Chapter 24. Craving; Taṇhāvaggo (Dhp.334-359), Parallel Reading (paragraph granularity) of The Buddha's Path of Wisdom-- Dhammapada (Dhp.)
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| Dhp343 | Dhp344 | Dhp345 | Dhp346 | Dhp347 | Dhp348 | Dhp349 | Dhp350 | Dhp351 |
| Dhp352 | Dhp353 | Dhp354 | Dhp355 | Dhp356 | Dhp357 | Dhp358 | Dhp359 |
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] |
334. Manujassa pamattacārino taṇhā vaḍḍhati māluvā viya
So palavati hurāhuraṃ phalamicchaṃ'va vanasmiṃ vānaro.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 24. Taṇhāvaggo 334. Manujassa pamattacārino, taṇhā vaḍḍhati māluvā viya;
So plavatī [plavati (sī. pī.), palavetī (ka.), uplavati (?)] hurā huraṃ, phalamicchaṃva vanasmi vānaro.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | Chapter 24 Craving CRAVING ARISES IN THE NEGLIGENT
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | Dhp XXIV Craving 334. The craving of one given to heedless living grows like a creeper. Like the monkey seeking fruits in the forest, he leaps from life to life (tasting the fruit of his kamma). |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | Dhp XXIV Craving 334 When a person lives heedlessly, his craving grows like a creeping vine. He runs now here & now there, as if looking for fruit: a monkey in the forest. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | Chapter 24 Craving 334
The lusts of him with heedless traits
Like strangling vines proliferate.
From life to life he leaps and swoops:
A jungly monkey greedy for fruit.
|
| Translated from the Pali by Friedrich Max Müller) [7] | Chapter XXIV: Thirst 334 The thirst of a thoughtless man grows like a creeper; he runs from life to life, like a monkey seeking fruit in the forest. |
| Cited from DLMBS [8] | Chapter 24: The Thirst DhP 334
The thirst of the person of careless actions
grows just like a creeper.
He flows from existence to existence,
just like a monkey in the forest desiring fruits. [DLMBSFn-V334]
|
| Pāḷi Tipiṭaka (PTS) [1] | 335. Yā esā sahatī jammī taṇhā loke visattikā
Sokā tassa pavaḍḍhanti abhivaṭṭhaṃ'va bīraṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 335. Yaṃ esā sahate jammī, taṇhā loke visattikā;
Sokā tassa pavaḍḍhanti, abhivaṭṭhaṃva [abhivaḍḍhaṃva (syā.), abhivaṭṭaṃva (pī.), abhivuḍḍhaṃva (ka.)] bīraṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THOSE WHO CRAVE MULTIPLY THEIR SORROWS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 335. Whoever is overcome by this wretched and sticky craving, his sorrows grow like grass after the rains. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 335-336 If this sticky, uncouth craving overcomes you in the world, your sorrows grow like wild grass after rain. If, in the world, you overcome this uncouth craving, hard to escape, sorrows roll off you, like water beads off a lotus. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 335 & 336
Whosoever by craving’s entanglements gets choked,
His sorrows will flourish like grass that rain soaks.
Whosoever quells craving – hard to conquer – sheds pain,
Just as the lotus sheds droplets of rain.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 335 Whomsoever this fierce thirst overcomes, full of poison, in this world, his sufferings increase like the abounding Birana grass. |
| Cited from DLMBS [8] | DhP 335
Who in this world is conquered by this miserable thirst and craving,
his sorrows grow, like grass after rains. [DLMBSFn-V335]
|
| Pāḷi Tipiṭaka (PTS) [1] | 336. Yo ce taṃ sahatī jammiṃ taṇhaṃ loke duraccayaṃ
Sokā tamhā papatanti udabindū'va pokkharā.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 336. Yo cetaṃ sahate jammiṃ, taṇhaṃ loke duraccayaṃ;
Sokā tamhā papatanti, udabinduva pokkharā.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THERE IS NO SORROW TO THE CRAVING-FREE
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 336. But whoever overcomes this wretched craving, so difficult to overcome, from him sorrows fall away like water from a lotus leaf. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 335-336 If this sticky, uncouth craving overcomes you in the world, your sorrows grow like wild grass after rain. If, in the world, you overcome this uncouth craving, hard to escape, sorrows roll off you, like water beads off a lotus. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 335 & 336
Whosoever by craving’s entanglements gets choked,
His sorrows will flourish like grass that rain soaks.
Whosoever quells craving – hard to conquer – sheds pain,
Just as the lotus sheds droplets of rain.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 336 He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off from him, like water-drops from a lotus leaf. |
| Cited from DLMBS [8] | DhP 336
Who in this world conquers this miserable thirst that is difficult to overcome,
sorrows fall down from him, like a drop of water from a lotus. [DLMBSFn-V336]
|
| Pāḷi Tipiṭaka (PTS) [1] | 337. Taṃ vo vadāmi bhaddaṃ vo yāvantettha samāgatā
Taṇhāya mūlaṃ khaṇatha usīrattho' bīraṇaṃ
Mā vo nalaṃ'va soto'va māro bhañji punappunaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 337. Taṃ vo vadāmi bhaddaṃ vo, yāvantettha samāgatā;
Taṇhāya mūlaṃ khaṇatha, usīratthova bīraṇaṃ;
Mā vo naḷaṃva sotova, māro bhañji punappunaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | CUT OFF CRAVING FROM THE ROOT
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 337. This I say to you: Good luck to all assembled here! Dig up the root of craving, like one in search of the fragrant root of the birana grass. Let not Mara crush you again and again, as a flood crushes a reed. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 337 [ThaniSFn-V337] To all of you gathered here I say: Good fortune. Dig up craving — as when seeking medicinal roots, wild grass — by the root. Don't let Mara cut you down — as a raging river, a reed — over & over again. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 337
Some words auspicious I will say
To those assembled here today:
Dig up craving by the root
(Like with weeds), not just the shoot;
Or else, by Mara you’ll be crushed,
As floods destroy the weak bulrush.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 337 This salutary word I tell you, 'Do ye, as many as are here assembled, dig up the root of thirst, as he who wants the sweet- scented Usira root must dig up the Birana grass, that Mara (the tempter) may not crush you again and again, as the stream crushes the reeds.' |
| Cited from DLMBS [8] | DhP 337
I tell you this; bless all of you that have come here.
Dig up the root of thirst, like somebody desiring a Usira root would cut off the Birana grass.
Let not Mara break you again and again, like a stream breaks a reed. [DLMBSFn-V337]
|
| Pāḷi Tipiṭaka (PTS) [1] | 338. Yathāpi mūle anupaddave daḷhe
Chinno'pi rukkho punareva rūhati
Evampi taṇhānusaye anūhate
Nibbatti dukkhamidaṃ punappunaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 338. Yathāpi mūle anupaddave daḷhe, chinnopi rukkho punareva rūhati;
Evampi taṇhānusaye anūhate, nibbattatī dukkhamidaṃ punappunaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THERE IS SUFFERING AS LONG AS THERE IS CRAVING
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 338. Just as a tree, though cut down, sprouts up again if its roots remain uncut and firm, even so, until the craving that lies dormant is rooted out, suffering springs up again and again. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 338 If its root remains undamaged & strong, a tree, even if cut, will grow back. So too if latent craving is not rooted out, this suffering returns again & again. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 338
If its roots are firm and stout,
A tree, though felled, once more will sprout:
If latent craving’s not laid low,
Again and again fresh sorrow will grow.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 338 As a tree, even though it has been cut down, is firm so long as its root is safe, and grows again, thus, unless the feeders of thirst are destroyed, the pain (of life) will return again and again. |
| Cited from DLMBS [8] | DhP 338
Just like the tree will grow again if it is cut down,
but its roots are strong and uninjured,
so this suffering will come back again and again
if the dormant craving is not destroyed. [DLMBSFn-V338]
|
| Pāḷi Tipiṭaka (PTS) [1] | 339. Yassa chattiṃsati sotā manāpassavanā bhūsā
Vāhā vahanti duddiṭṭhiṃ saṅkappā rāganissitā.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 339. Yassa chattiṃsati sotā, manāpasavanā bhusā;
Māhā [vāhā (sī. syā. pī.)] vahanti duddiṭṭhiṃ, saṅkappā rāganissitā.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | LUSTFUL THOUGHTS ARISE IN HIM WHO HAS CRAVING
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 339. The misguided man in whom the thirty-six currents of craving strongly rush toward pleasurable objects, is swept away by the flood of his passionate thoughts. [BudRkFn-v339] |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 339-340 [ThaniSFn-V339]
He whose 36 streams,
flowing to what is appealing, are strong:
the currents — resolves based on passion —
carry him, of base views, away.
