Chapter 26. The Holy Man; Brāhmaṇavaggo (Dhp.383-423), Parallel Reading (paragraph granularity) of The Buddha's Path of Wisdom-- Dhammapada (Dhp.)
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| Pāḷi Tipiṭaka (PTS) [1] |
383. Chinda sotaṃ parakkamma kāme panuda brāhmaṇa
Saṅkhārānaṃ khayaṃ ñatvā akataññū'si brāhmaṇa.
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| Pāḷi Tipiṭaka (CSCD) [2] | 26. Brāhmaṇavaggo 383. Chinda sotaṃ parakkamma, kāme panuda brāhmaṇa;
Saṅkhārānaṃ khayaṃ ñatvā, akataññūsi brāhmaṇa.
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| Translated from the Pali by Ven. Nārada Thera ) [3] | Chapter 26 The Brāhmaṇa [NāradaFn26-01] BE A KNOWER OF THE UNCREATED
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| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | Dhp XXVI The Holy Man 383. Exert yourself, O holy man! Cut off the stream (of craving), and discard sense desires. Knowing the destruction of all the conditioned things, become, O holy man, the knower of the Uncreated (Nibbana)! [BudRkFn-v383] |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | Dhp XXVI Brahmans 383 [ThaniSFn-V383]
Having striven, brahman,
cut the stream.
Expel sensual passions.
Knowing the ending of fabrications,
brahman,
you know the Unmade.
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| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | Chapter 26 The Brahman 383
Cut the stream of craving energetically,
And drive away, O wise man, sensuality.
The end of things conditioned having seen,
Then knower of the un-formed will you be.
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| Translated from the Pali by Friedrich Max Müller) [7] | Chapter XXVI - The Brahmana (Arhat) 383 Stop the stream valiantly, drive away the desires, O Brahmana! When you have understood the destruction of all that was made, you will understand that which was not made. |
| Cited from DLMBS [8] | Chapter 26: The Brahmin DhP 383
Having undertaken the effort, cut off the stream of suffering. Dispel sense-pleasures, Brahmin!
Having realized the destruction of conditioned things, you know the Nirvana, Brahmin! [DLMBSFn-V383]
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| Pāḷi Tipiṭaka (PTS) [1] | 384. Yadā dvayesu dhammesū pāragū hoti brāhmaṇo
Athassa sabbe saṃyogā atthaṃ gacchanti jānato.
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| Pāḷi Tipiṭaka (CSCD) [2] | 384. Yadā dvayesu dhammesu, pāragū hoti brāhmaṇo;
Athassa sabbe saṃyogā, atthaṃ gacchanti jānato.
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| Translated from the Pali by Ven. Nārada Thera ) [3] | CULTIVATE CONCENTRATION AND INSIGHT
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| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 384. When a holy man has reached the summit of two paths (meditative concentration and insight), he knows the truth and all his fetters fall away. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 384 [ThaniSFn-V384] When the brahman has gone to the beyond of two things, then all his fetters go to their end — he who knows. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 384
When, through concentration and insight, a true brahman has gone beyond, he understands truth, and all his bonds fall away.
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| Translated from the Pali by Friedrich Max Müller) [7] | 384 If the Brahmana has reached the other shore in both laws (in restraint and contemplation), all bonds vanish from him who has obtained knowledge. |
| Cited from DLMBS [8] | DhP 384
If a Brahmin is crossed over to the opposite shore in regard of two things,
then all the bonds of such a knowing one disappear. [DLMBSFn-V384]
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| Pāḷi Tipiṭaka (PTS) [1] | 385. Yassa pāraṃ apāraṃ vā pārāpāraṃ na vijjati
Vītaddaraṃ visaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ.
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| Pāḷi Tipiṭaka (CSCD) [2] | 385. Yassa pāraṃ apāraṃ vā, pārāpāraṃ na vijjati;
Vītaddaraṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.
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| Translated from the Pali by Ven. Nārada Thera ) [3] | THE UNBOUND PERSON IS A BRĀHMAṆA
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| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 385. He for whom there is neither this shore nor the other shore, nor yet both, he who is free of cares and is unfettered — him do I call a holy man. [BudRkFn-v385] |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 385 [ThaniSFn-V385] One whose beyond or not-beyond or beyond-&-not-beyond can't be found; unshackled, carefree: he's what I call a brahman. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 385
One for whom there is no attachment to this world, or to the world beyond, or to both; one who is free of sorrow and fetters, I call a true brahman.
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| Translated from the Pali by Friedrich Max Müller) [7] | 385 He for whom there is neither this nor that shore, nor both, him, the fearless and unshackled, I call indeed a Brahmana. |
| Cited from DLMBS [8] | DhP 385
For whom there does not exist the opposite shore, this shore nor both shores,
who is fearless and detached - him do I call a Brahmin. [DLMBSFn-V385]
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| Pāḷi Tipiṭaka (PTS) [1] | 386. Jhāyiṃ virajamāsīnaṃ katakiccaṃ anāsavaṃ
Uttamatthaṃ anuppattaṃ tamahaṃ brūmi brāhmaṇaṃ.
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| Pāḷi Tipiṭaka (CSCD) [2] | 386. Jhāyiṃ virajamāsīnaṃ, katakiccamanāsavaṃ;
Uttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.
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| Translated from the Pali by Ven. Nārada Thera ) [3] | HE WHO IS MEDITATIVE AND PURE IS A BRĀHMAṆA
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| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 386. He who is meditative, stainless and settled, whose work is done and who is free from cankers, having reached the highest goal — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 386 Sitting silent, dustless, absorbed in jhana, his task done, effluents gone, ultimate goal attained: he's what I call a brahman. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 386
One who sits in meditation, stainless, duty done, free of the asavas, the highest goal attained, I call such a person a true brahman.
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| Translated from the Pali by Friedrich Max Müller) [7] | 386 He who is thoughtful, blameless, settled, dutiful, without passions, and who has attained the highest end, him I call indeed a Brahmana. |
| Cited from DLMBS [8] | DhP 386
Who is meditating, stainless, settled, has done his duty, is without taints,
has reached the highest attainment - him do I call a Brahmin. [DLMBSFn-V386]
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| Pāḷi Tipiṭaka (PTS) [1] | 387. Divā tapati ādicco rattiṃ ābhāti candimā
Sannaddho khattiyo tapati jhāyī tapati brāhmaṇo
Atha sabbamahorattiṃ buddho tapati tejasā.
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| Pāḷi Tipiṭaka (CSCD) [2] | 387. Divā tapati ādicco, rattimābhāti candimā;
Sannaddho khattiyo tapati, jhāyī tapati brāhmaṇo;
Atha sabbamahorattiṃ [sabbamahorattaṃ (?)], buddho tapati tejasā.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE BUDDHA SHINES THROUGHOUT DAY AND NIGHT
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| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 387. The sun shines by day, the moon shines by night. The warrior shines in armor, the holy man shines in meditation. But the Buddha shines resplendent all day and all night. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 387 By day shines the sun; by night, the moon; in armor, the warrior; in jhana, the brahman. But all day & all night, every day & every night, the Awakened One shines in splendor. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 387
The sun by day shines bright;
The moon’s ablaze at night;
The soldier gleams when wearing armour;
Brahmans glow immersed in jhana;
But through the daytime and the night,
The Buddha floods the world with light.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 387 The sun is bright by day, the moon shines by night, the warrior is bright in his armour, the Brahmana is bright in his meditation; but Buddha, the Awakened, is bright with splendour day and night. |
| Cited from DLMBS [8] | DhP 387
During the day shines the sun, at night shines the moon.
The Kshatriya shines when armed, the Brahmin shines when meditating.
And the Buddha shines with splendor all day and night. [DLMBSFn-V387]
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| Pāḷi Tipiṭaka (PTS) [1] | 388. Bāhitapāpo'ti brāhmaṇo samacariyā samaṇo'ti vuccati
Pabbājayattano malaṃ tasmā pabbajito'ti vuccati.
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| Pāḷi Tipiṭaka (CSCD) [2] | 388. Bāhitapāpoti brāhmaṇo, samacariyā samaṇoti vuccati;
Pabbājayamattano malaṃ, tasmā ‘‘pabbajito’’ti vuccati.
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| Translated from the Pali by Ven. Nārada Thera ) [3] | HE IS HOLY WHO HAS DISCARDED ALL EVIL
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| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 388. Because he has discarded evil, he is called a holy man. Because he is serene in conduct, he is called a recluse. And because he has renounced his impurities, he is called a renunciate. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 388 [ThaniSFn-V388] He's called a brahman for having banished his evil, a contemplative for living in consonance, one gone forth for having forsaken his own impurities. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 388
By renouncing all evil one’s called a renunciate.
If anchored in peace, then one’s known as an anchorite.
