namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者

Chapter 23. The Elephant; Nāgavaggo (Dhp.320-333), Parallel Reading (paragraph granularity) of The Buddha's Path of Wisdom-- Dhammapada (Dhp.)

content of gatha
Dhp320 Dhp321 Dhp322 Dhp323 Dhp324 Dhp325 Dhp326
Dhp327 Dhp328 Dhp329 Dhp330 Dhp331 Dhp332 Dhp333
This parallel Reading (paragraph granularity) including following versions, please choose the options you want to parallel-read: (The editor should appreciate the Dhamma friend-- Siong-Ui Te who provides the supporting script)
Dhammapada Dhp. 320
Pāḷi Tipiṭaka (PTS) [1]
  1. Nāgavaggo.
320. Ahaṃ nāgo'va saṅgāme cāpāto patitaṃ saraṃ
Ativākyaṃ titikkhissaṃ dussīlo hi bahujjano.
Pāḷi Tipiṭaka (CSCD) [2]

23. Nāgavaggo

320. Ahaṃ nāgova saṅgāme, cāpato patitaṃ saraṃ;
Ativākyaṃ titikkhissaṃ, dussīlo hi bahujjano.
Translated from the Pali by Ven. Nārada Thera ) [3]

Chapter 23 The Elephant

THE MAJORITY ARE UNDISCIPLINED

  1. As an elephant in the battlefield withstands the arrows shot from a bow, even so will I endure abuse; verily most people are undisciplined.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4]

Dhp XXIII The Elephant

320. As an elephant in the battlefield withstands arrows shot from bows all around, even so shall I endure abuse. There are many, indeed, who lack virtue.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

Dhp XXIII Elephants

320

I — like an elephant in battle,
enduring an arrow shot from a bow —
will endure a false accusation,
for the mass of people
have        no principles.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]

Chapter 23 The Elephant

320
A tusker on the battlefront
Must bear both spike and blade;
And I must likewise bear abuse,
For most folk are depraved.
Translated from the Pali by Friedrich Max Müller) [7]

Chapter XXIII: The Elephant

320 Silently shall I endure abuse as the elephant in battle endures the arrow sent from the bow: for the world is ill-natured.
Cited from DLMBS [8]

Chapter 23: The Elephant

DhP 320
As an elephant in the battle endures the arrows shot from bows,
so will I endure abuse. Many people are of bad morality. [DLMBSFn-V320]
Dhammapada Dhp. 321
Pāḷi Tipiṭaka (PTS) [1]
321. Dantaṃ nayanti samitiṃ dantaṃ rājā'bhirūhati
Danto seṭṭho manussesu yo'tivākyaṃ titikkhati.
Pāḷi Tipiṭaka (CSCD) [2]
321. Dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati;
Danto seṭṭho manussesu, yotivākyaṃ titikkhati.
Translated from the Pali by Ven. Nārada Thera ) [3]

THE CULTURED ENDURE ABUSE

  1. They lead the trained (horses or elephants) to an assembly. The king mounts the trained animal. Best among men are the trained who endure abuse.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 321. A tamed elephant is led into a crowd, and the king mounts a tamed elephant. Best among men is the subdued one who endures abuse.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

321

The tamed is the one
they take into assemblies.
The tamed is the one
the king mounts.
The tamed who endures
a false accusation
is, among human beings,
  the best.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
321
A steed that’s tamed, a king will mount;
Grand meetings does that horse attend.
Those well-tamed men who bear insults
Are likewise truly excellent.
Translated from the Pali by Friedrich Max Müller) [7] 321 They lead a tamed elephant to battle, the king mounts a tamed elephant; the tamed is the best among men, he who silently endures abuse.
Cited from DLMBS [8]
DhP 321
A tamed elephant is led into the assembly. The king mounts a tamed elephant.
The tamed one, who endures abuses, is the best amongst people. [DLMBSFn-V321]
Dhammapada Dhp. 322
Pāḷi Tipiṭaka (PTS) [1]
322. Varamassatarā dantā ājānīyā ca sindhavā
Kuñjarā ca mahānāgā attadanto tato varaṃ.
Pāḷi Tipiṭaka (CSCD) [2]
322. Varamassatarā dantā, ājānīyā ca [ājānīyāva (syā.)] sindhavā;
Kuñjarā ca [kuñjarāva (syā.)] mahānāgā, attadanto tato varaṃ.
Translated from the Pali by Ven. Nārada Thera ) [3]

BLESSED IS HE WHO CONTROLS HIMSELF

  1. Excellent are trained mules, so are thoroughbred horses of Sindh and noble tusked elephants; but far better is he who has trained himself.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 322. Excellent are well-trained mules, thoroughbred Sindhu horses and noble tusker elephants. But better still is the man who has subdued himself.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

322-323

Excellent are tamed mules,
  tamed thoroughbreds,
  tamed horses from Sindh.
Excellent, tamed tuskers,
  great elephants.
But even more excellent
are those   self-tamed.

