Chapter 25. The Monk; Bhikkhuvaggo (Dhp.360-382), Parallel Reading (paragraph granularity) of The Buddha's Path of Wisdom-- Dhammapada (Dhp.)
| Dhp360 | Dhp361 | Dhp362 | Dhp363 | Dhp364 | Dhp365 | Dhp366 | Dhp367 |
|---|---|---|---|---|---|---|---|
| Dhp368 | Dhp369 | Dhp370 | Dhp371 | Dhp372 | Dhp373 | Dhp374 | Dhp375 |
| Dhp376 | Dhp377 | Dhp378 | Dhp379 | Dhp380 | Dhp381 | Dhp382 |
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] |
360. Cakkhunā saṃvaro sādhu sādhu sotena saṃvaro
Ghāṇena saṃvaro sādhu sādhu jivhāya saṃvaro.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 25. Bhikkhuvaggo 360. Cakkhunā saṃvaro sādhu, sādhu sotena saṃvaro;
Ghānena saṃvaro sādhu, sādhu jivhāya saṃvaro.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | Chapter 25 The Bhikkhu Or The Mendicant GUARD THE SENSES
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | Dhp XXV The Monk 360. Good is restraint over the eye; good is restraint over the ear; good is restraint over the nose; good is restraint over the tongue. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | Dhp XXV Monks 360-361 [ThaniSFn-V360-361] Restraint with the eye is good, good is restraint with the ear. Restraint with the nose is good, good is restraint with the tongue. Restraint with the body is good, good is restraint with speech. Restraint with the heart is good, good is restraint everywhere. A monk everywhere restrained is released from all suffering & stress. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | Chapter 25 The Bhikkhu 360 &361
In visual perception,
In body sensation,
Audition, olfaction,
Gustation, conception:
In allowing sensation,
How good is restriction.
In physical action,
In spoken transaction,
In inward reflection,
How good circumscription.
Restraining all conduct,
Restricting sensation,
A monk finds salvation
From grief and affliction.
|
| Translated from the Pali by Friedrich Max Müller) [7] | Chapter XXV: The Bhikshu (Mendicant) 360 Restraint in the eye is good, good is restraint in the ear, in the nose restraint is good, good is restraint in the tongue. |
| Cited from DLMBS [8] | Chapter 25: The Monk DhP 360
Restraint over the eye is good. Good is restraint over the ear.
Restraint over the nose is good. Good is restraint over the tongue. [DLMBSFn-V360]
|
| Pāḷi Tipiṭaka (PTS) [1] | 361. Kāyena saṃvaro sādhu sādhu vācāya saṃvaro
Manasā saṃvaro sādhu sādhu sabbattha saṃvaro
Sabbattha saṃvuto bhikkhu sabbadukkhā pamuccati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 361. Kāyena saṃvaro sādhu, sādhu vācāya saṃvaro;
Manasā saṃvaro sādhu, sādhu sabbattha saṃvaro;
Sabbattha saṃvuto bhikkhu, sabbadukkhā pamuccati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | HE WHO GUARDS HIS SENSES IS RELEASED FROM SORROW
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 361. Good is restraint in the body; good is restraint in speech; good is restraint in thought. Restraint everywhere is good. The monk restrained in every way is freed from all suffering. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 360-361 [ThaniSFn-V360-361] Restraint with the eye is good, good is restraint with the ear. Restraint with the nose is good, good is restraint with the tongue. Restraint with the body is good, good is restraint with speech. Restraint with the heart is good, good is restraint everywhere. A monk everywhere restrained is released from all suffering & stress. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 360 &361
In visual perception,
In body sensation,
Audition, olfaction,
Gustation, conception:
In allowing sensation,
How good is restriction.
In physical action,
In spoken transaction,
In inward reflection,
How good circumscription.
Restraining all conduct,
Restricting sensation,
A monk finds salvation
From grief and affliction.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 361 In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things. A Bhikshu, restrained in all things, is freed from all pain. |
| Cited from DLMBS [8] | DhP 361
Restraint over the body is good. Good is restraint over the speech.
Restraint over the mind is good. Good is restraint everywhere.
The monk who is restrained everywhere will be freed from all suffering. [DLMBSFn-V361]
|
| Pāḷi Tipiṭaka (PTS) [1] | 362. Hattha saññato pādasaññato
Vācāya saññato saññatuttamo
Ajjhattarato samāhito
Eko santusito tamāhu bhikkhuṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 362. Hatthasaṃyato pādasaṃyato, vācāsaṃyato saṃyatuttamo;
Ajjhattarato samāhito, eko santusito tamāhu bhikkhuṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE FULLY CONTROLLED PERSON IS CALLED A BHIKKHU
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 362. He who has control over his hands, feet and tongue; who is fully controlled, delights in inward development, is absorbed in meditation, keeps to himself and is contented — him do people call a monk. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 362 Hands restrained, feet restrained speech restrained, supremely restrained — delighting in what is inward, content, centered, alone: he's what they call a monk. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 362
If a monk is
restrained in acts of hands and feet;
restrained in speech and thought;
inwardly joyful;
composed;
reclusive;
easily contented;
he is really a monk.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 362 He who controls his hand, he who controls his feet, he who controls his speech, he who is well controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu. |
| Cited from DLMBS [8] | DhP 362
Who has control over his hands, feet
and speech, who is fully controlled,
with inward joy and firm,
in solitude and contented - him do people call a monk. [DLMBSFn-V362]
|
| Pāḷi Tipiṭaka (PTS) [1] | 363. Yo mukhasaññato bhikkhu mantabhāṇī anuddhato
Atthaṃ dhammaṃ ca dīpeti madhuraṃ tassa bhāsitaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 363. Yo mukhasaṃyato bhikkhu, mantabhāṇī anuddhato;
Atthaṃ dhammañca dīpeti, madhuraṃ tassa bhāsitaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | SWEET IS HIS SPEECH WHO CONTROLS HIS TONGUE
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 363. That monk who has control over his tongue, is moderate in speech, unassuming and who explains the Teaching in both letter and spirit — whatever he says is pleasing. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 363 [ThaniSFn-V363] A monk restrained in his speaking, giving counsel unruffled, declaring the message & meaning: sweet is his speech. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 363
The words of a monk who’s restrained in his speech,
Whose advice is incisive, whose manner is meek,
Who illuminates Dhamma, both letter and spirit,
The words he delivers indeed are exquisite.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 363 The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the law, his word is sweet. |
| Cited from DLMBS [8] | DhP 363
Sweet is the speech of the monk, who has control over his mouth, speaks cleverly,
is not proud, and explains the Dharma and its meaning. [DLMBSFn-V363]
|
| Pāḷi Tipiṭaka (PTS) [1] | 364. Dhammārāmo dhammarato dhammaṃ anuvicintayaṃ
Dhammaṃ anussaraṃ bhikkhu saddhammā na parihāyati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 364. Dhammārāmo dhammarato, dhammaṃ anuvicintayaṃ;
Dhammaṃ anussaraṃ bhikkhu, saddhammā na parihāyati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | HE WHO FINDS PLEASURE IN THE DHAMMA DOES NOT FALL