And whoever their spiritual defects removes,
It is proper to label the person, recluse.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 388 Because a man is rid of evil, therefore he is called Brahmana; because he walks quietly, therefore he is called Samana; because he has sent away his own impurities, therefore he is called Pravragita (Pabbagita, a pilgrim). |
| Cited from DLMBS [8] | DhP 388
One is called "a Brahmin" because he keeps away from evil.
One is called "a recluse" because he lives in tranquility.
If one has renounced one's own impurities, then one is called "a monk". [DLMBSFn-V388]
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| Pāḷi Tipiṭaka (PTS) [1] | 389. Na brāhmaṇassa pahareyya nāssa muñcetha brāhmaṇo
Dhī brāhmaṇassa hantāraṃ tato dhī yassa muñcati.
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| Pāḷi Tipiṭaka (CSCD) [2] | 389. Na brāhmaṇassa pahareyya, nāssa muñcetha brāhmaṇo;
Dhī [dhi (syā. byākaraṇesu)] brāhmaṇassa hantāraṃ, tato dhī yassa [yo + assa = yassa] muñcati.
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| Translated from the Pali by Ven. Nārada Thera ) [3] | HARM NOT AN ARAHANT
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| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 389. One should not strike a holy man, nor should a holy man, when struck, give way to anger. Shame on him who strikes a holy man, and more shame on him who gives way to anger. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 389 [ThaniSFn-V389] One should not strike a brahman, nor should the brahman let loose with his anger. Shame on a brahman's killer. More shame on the brahman whose anger's let loose. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 389
One shouldn’t ever strike a monk;
A monk should not retaliate.
Shame on those who first attack,
And shame on those who then strike back!
|
| Translated from the Pali by Friedrich Max Müller) [7] | 389 No one should attack a Brahmana, but no Brahmana (if attacked) should let himself fly at his aggressor! Woe to him who strikes a Brahmana, more woe to him who flies at his aggressor! |
| Cited from DLMBS [8] | DhP 389
One should not strike a Brahmin. But a Brahmin should not get angry with the one, who hit him.
Shame to those who hurt Brahmins! More shame to those, who are angry with them! [DLMBSFn-V389]
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| Pāḷi Tipiṭaka (PTS) [1] | 390. Na brāhmaṇassetadakiñci seyyo
Yadā nisedho manaso piyehi
Yato yato hiṃsamano nivattati
Tato tato sammati meva dukkhaṃ.
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| Pāḷi Tipiṭaka (CSCD) [2] | 390. Na brāhmaṇassetadakiñci seyyo, yadā nisedho manaso piyehi;
Yato yato hiṃsamano nivattati, tato tato sammatimeva dukkhaṃ.
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| Translated from the Pali by Ven. Nārada Thera ) [3] | AN ARAHANT DOES NOT RETALIATE
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| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 390. Nothing is better for a holy man than when he holds his mind back from what is endearing. To the extent the intent to harm wears away, to that extent does suffering subside. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 390 [ThaniSFn-V390] Nothing's better for the brahman than when the mind is held back from what is endearing & not. However his harmful-heartedness wears away, that's how stress simply comes to rest. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 390
For a monk there’s naught excelling
Holding back from what’s endearing.
As desires destructive fade,
So his sorrows melt away. [VaradoFn-V390]
|
| Translated from the Pali by Friedrich Max Müller) [7] | 390 It advantages a Brahmana not a little if he holds his mind back from the pleasures of life; when all wish to injure has vanished, pain will cease. |
| Cited from DLMBS [8] | DhP 390
For a Brahmin, there is nothing better
than when he is holding the mind back from agreeable things.
When one turns away from a wish to hurt,
then one just calms down the suffering. [DLMBSFn-V390]
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| Pāḷi Tipiṭaka (PTS) [1] | 391. Yassa kāyena vācāya manasā natthi dukkataṃ
Saṃvutaṃ tīhi ṭhānehi tamahaṃ brūmi brāhmaṇaṃ.
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| Pāḷi Tipiṭaka (CSCD) [2] | 391. Yassa kāyena vācāya, manasā natthi dukkaṭaṃ;
Saṃvutaṃ tīhi ṭhānehi, tamahaṃ brūmi brāhmaṇaṃ.
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| Translated from the Pali by Ven. Nārada Thera ) [3] | HE IS A TRUE BRĀHMAṆA WHO IS WELL-RESTRAINED
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| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 391. He who does no evil in deed, word and thought, who is restrained in these three ways — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 391 Whoever does no wrong in body, speech, heart, is restrained in these three ways: he's what I call a brahman. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 391
I call someone a true brahman if he is restrained in three ways: doing no wrong by body, speech or mind.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 391 Him I call indeed a Brahmana who does not offend by body, word, or thought, and is controlled on these three points. |
| Cited from DLMBS [8] | DhP 391
Who does not perform any evil deeds by body, speech or mind,
who is restrained in three ways - him do I call a Brahmin. [DLMBSFn-V391]
|
| Pāḷi Tipiṭaka (PTS) [1] | 392. Yamhā dhammaṃ vijāneyya sammāsambuddhadesitaṃ
Sakkaccaṃ taṃ namasseyya aggihuttaṃ'va brāhmaṇo.
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| Pāḷi Tipiṭaka (CSCD) [2] | 392. Yamhā dhammaṃ vijāneyya, sammāsambuddhadesitaṃ;
Sakkaccaṃ taṃ namasseyya, aggihuttaṃva brāhmaṇo.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | HONOUR TO WHOM HONOUR IS DUE
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 392. Just as a brahman priest reveres his sacrificial fire, even so should one devoutly revere the person from whom one has learned the Dhamma taught by the Buddha. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 392 [ThaniSFn-V392] The person from whom you would learn the Dhamma taught by the Rightly Self-Awakened One: you should honor him with respect — as a brahman, the flame for a sacrifice. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 392
To him through whom you first received
The Dhamma that the Lord revealed,
Bestow respectful salutation,
Like priests serve fire, with veneration.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 392 After a man has once understood the law as taught by the Well- awakened (Buddha), let him worship it carefully, as the Brahmana worships the sacrificial fire. |
| Cited from DLMBS [8] | DhP 392
From whom you learned the Dharma, that is taught by the truly and completely Awakened One,
you should duly pay your respects to him, like a Brahmin at the fire sacrifice. [DLMBSFn-V392]
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| Pāḷi Tipiṭaka (PTS) [1] | 393. Na jaṭāhi na gottena jaccā hoti brāhmaṇo
Yamhi saccañca dhammo ca so sucī so'va brāhmaṇo.
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| Pāḷi Tipiṭaka (CSCD) [2] | 393. Na jaṭāhi na gottena, na jaccā hoti brāhmaṇo;
Yamhi saccañca dhammo ca, so sucī so ca brāhmaṇo.
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| Translated from the Pali by Ven. Nārada Thera ) [3] | PURE IS HE WHO IS TRUTHFUL AND RIGHTEOUS
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| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 393. Not by matted hair, nor by lineage, nor by birth does one become a holy man. But he in whom truth and righteousness exist — he is pure, he is a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 393-394 [ThaniSFn-V393] Not by matted hair, by clan, or by birth, is one a brahman. Whoever has truth & rectitude: he is a pure one, he, a brahman. What's the use of your matted hair, you dullard? What's the use of your deerskin cloak? The tangle's inside you. You comb the outside. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 393
Not matted hair, nor birth, nor clan
Establish one’s a godly man.
But knowing truth, and conduct righteous,
Evince one’s pure, indeed religious. [VaradoFn-V393_395-396]
|
| Translated from the Pali by Friedrich Max Müller) [7] | 393 A man does not become a Brahmana by his platted hair, by his family, or by birth; in whom there is truth and righteousness, he is blessed, he is a Brahmana. |
| Cited from DLMBS [8] | DhP 393
One is not a Brahmin because of matted hair, lineage or birth.
In whom there is truth and the Dharma, he is pure, he is a Brahmin. [DLMBSFn-V393]
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| Pāḷi Tipiṭaka (PTS) [1] | 394. Kiṃ te jaṭāhi dummedha kiṃ te ajinasāṭiyā
Abbhantaraṃ te gahaṇaṃ bāhiraṃ parimajjasi.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 394. Kiṃ te jaṭāhi dummedha, kiṃ te ajinasāṭiyā;
Abbhantaraṃ te gahanaṃ, bāhiraṃ parimajjasi.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | BE PURE WITHIN
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 394. What is the use of your matted hair, O witless man? What of your garment of antelope's hide? Within you is the tangle (of passion); only outwardly do you cleanse yourself. [BudRkFn-v394] |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 393-394 [ThaniSFn-V394] Not by matted hair, by clan, or by birth, is one a brahman. Whoever has truth & rectitude: he is a pure one, he, a brahman. What's the use of your matted hair, you dullard? What's the use of your deerskin cloak? The tangle's inside you. You comb the outside. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 394
Why, O fool, the matted hair?