For not by these mounts could you go
to the land unreached,
as the tamed one goes
by taming, well-taming, himself.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
322
Trained mules are excellent, as are thoroughbred horses from Sindh, and majestic elephants. But a person who has tamed himself is even more excellent.
Translated from the Pali by Friedrich Max Müller) [7] 322 Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks; but he who tames himself is better still.
Cited from DLMBS [8]
DhP 322
Excellent are tamed mules; and the thoroughbred horses from Sindh;
Eand all kinds of elephants. One who tamed himself is the best of all. [DLMBSFn-V322]
Dhammapada Dhp. 323
Pāḷi Tipiṭaka (PTS) [1]
323. Na hi etehi yānehi gaccheyya agataṃ disaṃ
Yathāttanā sudantena danto dantena gacchati.
Pāḷi Tipiṭaka (CSCD) [2]
323. Na hi etehi yānehi, gaccheyya agataṃ disaṃ;
Yathāttanā sudantena, danto dantena gacchati.
Translated from the Pali by Ven. Nārada Thera ) [3]

SELF-CONTROL LEADS TO ONE'S GOAL

  1. Surely never by those vehicles would one go to the untrodden land (Nibbāna) as does one who is controlled through his subdued [NāradaFn23-01] and well-trained [NāradaFn23-02] self.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 323. Not by these mounts, however, would one go to the Untrodden Land (Nibbana), as one who is self-tamed goes by his own tamed and well-controlled mind.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

322-323

Excellent are tamed mules,
  tamed thoroughbreds,
  tamed horses from Sindh.
Excellent, tamed tuskers,
  great elephants.
But even more excellent
are those   self-tamed.

For not by these mounts could you go
to the land unreached,
as the tamed one goes
by taming, well-taming, himself.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
323
By no means using carts or steeds
To final Truth will men proceed;
But, rather, they who’ve tamed their minds.
Tamed by taming, the Truth they’ll find.
Translated from the Pali by Friedrich Max Müller) [7] 323 For with these animals does no man reach the untrodden country (Nirvana), where a tamed man goes on a tamed animal, viz. on his own well-tamed self.
Cited from DLMBS [8]
DhP 323
Not by all these vehicles could one go to the land previously not traveled to,
as would one who is tamed would go by himself being tamed and well controlled. [DLMBSFn-V323]
Dhammapada Dhp. 324
Pāḷi Tipiṭaka (PTS) [1]
324. Dhanapālako nāma kuñjaro kaṭukappabhedano dunnivārayo
Baddho kabalaṃ na bhuñjati sumarati nāgavanassa kuñjaro.
Pāḷi Tipiṭaka (CSCD) [2]
324. Dhanapālo [dhanapālako (sī. syā. kaṃ. pī.)] nāma kuñjaro, kaṭukabhedano [kaṭukappabhedano (sī. syā. pī.)] dunnivārayo;
Baddho kabaḷaṃ na bhuñjati, sumarati [susarati (ka.)] nāgavanassa kuñjaro.
Translated from the Pali by Ven. Nārada Thera ) [3]

AN ELEPHANT CARED FOR HIS MOTHER

  1. The uncontrollable, captive tusker named Dhanapālaka, with pungent juice flowing, eats no morsel; the tusker calls to mind the elephant forest.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 324. Musty during rut, the tusker named Dhanapalaka is uncontrollable. Held in captivity, the tusker does not touch a morsel, but only longingly calls to mind the elephant forest.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

324 [ThaniSFn-V324]