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 364. The monk who abides in the Dhamma, delights in the Dhamma, meditates on the Dhamma, and bears the Dhamma well in mind — he does not fall away from the sublime Dhamma. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 364 Dhamma his dwelling, Dhamma his delight, a monk pondering Dhamma, calling Dhamma to mind, does not fall away from true Dhamma. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 364
A monk who’s delighted
With Dhamma, devoted,
And Dhamma who weighs,
And Dhamma retains,
From Dhamma sublime
Shall never decline.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 364 He who dwells in the law, delights in the law, meditates on the law, follows the law, that Bhikshu will never fall away from the true law. |
| Cited from DLMBS [8] | DhP 364
The monk who is delighting in the Dharma, devoted to the Dharma, pondering the Dharma
and always bearing the Dharma in mind, will never fall away from the true Dharma. [DLMBSFn-V364]
|
| Pāḷi Tipiṭaka (PTS) [1] | 365. Salābhaṃ nātimaññeyya nāññesaṃ pihayaṃ care
Aññesaṃ pihayaṃ bhikkhu samādhiṃ nādhigacchati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 365. Salābhaṃ nātimaññeyya, nāññesaṃ pihayaṃ care;
Aññesaṃ pihayaṃ bhikkhu, samādhiṃ nādhigacchati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | BE CONTENTED
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 365. One should not despise what one has received, nor envy the gains of others. The monk who envies the gains of others does not attain to meditative absorption. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 365-366 Gains: don't treat your own with scorn, don't go coveting those of others. A monk who covets those of others attains no concentration. Even if he gets next to nothing, he doesn't treat his gains with scorn. Living purely, untiring: he's the one that the devas praise. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 365
One shouldn’t disparage the gifts one obtains,
Nor crave the possessions that others have gained.
The bhikkhu who envies his comrades’ possessions
Will never experience the mind’s concentration.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 365 Let him not despise what he has received, nor ever envy others: a mendicant who envies others does not obtain peace of mind. |
| Cited from DLMBS [8] | DhP 365
One should not neglect one's own spiritual gain. One should not envy others.
The monk who envies others will not attain concentration. [DLMBSFn-V365]
|
| Pāḷi Tipiṭaka (PTS) [1] | 366. Appalābho'pi ce bhikkhu salābhaṃ nātimaññati
Taṃ ve devā pasaṃsanti suddhājīviṃ atanditaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 366. Appalābhopi ce bhikkhu, salābhaṃ nātimaññati;
Taṃ ve devā pasaṃsanti, suddhājīviṃ atanditaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | DESPISE NOT WHAT ONE GETS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 366. A monk who does not despise what he has received, even though it be little, who is pure in livelihood and unremitting in effort — him even the gods praise. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 365-366 Gains: don't treat your own with scorn, don't go coveting those of others. A monk who covets those of others attains no concentration. Even if he gets next to nothing, he doesn't treat his gains with scorn. Living purely, untiring: he's the one that the devas praise. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 366
The monk whose gifts received are modest,
But nonetheless are not disdained,
And he himself is pure and zealous,
The gods themselves that man acclaim.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 366 A Bhikshu who, though he receives little, does not despise what he has received, even the gods will praise him, if his life is pure, and if he is not slothful. |
| Cited from DLMBS [8] | DhP 366
Even the gods praise the monk, who is living a pure life and is active,
who does not neglect his spiritual profit, even though he has few material gains. [DLMBSFn-V366]
|
| Pāḷi Tipiṭaka (PTS) [1] | 367. Sabbaso nāmarūpasmiṃ yassa natthi mamāyitaṃ
Asatā ca na socati sa ve bhikkhū'ti vuccati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 367. Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ;
Asatā ca na socati, sa ve ‘‘bhikkhū’’ti vuccati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | HE IS A BHIKKHU WHO HAS NO ATTACHMENT
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 367. He who has no attachment whatsoever for the mind and body, who does not grieve for what he has not — he is truly called a monk. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 367 For whom, in name & form in every way, there's no sense of mine, & who doesn't grieve for what's not: he's deservedly called a monk. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 367
If body and mind in any way
A monk as ‘his’ does not conceive;
For what is not, he’s undismayed,
A monk is justly said to be.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 367 He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu. |
| Cited from DLMBS [8] | DhP 367
Who is not attached to anything in his whole mind and body,
who does not grieve for nonexistent things, he is truly called a monk. [DLMBSFn-V367]
|
| Pāḷi Tipiṭaka (PTS) [1] | 368. Mettāvihārī yo bhikkhū pasanno buddhasāsane
Adhigacche padaṃ santaṃ saṅkhārūpasamaṃ sukhaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 368. Mettāvihārī yo bhikkhu, pasanno buddhasāsane;
Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukhaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE BHIKKHU WHO RADIATES LOVING-KINDNESS RADIATES PEACE
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 368. The monk who abides in universal love and is deeply devoted to the Teaching of the Buddha attains the peace of Nibbana, the bliss of the cessation of all conditioned things. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 368 [ThaniSFn-V368]
Dwelling in kindness, a monk
with faith in the Awakened One's teaching,
would attain the good state,
the peaceful state:
stilling-of-fabrications ease.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 368
The monk who abides in goodwill and who is devoted to the Buddha’s teaching, reaches the peaceful state, the allaying of causal conditions, bliss.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 368 The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place (Nirvana), cessation of natural desires, and happiness. |
| Cited from DLMBS [8] | DhP 368
The monk, who is abiding in loving-kindness and trusting in the Buddha's teaching,
will acquire the peaceful state of Nirvana, quieting of all conditioned things and happiness. [DLMBSFn-V368]
|
| Pāḷi Tipiṭaka (PTS) [1] | 369. Siñca bhikkhu imaṃ nāvaṃ sittā te lahumessati
Chetvā rāgaṃ dosaṃ ca tato nibbāṇamehisi.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 369. Siñca bhikkhu imaṃ nāvaṃ, sittā te lahumessati;
Chetvā rāgañca dosañca, tato nibbānamehisi.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | GIVE UP LUST AND HATRED
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 369. Empty this boat, O monk! Emptied, it will sail lightly. Rid of lust and hatred, you shall reach Nibbana. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 369 [ThaniSFn-V369] Monk, bail out this boat. It will take you lightly when bailed. Having cut through passion, aversion, you go from there to Unbinding. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 369
This heavy vessel you should bail:
When emptied it will swiftly sail.