What good, the deerskin cloak you wear?
Within you lies entanglement;
Outside is mere embellishment.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 394 What is the use of platted hair, O fool! what of the raiment of goat-skins? Within thee there is ravening, but the outside thou makest clean. |
| Cited from DLMBS [8] | DhP 394
What use is your matted hair, fool? What use is your garment from antelope skin?
Inside you is a jungle, you touch only the outside. [DLMBSFn-V394]
|
| Pāḷi Tipiṭaka (PTS) [1] | 395. Paṃsukūladharaṃ jantūṃ kisaṃ dhamanisanthataṃ
Ekaṃ vanasmiṃ jhāyantaṃ tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 395. Paṃsukūladharaṃ jantuṃ, kisaṃ dhamanisanthataṃ;
Ekaṃ vanasmiṃ jhāyantaṃ, tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | WHO MEDITATES ALONE IN THE FOREST IS A BRĀHMAṆA
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 395. The person who wears a robe made of rags, who is lean, with veins showing all over the body, and who meditates alone in the forest — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 395 Wearing cast-off rags — his body lean & lined with veins — absorbed in jhana, alone in the forest: he's what I call a brahman. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 395
The monk who uses rag-cloth robes,
Who sits alone in lonely groves,
Whose frame is lean, with sinews lined,
That person’s one I’d call divine. [VaradoFn-V393_395-396]
|
| Translated from the Pali by Friedrich Max Müller) [7] | 395 The man who wears dirty raiments, who is emaciated and covered with veins, who lives alone in the forest, and meditates, him I call indeed a Brahmana. |
| Cited from DLMBS [8] | DhP 395
The person who is wearing just rags from a dust heap, is lean, with veins showing,
who is meditating alone in the forest - him do I call a Brahmin. [DLMBSFn-V395]
|
| Pāḷi Tipiṭaka (PTS) [1] | 396. Na cāhaṃ brāhmaṇaṃ brūmi yonijaṃ mattisambhavaṃ
Bhovādī nāma so hoti sace hoti sakiñcano
Akiñcanaṃ anādānaṃ tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 396. Na cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhavaṃ;
Bhovādi nāma so hoti, sace hoti sakiñcano;
Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | THE NON-POSSESSIVE AND THE NON-ATTACHED PERSON IS A BRĀHMAṆA
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 396. I do not call him a holy man because of his lineage or high-born mother. If he is full of impeding attachments, he is just a supercilious man. But who is free from impediments and clinging — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 396 [ThaniSFn-V396] I don't call one a brahman for being born of a mother or sprung from a womb. He's called a 'bho-sayer' if he has anything at all. But someone with nothing, who clings to no thing: he's what I call a brahman. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 396
From mother born,
And womb emerged,
Don’t mean a man
“A saint” be termed. [VaradoFn-V393_395-396]
A man inclined
To call things “mine”,
And then refer
To men as “Sir”:
He should be termed,
“Addresser by ‘Sir’”.
But he who’s free
Of thoughts of ‘me’, [VaradoFn-V396]
And holding-on,
A saint is he.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 396 I do not call a man a Brahmana because of his origin or of his mother. He is indeed arrogant, and he is wealthy: but the poor, who is free from all attachments, him I call indeed a Brahmana. |
| Cited from DLMBS [8] | DhP 396
I do not call one a Brahmin only because on account of birth, because he is born from [a Brahmin] mother.
If he has attachments, he is to be called only "self-important".
One who is without attachments and without clinging - him do I call a Brahmin. [DLMBSFn-V396]
|
| Pāḷi Tipiṭaka (PTS) [1] | 397. Sabbasaṃyojanaṃ chetvā yo ve na paritassati
Saṅgātigaṃ vidaññuttaṃ tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 397. Sabbasaṃyojanaṃ chetvā, yo ve na paritassati;
Saṅgātigaṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO HAS DESTROYED ALL FETTERS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 397. He who, having cut off all fetters, trembles no more, who has overcome all attachments and is emancipated — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 397 Having cut every fetter, he doesn't get ruffled. Beyond attachment, unshackled: he's what I call a brahman. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 397
One who
has sundered all fetters,
is free of worry and excitement,
is free of bonds,
is liberated,
I call a true brahman.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 397 Him I call indeed a Brahmana who has cut all fetters, who never trembles, is independent and unshackled. |
| Cited from DLMBS [8] | DhP 397
Who has cut off all fetters and doesn;t crave for anything,
who has overcome all binds and is detached - him do I call a Brahmin. [DLMBSFn-V397]
|
| Pāḷi Tipiṭaka (PTS) [1] | 398. Chetvā naddhiṃ varattañca sandāmaṃ sahanukkamaṃ
Ukkhittapalighaṃ buddhaṃ tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 398. Chetvā naddhiṃ [nandhiṃ (ka. sī.), nandiṃ (pī.)] varattañca, sandānaṃ [sandāmaṃ (sī.)] sahanukkamaṃ;
Ukkhittapalighaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO HAS NO HATRED
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 398. He who has cut off the thong (of hatred), the band (of craving), and the rope (of false views), together with the appurtenances (latent evil tendencies), he who has removed the crossbar (of ignorance) and is enlightened — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 398 [ThaniSFn-V398] Having cut the strap & thong, cord & bridle, having thrown off the bar, awakened: he's what I call a brahman. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 398
One who has cut the reins of craving,
The traces of hatred,
The lead of views,
Together with the bridle of the latent tendencies,
Who has thrown off the yoke of ignorance,
Who is fully enlightened,
I call a true brahman.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 398 Him I call indeed a Brahmana who has cut the strap and the thong, the chain with all that pertains to it, who has burst the bar, and is awakened. |
| Cited from DLMBS [8] | DhP 398
Who has cut off strap and harness, fetter together with a bridle,
who has all the obstacles removed and is awakened - him do I call a Brahmin. [DLMBSFn-V398]
|
| Pāḷi Tipiṭaka (PTS) [1] | 399. Akkosaṃ vadhabandhaṃ ca aduṭṭho yo titikkhati
Khantibalaṃ balānīkaṃ tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 399. Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati;
Khantībalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO IS PATIENT
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 399. He who without resentment endures abuse, beating and punishment; whose power, real might, is patience — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 399 He endures — unangered — insult, assault, & imprisonment. His army is strength; his strength, forbearance: he's what I call a brahman. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 399
One who bears, without resentment,
verbal abuse,
flogging,
physical restraint;
whose power, whose invincible army, is patience, I call a true brahman.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 399 Him I call indeed a Brahmana who, though he has committed no offence, endures reproach, bonds, and stripes, who has endurance for his force, and strength for his army. |
| Cited from DLMBS [8] | DhP 399
Who benevolently endures abuse, beating and binding,
whose power is forbearance, with strong force - him do I call a Brahmin. [DLMBSFn-V399]
|
| Pāḷi Tipiṭaka (PTS) [1] | 400. Akkodhanaṃ vatavantaṃ sīlavantaṃ anussutaṃ
Dantaṃ antimasārīraṃ tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 400. Akkodhanaṃ vatavantaṃ, sīlavantaṃ anussadaṃ;
Dantaṃ antimasārīraṃ, tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO IS NOT WRATHFUL
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 400. He who is free from anger, is devout, virtuous, without craving, self-subdued and bears his final body — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 400 [ThaniSFn-V400] Free from anger, duties observed, principled, with no overbearing pride, trained, a 'last-body': he's what I call a brahman. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 400
One who
is free of anger,
carefully observes his religious duties,
is virtuous,
is free of defilement,
is tamed,
has been born for the last time,
I call a true brahman.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 400 Him I call indeed a Brahmana who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body. |
| Cited from DLMBS [8] | DhP 400
Who is friendly, devout, virtuous and not arrogant,
restrained and living his last life - him do I call a Brahmin. [DLMBSFn-V400]
|
| Pāḷi Tipiṭaka (PTS) [1] | 401. Vāri pokkharapatte'va āraggeriva sāsapo
Yo na lippati kāmesu tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 401. Vāri pokkharapatteva, āraggeriva sāsapo;
Yo na limpati [lippati (sī. pī.)] kāmesu, tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | HE IS A BRĀHMAṆA WHO CLINGS NOT TO SENSUAL PLEASURES
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 401. Like water on a lotus leaf, or a mustard seed on the point of a needle, he who does not cling to sensual pleasures — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 401 Like water on a lotus leaf, a mustard seed on the tip of an awl, he doesn't adhere to sensual pleasures: he's what I call a brahman. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 401
A lotus leaf scatters the droplets of rain;
A needlepoint lets fall a mustard-seed grain.