The tusker, Dhanapalaka,
deep in rut, is hard to control.
Bound, he won't eat a morsel:
the tusker misses
the elephant wood.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
324
‘Treasurer’, the elephant, is standing distraught:
He’s been fastened with bindings both painful and taut.
Though provided with grass, he will eat not a blade -
He remembers the bliss of the elephant glade.
Translated from the Pali by Friedrich Max Müller) [7] 324 The elephant called Dhanapalaka, his temples running with sap, and difficult to hold, does not eat a morsel when bound; the elephant longs for the elephant grove.
Cited from DLMBS [8]
DhP 324
The elephant named Dhanapala,
difficult to control in his rut
and bound does not eat his food.
He remembers his life in the elephant-grove. [DLMBSFn-V324]
Dhammapada Dhp. 325
Pāḷi Tipiṭaka (PTS) [1]
325. Middhī yadā hoti mahagghaso ca niddāyitā samparivattasāyī
Mahāvarāho'va nivāpapuṭṭho punappunaṃ gabbhamupeti mando.
Pāḷi Tipiṭaka (CSCD) [2]
325. Middhī yadā hoti mahagghaso ca, niddāyitā samparivattasāyī;
Mahāvarāhova nivāpapuṭṭho, punappunaṃ gabbhamupeti mando.
Translated from the Pali by Ven. Nārada Thera ) [3]

BE MODERATE IN EATING

  1. The stupid one, when he is torpid, gluttonous, sleepy, rolls about lying like a great hog nourished on pig-wash, goes to rebirth again and again.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 325. When a man is sluggish and gluttonous, sleeping and rolling around in bed like a fat domestic pig, that sluggard undergoes rebirth again and again.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

325

When torpid & over-fed,
a sleepy-head lolling about
like a stout hog, fattened on fodder:
a dullard enters the womb
  over &
  over again.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
325
The indolent glutton who gobbles his fill
Like a corpulent porker that’s fattened on swill,
Rolling around in luxurious slumber,
Will enter the womb again, times without number.
Translated from the Pali by Friedrich Max Müller) [7] 325 If a man becomes fat and a great eater, if he is sleepy and rolls himself about, that fool, like a hog fed on wash, is born again and again.
Cited from DLMBS [8]
DhP 325
If one is sluggish and eats too much,
is sleepy and rolls about in his sleep,
such a lazy one is like a fat well fed hog -
will be born again and again. [DLMBSFn-V325]
Dhammapada Dhp. 326
Pāḷi Tipiṭaka (PTS) [1]
326. Idaṃ pure cittamacāri cārikaṃ
Yenicchakaṃ yatthakāmaṃ yathāsukhaṃ
Tadajjahaṃ niggahessāmi yoniso
Hatthippabhinnaṃ viya aṅkusaggaho.
Pāḷi Tipiṭaka (CSCD) [2]
326. Idaṃ pure cittamacāri cārikaṃ, yenicchakaṃ yatthakāmaṃ yathāsukhaṃ;
Tadajjahaṃ niggahessāmi yoniso, hatthippabhinnaṃ viya aṅkusaggaho.
Translated from the Pali by Ven. Nārada Thera ) [3]

CONTROL YOUR THOUGHTS

  1. Formerly this mind went wandering where it liked, as it wished and as it listed. Today with attentiveness I shall completely hold it in check, as a mahout (holds in check) an elephant in must.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 326. Formerly this mind wandered about as it liked, where it wished and according to its pleasure, but now I shall thoroughly master it with wisdom as a mahout controls with his ankus an elephant in rut.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

326

Before, this mind went wandering
  however it pleased,
  wherever it wanted,
  by whatever way that it liked.
Today I will hold it aptly in check —
as one wielding a goad, an elephant in rut.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
326
This mind went a-wandering in previous times
Whenever, wherever, its pleasure inclined;
But today, using wisdom, I’ll hold it restrained
Like a driver with hook might an elephant train.
Translated from the Pali by Friedrich Max Müller) [7] 326 This mind of mine went formerly wandering about as it liked, as it listed, as it pleased; but I shall now hold it in thoroughly, as the rider who holds the hook holds in the furious elephant.
Cited from DLMBS [8]
DhP 326
This mind of mine used to wander around aimlessly,
as it liked, wherever it wanted, as was its pleasure.
Today, I will restrain it thoroughly,
just as the elephant driver subdues an elephant in rut. [DLMBSFn-V326]
Dhammapada Dhp. 327
Pāḷi Tipiṭaka (PTS) [1]
327. Appamādaratā hotha sacittamanurakkhatha
Duggā uddharathattānaṃ paṅke sanno'va kuñjaro.
Pāḷi Tipiṭaka (CSCD) [2]
327. Appamādaratā hotha, sacittamanurakkhatha;
Duggā uddharathattānaṃ, paṅke sannova [sattova (sī. pī.)] kuñjaro.
Translated from the Pali by Ven. Nārada Thera ) [3]