They flow every which way, the streams,
but the sprouted creeper stays
in place.
Now, seeing that the creeper's arisen,
cut through its root
with discernment.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 339
If the thirty-six streams of his sensual desire
Abundantly flow to things loved and admired,
Then a torrent of many a lust-inspired plan
Will carry away the intemperate man.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 339 He whose thirst running towards pleasure is exceeding strong in the thirty-six channels, the waves will carry away that misguided man, viz. his desires which are set on passion. |
| Cited from DLMBS [8] | DhP 339
The person in whom strong and carrying thirty-six streams flow towards the pleasurable things,
is carried towards wrong views by his thoughts full of passion. [DLMBSFn-V339]
|
| Pāḷi Tipiṭaka (PTS) [1] | 340. Savanti sabbadhi sotā latā ubbhijja tiṭṭhati
Tañca disvā lataṃ jātaṃ mūlaṃ paññāya chindatha.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 340. Savanti sabbadhi sotā, latā uppajja [ubbhijja (sī. syā. kaṃ. pī.)] tiṭṭhati;
Tañca disvā lataṃ jātaṃ, mūlaṃ paññāya chindatha.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | CUT OFF CRAVING WITH WISDOM
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 340. Everywhere these currents flow, and the creeper (of craving) sprouts and grows. Seeing that the creeper has sprung up, cut off its root with wisdom. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 339-340 [ThaniSFn-V340]
He whose 36 streams,
flowing to what is appealing, are strong:
the currents — resolves based on passion —
carry him, of base views, away.
They flow every which way, the streams,
but the sprouted creeper stays
in place.
Now, seeing that the creeper's arisen,
cut through its root
with discernment.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 340
A river courses far and wide:
The creeping vine, where it sprouts it abides. [VaradoFn-V340]
So, seeing clinging’s vine-like shoots,
With wisdom cut it at the root.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 340 The channels run everywhere, the creeper (of passion) stands sprouting; if you see the creeper springing up, cut its root by means of knowledge. |
| Cited from DLMBS [8] | DhP 340
The streams flow everywhere. The creeper sprung up and stands firm.
Having seen that creeper grown, cut off its root with your wisdom. [DLMBSFn-V340]
|
| Pāḷi Tipiṭaka (PTS) [1] | 341. Saritāni sinehitāni ca somanassāni bhavanti jantuno
Te sātasitā sukhesino te ve jāti jarūpagā narā.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 341. Saritāni sinehitāni ca, somanassāni bhavanti jantuno;
Te sātasitā sukhesino, te ve jātijarūpagā narā.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | ATTACHMENT TO SENSUAL PLEASURES LEAD TO BIRTH AND DECAY
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 341. Flowing in (from all objects) and watered by craving, feelings of pleasure arise in beings. Bent on pleasures and seeking enjoyment, these men fall prey to birth and decay. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 341 [ThaniSFn-V341] Loosened & oiled are the joys of a person. People, bound by enticement, looking for ease: to birth & aging they go. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 341
The sensual happiness of beings arises in accordance with the flow of desire. [VaradoFn-V341]
Attached to pleasure, seeking bliss, beings suffer birth and old age.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 341 A creature's pleasures are extravagant and luxurious; sunk in lust and looking for pleasure, men undergo (again and again) birth and decay. |
| Cited from DLMBS [8] | DhP 341
People experience joy that is flowing in from the senses and is full of desires.
Those people attached to pleasure and desiring happiness, will undergo birth and old age. [DLMBSFn-V341]
|
| Pāḷi Tipiṭaka (PTS) [1] | 342. Tasiṇāya purakkhatā pajā parisappanti saso'va bādhito
Saṃyojanasaṅgasattā dukkhamupenti punappunaṃ cirāya.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 342. Tasiṇāya purakkhatā pajā, parisappanti sasova bandhito [bādhito (bahūsu)];
Saṃyojanasaṅgasattakā, dukkhamupenti punappunaṃ cirāya.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | FETTERED BY CRAVING THEY COME TO GRIEF
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 342. Beset by craving, people run about like an entrapped hare. Held fast by mental fetters, they come to suffering again and again for a long time. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 342-343 Encircled with craving, people hop round & around like a rabbit caught in a snare. Tied with fetters & bonds they go on to suffering, again & again, for long. Encircled with craving, people hop round & around like a rabbit caught in a snare. So a monk should dispel craving, should aspire to dispassion for himself. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 342
When a person's entangled by craving,
He quails like a trapped mountain hare:
Held tightly by fetters and clinging,
For long he’ll meet grief and despair.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 342 Men, driven on by thirst, run about like a snared hare; held in fetters and bonds, they undergo pain for a long time, again and again. |
| Cited from DLMBS [8] | DhP 342
People followed by thirst crawl around like a captured hare.
Bound by the bonds of the Ten Fetters, they will undergo suffering again and again, for a long time. [DLMBSFn-V342]
|
| Pāḷi Tipiṭaka (PTS) [1] | 343. Tasiṇāya purakkhatā pajā parisappanti saso'va bādhito
Tasmā tasiṇaṃ vinodaya bhikkhu ākaṅkhī virāgamattano.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 343. Tasiṇāya purakkhatā pajā, parisappanti sasova bandhito;
Tasmā tasiṇaṃ vinodaye, ākaṅkhanta [bhikkhū ākaṅkhī (sī.), bhikkhu ākaṅkhaṃ (syā.)] virāgamattano.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | HE WHO DESIRES PASSIONLESSNESS SHOULD DISCARD CRAVING
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 343. Beset by craving, people run about like an entrapped hare. Therefore, one who yearns to be passion-free should destroy his own craving. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 342-343 [ThaniSFn-V343] Encircled with craving, people hop round & around like a rabbit caught in a snare. Tied with fetters & bonds they go on to suffering, again & again, for long. Encircled with craving, people hop round & around like a rabbit caught in a snare. So a monk should dispel craving, should aspire to dispassion for himself. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 343
When a person’s entangled by craving,
He quails like a trapped mountain hare.
So, if he is longing for freedom,
A bhikkhu should craving forswear.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 343 Men, driven on by thirst, run about like a snared hare; let therefore the mendicant drive out thirst, by striving after passionlessness for himself. |
| Cited from DLMBS [8] | DhP 343
People followed by thirst crawl around like a captured hare.
Therefore you should remove thirst and wish for being free of passions yourselves. [DLMBSFn-V343]
|
| Pāḷi Tipiṭaka (PTS) [1] | 344. Yo nibbanatho+ vanādhimutto vanamutto vanameva dhāvati
Taṃ puggalametha passatha mutto bandhanameva dhāvati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 344. Yo nibbanatho vanādhimutto, vanamutto vanameva dhāvati;
Taṃ puggalametha passatha, mutto bandhanameva dhāvati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | IT IS FOOLISH TO RETURN TO WORLDLY LIFE
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 344. There is one who, turning away from desire (for household life) takes to the life of the forest (i.e., of a monk). But after being freed from the household, he runs back to it. Behold that man! Though freed, he runs back to that very bondage! [BudRkFn-v344] |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 344 Cleared of the underbrush but obsessed with the forest, set free from the forest, right back to the forest he runs. Come, see the person set free who runs right back to the same old chains! |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 344
Having mastered his sensual ‘woulds’ [VaradoFn-V344]
A monk set his heart on the woods.
Though free in his life in the woods
He returned to his earlier ‘woulds’.
Come and examine the person, once free,
Returning himself to captivity.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 344 He who having got rid of the forest (of lust) (i.e. after having reached Nirvana) gives himself over to forest-life (i.e. to lust), and who, when removed from the forest (i.e. from lust), runs to the forest (i.e. to lust), look at that man! though free, he runs into bondage. |
| Cited from DLMBS [8] | DhP 344
Imagine somebody who is free from the householder's life, inclined to live as a monk. Then, free of the forest of the householder's life, he runs back to it.