If someone should likewise life’s pleasures relinquish,
That person, I say, is one truly religious.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 401 Him I call indeed a Brahmana who does not cling to pleasures, like water on a lotus leaf, like a mustard seed on the point of a needle. |
| Cited from DLMBS [8] | DhP 401
Like water to a lotus leaf, like a mustard seed to the point of an arrow,
who doesn't cling to sense-pleasures - him do I call a Brahmin. [DLMBSFn-V401]
|
| Pāḷi Tipiṭaka (PTS) [1] | 402. Yo dukkhassa pajānāti idheva khayamattano
Pannabhāraṃ visaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 402. Yo dukkhassa pajānāti, idheva khayamattano;
Pannabhāraṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO HAS LAID THE BURDEN ASIDE
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 402. He who in this very life realizes for himself the end of suffering, who has laid aside the burden and become emancipated — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 402 [ThaniSFn-V402] He discerns right here, for himself, on his own, his own ending of stress. Unshackled, his burden laid down: he's what I call a brahman. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 402
One who, in his lifetime, knows the complete destruction of suffering, whose burden is laid down, who is unbound, I call a true brahman.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 402 Him I call indeed a Brahmana who, even here, knows the end of his suffering, has put down his burden, and is unshackled. |
| Cited from DLMBS [8] | DhP 402
Who knows by himself the destruction of suffering in this world,
who has put down his burden and is detached - him do I call a Brahmin. [DLMBSFn-V402]
|
| Pāḷi Tipiṭaka (PTS) [1] | 403. Gambhīrapaññaṃ medhāviṃ maggāmaggassa kovidaṃ
Uttamatthaṃ anuppattaṃ tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 403. Gambhīrapaññaṃ medhāviṃ, maggāmaggassa kovidaṃ;
Uttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO HAS REACHED HIS ULTIMATE GOAL
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 403. He who has profound knowledge, who is wise, skilled in discerning the right or wrong path, and has reached the highest goal — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 403 Wise, profound in discernment, astute as to what is the path & what's not; his ultimate goal attained: he's what I call a brahman. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 403
One who
is of profound wisdom,
is insightful,
knows what is the path, and what is not,
has attained the highest goal,
I call a true brahman.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 403 Him I call indeed a Brahmana whose knowledge is deep, who possesses wisdom, who knows the right way and the wrong, and has attained the highest end. |
| Cited from DLMBS [8] | DhP 403
One who is endowed with deep knowledge, intelligent, knowing the difference between what is a road and what is not,
who has reached the highest attainment - him do I call a Brahmin. [DLMBSFn-V403]
|
| Pāḷi Tipiṭaka (PTS) [1] | 404. Asaṃsaṭṭhaṃ gahaṭṭhehi anāgārehi cūbhayaṃ
Anokāsariṃ appicchaṃ tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 404. Asaṃsaṭṭhaṃ gahaṭṭhehi, anāgārehi cūbhayaṃ;
Anokasārimappicchaṃ, tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO HAS NO INTIMACY WITH ANY
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 404. He who holds aloof from householders and ascetics alike, and wanders about with no fixed abode and but few wants — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 404 Uncontaminated by householders & houseless ones alike; living with no home, with next to no wants: he's what I call a brahman. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 404
One who is aloof from both laypeople and the religious, with nowhere called ‘home’, and with few needs, I call a true brahman.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 404 Him I call indeed a Brahmana who keeps aloof both from laymen and from mendicants, who frequents no houses, and has but few desires. |
| Cited from DLMBS [8] | DhP 404
Who is not associating neither with householders nor with monks,
wandering in houselessness, wanting little - him do I call a Brahmin. [DLMBSFn-V404]
|
| Pāḷi Tipiṭaka (PTS) [1] | 405. Nidhāya daṇḍaṃ bhūtesu tasesu thāvaresu ca
Yo na hanti na ghāteti tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 405. Nidhāya daṇḍaṃ bhūtesu, tasesu thāvaresu ca;
Yo na hanti na ghāteti, tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO IS ABSOLUTELY HARMLESS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 405. He who has renounced violence towards all living beings, weak or strong, who neither kills nor causes others to kill — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 405 Having put aside violence against beings fearful or firm, he neither kills nor gets others to kill: he's what I call a brahman. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 405
One who has abandoned the use of weapons against creatures, either fierce or timorous, and who neither kills nor encourages others to kill, I call a true brahman.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 405 Him I call indeed a Brahmana who finds no fault with other beings, whether feeble or strong, and does not kill nor cause slaughter. |
| Cited from DLMBS [8] | DhP 405
Who has given up punishing of all living beings, be they trembling or firm,
who does not kill, nor causes another to kill - him do I call a Brahmin. [DLMBSFn-V405]
|
| Pāḷi Tipiṭaka (PTS) [1] | 406. Aviruddhaṃ viruddhesu attadaṇḍesu nibbutaṃ
Sādānesu anādānaṃ tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 406. Aviruddhaṃ viruddhesu, attadaṇḍesu nibbutaṃ;
Sādānesu anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO IS FRIENDLY AMONGST THE HOSTILE
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 406. He who is friendly amidst the hostile, peaceful amidst the violent, and unattached amidst the attached — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 406 Unopposing among opposition, unbound among the armed, unclinging among those who cling: he's what I call a brahman. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 406
One tranquil amid the tempestuous,
And friendly amid the ferocious,
Who's gracious amid the rapacious,
Is rightfully labelled religious.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 406 Him I call indeed a Brahmana who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate. |
| Cited from DLMBS [8] | DhP 406
One who is unhindered amongst the obstructed, one who is free amongst violent,
one who does not cling to anything amongst those who do - him do I call a Brahmin. [DLMBSFn-V406]
|
| Pāḷi Tipiṭaka (PTS) [1] | 407. Yassa rāgo ca doso ca māno makkho ca pātito
Sāsapo riva āraggā tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 407. Yassa rāgo ca doso ca, māno makkho ca pātito;
Sāsaporiva āraggā [āragge (ka.)], tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO HAS DISCARDED ALL PASSIONS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 407. He whose lust and hatred, pride and hypocrisy have fallen off like a mustard seed from the point of a needle — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 407 His passion, aversion, conceit, & contempt, have fallen away — like a mustard seed from the tip of an awl: he's what I call a brahman. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 407
A pin-tip retains
Not a mustard-seed grain.
They who likewise have sloughed
Their ill-feelings and lust,
And put also aside
Their contempt and their pride;
Having cast off these stains,
As true brahmans they’re named.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 407 Him I call indeed a Brahmana from whom anger and hatred, pride and envy have dropt like a mustard seed from the point of a needle. |
| Cited from DLMBS [8] | DhP 407
Who has destroyed passion, hatred, conceit and hypocrisy,
as if a mustard seed falls down from the head of an arrow - him do I call a Brahmin. [DLMBSFn-V407]
|
| Pāḷi Tipiṭaka (PTS) [1] | 408. Akakkasaṃ viññapaniṃ giraṃ saccaṃ udīraye
Yāya nābhisaje kañci tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 408. Akakkasaṃ viññāpaniṃ, giraṃ saccamudīraye;
Yāya nābhisaje kañci [kiñci (ka.)], tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO GIVES OFFENCE TO NONE
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 408. He who utters gentle, instructive and truthful words, who imprecates none — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 408
He would say
what's non-grating,
instructive,
true —
abusing no one:
he's what I call
a brahman.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 408
With gentle discourse, never lies,
With courteous speech, he edifies;
And with his tongue, he none maligns:
He is, indeed, a man divine.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 408 Him I call indeed a Brahmana who utters true speech, instructive and free from harshness, so that he offend no one. |
| Cited from DLMBS [8] | DhP 408
Who speaks smooth, informative and true words,
by which he does not offend anyone - him do I call a Brahmin. [DLMBSFn-V408]
|
| Pāḷi Tipiṭaka (PTS) [1] | 409. Yo'dha dīghaṃ va rassaṃ vā aṇuṃ thūlaṃ subhāsubhaṃ
Loke adinnaṃ nādiyati tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 409. Yodha dīghaṃ va rassaṃ vā, aṇuṃ thūlaṃ subhāsubhaṃ;
Loke adinnaṃ nādiyati [nādeti (ma. ni. 2.459)], tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO STEALS NOT
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 409. He who in this world takes nothing that is not given to him, be it long or short, small or big, good or bad — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 409
Here in the world
he takes nothing not-given
— long, short,
large, small,
attractive, not:
he's what I call
a brahman.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 409
One who would not steal anything at all, either large or small, attractive or unattractive, I call a true brahman.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 409 Him I call indeed a Brahmana who takes nothing in the world that is not given him, be it long or short, small or large, good or bad. |
| Cited from DLMBS [8] | DhP 409
Who here in this world does not take what was not given, be it long, short,
small, big, pleasant or unpleasant - him do I call a Brahmin. [DLMBSFn-V409]
|
| Pāḷi Tipiṭaka (PTS) [1] | 410. Āsā yassa na vijjanti asmiṃ loke paramhi ca
Nirāsayaṃ visaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 410. Āsā yassa na vijjanti, asmiṃ loke paramhi ca;
Nirāsāsaṃ [nirāsayaṃ (sī. syā. pī.), nirāsakaṃ (?)] visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO IS DESIRELESS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 410. He who wants nothing of either this world or the next, who is desire-free and emancipated — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 410 His longing for this & for the next world can't be found; free from longing, unshackled: he's what I call a brahman. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 410
One who is free of longing for all worlds, either human or divine, who is free of hopes and expectations, who is free of attachment, I call a true brahman.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 410 Him I call indeed a Brahmana who fosters no desires for this world or for the next, has no inclinations, and is unshackled. |
| Cited from DLMBS [8] | DhP 410
Who has no longing anywhere in this or the next world,
who is independent and unattached - him do I call a Brahmin. [DLMBSFn-V410]
|
| Pāḷi Tipiṭaka (PTS) [1] | 411. Yassālayā na vijjanti aññāya akathaṃkathī
Amatogadhaṃ anuppattaṃ tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 411. Yassālayā na vijjanti, aññāya akathaṃkathī;
Amatogadhamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO HAS NO LONGINGS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 411. He who has no attachment, who through perfect knowledge is free from doubts and has plunged into the Deathless — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 411 [ThaniSFn-V411]
His attachments,
his homes,
can't be found.