Discard all anger,
Shed all greed,
Thence to Nibbana you’ll proceed.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 369 O Bhikshu, empty this boat! if emptied, it will go quickly; having cut off passion and hatred thou wilt go to Nirvana. |
| Cited from DLMBS [8] | DhP 369
Empty this boat, monk! Empty it will travel quickly.
Having cut off passion and hatred, you will approach the Nirvana. [DLMBSFn-V369]
|
| Pāḷi Tipiṭaka (PTS) [1] | 370. Pañca chinde pañca jahe pañca cuttari bhāvaye
Pañcasaṅgātigo bhikkhu oghatiṇṇo'ti vuccati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 370. Pañca chinde pañca jahe, pañca cuttari bhāvaye;
Pañca saṅgātigo bhikkhu, ‘‘oghatiṇṇo’’ti vuccati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | FLOOD-CROSSER IS ONE WHO HAS GIVEN UP THE FETTERS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 370. Cut off the five, abandon the five, and cultivate the five. The monk who has overcome the five bonds is called one who has crossed the flood. [BudRkFn-v370] |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 370 [ThaniSFn-V370] Cut through five, let go of five, & develop five above all. A monk gone past five attachments is said to have crossed the flood. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 370
Five fetters extinguish,
Five fetters relinquish,
Five powers, moreover, establish.
The monk who has quelled
The five bonds as well,
Has transcended the ocean of anguish.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 370 Cut off the five (senses), leave the five, rise above the five. A Bhikshu, who has escaped from the five fetters, he is called Oghatinna, 'saved from the flood.' |
| Cited from DLMBS [8] | DhP 370
Cut off five things, abandon five, five further cultivate.
The monk who has overcome five attachments is called the one who has crossed over the flood. [DLMBSFn-V370]
|
| Pāḷi Tipiṭaka (PTS) [1] | 371. Jhāya bhikkhu mā ca pāmado
Mā te kāmaguṇe bhamassu cittaṃ
Mā lohaguḷaṃ gilī pamatto
Mā kandi dukkhamidanti ḍayhamāno.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 371. Jhāya bhikkhu [jhāya tuvaṃ bhikkhu (?)] mā pamādo [mā ca pamādo (sī. syā. pī.)], mā te kāmaguṇe ramessu [bhamassu (sī. pī.), bhavassu (syā.), ramassu (ka.)] cittaṃ;
Mā lohaguḷaṃ gilī pamatto, mā kandi ‘‘dukkhamida’’nti ḍayhamāno.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | MEDITATE EARNESTLY
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 371. Meditate, O monk! Do not be heedless. Let not your mind whirl on sensual pleasures. Heedless, do not swallow a red-hot iron ball, lest you cry when burning, "O this is painful!" |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 371 Practice jhana, monk, and don't be heedless. Don't take your mind roaming in sensual strands. Don't swallow — heedless — the ball of iron aflame. Don't burn & complain: 'This is pain.' |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 371
Do not be slack, monk: meditate!
Don’t let your thinking round pleasure gyrate.
Don’t later swallow an iron ball aflame –
And don’t (when you’re burning) then cry “I’m in pain!”
|
| Translated from the Pali by Friedrich Max Müller) [7] | 371 Meditate, O Bhikshu, and be not heedless! Do not direct thy thought to what gives pleasure that thou mayest not for thy heedlessness have to swallow the iron ball (in hell), and that thou mayest not cry out when burning, 'This is pain.' |
| Cited from DLMBS [8] | DhP 371
Meditate, o monk! Don't be negligent!
Let your mind not wander in the five strands of sensual pleasures.
Don't negligently swallow the metal ball.
When you are burning, don't lament, "This is suffering!" [DLMBSFn-V371]
|
| Pāḷi Tipiṭaka (PTS) [1] | 372. Natthi jhānaṃ apaññassa paññā natthi ajhāyato
Yamhi jhānaṃ ca paññā ca sa ve nibbāṇasantike.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 372. Natthi jhānaṃ apaññassa, paññā natthi ajhāyato [ajjhāyino (ka.)];
Yamhi jhānañca paññā ca, sa ve nibbānasantike.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THERE IS NO WISDOM IN THOSE WHO DO NOT THINK
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 372. There is no meditative concentration for him who lacks insight, and no insight for him who lacks meditative concentration. He in whom are found both meditative concentration and insight, indeed, is close to Nibbana. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 372
There's no jhana
for one with no discernment,
no
discernment
for one with no jhana.
But one with both jhana
&
discernment:
he's on the verge
of Unbinding.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 372
In one without wisdom, there’s no concentration;
Without concentration, there’s no revelation.
Whoever has wisdom together with jhana,
Indeed, is not far from beholding Nibbana.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 372 Without knowledge there is no meditation, without meditation there is no knowledge: he who has knowledge and meditation is near unto Nirvana. |
| Cited from DLMBS [8] | DhP 372
There is no meditation for the ignorant one. There is no wisdom for someone, who does not meditate.