Come and look at that person! After being set free, he runs back to the bond! [DLMBSFn-V344]
|
| Pāḷi Tipiṭaka (PTS) [1] | 345. Na taṃ daḷhaṃ bandhanamāhu dhīrā
Yadāyasaṃ dārujaṃ babbajañca
Sārattarattā maṇikuṇḍalesu
Puttesu dāresu ca yā apekhā.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 345. Na taṃ daḷhaṃ bandhanamāhu dhīrā, yadāyasaṃ dārujapabbajañca [dārūjaṃ babbajañca (sī. pī.)];
Sārattarattā maṇikuṇḍalesu, puttesu dāresu ca yā apekkhā.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | ATTACHMENT TO WORLDLY OBJECTS IS FAR STRONGER THAN IRON CHAINS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 345-346. That is not a strong fetter, the wise say, which is made of iron, wood or hemp. But the infatuation and longing for jewels and ornaments, children and wives — that, they say, is a far stronger fetter, which pulls one downward and, though seemingly loose, is hard to remove. This, too, the wise cut off. Giving up sensual pleasure, and without any longing, they renounce the world. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 345-347
That's not a strong bond
— so say the enlightened —
the one made of iron, of wood, or of grass.
To be smitten, enthralled,
with jewels & ornaments,
longing for children & wives:
that's the strong bond,
— so say the enlightened —
one that's constraining,
elastic,
hard to untie.
But having cut it, they
— the enlightened — go forth,
free of longing, abandoning
sensual ease.
Those smitten with passion
fall back
into a self-made stream,
like a spider snared in its web.
But, having cut it, the enlightened set forth,
free of longing, abandoning
all suffering & stress.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 345 & 346
That bond is weak,
The wise opine,
That’s made of teak
Or bronze or twine.
Craving for gems
And lusting for ladies,
Relishing rings
And longing for babies:
These are the bonds
That truly are strong;
Though easy to don, (4)
They’re tenacious once on.
The wise thus proceed
These bonds having severed,
Free of all longing
And rid of sense pleasure.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 345 Wise people do not call that a strong fetter which is made of iron, wood, or hemp; far stronger is the care for precious stones and rings, for sons and a wife. |
| Cited from DLMBS [8] | DhP 345
That fetter is not really strong, say the wise,
that is made of iron, wood or grass.
Strong infatuation with gems and ornaments,
whatever longing there is for sons and wives,
[continued in DhP 346] [DLMBSFn-V345]
|
| Pāḷi Tipiṭaka (PTS) [1] | 346. Etaṃ daḷhaṃ bandhanamāhu dhīrā
Ohārinaṃ sithilaṃ duppamuñcaṃ
Etampi chetvāna paribbajanti
Anapekkhino kāmasukhaṃ pahāya.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 346. Etaṃ daḷhaṃ bandhanamāhu dhīrā, ohārinaṃ sithilaṃ duppamuñcaṃ;
Etampi chetvāna paribbajanti, anapekkhino kāmasukhaṃ pahāya.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | RENOUNCE SENSUAL PLEASURES
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 345-346. That is not a strong fetter, the wise say, which is made of iron, wood or hemp. But the infatuation and longing for jewels and ornaments, children and wives — that, they say, is a far stronger fetter, which pulls one downward and, though seemingly loose, is hard to remove. This, too, the wise cut off. Giving up sensual pleasure, and without any longing, they renounce the world. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 345-347 [ThaniSFn-V346]
That's not a strong bond
— so say the enlightened —
the one made of iron, of wood, or of grass.
To be smitten, enthralled,
with jewels & ornaments,
longing for children & wives:
that's the strong bond,
— so say the enlightened —
one that's constraining,
elastic,
hard to untie.
But having cut it, they
— the enlightened — go forth,
free of longing, abandoning
sensual ease.
Those smitten with passion
fall back
into a self-made stream,
like a spider snared in its web.
But, having cut it, the enlightened set forth,
free of longing, abandoning
all suffering & stress.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 345 & 346
That bond is weak,
The wise opine,
That’s made of teak
Or bronze or twine.
Craving for gems
And lusting for ladies,
Relishing rings
And longing for babies:
These are the bonds
That truly are strong;
Though easy to don, [VaradoFn-V346]
They’re tenacious once on.
The wise thus proceed
These bonds having severed,
Free of all longing
And rid of sense pleasure.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 346 That fetter wise people call strong which drags down, yields, but is difficult to undo; after having cut this at last, people leave the world, free from cares, and leaving desires and pleasures behind. |
| Cited from DLMBS [8] | DhP 346
That fetter is really strong, say the wise,
it seems loose, but it leads you astray and is difficult to be freed from.
Having cut off this fetter, those without desire wander about as monks,
having abandoned all sensual pleasures. [DLMBSFn-V346]
|
| Pāḷi Tipiṭaka (PTS) [1] | 347. Ye rāgarattānupatanti sotaṃ
Sayaṃ kataṃ makkaṭako'va jālaṃ
Etampi chetvāna vajanti dhīrā
Anapekkhino sabbadukkhaṃ pahāya.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 347. Ye rāgarattānupatanti sotaṃ, sayaṃkataṃ makkaṭakova jālaṃ;
Etampi chetvāna vajanti dhīrā, anapekkhino sabbadukkhaṃ pahāya.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE LUSTFUL ARE CAUGHT IN THEIR OWN WEB
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 347. Those who are lust-infatuated fall back into the swirling current (of samsara) like a spider on its self-spun web. This, too, the wise cut off. Without any longing, they abandon all suffering and renounce the world. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 345-347
That's not a strong bond
— so say the enlightened —
the one made of iron, of wood, or of grass.
To be smitten, enthralled,
with jewels & ornaments,
longing for children & wives:
that's the strong bond,
— so say the enlightened —
one that's constraining,
elastic,
hard to untie.
But having cut it, they
— the enlightened — go forth,
free of longing, abandoning
sensual ease.
Those smitten with passion
fall back
into a self-made stream,
like a spider snared in its web.
But, having cut it, the enlightened set forth,
free of longing, abandoning
all suffering & stress.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 347
Those flowing with lust will fall into its current,
Like into its web a spider might plummet.
Removing their passion, the wise thus proceed
Without any longings, from sorrowing freed.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 347 Those who are slaves to passions, run down with the stream (of desires), as a spider runs down the web which he has made himself; when they have cut this, at last, wise people leave the world free from cares, leaving all affection behind. |
| Cited from DLMBS [8] | DhP 347
Those who are excited by passion fall into the current
as if a spider would fall into his own web.
Having cut off this, the wise ones without desires wander about as monks,
having abandoned all suffering. [DLMBSFn-V347]
|
| Pāḷi Tipiṭaka (PTS) [1] | 348. Muñca pure muñca pacchato majjhe muñca bhavassa pāragū
Sabbattha vimuttamānaso na puna jātijaraṃ upehisi.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 348. Muñca pure muñca pacchato, majjhe muñca bhavassa pāragū;
Sabbattha vimuttamānaso, na punaṃ jātijaraṃ upehisi.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | RELEASE YOUR MIND
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 348. Let go of the past, let go of the future, let go of the present, and cross over to the farther shore of existence. With mind wholly liberated, you shall come no more to birth and death. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 348 [ThaniSFn-V348]
Gone to the beyond of becoming,
you let go of in front,
let go of behind,
let go of between.
With a heart everywhere let-go,
you don't come again to birth
& aging.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 348
Let go of what’s been and whatever’s foreseen,
And let go of the present which stands in between.
Having left all becoming, with mind well-released,
Then returning to birth and old-age, you will cease.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 348 Give up what is before, give up what is behind, give up what is in the middle, when thou goest to the other shore of existence; if thy mind is altogether free, thou wilt not again enter into birth and decay. |
| Cited from DLMBS [8] | DhP 348
Let go of the past, let go of the future.
Let go of the present. When you cross over to the other shore of existence,
and your mind will be completely free,
you will never again come to birth and aging. [DLMBSFn-V348]
|
| Pāḷi Tipiṭaka (PTS) [1] | 349. Vitakkapamathitassa jantuno tibbarāgassa subhānupassino
Bhiyyo taṇhā pavaḍḍhati esa kho daḷhaṃ karoti bandhanaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 349. Vitakkamathitassa jantuno, tibbarāgassa subhānupassino;
Bhiyyo taṇhā pavaḍḍhati, esa kho daḷhaṃ [esa gāḷhaṃ (ka.)] karoti bandhanaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | CRAVING GROWS IN THE PASSIONATE
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 349. For a person tormented by evil thoughts, who is passion-dominated and given to the pursuit of pleasure, his craving steadily grows. He makes the fetter strong, indeed. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 349-350
For a person
forced on by his thinking,
fierce in his passion,
focused on beauty,
craving grows all the more.
He's the one
who tightens the bond.