Through knowing
he is unperplexed,
has come ashore
in the Deathless:
he's what I call
a brahman.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 411
One in whom no attachment is found; who, through final knowledge, has no doubts about Dhamma; and who has attained to the depths of the Immortal, I call a true brahman.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 411 Him I call indeed a Brahmana who has no interests, and when he has understood (the truth), does not say How, how? and who has reached the depth of the Immortal. |
| Cited from DLMBS [8] | DhP 411
Who is without attachments, has realized the truth and is free from doubts,
merging into the Nirvana, has attained the goal - him do I call a Brahmin. [DLMBSFn-V411]
|
| Pāḷi Tipiṭaka (PTS) [1] | 412. Yo'dha puññca pāpañca ubho saṅgaṃ upaccagā
Asokaṃ virajaṃ suddhaṃ tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 412. Yodha puññañca pāpañca, ubho saṅgamupaccagā;
Asokaṃ virajaṃ suddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO HAS TRANSCENDED GOOD AND EVIL
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 412. He who in this world has transcended the ties of both merit and demerit, who is sorrowless, stainless and pure — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 412 [ThaniSFn-V412] He has gone beyond attachment here for both merit & evil — sorrowless, dustless, & pure: he's what I call a brahman. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 412
One who has overcome attachment to both good and evil, who is sorrowless, stainless, and pure, I call a true brahman.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 412 Him I call indeed a Brahmana who in this world is above good and evil, above the bondage of both, free from grief from sin, and from impurity. |
| Cited from DLMBS [8] | DhP 412
Who has in this world gone beyond both attachments of good and evil,
who is free from sorrow, stainless and pure - him do I call a Brahmin. [DLMBSFn-V412]
|
| Pāḷi Tipiṭaka (PTS) [1] | 413. Candaṃ'va vimalaṃ suddhaṃ vippasannamanāvilaṃ
Nandībhavaparikkhīṇaṃ tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 413. Candaṃva vimalaṃ suddhaṃ, vippasannamanāvilaṃ;
Nandībhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO IS PURE
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 413. He, who, like the moon, is spotless and pure, serene and clear, who has destroyed the delight in existence — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 413
Spotless, pure, like the moon
— limpid & calm —
his delights, his becomings,
totally gone:
he's what I call
a brahman.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 413
Unruffled as the moon, as spotless,
Pure, resplendent and serene;
Becoming and delight uprooted;
Brahmans true, are deemed to be.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 413 Him I call indeed a Brahmana who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct. |
| Cited from DLMBS [8] | DhP 413
Who is like a moon, spotless, clean, bright and undisturbed,
who has destroyed the existence of pleasure - him do I call a Brahmin. [DLMBSFn-V413]
|
| Pāḷi Tipiṭaka (PTS) [1] | 414. Yo imaṃ paḷipathaṃ duggaṃ saṃsāraṃ mohamaccagā
Tiṇṇo pāragato jhāyī anejo akathaṃkatī
Anupādāya nibbuto tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 414. Yomaṃ [yo imaṃ (sī. syā. kaṃ. pī.)] palipathaṃ duggaṃ, saṃsāraṃ mohamaccagā;
Tiṇṇo pāragato [pāragato (sī. syā. kaṃ. pī.)] jhāyī, anejo akathaṃkathī;
Anupādāya nibbuto, tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO CLINGS TO NAUGHT
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 414. He who, having traversed this miry, perilous and delusive round of existence, has crossed over and reached the other shore; who is meditative, calm, free from doubt, and, clinging to nothing, has attained to Nibbana — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 414 He has made his way past this hard-going path — samsara, delusion — has crossed over, has gone beyond, is free from want, from perplexity, absorbed in jhana, through no-clinging Unbound: he's what I call a brahman. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 414
He who has escaped danger, this difficult road, samsara, delusion; he who has reached the other shore, attained Nibbana, is meditative, free of lust, free of doubt, free of clinging, desireless, I call a true brahman.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 414 Him I call indeed a Brahmana who has traversed this miry road, the impassable world and its vanity, who has gone through, and reached the other shore, is thoughtful, guileless, free from doubts, free from attachment, and content. |
| Cited from DLMBS [8] | DhP 414
Who has overcome this danger, bad place, round of rebirth and delusion,
who has crossed, gone over to the opposite shore, is meditating, free from craving and doubts,
who is emancipated and without clinging - him do I call a Brahmin. [DLMBSFn-V414]
|
| Pāḷi Tipiṭaka (PTS) [1] | 415. Yo'dha kāme pahātvāna anāgāro paribbaje
Kāmabhavaparikkhīṇaṃ tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 415. Yodha kāme pahantvāna [pahatvāna (sī. pī.)], anāgāro paribbaje;
Kāmabhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ [idaṃ gāthādvayaṃ videsapotthakesu sakideva dassitaṃ].
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO HAS GIVEN UP SENSE-DESIRES
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 415. He who, having abandoned sensual pleasures, has renounced the household life and become a homeless one; has destroyed both sensual desire and continued existence — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 415-416
Whoever, abandoning sensual passions here,
would go forth from home —
his sensual passions, becomings,
totally gone:
he's what I call
a brahman.
Whoever, abandoning craving here,
would go forth from home —
his cravings, becomings,
totally gone:
he's what I call
a brahman.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 415
One who has overcome his lusts, who wanders homeless, who has destroyed sensuality and becoming, I call a true brahman.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 415 Him I call indeed a Brahmana who in this world, leaving all desires, travels about without a home, and in whom all concupiscence is extinct. |
| Cited from DLMBS [8] | DhP 415
Who in this world has renounced desires, wanders around homeless,
him, who has destroyed the existence of desire - him do I call a Brahmin. [DLMBSFn-V415]
|
| Pāḷi Tipiṭaka (PTS) [1] | 416. Yo'dha taṇhaṃ pahātvāna anāgāro paribbaje
Taṇhābhavaparikkhīṇaṃ tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 416. Yodha taṇhaṃ pahantvāna, anāgāro paribbaje;
Taṇhābhavaparikkhīṇaṃ , tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO HAS GIVEN UP CRAVING
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 416. He who, having abandoned craving, has renounced the household life and become a homeless one, has destroyed both craving and continued existence — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 415-416
Whoever, abandoning sensual passions here,
would go forth from home —
his sensual passions, becomings,
totally gone:
he's what I call
a brahman.