AVOID THE EVIL WAY

  1. Take delight in heedfulness. Guard your mind well. Draw yourselves out of the evil way as did the elephant sunk in the mire.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 327. Delight in heedfulness! Guard well your thoughts! Draw yourself out of this bog of evil, even as an elephant draws himself out of the mud.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

327

Delight in heedfulness.
Watch over your own mind.
Lift yourself up
from the hard-going way,
like a tusker sunk in the mud.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
327
Take pleasure in diligence,
Guarding your consciousness.

Evil, though difficult,
Act like the elephant:
Stuck in a marsh,
He just pulls himself out of it.
Translated from the Pali by Friedrich Max Müller) [7] 327 Be not thoughtless, watch your thoughts! Draw yourself out of the evil way, like an elephant sunk in mud.
Cited from DLMBS [8]
DhP 327
Be devoted to conscientiousness. Guard your own mind.
Lift yourself up from this bad place, just like an elephant sunk in mud. [DLMBSFn-V327]
Dhammapada Dhp. 328
Pāḷi Tipiṭaka (PTS) [1]
328. Sace labhetha nipakaṃ sahāyaṃ
Saddhiṃ caraṃ sādhu vihāri dhīraṃ
Abhibhuyya sabbāni parissayāni
Careyya tenattamano satīmā.
Pāḷi Tipiṭaka (CSCD) [2]
328. Sace labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ;
Abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā.
Translated from the Pali by Ven. Nārada Thera ) [3]

ASSOCIATE WITH THE WISE

  1. If you get a prudent companion (who is fit) to live with you, who behaves well and is wise, you should live with him joyfully and mindfully, overcoming all dangers.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 328. If for company you find a wise and prudent friend who leads a good life, you should, overcoming all impediments, keep his company joyously and mindfully.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

328-330

If you gain a mature companion —
a fellow traveler, right-living, enlightened —
overcoming all dangers
  go with him, gratified,
  mindful.

If you don't gain a mature companion —
a fellow traveler, right-living, enlightened —
  go alone
like a king renouncing his kingdom,
like the elephant in the Matanga wilds,
  his herd.

Going alone is better,
there's no companionship with a fool.
  Go alone,
doing no evil, at peace,
like the elephant in the Matanga wilds.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
328
If you find a prudent friend or companion who is virtuous and wise, overcoming all difficulties, you should live together happily and mindfully.
Translated from the Pali by Friedrich Max Müller) [7] 328 If a man find a prudent companion who walks with him, is wise, and lives soberly, he may walk with him, overcoming all dangers, happy, but considerate.
Cited from DLMBS [8]
DhP 328
If you find an intelligent companion,
a fellow-traveler of pure actions and wise,
you should overcome all problems
and travel with him, delighted and mindful. [DLMBSFn-V328]
Dhammapada Dhp. 329
Pāḷi Tipiṭaka (PTS) [1]
329. No ce labhetha nipakaṃ sahāyaṃ
Saddhiṃ caraṃ sādhu vihāri dhīraṃ
Rājā'va raṭṭhaṃ vijitaṃ pahāya
Eko care mātaṅgaraññe'va nāgo.
Pāḷi Tipiṭaka (CSCD) [2]
329. No ce labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ;
Rājāva raṭṭhaṃ vijitaṃ pahāya, eko care mātaṅgaraññeva nāgo.
Translated from the Pali by Ven. Nārada Thera ) [3]

WANDER ALONE IF THERE IS NO SUITABLE COMPANION

  1. If you do not get a prudent companion who (is fit) to live with you, who behaves well and is wise, then like a king who leaves a conquered kingdom, you should live alone as an elephant does in the elephant forest.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 329. If for company you cannot find a wise and prudent friend who leads a good life, then, like a king who leaves behind a conquered kingdom, or like a lone elephant in the elephant forest, you should go your way alone.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

328-330 [ThaniSFn-V329-330]

If you gain a mature companion —
a fellow traveler, right-living, enlightened —
overcoming all dangers
  go with him, gratified,
  mindful.

If you don't gain a mature companion —
a fellow traveler, right-living, enlightened —
  go alone
like a king renouncing his kingdom,
like the elephant in the Matanga wilds,
  his herd.