But one who delights
in the stilling of thinking,
always mindful
cultivating
a focus on the foul:
He's the one
who will make an end,
the one who will cut Mara's bond.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 349
Whoever by fanciful thinking’s oppressed,
Full of strong passions, with beauty obsessed,
He generates craving, he cultivates lust,
That person indeed makes his fetters robust.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 349 If a man is tossed about by doubts, full of strong passions, and yearning only for what is delightful, his thirst will grow more and more, and he will indeed make his fetters strong. |
| Cited from DLMBS [8] | DhP 349
The thirst of a person who has confused thoughts, is strongly passionate and contemplates only the pleasant things
will only grow more. Such a person makes his fetters stronger. [DLMBSFn-V349]
|
| Pāḷi Tipiṭaka (PTS) [1] | 350. Vitakkupasame ca yo rato asubhaṃ bhāvayati sadā sato
Esa kho vyantikāhiti esa checchati mārabandhanaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 350. Vitakkūpasame ca [vitakkūpasameva (ka.)] yo rato, asubhaṃ bhāvayate sadā sato;
Esa [eso (?)] kho byanti kāhiti, esa [eso (?)] checchati mārabandhanaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE MINDFUL END CRAVING
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 350. He who delights in subduing evil thoughts, who meditates on the impurities and is ever mindful — it is he who will make an end of craving and rend asunder Mara's fetter. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 349-350 [ThaniSFn-V350]
For a person
forced on by his thinking,
fierce in his passion,
focused on beauty,
craving grows all the more.
He's the one
who tightens the bond.
But one who delights
in the stilling of thinking,
always mindful
cultivating
a focus on the foul:
He's the one
who will make an end,
the one who will cut Mara's bond.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 350
Whoever’s devoted to calming his thinking,
Who’s mindful of bodily aspects unpleasing,
That person erases his sensual ardour:
He shatters asunder the fetters of Mara.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 350 If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful (the impurity of the body, &c.), he certainly will remove, nay, he will cut the fetter of Mara. |
| Cited from DLMBS [8] | DhP 350
Who is devoted to calming of thoughts,
meditates on impurity, is always mindful,
such a person will put an end to craving.
Such a person will cut off the fetters of Mara. [DLMBSFn-V350]
|
| Pāḷi Tipiṭaka (PTS) [1] | 351. Niṭṭhaṃ gato asantāsī vītataṇho anaṅgaṇo
Acchindi bhavasallāni antimo'yaṃ samussayo.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 351. Niṭṭhaṅgato asantāsī, vītataṇho anaṅgaṇo;
Acchindi bhavasallāni, antimoyaṃ samussayo.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | HE WHO IS FREE FROM CRAVING IS IN HIS FINAL LIFE
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 351. He who has reached the goal, is fearless, free from craving, passionless, and has plucked out the thorns of existence — for him this is the last body. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 351-352 Arrived at the finish, unfrightened, unblemished, free of craving, he has cut away the arrows of becoming. This physical heap is his last. Free from craving, ungrasping, astute in expression, knowing the combination of sounds — which comes first & which after. He's called a last-body greatly discerning great man. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 351
The person who
has attained the Goal;
is free of trembling;
is free of craving;
is free of blemish;
has removed the dart of existence:
this is his last body.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 351 He who has reached the consummation, who does not tremble, who is without thirst and without sin, he has broken all the thorns of life: this will be his last body. |
| Cited from DLMBS [8] | DhP 351
One who has attained perfection, is without fear, free of thirst and pure,
cut off the arrows of existence. For such a one, this is the very last life. [DLMBSFn-V351]
|
| Pāḷi Tipiṭaka (PTS) [1] | 352. Vītataṇho anādāno niruttipadakovido
Akkharānaṃ sannipātaṃ jaññā pubbaparāni ca
Sa ve antimasārīro mahāpañño mahāpuriso'ti vuccati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 352. Vītataṇho anādāno, niruttipadakovido;
Akkharānaṃ sannipātaṃ, jaññā pubbāparāni ca;
Sa ve ‘‘antimasārīro, mahāpañño mahāpuriso’’ti vuccati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE NON-ATTACHED PERSON IS A GREAT SAGE
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 352. He who is free from craving and attachment, is perfect in uncovering the true meaning of the Teaching, and knows the arrangement of the sacred texts in correct sequence — he, indeed, is the bearer of his final body. He is truly called the profoundly wise one, the great man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 351-352 [ThaniSFn-V352] Arrived at the finish, unfrightened, unblemished, free of craving, he has cut away the arrows of becoming. This physical heap is his last. Free from craving, ungrasping, astute in expression, knowing the combination of sounds — which comes first & which after. He's called a last-body greatly discerning great man. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 352
Whoever’s adept at linguistics,
Proficient in words and semantics,
And skilled in phonetics,
An expert in syntax,
Whose craving and clinging’s destroyed:
“A great intellect”,
“The salt of the earth”,
“A last-body person” is called. [VaradoFn-V352]
|
| Translated from the Pali by Friedrich Max Müller) [7] | 352 He who is without thirst and without affection, who understands the words and their interpretation, who knows the order of letters (those which are before and which are after), he has received his last body, he is called the great sage, the great man. |
| Cited from DLMBS [8] | DhP 352
If one who is without thirst, free of attachments and skilled in the language of the scriptures
should know the arrangement of the texts in the right sequence,
he then is known as a great person of great wisdom, living his last life. [DLMBSFn-V352]
|
| Pāḷi Tipiṭaka (PTS) [1] | 353. Sabbābhibhū sabbavidū'hamasmi
Sabbesu dhammesu anūpalitto
Sabbañjaho taṇhakkhaye vimutto
Sayaṃ abhiññāya kamuddiseyyaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 353. Sabbābhibhū sabbavidūhamasmi, sabbesu dhammesu anūpalitto;
Sabbañjaho taṇhakkhaye vimutto, sayaṃ abhiññāya kamuddiseyyaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE OMNISCIENT ONE HAS NO TEACHER
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 353. A victor am I over all, all have I known. Yet unattached am I to all that is conquered and known. Abandoning all, I am freed through the destruction of craving. Having thus directly comprehended all by myself, whom shall I call my teacher? [BudRkFn-v353] |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 353 [ThaniSFn-V353] All-conquering, all-knowing am I, with regard to all things, unadhering. All-abandoning, released in the ending of craving: having fully known on my own, to whom should I point as my teacher? |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 353
All-conquering, I:
All things do I know,
And by all things am I undefiled.
By destruction of craving,
I’m utterly free;
By renouncing, I’ve left all behind.
Having thus comprehended
All things by myself,
Then who could I say was my guide?
|
| Translated from the Pali by Friedrich Max Müller) [7] | 353 'I have conquered all, I know all, in all conditions of life I am free from taint; I have left all, and through the destruction of thirst I am free; having learnt myself, whom shall I teach?' |
| Cited from DLMBS [8] | DhP 353
I have conquered all and know everything.
I am unstained by anything.
I have given up everything, freed through destruction of thirst.
I have found all out by myself; whom should I point out as my teacher? [DLMBSFn-V353]
|
| Pāḷi Tipiṭaka (PTS) [1] | 354. Sabbadānaṃ dhammadānaṃ jināti
Sabbaṃ rasaṃ dhammaraso jināti
Sabbaṃ ratiṃ dhammaratī jināti
Taṇhakkhayo sabbadukkhaṃ jināti.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 354. Sabbadānaṃ dhammadānaṃ jināti, sabbarasaṃ dhammaraso jināti;
Sabbaratiṃ dhammarati jināti, taṇhakkhayo sabbadukkhaṃ jināti.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE GIFT OF TRUTH EXCELS ALL OTHER GIFTS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 354. The gift of Dhamma excels all gifts; the taste of the Dhamma excels all tastes; the delight in Dhamma excels all delights. The Craving-Freed vanquishes all suffering. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 354 [ThaniSFn-V354]
A gift of Dhamma conquers all gifts;
the taste of Dhamma, all tastes;
a delight in Dhamma, all delights;
the ending of craving, all suffering
& stress.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 354
The giving of Dhamma surpasses all gifts;
The pleasure of Dhamma surpasses all bliss;
The flavour of Dhamma, of tastes, is the chief;
For in conquering craving, one conquers all grief.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 354 The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; the delight in the law exceeds all delights; the extinction of thirst overcomes all pain. |
| Cited from DLMBS [8] | DhP 354
The gift of Dharma conquers all gifts.
The taste of Dharma excels all tastes.
The joy of Dharma excels all joys.