Whoever, abandoning craving here,
would go forth from home —
his cravings, becomings,
totally gone:
he's what I call
a brahman.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 416
One who abandons craving, becomes a homeless wanderer, and who then destroys both craving and becoming, I call a true brahman.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 416 Him I call indeed a Brahmana who, leaving all longings, travels about without a home, and in whom all covetousness is extinct. |
| Cited from DLMBS [8] | DhP 416
Who in this world has renounced thirst, wanders around homeless,
him, who has destroyed the existence of thirst - him do I call a Brahmin. [DLMBSFn-V416]
|
| Pāḷi Tipiṭaka (PTS) [1] | 417. Hitvā mānusakaṃ yogaṃ dibbaṃ yogaṃ upaccagā
Sabbayogavisaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 417. Hitvā mānusakaṃ yogaṃ, dibbaṃ yogaṃ upaccagā;
Sabbayogavisaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO HAS DISCARDED ALL BONDS
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 417. He who, casting off human bonds and transcending heavenly ties, is wholly delivered of all bondages — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 417 Having left behind the human bond, having made his way past the divine, from all bonds unshackled: he's what I call a brahman. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 417
One who has forsaken human bonds, transcended divine bonds, who is thus liberated from all bonds, I call a true brahman.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 417 Him I call indeed a Brahmana who, after leaving all bondage to men, has risen above all bondage to the gods, and is free from all and every bondage. |
| Cited from DLMBS [8] | DhP 417
Who has renounced human bonds, and escaped divine bonds,
who is detached from al bonds - him do I call a Brahmin. [DLMBSFn-V417]
|
| Pāḷi Tipiṭaka (PTS) [1] | 418. Hitvā ratiṃ ca aratiṃ ca sītibhūtaṃ nirūpadhiṃ
Sabbalokābhibhuṃ vīraṃ tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 418. Hitvā ratiñca aratiñca, sītibhūtaṃ nirūpadhiṃ;
Sabbalokābhibhuṃ vīraṃ, tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO HAS GIVEN UP LIKES AND DISLIKES
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 418. He who, having cast off likes and dislikes, has become tranquil, is rid of the substrata of existence and like a hero has conquered all the worlds — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 418
Having left behind
delight & displeasure,
cooled, with no acquisitions —
a hero who has conquered
all the world,
every world:
he's what I call
a brahman.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 418
One who has given up liking and disliking, who is free of passion, free of possessiveness, a hero who has conquered all worldly attachment, I call a true brahman.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 418 Him I call indeed a Brahmana who has left what gives pleasure and what gives pain, who is cold, and free from all germs (of renewed life), the hero who has conquered all the worlds. |
| Cited from DLMBS [8] | DhP 418
Who has renounced liking and dislike, tranquil and free from attachments,
The hero, who has conquered the whole world - him do I call a Brahmin. [DLMBSFn-V418]
|
| Pāḷi Tipiṭaka (PTS) [1] | 419. Cutiṃ yo'vedi sattānaṃ upapattiṃ ca sabbaso
Asattaṃ sugataṃ buddhaṃ tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 419. Cutiṃ yo vedi sattānaṃ, upapattiñca sabbaso;
Asattaṃ sugataṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO IS NOT ATTACHED
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 419. He who in every way knows the death and rebirth of all beings, and is totally detached, blessed and enlightened — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 419 He knows in every way beings' passing away, and their re- arising; unattached, awakened, well-gone: he's what I call a brahman. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 419
One who understands in every way both the death and rebirth of beings, who is free of clinging, who has attained bliss, and is awakened, I call a true brahman.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 419 Him I call indeed a Brahmana who knows the destruction and the return of beings everywhere, who is free from bondage, welfaring (Sugata), and awakened (Buddha). |
| Cited from DLMBS [8] | DhP 419
Who has thoroughly understood the arising and passing away of beings,
who is unattached, well-gone and awakened - him do I call a Brahmin. [DLMBSFn-V419]
|
| Pāḷi Tipiṭaka (PTS) [1] | 420. Yassa gatiṃ na jānanti devā gandhabbamānusā
Khīṇāsavaṃ arahantaṃ tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 420. Yassa gatiṃ na jānanti, devā gandhabbamānusā;
Khīṇāsavaṃ arahantaṃ, tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO IS AN ARAHANT
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 420. He whose track no gods, no angels, no humans trace, the arahant who has destroyed all cankers — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 420 He whose course they don't know — devas, gandhabbas, & human beings — his effluents ended, an arahant: he's what I call a brahman. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 420
One whose destiny is unknowable to humans, spirits and devas; who has destroyed the asavas, an arahant, I call a true brahman.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 420 Him I call indeed a Brahmana whose path the gods do not know, nor spirits (Gandharvas), nor men, whose passions are extinct, and who is an Arhat (venerable). |
| Cited from DLMBS [8] | DhP 420
Whose direction isn't known by the gods, Gandharvas and humans,
who has removed the taints and is an Arahant - him do I cal a Brahmin. [DLMBSFn-V420]
|
| Pāḷi Tipiṭaka (PTS) [1] | 421. Yassa pure ca pacchā ca majjhe ca natthi kiñcanaṃ
Akiñcanaṃ anādānaṃ tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 421. Yassa pure ca pacchā ca, majjhe ca natthi kiñcanaṃ;
Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO YEARNS FOR NAUGHT
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 421. He who clings to nothing of the past, present and future, who has no attachment and holds on to nothing — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 421 [ThaniSFn-V421] He who has nothing — in front, behind, in between — the one with nothing who clings to no thing: he's what I call a brahman. |
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 421
One who has no attachment to anything, either in the past, future or present; who is free of attachment and clinging, I call a true brahman.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 421 Him I call indeed a Brahmana who calls nothing his own, whether it be before, behind, or between, who is poor, and free from the love of the world. |
| Cited from DLMBS [8] | DhP 421
For whom there is nothing before, after or now,
One who is without attachments and without clinging - him do I call a Brahmin. [DLMBSFn-V421]
|
| Pāḷi Tipiṭaka (PTS) [1] | 422. Usabhaṃ pavaraṃ vīraṃ mahesiṃ vijitāvinaṃ
Anejaṃ nhātakaṃ buddhaṃ tamahaṃ brūmi brāhmaṇaṃ.
|
| Pāḷi Tipiṭaka (CSCD) [2] | 422. Usabhaṃ pavaraṃ vīraṃ, mahesiṃ vijitāvinaṃ;
Anejaṃ nhātakaṃ [nahātakaṃ (sī. syā. kaṃ pī.)] buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.
|
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO IS ENLIGHTENED
|
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 422. He, the Noble, the Excellent, the Heroic, the Great Sage, the Conqueror, the Passionless, the Pure, the Enlightened one — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 422
A splendid bull, conqueror,
hero, great seer —
free from want,
awakened, washed:
he's what I call
a brahman.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 422
One who is mighty, noble, heroic, a great sage, victorious, free of lust, cleansed of evil, enlightened, I call a true brahman.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 422 Him I call indeed a Brahmana, the manly, the noble, the hero, the great sage, the conqueror, the impassible, the accomplished, the awakened. |
| Cited from DLMBS [8] | DhP 422
Who is strong, noble, a hero, a great seer, victorious,
free from craving, his task finished and is awakened - him do I call a Brahmin. [DLMBSFn-V422]
|
| Pāḷi Tipiṭaka (PTS) [1] | 423. Pubbenivāsaṃ yo'vedī saggāpāyaṃ ca passati
Atho jātikkhayaṃ patto abhiññāvosito muni
Sabbavositavosānaṃ tamahaṃ brūmi brāhmaṇaṃ.
Brāhmaṇavaggo chabbīsatimo. Dhammapada pāḷi niṭṭhitā. |
| Pāḷi Tipiṭaka (CSCD) [2] | 423. Pubbenivāsaṃ yo vedi, saggāpāyañca passati,
Atho jātikkhayaṃ patto, abhiññāvosito muni;
Sabbavositavosānaṃ, tamahaṃ brūmi brāhmaṇaṃ.
Brāhmaṇavaggo chabbīsatimo niṭṭhito. Dhammapadapāḷi niṭṭhitā. |
| Translated from the Pali by Ven. Nārada Thera ) [3] | A BRĀHMAṆA IS HE WHO HAS PERFECTED HIMSELF
THE END |
| Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] | 423. He who knows his former births, who sees heaven and hell, who has reached the end of births and attained to the perfection of insight, the sage who has reached the summit of spiritual excellence — him do I call a holy man. |
| Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5] | 423 [ThaniSFn-V423]
He knows his former lives.