Going alone is better,
there's no companionship with a fool.
  Go alone,
doing no evil, at peace,
like the elephant in the Matanga wilds.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
329
If you find no prudent friend or companion who is virtuous and wise, like a king abandoning his conquered kingdom, live alone, like an elephant in Elephant Jungle.
Translated from the Pali by Friedrich Max Müller) [7] 329 If a man find no prudent companion who walks with him, is wise, and lives soberly, let him walk alone, like a king who has left his conquered country behind,--like an elephant in the forest.
Cited from DLMBS [8]
DhP 329
If you do not find an intelligent companion,
a fellow-traveler of pure actions and wise,
like a king leaves behind the subdued kingdom,
you should travel alone, just like an elephant in the elephant-grove. [DLMBSFn-V329]
Dhammapada Dhp. 330
Pāḷi Tipiṭaka (PTS) [1]
330. Ekassa caritaṃ seyyo
Natthi bāle sahāyatā
Eko care na ca pāpāni kayirā
Appossukko mātaṅgaraññe'va nāgo.
Pāḷi Tipiṭaka (CSCD) [2]
330. Ekassa caritaṃ seyyo, natthi bāle sahāyatā;
Eko care na ca pāpāni kayirā, appossukko mātaṅgaraññeva nāgo.
Translated from the Pali by Ven. Nārada Thera ) [3]

A SOLITARY CAREER IS BETTER

  1. Better it is to live alone. There is no fellowship [NāradaFn23-03] with the ignorant. Let one live alone doing no evil, care-free, like an elephant in the elephant forest.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 330. Better it is to live alone; there is no fellowship with a fool. Live alone and do no evil; be carefree like an elephant in the elephant forest.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

328-330 [ThaniSFn-V329-330]

If you gain a mature companion —
a fellow traveler, right-living, enlightened —
overcoming all dangers
  go with him, gratified,
  mindful.

If you don't gain a mature companion —
a fellow traveler, right-living, enlightened —
  go alone
like a king renouncing his kingdom,
like the elephant in the Matanga wilds,
  his herd.

Going alone is better,
there's no companionship with a fool.
  Go alone,
doing no evil, at peace,
like the elephant in the Matanga wilds.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
330
To live alone is better: there’s no fellowship with fools. Live alone, doing no evil, free of troubles, like an elephant in Elephant Jungle.
Translated from the Pali by Friedrich Max Müller) [7] 330 It is better to live alone, there is no companionship with a fool; let a man walk alone, let him commit no sin, with few wishes, like an elephant in the forest.
Cited from DLMBS [8]
DhP 330
It is better to live alone; there is no companionship with a fool.
One should live alone, and commit no evil.
One should be content with little, like an elephant in the elephant-grove. [DLMBSFn-V330]
Dhammapada Dhp. 331
Pāḷi Tipiṭaka (PTS) [1]
331. Atthamhi jātamhi sukhā sahāyā
Tuṭṭhī sukhā yā itarītarena
Puññaṃ sukhaṃ jīvitasaṅkhayamhi
Sabbassa dukkhassa sukhaṃ pahāṇaṃ.
Pāḷi Tipiṭaka (CSCD) [2]
331. Atthamhi jātamhi sukhā sahāyā, tuṭṭhī sukhā yā itarītarena;
Puññaṃ sukhaṃ jīvitasaṅkhayamhi, sabbassa dukkhassa sukhaṃ pahānaṃ.
Translated from the Pali by Ven. Nārada Thera ) [3]

BLESSED ARE FRIENDS IN NEED

  1. When need arises, pleasant (is it to have) friends. Pleasant is it to be content with just this and that. Pleasant is merit when life is at an end. Pleasant is the shunning of all ill.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 331. Good are friends when need arises; good is contentment with just what one has; good is merit when life is at an end, and good is the abandoning of all suffering (through Arahantship).
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

331-333

A blessing:     friends when the need arises.
A blessing:     contentment with whatever there is.
Merit at the ending of life is a blessing.
A blessing:     the abandoning of all suffering
             & stress.

A blessing in the world:    reverence to your mother.
A blessing:     reverence to your father as well.
A blessing in the world:    reverence to a contemplative.
A blessing:     reverence for a brahman, too.