The destruction of thirst conquers all suffering. [DLMBSFn-V354]
|
| Pāḷi Tipiṭaka (PTS) [1] | 355. Hananti bhogā dummedhaṃ no ve pāragavesino
Bhogataṇhāya dummedho hanti aññe'va attanā.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 355. Hananti bhogā dummedhaṃ, no ca pāragavesino;
Bhogataṇhāya dummedho, hanti aññeva attanaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | RICHES RUIN THE IGNORANT
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 355. Riches ruin only the foolish, not those in quest of the Beyond. By craving for riches the witless man ruins himself as well as others. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 355
Riches ruin the man
weak in discernment,
but not those who seek
the beyond.
Through craving for riches
the man weak in discernment
ruins himself
as he would others.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 355
Wealth will surely harm the witless,
Not the seekers of the Deathless.
Fools, in craving revenue,
Will harm themselves and others too.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 355 Pleasures destroy the foolish, if they look not for the other shore; the foolish by his thirst for pleasures destroys himself, as if he were his own enemy. |
| Cited from DLMBS [8] | DhP 355
Possessions hurt the stupid, but not those who are in search for the opposite shore of suffering.
With his thirst for possessions the fool hurts the others as well as himself. [DLMBSFn-V355]
|
| Pāḷi Tipiṭaka (PTS) [1] | 356. Tiṇadosāni khettāni rāgadosā ayaṃ pajā
Tasmā hi vītarāgesu dinnaṃ hoti mahapphalaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 356. Tiṇadosāni khettāni, rāgadosā ayaṃ pajā;
Tasmā hi vītarāgesu, dinnaṃ hoti mahapphalaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | LUST IS THE BLEMISH OF MANKIND
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 356. Weeds are the bane of fields, lust is the bane of mankind. Therefore, what is offered to those free of lust yields abundant fruit. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 356-359 Fields are spoiled by weeds; people, by passion. So what's given to those free of passion bears great fruit. Fields are spoiled by weeds; people, by aversion. So what's given to those free of aversion bears great fruit. Fields are spoiled by weeds; people, by delusion. So what's given to those free of delusion bears great fruit. Fields are spoiled by weeds; people, by longing. So what's given to those free of longing bears great fruit. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 356
A flaw of crops is rust;
A flaw of men is lust.
Thus, fruits of gifts to him are great,
The one who’s rid of lustful states.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 356 The fields are damaged by weeds, mankind is damaged by passion: therefore a gift bestowed on the passionless brings great reward. |
| Cited from DLMBS [8] | DhP 356
Fields are ruined by weeds. This mankind is ruined by passions.
Therefore, what is given to those devoid of passions brings much fruit. [DLMBSFn-V356]
|
| Pāḷi Tipiṭaka (PTS) [1] | 357. Tiṇadosāni khettāni dosadosā ayaṃ pajā
Tasmā hi vītadosesu dinnaṃ hoti mahapphalaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 357. Tiṇadosāni khettāni, dosadosā ayaṃ pajā;
Tasmā hi vītadosesu, dinnaṃ hoti mahapphalaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | HATRED IS THE BLEMISH OF MANKIND
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 357. Weeds are the bane of fields, hatred is the bane of mankind. Therefore, what is offered to those free of hatred yields abundant fruit. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 356-359 Fields are spoiled by weeds; people, by passion. So what's given to those free of passion bears great fruit. Fields are spoiled by weeds; people, by aversion. So what's given to those free of aversion bears great fruit. Fields are spoiled by weeds; people, by delusion. So what's given to those free of delusion bears great fruit. Fields are spoiled by weeds; people, by longing. So what's given to those free of longing bears great fruit. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 357
A flaw of crops is blight;
A flaw of men is spite.
Thus, fruits of gifts to him are great,
The one who’s rid of spiteful states.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 357 The fields are damaged by weeds, mankind is damaged by hatred: therefore a gift bestowed on those who do not hate brings great reward. |
| Cited from DLMBS [8] | DhP 357
Fields are ruined by weeds. This mankind is ruined by hatred.
Therefore, what is given to those devoid of hatred brings much fruit. [DLMBSFn-V357]
|
| Pāḷi Tipiṭaka (PTS) [1] | 358. Tiṇadosāni khettāni mohadosā ayaṃ pajā
Tasmā hi vītamohesu dinnaṃ hoti mahapphalaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 358. Tiṇadosāni khettāni, mohadosā ayaṃ pajā;
Tasmā hi vītamohesu, dinnaṃ hoti mahapphalaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | DELUSION IS THE BLEMISH OF MANKIND
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 358. Weeds are the bane of fields, delusion is the bane of mankind. Therefore, what is offered to those free of delusion yields abundant fruit. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 356-359 Fields are spoiled by weeds; people, by passion. So what's given to those free of passion bears great fruit. Fields are spoiled by weeds; people, by aversion. So what's given to those free of aversion bears great fruit. Fields are spoiled by weeds; people, by delusion. So what's given to those free of delusion bears great fruit. Fields are spoiled by weeds; people, by longing. So what's given to those free of longing bears great fruit. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 358
A flaw of a coppice is holly;
A flaw of men is folly.
Thus, fruits of gifts to him are great,
The one who’s rid of foolish states.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 358 The fields are damaged by weeds, mankind is damaged by vanity: therefore a gift bestowed on those who are free from vanity brings great reward. |
| Cited from DLMBS [8] | DhP 358
Fields are ruined by weeds. This mankind is ruined by delusion.
Therefore, what is given to those devoid of delusion brings much fruit. [DLMBSFn-V358]
|
| Pāḷi Tipiṭaka (PTS) [1] | 359. Tiṇadosāni khettāni icchādosā ayaṃ pajā
Tasmā hi vigaticchesu dinnaṃ hoti mahapphalaṃ.
Taṇhāvaggo catuvīsatimo. |
| Pāḷi Tipiṭaka (CSCD) [2] | 359. (Tiṇadosāni khettāni, icchādosā ayaṃ pajā;
Tasmā hi vigaticchesu, dinnaṃ hoti mahapphalaṃ.) [( ) videsapotthakesu natthi, aṭṭhakathāyampi na dissati]
Tiṇadosāni khettāni, taṇhādosā ayaṃ pajā;
Tasmā hi vītataṇhesu, dinnaṃ hoti mahapphalaṃ.
Taṇhāvaggo catuvīsatimo niṭṭhito. |
| Translated from the Pali by Ven. Nārada Thera ) [3] | DESIRE IS THE BLEMISH OF MANKIND
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 359. Weeds are the bane of fields, desire is the bane of mankind. Therefore, what is offered to those free of desire yields abundant fruit. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 356-359 Fields are spoiled by weeds; people, by passion. So what's given to those free of passion bears great fruit. Fields are spoiled by weeds; people, by aversion. So what's given to those free of aversion bears great fruit. Fields are spoiled by weeds; people, by delusion. So what's given to those free of delusion bears great fruit. Fields are spoiled by weeds; people, by longing. So what's given to those free of longing bears great fruit. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 359
A flaw of fields is weeds;
A flaw of men is greed.
Thus, fruits of gifts to him are great,
The one who’s rid of greedy states.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 359 The fields are damaged by weeds, mankind is damaged by lust: therefore a gift bestowed on those who are free from lust brings great reward. |
| Cited from DLMBS [8] | DhP 359
Fields are ruined by weeds. This mankind is ruined by desires.
Therefore, what is given to those devoid of desires brings much fruit. [DLMBSFn-V359]
|
- the feature in the Pali scriptures which is most prominent and most tiresome to the unsympathetic reader is the repetition of words, sentences and whole paragraphs. This is partly the result of grammar or at least of style. …，…，…，
…，…，…， there is another cause for this tedious peculiarity, namely that for a long period the Pitakas were handed down by oral tradition only. …，…，…，
…，…，…， It may be too that the wearisome and mechanical iteration of the Pali Canon is partly due to the desire of the Sinhalese to lose nothing of the sacred word imparted to them by missionaries from a foreign country, …，…，…，
…，…，…， repetition characterized not only the reports of the discourses but the discourses themselves. No doubt the versions which we have are the result of compressing a free discourse into numbered paragraphs and repetitions: the living word of the Buddha was surely more vivacious and plastic than these stiff tabulations.