He sees heavens & states of woe,
has attained the ending of birth,
is a sage who has mastered full-knowing,
his mastery
totally mastered:
he's what I call
a brahman.
|
| Translated from the Pali by Ven. Varado Bhikkhu ) [6] | 423
One who
knows his former lives,
sees heaven and hell,
has ended birth,
has attained the special knowledges,
is fully accomplished, a sage,
I call a true brahman.
|
| Translated from the Pali by Friedrich Max Müller) [7] | 423 Him I call indeed a Brahmana who knows his former abodes, who sees heaven and hell, has reached the end of births, is perfect in knowledge, a sage, and whose perfections are all perfect. |
| Cited from DLMBS [8] | DhP 423
Who knows his former births and sees both heaven and hell,
who has reached the end of rebirths, the sage who has attained higher wisdom,
one who has attained all accomplishments - him do I call a Brahmin. [DLMBSFn-V423]
|
- 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, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41) (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, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41) (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, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41) (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, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41) (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, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41) (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, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41) (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, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41) (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, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41) (note 8) original: Readings in Pali Texts ( Digital Library & Museum of Buddhist Studies (DLMBS) --- Pali Lessons ) |
| [NāradaFn26-01] | (Ven. Nārada 26-01) Though a racial term here it is applied either to a Buddha or an Arahant - to one who has completed the Way and has won Enlightenment. |
| [NāradaFn26-02] | (Ven. Nārada 26-02) Sotaṃ - stream of craving. |
| [NāradaFn26-03] | (Ven. Nārada 26-03) Nibbāna is not made of anything. It is unconditioned. |
| [NāradaFn26-04] | (Ven. Nārada 26-04) Concentration (samatha) and Insight (vipassanā). |
| [NāradaFn26-05] | (Ven. Nārada 26-05) That is, in acquiring higher intellect (abhiññā). |
| [NāradaFn26-06] | (Ven. Nārada 26-06) Pāraṃ - the six personal sense-fields; apāraṃ - the six external sense-fields. |
| [NāradaFn26-07] | (Ven. Nārada 26-07) Not grasping anything as "me" and "mine". |
| [NāradaFn26-08] | (Ven. Nārada 26-08) Not connected with the passions. |
| [NāradaFn26-09] | (Ven. Nārada 26-09) He who practises concentration (samatha) and insight (vipassanā). |
| [NāradaFn26-10] | (Ven. Nārada 26-10) Āsīnaṃ, living alone in the forest. |
| [NāradaFn26-11] | (Ven. Nārada 26-11) By realizing the four Truths and eradicating the fetters. |
| [NāradaFn26-12] | (Ven. Nārada 26-12) That is, Nibbāna. |
| [NāradaFn26-13] | (Ven. Nārada 26-13) Here Khattiya refers to a king. |
| [NāradaFn26-14] | (Ven. Nārada 26-14) That is, an Arahant. |
| [NāradaFn26-15] | (Ven. Nārada 26-15) The Buddha eclipses immorality by the power of morality (sīla), vice by the power of virtue (guṇa), ignorance by the power of wisdom (paññā), demerit by the power of merit (puñña), unrighteousness by the power of righteousness (dhamma). (Commentary). |
| [NāradaFn26-16] | (Ven. Nārada 26-16) Having subdued all evil. |
| [NāradaFn26-17] | (Ven. Nārada 26-17) Here brāhmaṇa is used in the sense of an Arahant. |
| [NāradaFn26-18] | (Ven. Nārada 26-18) The adherents of certain cults worshipped the four cardinal points, the zenith and the nadir, e.g., Sigāla (of the Sigālovāda Sutta). |
| [NāradaFn26-19] | (Ven. Nārada 26-19) The realization of the four Noble Truths. |
| [NāradaFn26-20] | (Ven. Nārada 26-20) Here Dhamma refers to the nine supramundane States - the four Paths, the four Fruits, and Nibbāna. |
| [NāradaFn26-21] | (Ven. Nārada 26-21) With the paraphernalia of the ascetics. |
| [NāradaFn26-22] | (Ven. Nārada 26-22) Robes made of cast-off rags. |
| [NāradaFn26-23] | (Ven. Nārada 26-23) Bho is a familiar form of address which even the Buddha used in addressing laymen. The term Bho-vādi is applied to the Buddha as well. |
| [NāradaFn26-24] | (Ven. Nārada 26-24) Who has understood the four Noble Truths. |
| [NāradaFn26-25] | (Ven. Nārada 26-25) Devoted to religious austerity. |
| [NāradaFn26-26] | (Ven. Nārada 26-26) "Final body" because he, having destroyed the passions, would be reborn no more. |
| [NāradaFn26-27] | (Ven. Nārada 26-27) The burden of the Aggregates. |
| [NāradaFn26-28] | (Ven. Nārada 26-28) From all defilements. |
| [NāradaFn26-29] | (Ven. Nārada 26-29) Who knows the way to the woeful states, to the blissful states, and to Nibbāna. |
| [NāradaFn26-30] | (Ven. Nārada 26-30) Literally, towards beings. |
| [NāradaFn26-31] | (Ven. Nārada 26-31) Those who are attached to the Aggregates. |
| [NāradaFn26-32] | (Ven. Nārada 26-32) See v. 25. |
| [NāradaFn26-33] | (Ven. Nārada 26-33) Lust, hatred, delusion, pride, and false views. |
| [NāradaFn26-34] | (Ven. Nārada 26-34) Undisturbed by defilements. |
| [NāradaFn26-35] | (Ven. Nārada 26-35) Of lust and so forth. |
| [NāradaFn26-36] | (Ven. Nārada 26-36) Of passions. |
| [NāradaFn26-37] | (Ven. Nārada 26-37) That which veils the four Noble Truths. |
| [NāradaFn26-38] | (Ven. Nārada 26-38) The four floods - namely: sense-desires, becoming, false views, and ignorance. |
| [NāradaFn26-39] | (Ven. Nārada 26-39) That is, attachment to sense-desires. |
| [NāradaFn26-40] | (Ven. Nārada 26-40) Arati = dislike for forest life. (Commentary) |
| [NāradaFn26-41] | (Ven. Nārada 26-41) Upadhi - there are four kinds of upadhi - namely: the aggregates (khandha), the passions (kilesa), volitional activities (abhisaṅkāra), and sense-desires (kāma). |
| [NāradaFn26-42] | (Ven. Nārada 26-42) That is, the world of Aggregates. |
| [NāradaFn26-43] | (Ven. Nārada 26-43) Sugataṃ = well-gone in practice, that is, to Nibbāna. |
| [NāradaFn26-44] | (Ven. Nārada 26-44) Buddhaṃ = he who has understood the four Noble Truths. |
| [NāradaFn26-45] | (Ven. Nārada 26-45) A class of celestial beings. |
| [NāradaFn26-46] | (Ven. Nārada 26-46) Usabhaṃ, fearless as a bull. |
| [NāradaFn26-47] | (Ven. Nārada 26-47) Mahesiṃ, seeker of higher morality, concentration, and wisdom. |
| [NāradaFn26-48] | (Ven. Nārada 26-48) Vijitāvinaṃ, the conqueror of passions. |
| [NāradaFn26-49] | (Ven. Nārada 26-49) Nahātakaṃ, he who has washed away all impurities. |
| [NāradaFn26-50] | (Ven. Nārada 26-50) Buddhaṃ, he who has understood the four Noble Truths. |
| [NāradaFn26-51] | (Ven. Nārada 26-51) Sagga, the six heavenly realms, the sixteen Rūpa Realms, and the four Arūpa Realms. |
| [NāradaFn26-52] | (Ven. Nārada 26-52) Apāya, the four woeful states. |
| [NāradaFn26-53] | (Ven. Nārada 26-53) Jātikkhayaṃ, i.e., Arahantship. |
| [NāradaFn26-54] | (Ven. Nārada 26-54) Abhiññāvosito, i.e., reached the culmination by comprehending that which should be comprehended, by discarding that which should be discarded, by realizing that which should be realized, and by developing that which should be developed. (Commentary) |
| [NāradaFn26-55] | (Ven. Nārada 26-55) Sabbavositavosānaṃ, i.e., having lived the Holy Life which culminates in wisdom pertaining to the Path of Arahantship, the end of all passions. |
| [BudRkFn-v383] | (Ven. Buddharakkhita (v. 383) "Holy man" is used as a makeshift rendering for brahmana, intended to reproduce the ambiguity of the Indian word. Originally men of spiritual stature, by the time of the Buddha the brahmans had turned into a privileged priesthood which defined itself by means of birth and lineage rather than by genuine inner sanctity. The Buddha attempted to restore to the word brahmana its original connotation by identifying the true "holy man" as the arahant, who merits the title through his own inward purity and holiness regardless of family lineage. The contrast between the two meanings is highlighted in verses 393 and 396. Those who led a contemplative life dedicated to gaining Arahantship could also be called brahmans, as in verses 383, 389, and 390. |
| [BudRkFn-v385] | (Ven. Buddharakkhita (v. 385) This shore: the six sense organs; the other shore: their corresponding objects; both: I-ness and my-ness. |
| [BudRkFn-v394] | (Ven. Buddharakkhita (v. 394) In the time of the Buddha, such ascetic practices as wearing matted hair and garments of hides were considered marks of holiness. |
| [ThaniSFn-V383] | (Ven. Thanissaro V. 383) This verse, addressed to a member of the brahman caste, is one of the few in Dhp where the word brahman is used in its ordinary sense, as indicating caste membership, and not in its special Buddhist sense as indicating an arahant. |
| [ThaniSFn-V384] | (Ven. Thanissaro V. 384) DhpA: two things = tranquility meditation and insight meditation. |
| [ThaniSFn-V385] | (Ven. Thanissaro V. 385) DhpA: This verse refers to a person who has no sense of "I" or "mine," either for the senses ("not-beyond") or their objects ("beyond"). The passage may also refer to the sense of total limitlessness that makes the experience of Unbinding totally ineffable, as reflected in the following conversation (Sn 5.6):
Upasiva:
He who has reached the end:
Does he not exist,
or is he for eternity free from dis-ease?