A blessing into old age is virtue.
A blessing:     conviction established.
A blessing:     discernment attained.
The non-doing of evil things is
     a blessing.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
331
How happy are friends when there’s critical need;
How happy are tastes that are easily pleased;
How happy is merit on reaching life’s end;
How happy, all suffering to finally transcend!
Translated from the Pali by Friedrich Max Müller) [7] 331 If an occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause; a good work is pleasant in the hour of death; the giving up of all grief is pleasant.
Cited from DLMBS [8]
DhP 331
Good are friends when need arises.
Good is satisfaction with whatever one has.
Good is merit when the life comes an end.
Good is to abandon all suffering completely. [DLMBSFn-V331]
Dhammapada Dhp. 332
Pāḷi Tipiṭaka (PTS) [1]
332. Sukhā matteyyatā loke atho petteyyatā sukhā
Sukhā sāmaññatā loke atho brahmaññatā sukhā.
Pāḷi Tipiṭaka (CSCD) [2]
332. Sukhā matteyyatā loke, atho petteyyatā sukhā;
Sukhā sāmaññatā loke, atho brahmaññatā sukhā.
Translated from the Pali by Ven. Nārada Thera ) [3]

BLESSED IS MINISTERING UNTO PARENTS

  1. Pleasant in this world is ministering to mother. [NāradaFn23-04] Ministering to father too is pleasant in this world. Pleasant is ministering to ascetics. Pleasant too is ministering to the Noble Ones. [NāradaFn23-05]
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 332. In this world, good it is to serve one's mother, good it is to serve one's father, good it is to serve the monks, and good it is to serve the holy men.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

331-333

A blessing:     friends when the need arises.
A blessing:     contentment with whatever there is.
Merit at the ending of life is a blessing.
A blessing:     the abandoning of all suffering
             & stress.

A blessing in the world:    reverence to your mother.
A blessing:     reverence to your father as well.
A blessing in the world:    reverence to a contemplative.
A blessing:     reverence for a brahman, too.

A blessing into old age is virtue.
A blessing:     conviction established.
A blessing:     discernment attained.
The non-doing of evil things is
     a blessing.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]

332

Happy, is respect
          for one’s mother and father;
          for ascetics;
          for arahants.
Translated from the Pali by Friedrich Max Müller) [7] 332 Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samana, pleasant the state of a Brahmana.
Cited from DLMBS [8]
DhP 332
Being filial towards one's mother and father is good in this world.
Good is to be a monk in this world. It is also good to be a true Brahmin. [DLMBSFn-V332]
Dhammapada Dhp. 333
Pāḷi Tipiṭaka (PTS) [1]
333. Sukhaṃ yāva jarā sīlaṃ sukhā saddhā patiṭṭhitā
Sukho paññāya paṭilābho pāpānaṃ akaraṇaṃ sukhaṃ.

Nāgavaggo tevīsatimo.
Pāḷi Tipiṭaka (CSCD) [2]
333. Sukhaṃ yāva jarā sīlaṃ, sukhā saddhā patiṭṭhitā;
Sukho paññāya paṭilābho, pāpānaṃ akaraṇaṃ sukhaṃ.

Nāgavaggo tevīsatimo niṭṭhito.
Translated from the Pali by Ven. Nārada Thera ) [3]

BLESSED ARE VIRTUE, FAITH AND WISDOM

  1. Pleasant is virtue (continued) until old age. Pleasant is steadfast confidence. Pleasant is the attainment of wisdom. Pleasant is it to do no evil.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 333. Good is virtue until life's end, good is faith that is steadfast, good is the acquisition of wisdom, and good is the avoidance of evil.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

331-333

A blessing:     friends when the need arises.
A blessing:     contentment with whatever there is.
Merit at the ending of life is a blessing.
A blessing:     the abandoning of all suffering
             & stress.

A blessing in the world:    reverence to your mother.
A blessing:     reverence to your father as well.
A blessing in the world:    reverence to a contemplative.
A blessing:     reverence for a brahman, too.