Who has both wisdom and meditation, he is indeed close to the Nirvana. [DLMBSFn-V372]
|
| Pāḷi Tipiṭaka (PTS) [1] | 373. Suññāgāraṃ paviṭṭhassa santacittassa bhikkhuno
Amānusī rati hoti sammā dhammaṃ vipassato.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 373. Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;
Amānusī rati hoti, sammā dhammaṃ vipassato.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | HE WHO IS CALM EXPERIENCES TRANSCENDENTAL JOY
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 373. The monk who has retired to a solitary abode and calmed his mind, who comprehends the Dhamma with insight, in him there arises a delight that transcends all human delights. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 373-374
A monk with his mind at peace,
going into an empty dwelling,
clearly seeing the Dhamma aright:
his delight is more
than human.
However it is,
however it is he touches
the arising-&-passing of aggregates:
he gains rapture & joy:
that, for those who know it,
is deathless,
the Deathless.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 373
The monk who has gone to a lonely hut
And made his mind serene,
Discovers a joy of unearthly delight,
Having Dhamma insightfully seen.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 373 A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a more than human delight when he sees the law clearly. |
| Cited from DLMBS [8] | DhP 373
The monk, who dwells in solitude, whose mind is tranquil,
and who truly sees the Dharma with insight, experiences superhuman joy. [DLMBSFn-V373]
|
| Pāḷi Tipiṭaka (PTS) [1] | 374. Yato yato sammasati khandhānaṃ udayabbayaṃ
Labhati pītipāmojjaṃ amataṃ taṃ vijānataṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 374. Yato yato sammasati, khandhānaṃ udayabbayaṃ;
Labhatī [labhati (pī.), labhate (ka.)] pītipāmojjaṃ, amataṃ taṃ vijānataṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | HE IS HAPPY WHO REFLECTS ON RISE AND FALL
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 374. Whenever he sees with insight the rise and fall of the aggregates, he is full of joy and happiness. To the discerning one this reflects the Deathless. [BudRkFn-v374] |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 373-374
A monk with his mind at peace,
going into an empty dwelling,
clearly seeing the Dhamma aright:
his delight is more
than human.
However it is,
however it is he touches
the arising-&-passing of aggregates:
he gains rapture & joy:
that, for those who know it,
is deathless,
the Deathless.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 374
When, or wherever, a bhikkhu reflects
On the rise and the fall of the five aggregates,
He savours the joy and felicity
That is known to draw near immortality.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 374 As soon as he has considered the origin and destruction of the elements (khandha) of the body, he finds happiness and joy which belong to those who know the immortal (Nirvana). |
| Cited from DLMBS [8] | DhP 374
Whenever one understands thoroughly the rise and fall of the five aggregates,
he will obtain joy and happiness. For those, who understand, this is known as "the deathlessness". [DLMBSFn-V374]
|
| Pāḷi Tipiṭaka (PTS) [1] | 375. Tatrāyamādi bhavati idha paññassa bhikkhuno
Indriyagutti santuṭṭhī pātimokkhe ca saṃvaro.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 375. Tatrāyamādi bhavati, idha paññassa bhikkhuno;
Indriyagutti santuṭṭhi, pātimokkhe ca saṃvaro.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A WISE BHIKKHU MUST POSSESS HIS CARDINAL VIRTUES
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 375. Control of the senses, contentment, restraint according to the code of monastic discipline — these form the basis of holy life here for the wise monk. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 375-376 Here the first things for a discerning monk are guarding the senses, contentment, restraint in line with the Patimokkha. He should associate with admirable friends. Living purely, untiring, hospitable by habit, skilled in his conduct, gaining a manifold joy, he will put an end to suffering & stress. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 375
Guarding senses, being content,
By the bhikkhu’s Code restrained;
With upright friends being intimate,
Whose lifestyle’s pure, not indolent:
These are training rudiments
For the sapient mendicant.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 375 And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint under the law; keep noble friends whose life is pure, and who are not slothful. |
| Cited from DLMBS [8] | DhP 375
This here are the basic tasks for the wise monk:
watchfulness over his senses, contentment and restraint in the monk's precepts. [DLMBSFn-V375]
|
| Pāḷi Tipiṭaka (PTS) [1] | 376. Mitte bhajassu kalyāṇe suddhājīve atandite
Paṭisanthāravuttyassa ācārakusalo siyā
Tato pāmojjabahulo dukkhassantaṃ karissasi.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 376. Mitte bhajassu kalyāṇe, suddhājīve atandite;
Paṭisanthāravutyassa [paṭisandhāravutyassa (ka.)], ācārakusalo siyā;
Tato pāmojjabahulo, dukkhassantaṃ karissati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BHIKKHU SHOULD BE CORDIAL IN ALL HIS WAYS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 376. Let him associate with friends who are noble, energetic, and pure in life, let him be cordial and refined in conduct. Thus, full of joy, he will make an end of suffering. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 375-376 Here the first things for a discerning monk are guarding the senses, contentment, restraint in line with the Patimokkha. He should associate with admirable friends. Living purely, untiring, hospitable by habit, skilled in his conduct, gaining a manifold joy, he will put an end to suffering & stress. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 376
May you be hospitable,
Mannerly, agreeable!
You will thereby joy attain,
Making thus an end of pain.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 376 Let him live in charity, let him be perfect in his duties; then in the fulness of delight he will make an end of suffering. |
| Cited from DLMBS [8] | DhP 376
Associate with virtuous friends who are of pure livelihood and active.
Act friendly and let your behavior be good.