（excerpt from: HINDUISM AND BUDDHISM-- AN HISTORICAL SKETCH, BY SIR CHARLES ELIOT; BOOK III-- PALI BUDDHISM, CHAPTER XIII, THE CANON , 2)
NOTE:
| [1] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26) (note 001) Pāḷi Tipiṭaka (PTS) Dhammapadapāḷi: Access to Insight → Tipitaka : → Dhp → {Dhp 1-20} ( Dhp ; Dhp 21-32 ; Dhp 33-43 , etc..） |
| [2] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26) (note 002) Pāḷi Tipiṭaka (CSCD) Dhammapadapāḷi: Vipassana Meditation (As Taught By S.N. Goenka in the tradition of Sayagyi U Ba Khin) CSCD ( Chaṭṭha Saṅgāyana CD)。 original: The Pāḷi Tipitaka (http://www.tipitaka.org/) (please choose at left frame “Tipiṭaka Scripts” on Roman → Web → Tipiṭaka (Mūla) → Suttapiṭaka → Khuddakanikāya → Dhammapadapāḷi → 1. Yamakavaggo (2. Appamādavaggo , 3. Cittavaggo , etc..)] |
| [3] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26) (note 003) original: Dhammapada -- PâLI TEXT AND TRANSLATION WITH STORIES IN BRIEF AND NOTES BY Ven Nārada Thera |
| [4] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26) (note 004) original: The Buddha's Path of Wisdom, translated from the Pali by Ven. Ācharya Buddharakkhita : Preface with an introduction by Ven. Bhikkhu Bodhi ; I. Yamakavagga: The Pairs (vv. 1-20) , Dhp II Appamadavagga: Heedfulness (vv. 21-32 ) , Dhp III Cittavagga: The Mind (Dhp 33-43) , ..., XXVI. The Holy Man (Dhp 383-423) |
| [5] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26) (note 005) original: The Dhammapada, A Translation translated from the Pali by Ven. Thanissaro Bhikkhu : Preface ; introduction ; I. Yamakavagga: The Pairs (vv. 1-20) , Dhp II Appamadavagga: Heedfulness (vv. 21-32) , Dhp III Cittavagga: The Mind (Dhp 33-43) , ..., XXVI. The Holy Man (Dhp 383-423) ( Access to Insight:Readings in Theravada Buddhism → Tipitaka → Dhp (Dhammapada The Path of Dhamma) |
| [6] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26) (note 006) original: Dhammapada in Verse -- Inward Path, Translated by Bhante Varado and Samanera Bodhesako, Malaysia, 2007 |
| [7] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26) (note 007) original: The Dhammapada : A Collection of Verses: Being One of the Canonical Books of the Buddhists, translated by Friedrich Max Müller (en.wikisource.org) (revised Jack Maguire, SkyLight Pubns, Woodstock, Vermont, 2002) THE SACRED BOOKS OF THE EAST, VOLUME X PART I. THE DHAMMAPADA; TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MüLLER, OXFOKD UNIVERSITY FBESS WABEHOUSE, 1881; PDF ( from: http://sourceoflightmonastery.tripod.com) |
| [8] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26) (note 8) original: Readings in Pali Texts ( Digital Library & Museum of Buddhist Studies (DLMBS) --- Pali Lessons ) |
| [NāradaFn24-01] | (Ven. Nārada 24-01) Craving is threefold, viz: craving for sensual pleasures (kāmataṇhā), craving connected with the notion of eternalism (bhavataṇhā), and craving connected with the notion of nihilism (vibhavataṇhā). Craving for personal sense-fields, such as eye, ear, nose, tongue, body and mind, and for external sense-fields, such as form, sound, scent, taste, contact, and dhammas (mental objects), when viewed in the foregoing three aspects, divides itself into thirty-six varieties. When they are viewed according to past, present, and future they become one hundred and eight. Bhavataṇhā may also be interpreted as attachment to life or Realms of Form, and vibhavataṇhā as attachment to annihilation or Formless Realms. |
| [NāradaFn24-02] | (Ven. Nārada 24-02) Passions. |
| [NāradaFn24-03] | (Ven. Nārada 24-03) See note on v. 334. |
| [NāradaFn24-04] | (Ven. Nārada 24-04) Through the six sense-doors. |
| [NāradaFn24-05] | (Ven. Nārada 24-05) That is, from the six sense-doors. |
| [NāradaFn24-06] | (Ven. Nārada 24-06) Resting on the six sense-objects. |
| [NāradaFn24-07] | (Ven. Nārada 24-07) There are five kinds of bonds (saṅga) - namely: lust, hatred, delusion, pride, and false views. |
| [NāradaFn24-08] | (Ven. Nārada 24-08) Here is a pun on the two meanings of vana, forest and desire. |
| [NāradaFn24-09] | (Ven. Nārada 24-09) Editor's note: The text here actually reads vajanti dhīrā, as in the following verse; but Ven Nārada translates: 'leave the world' which can only refer to paribbajanti as in other editions. |
| [NāradaFn24-10] | (Ven. Nārada 24-10) That is, attachment to the past, present, and future Aggregates. |
| [NāradaFn24-11] | (Ven. Nārada 24-11) This is the meditation on the impurities of the body by practising which one can get rid of attachment to the body. |
| [NāradaFn24-12] | (Ven. Nārada 24-12) Niruttipadakovido - versed in the four kinds of analytical knowledge (pañisambhidā) - namely: meaning (attha), text (dhamma), etymology (nirutti), and understanding (pañibhāna). |
| [NāradaFn24-13] | (Ven. Nārada 24-13) Arahantship. |
| [BudRkFn-v339] | (Ven. Buddharakkhita (v. 339) The thirty-six currents of craving: the three cravings — for sensual pleasure, for continued existence, and for annihilation — in relation to each of the twelve bases — the six sense organs, including mind, and their corresponding objects. |
| [BudRkFn-v344] | (Ven. Buddharakkhita (v. 344) This verse, in the original, puns with the Pali word vana meaning both "desire" and "forest." |
| [BudRkFn-v353] | (Ven. Buddharakkhita (v. 353) This was the Buddha's reply to a wandering ascetic who asked him about his teacher. The Buddha's answer shows that Supreme Enlightenment was his own unique attainment, which he had not learned from anyone else. |
| [ThaniSFn-V337] | (Ven. Thanissaro V. 337) This verse provides a Buddhist twist to the typical benedictions found in works of kavya. Instead of expressing a wish that the listeners meet with wealth, fame, status, or other worldly forms of good fortune, it describes the highest good fortune, which can be accomplished only through one's own skillful kamma: the uprooting of craving and the resulting state of total freedom from the round of death and rebirth. A similar twist on the theme of good fortune is found in the Mangala Sutta (Khp.5, Sn 2.4), which teaches that the best protective charm is to develop skillful kamma, ultimately developing the mind to the point where it is untouched by the vagaries of the world. |
| [ThaniSFn-V339] | (Ven. Thanissaro V. 339) 36 streams = three forms of desire for each of the internal and external sense spheres (see note 294) — 3 x 2 x 6 = 36. According to one sub-commentary, the three forms of desire are desires focused on the present, past, and future. According to another, they are craving for sensuality, craving for becoming, and craving for no-becoming. |
| [ThaniSFn-V340] | (Ven. Thanissaro V. 340) "Every which way": Reading sabbadhi with the Thai and Burmese editions. The creeper, according to DhpA, is craving, which sends thoughts out to wrap around its objects, while it itself stays rooted in the mind. |
| [ThaniSFn-V341] | (Ven. Thanissaro V. 341) This verse contains an implied simile: the terms "loosened & oiled," here applied to joys, were commonly used to describe smooth bowel movements. |
| [ThaniSFn-V343] | (Ven. Thanissaro V. 343) For the various meanings that attano — "for himself" — can have in this verse, see note 402. |
| [ThaniSFn-V346] | (Ven. Thanissaro V. 346) "Elastic": The usual translation for sithilam — "slack" — does not fit in this verse, but all the Pali recensions are unanimous on this reading, so I have chosen a near synonym that does. The Patna Dhp renders this term as "subtle," whereas the Tibetan commentary to the Udanavarga explains the line as a whole as meaning "hard for the slack to untie." Both alternatives make sense, but may be attempts to "correct" a term that could well have originally meant "elastic," a meaning that got lost with the passage of time. |
| [ThaniSFn-V348] | (Ven. Thanissaro V. 348) DhpA: In front = the aggregates of the past; behind = the aggregates of the future; in between = the aggregates of the present. See also note 385. |
| [ThaniSFn-V350] | (Ven. Thanissaro V. 350) "A focus on the foul": A meditative exercise in focusing on the foul parts of the body so as to help undercut lust and attachment for the body. See note 7-8. |
| [ThaniSFn-V352] | (Ven. Thanissaro V. 352) "Astute in expression, knowing the combination of sounds — which comes first & which after": Some arahants, in addition to their ability to overcome all of their defilements, are also endowed with four forms of acumen (patisambhida), one of which is acumen with regard to expression (nirutti-patisambhida), i.e., a total mastery of linguistic expression. This talent in particular must have been of interest to the anthologist(s) who put together the Dhp. "Last-body": Because an arahant will not be reborn, this present body is his/her last. |
| [ThaniSFn-V353] | (Ven. Thanissaro V. 353) According to MN 26 and Mv I.6.7, one of the first people the Buddha met after his Awakening was an ascetic who commented on the clarity of his faculties and asked who his teacher was. This verse was part of the Buddha's response. |
| [ThaniSFn-V354] | (Ven. Thanissaro V. 354) This verse contains several terms related to aesthetics. Both dhamma (justice) and dana (gift/generosity) are sub-types of the heroic rasa, or savor. (See the Introduction.) The third sub-type of the heroic — yuddha (warfare) — is suggested by the verb "conquer," which occurs four times in the Pali. Rati (delight/love) is the emotion (bhava) that corresponds to the sensitive rasa. In effect, the verse is saying that the highest forms of rasa and emotion are those related to Dhamma; the highest expression of the heroic Dhamma rasa is in the ending of craving. |