A blessing into old age is virtue.
A blessing:     conviction established.
A blessing:     discernment attained.
The non-doing of evil things is
     a blessing.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
333
Happy: maintaining one’s virtue till old age.
Happy: having faith that is unshakeable.
Happy: attaining wisdom.
Happy: not doing any evil.
Translated from the Pali by Friedrich Max Müller) [7] 333 Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainment of intelligence, pleasant is avoiding of sins.
Cited from DLMBS [8]
DhP 333
It is good to be virtuous until you are old. Good is a firmly established trust.
Good is to attain wisdom. To abstain from doing evil is good. [DLMBSFn-V333]
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 )
[NāradaFn23-01](Ven. Nārada 23-01) Dantena by sense-control.
[NāradaFn23-02](Ven. Nārada 23-02) Sudantena by the development of the Noble Path.
[NāradaFn23-03](Ven. Nārada 23-03) Sahāyatā. By this term are meant morality, austere practices, insight, Paths, Fruits and Nibbāna. (Commentary) See v. 61.
[NāradaFn23-04](Ven. Nārada 23-04) Matteyyatā does not mean motherhood or "to have a mother". The Commentarial explanation is good conduct (sammā-pañipatti) towards the mother, that is, ministering to the mother. The other terms are similarly explained.
[NāradaFn23-05](Ven. Nārada 23-05) The Buddha, the Arahants, and so on.
[ThaniSFn-V324](Ven. Thanissaro V. 324) DhpA: Dhanapalaka was a noble elephant captured for the king of Kasi. Although given palatial quarters with the finest food, he showed no interest, but thought only of the sorrow his mother felt, alone in the elephant wood, separated from her son.
[ThaniSFn-V329-330](1, 2) (Ven. Thanissaro V. 329-330) DhpA: The bull elephant named Matanga, reflecting on the inconveniences of living in a herd crowded with she-elephants and young elephants — he was pushed around as he went into the river, had to drink muddied water, had to eat leaves that others had already nibbled, etc. — decided that he would find more pleasure in living alone. His story parallels that of the elephant in AN 9.40 and elephant the Buddha met in the Parileyyaka Forest (Mv X.4.6-7).
[DLMBSFn-V320](DLMBS Commentary V320) The queen Māgandiya, the wife of the king Udena of Kosambi hated the Buddha. When he came to Kosambi, she hired some villains who followed the Buddha and abused him. Venerable Ānanda suggested that the Buddha should just leave Kosambi and go elsewhere, but the Buddha replied with this verse (and the following two, DhP 321 and Dhp 322), saying that he will endure the abuse patiently.
[DLMBSFn-V321]

(DLMBS Commentary V321) The story for this verse is identical with the one for the previous verse (DhP 320) and the following one (DhP 322).

A tamed elephant is very valuable: it is an important symbol of the king. The king is driven all around the city on a tamed elephant. The tamed elephant is the best of all elephants.

In the same way, one who "tamed" oneself is always the best of people. From the self-control begins the way to the Awakenment. Therefore, to show constraint when being abused is a very good training for those aspiring to the highest goal.
[DLMBSFn-V322]

(DLMBS Commentary V322) The story for this verse is identical with the one for the previous two verses (DhP 320 and DhP 321).

People of all regions in all times always desired to own thoroughbred and tamed animals. In this verse we are told that someone who tamed himself is to be praised even more.
[DLMBSFn-V323]

(DLMBS Commentary V323) A group of monks once saw an elephant trainer trying to subdue an elephant. The trainer could not succeed in any way he tried. One monk used to be an elephant trainer himself so he explained to the trainer how he should proceed. The elephant was then tamed very quickly.

When the monks returned to the monastery, they reported this story to the Buddha. The Buddha admonished the monk with this verse, saying that he should first tame himself. Only in this way will he be able to reach the Nirvana. Taming elephants will not help him one little bit in pursuing this goal.
[DLMBSFn-V324]

(DLMBS Commentary V324) In Sāvatthi there lived a rich Brahmin. When his wife died, he gave all his wealth to his sons. After that his sons did not care about him at all. He was left penniless and reduced to begging. He went to the Buddha and asked for advice.

The Buddha told him to tell his story wherever there was a large gathering of people. So the Brahmin went to the meeting of all the Brahmins from Sāvatthi (where his sons were also present) and told his story. People in the crowd got very angry and his sons were embarrassed.

From that time on, they took very good care of their father. The Brahmin was receiving four food-trays every day and he gave two of them to the Buddha in alms. After a time, the Buddha got invited to the house of the eldest son and there he spoke this verse: although Dhanapala was tied up in captivity, he still remembered his parents in the forest.
[DLMBSFn-V325]

(DLMBS Commentary V325) The king Pasenadi of Kosala once went to see the Buddha just after finishing an opulent meal. As a result, he was feeling drowsy and sleepy, could not concentrate on the Buddha's words and almost fell asleep. He apologized to the Buddha and told him about his heavy meal.