Then, full of joy, you will make an end of suffering. [DLMBSFn-V376]
|
| Pāḷi Tipiṭaka (PTS) [1] | 377. Vassikā viya pupphāni maddavāni pamuñcati
Evaṃ rāgaṃ ca dosaṃ ca vippamuñcetha bhikkhavo.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 377. Vassikā viya pupphāni, maddavāni [majjavāni (ka. ṭīkā) paccavāni (ka. aṭṭha.)] pamuñcati;
Evaṃ rāgañca dosañca, vippamuñcetha bhikkhavo.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | CAST OFF LUST AND HATRED
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 377. Just as the jasmine creeper sheds its withered flowers, even so, O monks, should you totally shed lust and hatred! |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 377 Shed passion & aversion, monks — as a jasmine would, its withered flowers. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 377
The jasmine plant sheds
Its flowers that are dead,
Just as monks must forsake
All their lust and their hate.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 377 As the Vassika plant sheds its withered flowers, men should shed passion and hatred, O ye Bhikshus! |
| Cited from DLMBS [8] | DhP 377
Just like the jasmine sheds its withered flowers,
so you should shed passion and hatred, monks. [DLMBSFn-V377]
|
| Pāḷi Tipiṭaka (PTS) [1] | 378. Santakāyo santavāco santavā susamāhito
Vantalokāmiso bhikkhu upasanto'ti vuccati.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 378. Santakāyo santavāco, santavā susamāhito [santamano susamāhito (syā. pī.), santamano samāhito (ka.)];
Vantalokāmiso bhikkhu, ‘‘upasanto’’ti vuccati.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | HE IS PEACEFUL WHO IS FREE FROM ALL WORLDLY THINGS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 378. The monk who is calm in body, calm in speech, calm in thought, well-composed and who has spewn out worldliness — he, truly, is called serene. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 378 Calmed in body, calmed in speech, well-centered & calm, having disgorged the baits of the world, a monk is called thoroughly calmed. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 378
Peaceful in conduct,
Peaceful in speaking,
Inwardly still,
And peaceful in thinking:
Having brushed off the world
With its lure and its charm,
A monk who’s like this
Is one truly called ‘calm’.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 378 The Bhikshu whose body and tongue and mind are quieted, who is collected, and has rejected the baits of the world, he is called quiet. |
| Cited from DLMBS [8] | DhP 378
The monk who is calm in body, calm in speech, tranquil, composed,
and has discarded all worldly gains, is called calmed. [DLMBSFn-V378]
|
| Pāḷi Tipiṭaka (PTS) [1] | 379. Attanā vodayattānaṃ paṭimāse'ttamattanā
So attagutto satimā sukhaṃ bhikkhu vihāhisi.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 379. Attanā codayattānaṃ, paṭimaṃsetha attanā [paṭimāse attamattanā (sī. pī.), paṭimaṃse tamattanā (syā.)];
So attagutto satimā, sukhaṃ bhikkhu vihāhisi.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | HE WHO GUARDS HIMSELF LIVES HAPPILY
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 379. By oneself one must censure oneself and scrutinize oneself. The self-guarded and mindful monk will always live in happiness. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 379
You yourself should reprove yourself,
should examine
yourself.
As a self-guarded monk
with guarded self,
mindful, you dwell at ease.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 379
Monk, you must inspect yourself,
And you should exhort yourself.
Mindful and self-guarded thus,
You will live in happiness.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 379 Rouse thyself by thyself, examine thyself by thyself, thus self- protected and attentive wilt thou live happily, O Bhikshu! |
| Cited from DLMBS [8] | DhP 379
You yourself exhort and control yourself.
The monk, who is self-guarded and mindful, will live happily. [DLMBSFn-V379]
|
| Pāḷi Tipiṭaka (PTS) [1] | 380. Attā hi attano nātho attā hi attano gati
Tasmā saññamayattānaṃ assaṃ bhadraṃ'va vāṇijo.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 380. Attā hi attano nātho, (ko hi nātho paro siyā) [( ) videsapotthakesu natthi]
Attā hi attano gati;
Tasmā saṃyamamattānaṃ [saṃyamaya’ttānaṃ (sī. pī.)], assaṃ bhadraṃva vāṇijo.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | YOU ARE YOUR OWN SAVIOUR
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 380. One is one's own protector, one is one's own refuge. Therefore, one should control oneself, even as a trader controls a noble steed. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 380 Your own self is your own mainstay. Your own self is your own guide. Therefore you should watch over yourself — as a trader, a fine steed. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 380
The protector of you, is you.
You are your destiny, too.
Yourself, you should therefore control and restrain
Like a dealer in horses a fine steed would tame.
|
| Cited from DLMBS [8] | DhP 380
One is indeed one's own lord.
One is indeed one's own destiny.
Therefore restrain yourself,
just like a merchant restrains a good horse. [DLMBSFn-V380]
|
| Pāḷi Tipiṭaka (PTS) [1] | 381. Pāmojjabahulo bhikkhu pasanno buddhasāsane
Adhigacche padaṃ santaṃ saṅkhārūpasamaṃ sukhaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 381. Pāmojjabahulo bhikkhu, pasanno buddhasāsane;
Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukhaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | WITH JOY AND FAITH TRY TO WIN YOUR GOAL
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 381. Full of joy, full of faith in the Teaching of the Buddha, the monk attains the Peaceful State, the bliss of cessation of conditioned things. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 381 [ThaniSFn-V381]
A monk with a manifold joy,
with faith in the Awakened One's teaching,
would attain the good state,
the peaceful state:
stilling-of-fabrications ease.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 381
The monk who is full of joy, who is devoted to the Buddha’s teaching, reaches the peaceful state, the allaying of causal conditions, bliss.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 381 The Bhikshu, full of delight, who is calm in the doctrine of Buddha will reach the quiet place (Nirvana), cessation of natural desires, and happiness. |
| Cited from DLMBS [8] | DhP 381
The monk who is full of joy and trusting in the Buddha's teaching,
will acquire the peaceful state of Nirvana, quieting of all conditioned things and happiness. [DLMBSFn-V381]
|
| Pāḷi Tipiṭaka (PTS) [1] | 382. Yo have daharo bhikkhu yuñjati buddhasāsane
So imaṃ lokaṃ pabhāseti abbhā mutto'va candimā.
Bhikkhuvaggo pañcavīsatimo. |
| Pāḷi Tipiṭaka (CSCD) [2] | 382. Yo have daharo bhikkhu, yuñjati buddhasāsane;
Somaṃ [so imaṃ (sī. syā. kaṃ. pī.)] lokaṃ pabhāseti, abbhā muttova candimā.
