Buddha said that these were monks a long time ago. But they did not pay any attention to their spiritual development and committed a lot of evil deeds. Because of that, they were suffering in hell for a long period of time and now were still reborn in a woeful state. The Buddha then added this verse, saying that if a monk does not take the monkshood seriously, he can expect bad results. |
| [DLMBSFn-V308] | (DLMBS Commentary V308) Once there was a famine. In order to have enough food, some monks pretended in front of lay followers that they have attained Arahantship. The lay followers offered them only the best food, leaving almost nothing for themselves. At the end of the Rain Retreat, the monks went to see the Buddha. Whereas all the other monks were pale and undernourished, this group was very healthy and fat. The Buddha asked them how that was possible. They told him what happened. The Buddha spoke this verse, saying that for a monk to pretend some level of attainment was one of the worst things to do. |
| [DLMBSFn-V309] | (DLMBS Commentary V309) The famous benefactor Anātha Piṇḍika had a nephew named Khema. He was not only very rich, but also very handsome. Women fell attracted to him and Khema committed adultery often. He was caught several times, but the king did not take any actions against him, out of respect for his uncle. When Anātha Piṇḍika found out, he took Khema to see the Buddha. The Buddha spoke this verse (and the following one, Dhp 310) enumerating the bad results of adultery. Khema changed his behavior and observed the code of morality, the Five Precepts. |
| [DLMBSFn-V310] | (DLMBS Commentary V310) The story for this verse is identical with the one for the previous verse (DhP 309). |
| [DLMBSFn-V311] | (DLMBS Commentary V311) There was a monk who once unintentionally cut of some plants. He felt very remorseful and confessed to another monk his offence. This second monk just laughed at him, saying that cutting of plants is only a very minor offence. To show, what he felt about it, this monk started to uproot plants around him. When the Buddha heard about this, he advised this monk by this verse (and two following one, DhP 312 and DhP 313) not to think little of minor rules. Plants are also living beings and should not be destroyed without reason. At first, the monk was obstinate, but later he realized the importance of the monk's precepts. Thereafter he followed the moral code strictly and practiced the meditation diligently. Later he attained the Arahantship. |
| [DLMBSFn-V312] | (DLMBS Commentary V312) The story for this verse is identical with the one for the previous verse (DhP 311) and the following one (DhP 313). Again, we are reminded, that the life of a monk is not easy. We should not think it to be very undemanding. This life is very difficult and full of hardships. A monk must endure them all, without trying to bend the rules of monastic conduct. Only then will the monastic life bear the ultimate fruit - the attainment of Arahantship. |
| [DLMBSFn-V313] | (DLMBS Commentary V313) The story for this verse is identical with the one for the previous two verses (DhP 311, DhP 312). When one becomes a monk, it is because "there is something to be done". The task is - the complete liberation from the cycle of rebirths. All the energy should be applied to this task. If a monk is lax, there is no progress possible. The only result will be "heaping up" of more and more "dust" - hindrances and obstacles on the way to this final goal. |
| [DLMBSFn-V314] | (DLMBS Commentary V314) In Sāvatthi there lived a very jealous woman. She found out that her husband was having an affair with her maid. So one day she tied up the maid, cut off her ears and nose and locked her up in a room. Then she accompanied her husband to the Jetavana monastery. The relatives of the maid immediately found out what happened. They freed her and took her to see the Buddha. The maid told the whole congregation (where the woman with her husband were also present) what had happened. The Buddha admonished the woman with this verse, saying that it is better not to do any kind of evil, not even in secret - because everything will be known at the end. The woman realized her mistakes and strove to uproot her jealousy. |
| [DLMBSFn-V315] | (DLMBS Commentary V315) Some monks were staying at the border city. At the beginning the people of the city took good care of them and provided them with all the necessities. But later some bandits attacked the city, plundered it and took many citizens away. As a result, the city had to be rebuilt and the people did not have enough to look after the monks as much as before. After some time, the monks went to see the Buddha and told him the story. The Buddha told them they should not be greedy and be satisfied with a little. He further admonished them with this verse, saying that just like the citizens guarded their city, so a monk should be always on guard and practice earnestly. |
| [DLMBSFn-V316] | (DLMBS Commentary V316) A group of monks once saw some naked ascetics on their almsround. They were naked but they had their bowls covered with a piece of cloth. The monks remarked that perhaps they should put the cloth on the front part of the body. The naked ascetics retorted that they cover their bowls because they do not want insect and miniature life-form to enter the bowl and be killed by them later. The monks returned to the monastery and told the story to the Buddha. The Buddha reacted with this verse (and the following one, DhP 317), saying that one who is ashamed of what is not shameful, but not ashamed of a shameful thing, surely will undergo a bad rebirth. |
| [DLMBSFn-V317] | (DLMBS Commentary V317) The story for this verse is identical with the one for the preceding verse (DhP 316). We should be ashamed and afraid of things that are truly bad. Causing suffering to others in any way is bad and we should be always ashamed and afraid of doing so. On the other hand, being afraid and ashamed of something that is not bad at all (as for example the naked ascetics from the story) will not help us in any way on the road to the Awakenment. Thus we will only accumulate demerit and suffer a bad rebirth in the next life. |
| [DLMBSFn-V318] | (DLMBS Commentary V318) All members of a certain family in Sāvatthi were followers of an ascetic. They did not want their children to mix with the Buddha's followers' children. They specifically forbade their children to go to the Jetavana monastery. But once all the children were playing in the vicinity of the monastery and got thirsty. They asked one of their friends, whose parents were followers of the Buddha, to go to the monastery and bring them some water. The boy went inside and paid his respects to the Buddha. He told him about his friends who were not allowed to enter. The Buddha invited the children in to have a drink and gave them a discourse. At the end, the children became his followers. When they came home, they told their parents what happened. The parents were very angry and accused their children of disloyalty. But the neighbors, who were the followers of the Buddha, were able to change their view gradually and before long the whole family converted to the Buddha's teaching. When the Buddha heard about this, he spoke this verse (and the following one, DhP 319). |
| [DLMBSFn-V319] | (DLMBS Commentary V319) The story for this verse is identical with the one for the previous verse (DhP 318). In order to ascertain a good future existence, both in this life and in the next one, we must always understand and distinguish right from wrong, good from bad. We also must use our understanding and insight to be able to decide which is which. Without this understanding we might choose wrongly and believe the good to be bad and vice versa. In this way, our future existence will not be good. |
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 ）