The Buddha replied with this verse, saying that overeating creates discomfort. The king acted accordingly, ate less and became much healthier and more active.
[DLMBSFn-V326]

(DLMBS Commentary V326) Sānu was a young sāmanera (novice). Once he recited the teaching and at the end he made dedication of merit to his parents. A spirit, who had been his mother in a previous existence, heard that and shared his merit. As a result, she was much respected amongst other spirits and gods.

But Sānu grew up and was dissatisfied with his life as a monk. He went to see his mother (in the present existence) and told her he decided to leave the Order. His mother tried to persuade him not to do so, but he was firm. The spirit also overheard this; possessed the young man's body so that he started rolling on the floor. People gathered and then spoke out about the advantages of the life of a monk. If Sānu were to disrobe, he would not reach the Awakenment. Then the spirit left.

After this experience Sānu decided to continue in the quest for the ultimate goal. He went back to the monastery and was fully ordained as a bhikkhu (monk). The Buddha wanted to help him and so he spoke this verse, guiding Sānu to control his mind. Sānu reflected on the message and later attained the Arahantship. He even became a very famous and revered teacher.
[DLMBSFn-V327]

(DLMBS Commentary V327) There was an elephant that was very strong when young, but as he got old, he became weak. Once he went to a pond and got stuck in the mud. The king sent some elephant trainers to help him. They started to beat the battle-drums. When the elephant heard them, his spirit rose and he freed himself from the mud.

When the Buddha heard about this, he spoke this verse, saying that just as the elephant pulled himself out of mud, so we must pull ourselves from the mud of defilements and suffering.
[DLMBSFn-V328]

(DLMBS Commentary V328) The monks in the city of Kosambi once quarreled about some trivial matter. This led to a terrible dispute. Even the Buddha was not able to appease the quarrelling monks. So the Buddha left them and went to the forest to stay alone.

After some time the monks cooled down and they realized their mistake. Therefore they went to the forest to find the Buddha and ask for his forgiveness. The Buddha told them this verse (and the following two, DhP 329 and DhP 330) to emphasize the value of a true friendship.
[DLMBSFn-V329]

(DLMBS Commentary V329) The story for this verse is identical with the one for the previous verse (DhP 328) and for the following verse (DhP 330).

If one does not find a good and worthy friend, it is better to be alone than to associate with bad people. Good friends are very important, because they can teach and guide us and set a good example worthy of following.
[DLMBSFn-V330]

(DLMBS Commentary V330) The story for this verse is identical with the one for the two previous verses (DhP 328 and DhP 329).

Companionship with a fool is very stressful. We cannot change the fool's ways, because a fool is a fool and does not realize hi foolishness. We are even in danger of becoming fools ourselves, if we lose control and start to learn from the fool. Therefore it is far better to be alone and to concentrate solely on our mental development and on reaching the Awakenment.
[DLMBSFn-V331](DLMBS Commentary V331) The Buddha was once thinking about how so many people were ill-treated by evil rulers. He tried to think up some way to convince the kings to rule wisely. Māra then tried to entice the Buddha to become a king himself. But the Buddha replied him with this verse (and the two following ones, DhP 332 and DhP 333), saying that their teachings were quite different and it was impossible for Māra to influence him to become a king.
[DLMBSFn-V332]

(DLMBS Commentary V332) The story for this verse is identical with the one for the previous verse (DhP 331) and the following one (DhP 333).

Filial love towards one's parents is (or should be) one of the basic foundations of our society even now, not to speak of the Buddha's times, when it was actually a crime not to look after one's parents (see the story for the verse in DhP 324). In this verse, the Buddha says that being a monk and reaching the state of a true Brahmin (which equals attaining the Awakenment) is as important as to love one’s parents. Maybe even more important - if we are able to reach Awakenment while our parents are still alive, we can teach them and help them on their own way towards this goal.
[DLMBSFn-V333]

(DLMBS Commentary V333) The story for this verse is identical with the one for the two previous verses (DhP 331 and DhP 332).

Virtue is the first and the most important factor that we must firmly establish before we start on the way towards the Awakenment. Abstaining from evil can of course be seen as a part of a moral life, but special emphasis is being put on this, because it is the first basic part of morality. Then there is trust, confidence that the way is truly leading towards the goal, that the methods described by the Buddha really work. And then can we start cultivating our minds in meditation in order to attain wisdom and achieve the Awakenment.

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 ）