Bhikkhuvaggo pañcavīsatimo niṭṭhito. |
| Translated from the Pali by Ven. Nārada Thera ) [3] | EVEN A YOUNG MONK, IF DEVOUT, CAN ILLUMINE THE WHOLE WORLD
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 382. That monk who while young devotes himself to the Teaching of the Buddha illumines this world like the moon freed from clouds. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 382 A young monk who strives in the Awakened One's teaching, brightens the world like the moon set free from a cloud. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 382
A bhikkhu though of tender years,
Who in the training is sincere,
This world of ours he glorifies:
A moon that shines in cloudless skies.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 382 He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens up this world, like the moon when free from clouds. |
| Cited from DLMBS [8] | DhP 382
The monk who, while young, practices the teaching of the Buddha,
illuminates this world like a moon freed from cloud. [DLMBSFn-V382]
|
- 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) (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) (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) (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) (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) (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) (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) (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) (note 8) original: Readings in Pali Texts ( Digital Library & Museum of Buddhist Studies (DLMBS) --- Pali Lessons ) |
| [NāradaFn25-01] | (Ven. Nārada 25-01) Bhikkhu is exclusively a Buddhist term. "Mendicant monk" may be suggested as the best English equivalent. |
| [NāradaFn25-02] | (Ven. Nārada 25-02) That is, in all senses, literally, everywhere. |
| [NāradaFn25-03] | (Ven. Nārada 25-03) Here the Pali term ajjhatta, literally, personal, refers to the subject of meditation. |
| [NāradaFn25-04] | (Ven. Nārada 25-04) Manta here means wisdom. |
| [NāradaFn25-05] | (Ven. Nārada 25-05) Samādhi, both mundane and supramundane concentration. |
| [NāradaFn25-06] | (Ven. Nārada 25-06) Having developed the third and fourth jhānas (ecstasies) with mettā (loving-kindness) as the object of meditation. |
| [NāradaFn25-07] | (Ven. Nārada 25-07) That is, Nibbāna. |
| [NāradaFn25-08] | (Ven. Nārada 25-08) The boat resembles the body, water resembles bad thoughts. |
| [NāradaFn25-09] | (Ven. Nārada 25-09) They are the five fetters (orambhāgiya saṃyojana) that pertain to this shore - namely: self-illusion (sakkāyadiññhi), doubt (vicikicchā), indulgence in (wrongful) rites and ceremonies (sīlabbataparāmāsa), sense-desire (kāmarāga), and hatred (pañigha). |
| [NāradaFn25-10] | (Ven. Nārada 25-10) They are the five fetters that pertain to the Farther Shore (uddhambhāgiyasaṃyojana), namely: attachment to the Realms of Form (rūparāga), attachment to the Formless Realms (arūparāga), conceit (māna), restlessness (uddhacca), and ignorance (avijjā). |
| [NāradaFn25-11] | (Ven. Nārada 25-11) Namely: confidence (saddhā), mindfulness (sati), effort (viriya), concentration (samādhi), and wisdom (pa¤¤ā). These five factors have to be cultivated if one desires to destroy the fetters. |
| [NāradaFn25-12] | (Ven. Nārada 25-12) See note under v. 342. |
| [NāradaFn25-13] | (Ven. Nārada 25-13) Amānusī ratī = the eight Attainments (aññhasamāpatti), the four Rūpa Jhānas and the four Arūpa Jhānas. |
| [NāradaFn25-14] | (Ven. Nārada 25-14) As it leads to Nibbāna. |
| [NāradaFn25-15] | (Ven. Nārada 25-15) Pātimokkha which deals with the rules that a bhikkhu is bound to observe. |
| [NāradaFn25-16] | (Ven. Nārada 25-16) Pañimaṃsetha attanā in some books |
| [BudRkFn-v370] | (Ven. Buddharakkhita (v. 370) The five to be cut off are the five "lower fetters": self-illusion, doubt, belief in rites and rituals, lust and ill-will. The five to be abandoned are the five "higher fetters": craving for the divine realms with form, craving for the formless realms, conceit, restlessness, and ignorance. Stream-enterers and once-returners cut off the first three fetters, non-returners the next two and Arahants the last five. The five to be cultivated are the five spiritual faculties: faith, energy, mindfulness, concentration, and wisdom. The five bonds are: greed, hatred, delusion, false views, and conceit. |
| [BudRkFn-v374] | (Ven. Buddharakkhita (v. 374) See note 17 (to v. 202). |
| [ThaniSFn-V360-361] | (1, 2) (Ven. Thanissaro V. V360-361) See note 7-8. |
| [ThaniSFn-V363] | (Ven. Thanissaro V. 363) "Counsel": In the context of Indian literary theory, this is the meaning of the word manta, which can also mean "chant." The literary context seems to be the proper one here. |
| [ThaniSFn-V368] | (Ven. Thanissaro V. 368) "Stilling-of-fabrications ease": the true ease and freedom experienced when all five aggregates are stilled. |
| [ThaniSFn-V369] | (Ven. Thanissaro V. 369) DhpA: The boat = one's own personhood (atta-bhava, the body-mind complex); the water that needs to be bailed out = wrong thoughts (imbued with passion, aversion, or delusion). |
| [ThaniSFn-V370] | (Ven. Thanissaro V. 370) DhpA: Cut through five = the five lower fetters that tie the mind to the round of rebirth (self-identity views, uncertainty, grasping at habits & practices, sensual passion, irritation); let go of five = the five higher fetters (passion for form, passion for formless phenomena, conceit, restlessness, ignorance); develop five = the five faculties (conviction, persistence, mindfulness, concentration, discernment); five attachments = passion, aversion, delusion, conceit, views. |
| [ThaniSFn-V381] | (Ven. Thanissaro V. 381) See note 368. |
| [DLMBSFn-V360] | (DLMBS Commentary V360) In Sāvatthi there were five monks who practiced restraint over just one of the senses. All of them claimed that they alone practiced the most important and difficult type of restraint. They quarreled for a long time and could not agree. Finally they went to ask the Buddha, who answered them with this verse (and the following one, DhP 361), saying that one must control all senses in order to reach the Awakenment. |
| [DLMBSFn-V361] | (DLMBS Commentary V361) The story for this verse is identical with the one for the previous verse (DhP 360). Restraint over the six senses (in Buddhist psychology, the mind is counted as the sixths sense) is one of the basic requirements for really beneficial meditation practice. Without this control, the meditation cannot progress, because we will always be distracted from it by input from these very six senses. Therefore we must practice concentration and mindfulness in our daily lives and then apply this tool in our meditation practice. |