| [VaradoFn-V340] | (Ven. Varado V.340) Verse 340: "A river courses far and wide/ The creeping vine, where it sprouts it abides". I take this to mean that although sensation (vedana) courses far and wide, free of attachment, like a river, clinging is static, like a vine. |
| [VaradoFn-V341] | (Ven. Varado V.341) Verse 341: My translation of the first line has been largely guided by the context of the second line. |
| [VaradoFn-V344] | (Ven. Varado V.344) Verse 344: "wood/would" reflects the Pali "vana/vana" word-play. |
| [VaradoFn-V346] | (Ven. Varado V.346) Verse 346: "easy to don" (ohārinaṃ sithilaṃ). Comments in PED suggest this can be translated as "yielding to take down". |
| [VaradoFn-V352] | (Ven. Varado V.352) Verse 352: Adept at linguistics (niruttipadakovido) which PED says means "skilled in the dialect or the original language of the holy Scriptures". Proficient in words and semantics (sannipātaṃ) which PED says means "collocation" i.e. the characteristic combination of words in a language. Skilled in phonetics (akkhara) which PED says means "phonetics which probably included grammar". Expert in syntax (pubbāparā) which PED says means what precedes and what follows, what comes first and what last, with reference to the successive order of syllables and words in the text of the Scriptures". |
| [DLMBSFn-V334] | (DLMBS Commentary V334) A fisherman in Sāvatthi once caught a beautiful golden fish. But when the fish opened its mouth, horrible smell spread all around. The Buddha was asked why this was so. The fish had been a monk named Kapila long time ago. Kapila was very learned and famous. He taught the Dharma to many people. As a result of this he became very conceited and looked down on other monks. Whenever somebody would try to censure him, Kapila would just grow angry. Soon everybody avoided him and that made Kapila even angrier and he developed hatred for the monks and for the Dharma. As a result of his conceit and hatred, he had to suffer for a long time. Because he taught the Dharma to many, he had a beautiful golden body. But because he used his mouth to abuse the monks and the Dharma, his breath was stinky and foul. The Buddha then added this verse (and the three following ones, DhP 335, DhP 336 and DhP 337). |
| [DLMBSFn-V335] | (DLMBS Commentary V335) The story for this verse is identical with the one for the previous verse (DhP 334) and the two following verses (DhP 336 and DhP 337). Thirst and craving are one of the main roots of evil, origins of suffering. The more we are in power of craving, the more suffering and sorrow will befall us. To cut off the craving in our minds is to destroy all sorrow and suffering. |
| [DLMBSFn-V336] | (DLMBS Commentary V336) The story for this verse is identical with the one for the two previous verses (DhP 334 and DhP 335) and for the following verse (DhP 337). To defeat the thirst and craving is to defeat the suffering and sorrow. It equals the attainment of Awakenment. Only after reaching the goal of Arahantship, is the thirst completely eradicated and the mind is free from sorrow and suffering. In order to do that one must practice meditation diligently, as taught by the Buddha. |
| [DLMBSFn-V337] | (DLMBS Commentary V337) The fishermen in Sāvatthi once caught a beautiful golden fish. They took it to the king who in turn sent it to the Buddha. When the fish opened its mouth, horrible smell spread all around. When asked about this, the Buddha replied that this fish as a learned monk named Kapila a long time ago, during the times of the Buddha Kassapa. Kapila was learned, but very conceited. He did not stand any criticism from other monks, whom he looked down upon. As a result, the other monks started to avoid him. At one occasion, Kapila was delivering a discourse, but nobody went to attend. Kapila then started to think that Dharma had no meaning at all. Because of this, he was born as a fish with a foul breath. But because he taught the Dharma to many before he became so sour, he had a beautiful golden body. The Buddha then spoke this verse and went on to stress the importance of equally combining theoretical learning with meditation practice. |
| [DLMBSFn-V338] | (DLMBS Commentary V338) Once the Buddha saw a female pig and he smiled. Venerable Ānanda asked him about the reason for his smile. The Buddha told him that this pig used to be a hen during the times pf the previous Buddha. The hen lived close to a monastery and as a result listened to the discourses. Later she was reborn as a princess. Once she noticed some worms in the toilet and started to meditate on the repulsiveness of the body. Later she was reborn as a Brahma type of deity. And now again, because of some demerit, she was born as a pig. The Buddha commented in this verse (and the five following ones, DhP 339 - DhP 343) how there was simply no end of the round of existences on account of good and bad karma. |
| [DLMBSFn-V339] | (DLMBS Commentary V339) The story for this verse is identical with the one for the previous verse (DhP 338) and for the four following verses (DhP 340 - DhP 343). The thirty-six streams in this verse are the three types of craving (for sensual pleasure, for eternal existence, for non-existence) in relation to each of six sense organs that the Buddhist psychology works with: eye, nose, ears, tongue, body and mind. |
| [DLMBSFn-V340] | (DLMBS Commentary V340) The story for this verse is identical with the one for the two previous verses (DhP 338 and DhP 339) and with the three following verses (DhP 341, DhP 342 and DhP 343). The streams in this verse are identical with the thirty-six streams from the previous verse (DhP 339). The creeper means passion. It has to be cut off completely with the wisdom gained in meditation practice in order to enable us to reach the Awakenment. |
| [DLMBSFn-V341] | (DLMBS Commentary V341) The story for this verse is identical with the one for the three previous verses (DhP 338, Dhp 339 and Dhp 340) and for the two following verses (DhP 342 and DhP 343). Our senses bring in all kinds of data. We are attached to the pleasures coming from these senses. Because of that, we create positive and negative karma and this karma will come into fruition in the future as more births and deaths for us. The solution is to cut off the attachment to this pleasure and with equanimity concentrate on the highest goal, the Awakenment. |
| [DLMBSFn-V342] | (DLMBS Commentary V342) The story for this verse is identical with the one for the four previous verses (DhP 338, DhP 339, DhP 340 and DhP 341) and for the following verse (DhP 343). There are ten fetters (saṃyojana). They can be divided into two kinds, five so called "lower" or "big" fetters and five "higher" or "small" fetters. The five big fetters are:
The five small fetters are:
|
| [DLMBSFn-V343] | (DLMBS Commentary V343) The story for this verse is identical with the one for the five previous verses (DhP 338, DhP 339, DhP 340, DhP 341 and DhP 342). Because of craving people "crawl around" from existence into existence. Just like a captured hare tries very hard to escape but the fetter is stronger, so it manages only to cut itself. People also try to be free but do it the wrong way, only falling more and more deeply into the snare of passions and repeated existence. The solution is to remove all the passion and thirst and escape the snare of Samsara forever. |
| [DLMBSFn-V344] | (DLMBS Commentary V344) A certain monk was a pupil of Venerable Mahā Kassapa. Although he did not reach any stage of Awakenment, he was able to achieve the four mental absorptions (jhāna). Once he visited his uncle who was a goldsmith and developed a strong craving for the gold ornaments he saw there. Therefore he left the Order and came to live with his uncle. But because he was lazy, his uncle threw him out of the house. The man became a thief. After some time he was caught and sentenced to execution. At the execution ground he did not show any fear at all and established himself in deep mental absorption. When the executioners saw that they were very surprised and informed the king. The king gave the order to release the man. The Buddha then admonished the monk with this verse, showing him how foolish it was to leave the monk's life. He further instructed the man in the meditation of insight. The man reached the first stage of Awakenment. Later he rejoined the Order and soon reached the Arahantship. |
| [DLMBSFn-V345] | (DLMBS Commentary V345) A group of monks once went to the city of Sāvatthi for almsfood. On their way they observed some prisoners being led with their hands and legs chained in bonds. When they returned to the monastery they related the matter to the Buddha. The Buddha spoke this verse (and the following one, DhP 346) and explained that passion and craving were much stronger fetters than all the chains and handcuffs. |