| [DLMBSFn-V362] | (DLMBS Commentary V362) There was a monk who was very skilled in throwing stones. Once he was sitting with his friends and they observed some geese flying over them. The monk boasted he could hit the eye of one of the geese. He took a pebble and threw it. The pebble hit the bird in the eye and the goose fell down dead. Other monks reported the incident to the Buddha who admonished the monk with this verse, telling him not to hurt any living beings and to strive for the Awakenment by the way of practicing restraint. |
| [DLMBSFn-V363] | (DLMBS Commentary V363) Venerable Sāriputta and Venerable Moggallāna were abused by a monk named Kokālika. As a result, suffering befell Kokālika. The other monks then remarked that he had to suffer because he could not control his tongue. The Buddha replied with this verse, saying that control over one's mouth is very important. |
| [DLMBSFn-V364] | (DLMBS Commentary V364) Close to the age of eighty years, the Buddha announced that he would attain the Parinibbāna (pass away) very soon. The monks who had not attained the Awakenment yet, were very distressed and spent all the time with the Buddha, never leaving his presence. But there was a monk named Dhammārāma who did not come to see the Buddha but kept to himself. Other monks thought he was disrespectful towards the teacher. But Dhammārāma explained that in his opinion the highest homage to the Buddha would be if he could attain the Awakenment before the Buddha's passing away. The Buddha praised Dhammārāma by this verse saying that a monk who really wants to pay homage to him should act as Dhammārāma did. |
| [DLMBSFn-V365] | (DLMBS Commentary V365) Devadatta was the Buddha's cousin, He envied the Buddha his position and even though he himself was not an Arahant he tried to form his own separate school in opposition to the Buddha. Once a certain monk of the Buddha went to the Devadatta's monastery and appeared to be very friendly with the monks who lived there. He went there often, eating and enjoying that comfortable monastery. But still he claimed he did not become a follower of Devadatta. When the Buddha heard about this, he summoned the monk and told him this verse (and the following one, DhP 366) saying that he should not envy Devadatta's followers their comfort but should rather concentrate on his own meditation practice. |
| [DLMBSFn-V366] | (DLMBS Commentary V366) The story for this verse is identical with the one for the previous verse (DhP 365). For a monk, material gains and comforts should not be important. A monk should disregard all the material gains and concentrate solely on spiritual gains. Material comfort can actually be a hindrance on the monk's path towards the Awakenment. Of course, this does not apply only to monks. All the Buddha's followers should view material wealth as not really important and spiritual wealth as the only really valuable thing. |
| [DLMBSFn-V367] | (DLMBS Commentary V367) In Sāvatthi lived a Brahmin and his wife who were followers of the Buddha. Often they offered almsfood to him and the monks. One day the Buddha came to their house to ask for some almsfood. The Brahmin was already eating and his wife was afraid that if her husband saw the Buddha he would offer all their food to him and she would have to cook again. So she went out and told the Buddha they had not food left that day. The Buddha knew they were both close to attaining the third stage of Awakenment, so he just shook his head and kept standing there. The wife could not help herself and started laughing. Her husband came out and immediately offered all their food to the Buddha. Then he asked how a monk should be judged, what makes a true monk. The Buddha replied with this verse, saying that a true monk is not attached to anything in his body or his mind. Hearing this, the Brahmin and his wife attained the third stage of Awakenment (called anāgāmi). |
| [DLMBSFn-V368] | (DLMBS Commentary V368) There was a rich lady living in a certain village. She had a son named Sona, who became a monk. Once he passed through his hometown on his way back to the Jetavana monastery. When his mother heard this, she organized a grand charity in his honor. She also erected a pavilion so that Sona could teach her and other villagers the Dharma. While they were at the pavilion listening to Sona's discourse, some thieves broke into the lady's house. Their leader went to the pavilion to make sure she did not return home earlier. The maid who was left behind came quickly telling her about the thieves. But the lady just said, "Let them take everything, I will not be disturbed while listening to the Dharma". The leader of the thieves got scared, returned to the house and told his companions to return all the stolen goods. Then they all went to the pavilion and listened to the Dharma. When the discourse was finished, they begged the lady for forgiveness. She forgave them and all the thieves became monks. They went to the forest and practiced meditation diligently. The Buddha told them this verse (and the eight following ones) to help them on their way to the Awakenment. |
| [DLMBSFn-V369] | (DLMBS Commentary V369) The story for this verse is identical with the one for the previous verse (DhP 368) and for the seven following verses (DhP 370 - DhP 376). Our striving for the peace of mind, the Nirvana, is often compared with crossing a river. If our boat (our mind) is filled with water (passion and hatred) it is extremely hard or almost impossible to cross to the other shore. We have to empty the boat of our mind of water (consisting mainly but not only of passion and hatred) to be able to make it to the other shore of Nirvana quickly and safely. |
| [DLMBSFn-V370] | (DLMBS Commentary V370) The story for this verse is identical with the one for two previous verses (DhP 368, DhP 369) and for the following six verses (DhP 371 - DhP 376). The five things to be cut off are the five "big" fetters:
The five things to be abandoned are the five "small" fetters:
The five things to be cultivated are:
The five attachments are:
|
| [DLMBSFn-V371] | (DLMBS Commentary V371) The story for this verse is identical with the one for the three previous verses (DhP 368 - DhP 370) and for the following five verses (DhP 372 - DhP 376). The five strands of sensual pleasures are all the pleasures, which can be enjoyed by any of the five senses. These pleasures are what most of the people strive for in this world and also in the next existence. For a follower of the Buddha they are obstacles on his path to the Awakenment and they are to be eradicated if we want to achieve any progress at all. The metal ball and burning refers to suffering that will surely follow the enjoyment of the sensual pleasures. Then it will be late to cry. Therefore we should diligently meditate and restrain our mind, so that it will not seek for the pleasures. |
| [DLMBSFn-V372] | (DLMBS Commentary V372) The story for this verse is identical with the one for the four previous verses (DhP 368 - DhP 371) and for the following four verses (DhP 373 - DhP376). Wisdom comes as a product of long and diligent meditation. There is no other way to obtain wisdom. On the other hand, one must possess an initial small portion of wisdom in order to understand the necessity of meditation. As a result, most people never start to meditate or if they do, they tire quickly and give up. Only one, who is wise and uses the wisdom in meditation in order to achieve even more wisdom, is able to reach the goal of Nirvana. |
| [DLMBSFn-V373] | (DLMBS Commentary V373) The story for this verse is identical with the one for the five previous verses (DhP 368 - DhP 372) and for the following three verses (DhP 374 - DhP 376). Staying in solitude is beneficial for monks who are practicing meditation so that they are cut off from all outside distractions. If a monk diligently meditates in solitude, his mind becomes tranquil and peaceful. Then he can gain a deep insight into the Dharma and realize the true nature of things. As a result, he experiences joy that is not felt by most people who are worldly oriented and their mind are in a whirlwind. |
| [DLMBSFn-V374] | (DLMBS Commentary V374) The story for this verse is identical with the one for the six previous verses (DhP 368 – DhP 373) and for the following two verses (DhP 375 and DhP 376). The five aggregates (khandha) are: rūpa (form, body, matter), vedanā (feeling), saññā (perception), saṅkhāra (mental formations) and viññāna (consciousness). If we know truly and into last detail how these five aggregates come into being and how they disappear, we experience joy and happiness and know "the deathlessness" - in other words, the Nirvana. |
| [DLMBSFn-V375] | (DLMBS Commentary V375) The story for this verse is identical with the one for seven previous verses (DhP 368 - DhP 374) and also for the following verse (DhP 376). As a tree needs its roots in order to be able to grow higher, so the life of a monk needs some basic roots in order to be able to reach the Nirvana. They are: guarding of one's own senses (mind being the sixth sense), contentment with what one has and observing the 227 precepts of a monk, as given by the Buddha. If we nourish these roots diligently and for a long time, the tree of wisdom will grow higher and higher, fruiting in the attainment of Nirvana. |
| [DLMBSFn-V376] | (DLMBS Commentary V376) The story for this verse is identical with the one for eight previous verses (DhP 368 - DhP 375). Friends are very important for a monk as well as for all other people. Good friends can set up a good example and can help on our way to the Awakenment. And of course, we can help them. Bad friends will only drag us down, towards bad habits and negligence. |
| [DLMBSFn-V377] | (DLMBS Commentary V377) A group of monks received a subject of meditation from the Buddha and they started to practice diligently. Once they observed a jasmine flowers, which blossomed beautifully in the morning, only to wither away and be shed in the evening. They realized that they must do the same with all the mental defilements of their minds. The Buddha then spoke this verse to them, further reinforcing the idea. The monks reflected on this and soon all attained the Awakenment. |
| [DLMBSFn-V378] | (DLMBS Commentary V378) A certain monk name Santakāya used to be a lion in his previous existence. He was very calm, moved only a little, he was very composed. Other monks reported this to the Buddha who told them about Santakāya's former existence and then further spoke this verse, saying that every monk should behave in this way - be calm and composed, like a lion. |
| [DLMBSFn-V379] | (DLMBS Commentary V379) There was a poor farmer named Nangala Kula. Once he was ploughing a field wearing his old clothes, when he saw a monk passing by. He asked to be ordained and became a monk on the spot. He left his plough and old clothes there and went to the monastery, which was not very far. After a time he would grow discontented with a life of a monk. In that case, he would go back to the tree, where he left his plough and clothes and would remind himself of his poor past. Thus his discontent left and he went back to his meditation practice. This happened several times. Other monks observed his visits to the tree and asked him what it meant. He replied that he had to go to his teacher. After some time he attained the Arahantship and stopped going to the tree. The monks asked him why he stopped. He told them that he did not need a teacher any longer. The monks asked the Buddha if that was so and the Buddha confirmed that Nangala Kula has indeed attained the Arahantship. The Buddha then added this verse (and the following one, DhP 380). |
| [DLMBSFn-V380] | (DLMBS Commentary V380) The story for this verse is identical with the one for the previous verse (DhP 379). We are makers of our own destiny and we should not wait for any higher power to interfere in our lives and bring us happiness. By our actions, words and thoughts we every moment create our future. Therefore we must control our minds and tame it, just like if it was a horse. Only then our mind will "behave" and we will attain happiness. |
| [DLMBSFn-V381] | (DLMBS Commentary V381) In Sāvatthi there lived a young man named Vakkali. When he saw the Buddha for the first time he was very impressed with his calm and radiant appearance. He became a monk just to be close to the Buddha. As a result, he neglected his own spiritual development. The Buddha exhorted him that in order to see the Buddha, one must see the Dharma, his teaching. And he sent Vakkali away. Vakkali was very depressed and contemplated suicide. The Buddha understood his mind and sent forth his radiance to Vakkali’s presence. Vakkali felt as if the Buddha was really there, his mind calmed and he started to practice diligently. Soon he reached the Arahantship. |
| [DLMBSFn-V382] | (DLMBS Commentary V382) Venerable Anuruddha had a young pupil, a novice named Sumana. Although he was very young, he not only attained the Arahantship, but he was also endowed with supernatural powers. Once he brought a jar of water for his teacher from Anotatta Lake, which was extremely far away, by using his powers and flying to the lake. Once Anuruddha took Sumana to see the Buddha. Other novices laughed at Sumana because of his young age. So the Buddha announced that he wanted some novice to bring him water from Anotatta Lake. None of the novices was able to do so, except for Sumana, who flew to the lake as before. The Buddha then spoke this verse, saying that age does not matter if one practices the Dharma diligently. |
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 ）