| [DLMBSFn-V346] | (DLMBS Commentary V346) The story for this verse is identical with the one for the previous verse (DhP 345). All the man-made fetters like iron handcuffs, ropes and wooden bonds can not equal craving and longing for beautiful things and loved persons. Bond by these fetters, all beings crawl from existence to existence, unable to break free. Only through abandoning this craving can we be free from the fetters of Samsara. |
| [DLMBSFn-V347] | (DLMBS Commentary V347) Queen Khemā was the wife of king Bimbisāra. She was very beautiful and proud of her beauty. The king wanted her to go to the monastery and listen to the Buddha's discourse. But Khemā knew that the Buddha often talked about impermanency and non-attachment to the body, she did not dare to go to see him. Finally the king ordered his musicians to play a song praising the Veluvana monastery and the queen decided to go. She sat in the audience while the Buddha was expounding the teaching. The Buddha then created a vision of a female form (which was visible only to Khemā) to sit near him on the stage, where he was delivering his speech and to fan him. The girl was very young and extremely beautiful. Khemā saw her and realized that compared to this girl she herself looked like a monkey. While she was looking, the girl began to grow older. She became a young woman, then a grown up woman, middle aged, old - and finally she became a very old woman. Khemā realized that the change of the body is a continuing process and she found out that this beautiful young girl changed into an old ugly woman. Then the woman on stage, no longer able to control her body, was lying there, dying and finally she died. Her body got swollen and worms were all over it. Khemā thus finally realized that also her beauty was very impermanent - it was subjected to illness, old age and death. The Buddha further instructed her with this verse and at the end Khemā attained Arahantship. Later she joined the order and became the chief female disciple of the Buddha. |
| [DLMBSFn-V348] | (DLMBS Commentary V348) Once a group of wandering acrobats came to Rājagaha. A young man named Uggasena fell in love with a beautiful dancer from the troupe. He married her and joined the group. But since he was not an acrobat, he could only help carry boxes, drive carts and perform similar tasks. The girl gave birth to a son later but she often scolded her husband for not being able to do anything better. Uggasena therefore learned the secrets of acrobatics and became a very skilful acrobat himself. One day the group returned to Rājagaha. Uggasena was eager to perform as he expected to be applauded for his skills. Just as he was performing, the Buddha passed near the place and all the attention of the crowd was drawn to him. Uggasena just sat there feeling very depressed. The Buddha told him this verse and Uggasena reached the Awakenment there and then. He became a monk immediately. Later the Buddha told Uggasena's story. A long time ago, during the times of the Buddha Kassapa, Uggasena gave almsfood to a monk and made a wish that he could reach Arahantship one day. The monk was an Arahant and looked into the future and smiled, because he was able to see that his wish would be fulfilled. Uggasena misunderstood the monk's smile and thought the monk was laughing at him. Therefore he became angry. Because of that he had to travel with a group of acrobats for some time before reaching his goal. |
| [DLMBSFn-V349] | (DLMBS Commentary V349) A young monk once asked for some water in a house where a young woman lived alone. She fell in love with him immediately and invited him to come over for almsfood anytime he wanted. Later she would hint that she had enough money but felt very lonely. The monk felt himself attracted to her and began contemplating leaving the Order and marrying her. He became thin and nervous because of his thoughts and the matter was reported to the Buddha. The Buddha told the monk that in his previous life this woman was his wife. Once they were traveling and met some thieves. She fell in love with their leader and helped him kill her husband. Just like in the previous life she was the source of his death, so in this life she could well be the ruin of his life as a monk. The Buddha then spoke this verse (and the following one, DhP 350). The monk took the advice to his heart and began striving diligently towards the Awakenment. |
| [DLMBSFn-V350] | (DLMBS Commentary V350) The story for this verse is identical with the one for the previous verse (DhP 349). The more we think about the pleasant things, the more we desire them. The thirst and attachment will grow. We should also reflect on the unpleasant and impure things in order to restrain our thirst and craving. In this way, we will be able to cut off the fetters that bind us to this world and we can reach the Awakenment. |
| [DLMBSFn-V351] | (DLMBS Commentary V351) A large group of monks came to visit the Jetavana monastery. The Buddha's son, novice Rāhula had to sleep outside. Mara then took the form of an elephant and tried to scare Rāhula. But Rāhula did not show any trace of fear. The Buddha then came out and told Mara this verse (and the following one, DhP 352) telling him that Rāhula was an Arahant and could not be scared by anything in the world. Mara realized he lost and disappeared. |
| [DLMBSFn-V352] | (DLMBS Commentary V352) The story for this verse is identical with the one for the previous verse (DhP 351). At the time of the Buddha, the sacred texts of various religions were not supposed to be written down. It was considered a kind of sacrilege to do that. Writing was reserved only for worldly matters. Therefore it was crucial that the texts were always remembered correctly and without alteration, in order to protect the true words of the teacher without his disciples changing the meaning. |
| [DLMBSFn-V353] | (DLMBS Commentary V353) Just a short time after the Buddha had reached the Awakenment, he met a wandering ascetic named Upaka. Upaka was very impressed by the Buddha and asked him, who was his teacher. The Buddha replied with this verse, saying he did not have any teacher, but that he reached the Awakenment completely on his own. At the end Upaka said he did neither believed the Buddha nor disbelieved him and just walked away. |
| [DLMBSFn-V354] | (DLMBS Commentary V354) The gods were once arguing about four questions: Which is the best of all gifts? Which is the best among tastes? Which is the best of joys? How to conquer all suffering? They could not agree on an answer, so Sakka, the king of gods, went to see the Buddha and asked him these questions. The Buddha replied with this verse. Sakka then requested that he gods be invited to share the merit accumulated by the gift of Dharma. The Buddha agreed and from that time on it is a custom to invite the gods to partake of the merit whenever a good deed is done. |
| [DLMBSFn-V355] | (DLMBS Commentary V355) King of Kosala came to see the Buddha once and told him that a rich old man died that day in Sāvatthi. He did not leave any heirs and so all his wealth was taken to the state treasury. He also related that the man was very stingy and did not give anything in charity. The Buddha then revealed that this man was also very rich in one of his past existences. Once he offered some almsfood to a monk but then in his stinginess regretted his deed. His brother who was also very rich had a son and this man killed the young boy in order to inherit all his brother's wealth. Because of that these deeds he suffered for a long time. In this present existence he did nothing to accumulate merit and therefore missed a good opportunity to do good with his wealth. |
| [DLMBSFn-V356] | (DLMBS Commentary V356) When the Buddha's mother died, she became a goddess named Santusitā in the Tāvatimsa heaven. When the Buddha attained the Awakenment, he went there to teach her the Dharma. While he was there, he also met two other gods. One of them, Indaka, was a man in his previous existence, who once offered a little almsfood to Venerable Anuruddha, the Buddha's disciple. The other god, Ankura, had given much almsfood in his lifetime as a human being, but none of the almsfood was to truly Awakened people. Ankura asked the Buddha how was it possible, that he had given so much and still was reborn in the same heaven as Indaka, who gave almsfood only once. The Buddha then replied with this verse (and three following ones, DhP 357, DhP 358 and DhP 359), saying that quality is more important than quantity. |
| [DLMBSFn-V357] | (DLMBS Commentary V357) The story for this verse is identical with the one for the previous verse (DhP 356) and the two following verses (DhP 358, DhP 359). Giving alms is very important, but we must also differentiate to whom we give. The gifts to those who are free of attachments bring much more fruit than what we give to someone who is enslaved by passion, hatred and ignorance. |
| [DLMBSFn-V358] | (DLMBS Commentary V358) The story for this verse is identical with the one for two previous verses (DhP 356 and DhP 357) and for the following verse (DhP 359). |
| [DLMBSFn-V359] | (DLMBS Commentary V359) The story for this verse is identical with the one for three previous verses (DhP 356, DhP 357 and DhP 358). By these four verses the Buddha stresses the importance of giving alms to those who really deserve it. To give alms to those who are just lazy to work for their living will do harm to the society as well as to those people in question. |
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 ）