Please, sage, declare this to me
as this phenomenon has been known by you.
The Buddha:
One who has reached the end has no criterion
by which anyone would say that —
it doesn't exist for him.
When all phenomena are done away with,
all means of speaking are done away with as well.
|
| [ThaniSFn-V388] | (Ven. Thanissaro V. 388) Stains = the impurities listed in note 236. On "consonance," see note 265. |
| [ThaniSFn-V389] | (Ven. Thanissaro V. 389) The word "anger" here is added from DhpA, which interprets the "letting loose" as the act of retaliating with anger against one's assailant. Some translators read "brahman" as the subject not only of the second line, but also the first: "A brahman should/would not strike a brahman." However, this reading is unlikely, for a brahman (in this context, an arahant) would not strike anyone at all. If a brahman retaliates with anger to being struck, that is a sign that he is not a true brahman: thus more shame on him for having assumed a status not truly his. On the topic of how to react to violent attack, see MN 21 and MN 145. |
| [ThaniSFn-V390] | (Ven. Thanissaro V. 390) "What's endearing & not": In the phrase manaso piyehi, piyehi can be read straight as it is, as "endearing," or as an elided form of apiyehi, "not endearing." The former reading is more straightforward, but given the reference to "harmful-heartedness" in the next line, the latter reading serves to tie the stanza together. It is also consistent with the fact that DhpA takes this verse to be a continuation of 389. Given the way in which kavya cultivated a taste for ambiguities and multiple interpretations, both readings may have been intended. |
| [ThaniSFn-V392] | (Ven. Thanissaro V. 392) "Brahman" here is used in its ordinary sense, as indicating caste membership, and not in its special Buddhist sense as indicating an arahant. |
| [ThaniSFn-V393] | (Ven. Thanissaro V. 393) "He is a pure one": reading so suci with the Thai edition, a reading supported by the Chinese translation of the Dhp. |
| [ThaniSFn-V394] | (Ven. Thanissaro V. 394) In India of the Buddha's day, matted hair, etc., were regarded as visible signs of spiritual status. |
| [ThaniSFn-V396] | (Ven. Thanissaro V. 396) "Bho-sayer" — Brahmans addressed others as "bho" as a way of indicating their (the brahmans') superior caste. "If he has anything" (reading sa ce with the Burmese edition) = if he/she lays claim to anything as his/her own. |
| [ThaniSFn-V398] | (Ven. Thanissaro V. 398) DhpA: strap = hatred; thong = craving; cord = 62 forms of wrong view (listed in the Brahmajala Suttanta, DN 1); bridle = obsessions (sensuality, becoming, anger, conceit, views, uncertainty, ignorance). |
| [ThaniSFn-V400] | (Ven. Thanissaro V. 400) "With no overbearing pride": reading anussadam with the Thai and Burmese editions. "Last-body": see note 352. |
| [ThaniSFn-V402] | (Ven. Thanissaro V. 402) "For himself, on his own, his own ending of stress": Three different ways that the one word attano functions in this verse. |
| [ThaniSFn-V411] | (Ven. Thanissaro V. 411) According to DhpA, "attachments/homes (alaya)" = cravings. "Knowing": the knowledge of full Awakening. |
| [ThaniSFn-V412] | (Ven. Thanissaro V. 412) See note 39. |
| [ThaniSFn-V421] | (Ven. Thanissaro V. 421) See note 348. |
| [ThaniSFn-V423] | (Ven. Thanissaro V. 423) The forms of mastery listed in this verse correspond to the three knowledges that comprised the Buddha's Awakening: knowledge of previous lives, knowledge of how beings pass away and are reborn in the various levels of being, and knowledge of the ending of the effluents that maintain the process of birth. |
| [VaradoFn-V390] | (Ven. Varado V.390) Verse 390: "As desires destructive (hiṃsamano) fade/ So his sorrows melt away": I assume, from the previous line, that 'mano' means 'desire of the mind for what's endearing'. This desire is destructive because of associated attachment. As desire fades, so his sorrows melt away. |
| [VaradoFn-V393_395-396] | (1, 2, 3) (Ven. Varado V.393_395-396) Verse 393, 395, 396: The word 'brahman' has various implied meanings, including religiosity, saintliness, godliness, divinity. I use these words interchangeably. |
| [VaradoFn-V396] | (Ven. Varado V.396) Verse 396: as in verse 221: "free of all identity" (akiñcanaṃ). PED: having nothing. |
| [DLMBSFn-V383] | (DLMBS Commentary V383) A certain Brahmin in Sāvatthi was a follower of the Buddha. Often he invited the monks to his house and he would address them as Arahants. Those monks, who had not yet attained the Arahantship, were embarrassed and many monks started to avoid the Brahmin's house. The Brahmin felt sad and asked the Buddha why so many monks stopped coming to his house. The Buddha then questioned the monks and they told him about the Brahmin's form of address. The Buddha told them that the Brahmin did not mean anything bad; he spoke only out of his respect and devotion to the Arahants. Then the Buddha spoke this verse, saying that monks should uproot the stream of suffering, realize the destruction of conditioned things and experience the Nirvana. |
| [DLMBSFn-V384] | (DLMBS Commentary V384) A group of monks once came to see the Buddha. Venerable Sāriputta perceived that those monks were very close to attaining the Arahantship. Therefore he approached the Buddha and asked him a question for the benefit of the monks. He asked, what were the two things that can bring about the disappearance of all bonds. The Buddha replied with this verse, adding that the two things were the tranquility and the insight meditations. |
| [DLMBSFn-V385] | (DLMBS Commentary V385) Māra once approached the Buddha and asked him what does the word pāra (the other shore) mean. The Buddha knew that it was Māra and replied with this verse, saying that the other shore is the Nirvana, which only the Arahants can reach. |
| [DLMBSFn-V386] | (DLMBS Commentary V386) Once a certain Brahmin thought that the Buddha always called his disciples "Brahmins" even though they were not Brahmins by caste. So he went to the Buddha and asked what he meant by "Brahmin". The Buddha replied with this verse, saying that one does not become a Brahmin by birth, but only by long and diligent practice of the Dharma. |
| [DLMBSFn-V387] | (DLMBS Commentary V387) The king Pasenadi once came to see the Buddha. He was dressed in royal clothes, with all the regalia. He was very resplendent. In the congregation sat Venerable Kāludāyi, who was in deep meditation and his body was bright, as if emitting light. In the sky, the sun was setting and the moon was just rising, both of them radiating beautiful rays of light. Venerable Ānanda observed all this and then he realized that the splendor of the Buddha is surpassing all others. He mentioned this and the Buddha replied with this verse, saying that the Buddha always shines by the power of morality, virtue, merit, wisdom and righteousness. |
| [DLMBSFn-V388] | (DLMBS Commentary V388) Once a certain ascetic came to see the Buddha and asked him, if he (the Brahmin) could also be called "a monk" (pabbajita). The Buddha replied with this verse, saying that in order to be called "a monk" one has to discard all evil and impurities of mind. |
| [DLMBSFn-V389] | (DLMBS Commentary V389) Venerable Sāriputta was famous for his patience and forbearance. Once a certain Brahmin boasted he would provoke Sāriputta to anger. He came to Sāriputta while he was on his almsround and hit him on his back. Sāriputta did not even turn around but calmly continued on his way. The Brahmin felt very ashamed and begged Sāriputta for pardon. He then invited Sāriputta to his house for almsfood. When the Buddha heard about this, he praised Sāriputta with this verse (and the following one, DhP 390). |
| [DLMBSFn-V390] | (DLMBS Commentary V390) The story for this verse is identical with the one for the previous verse (DhP 389). Whenever we are angry, but manage to turn away from the feelings of hatred and wish to hurt the opposite party, then we just won a small victory on the road towards the Awakenment and the appeasement of all suffering. |
| [DLMBSFn-V391] | (DLMBS Commentary V391) Pajāpati Gotamī was the Buddha's stepmother. When Māyā, his own mother, died, Gotamī raised the young prince Siddhattha, the future Buddha, herself. Later, when her husband, the Buddha's father, died, she became the first nun and established the Sangha of the nuns (bhikkhunī). Because she was the first nun, she was not ordained by the Sangha of the nuns, as was the rule. Therefore some nuns began to say that she was actually not nun at all and started to avoid her. When the Buddha heard about this, he told them that he himself gave Pajāpati Gotamī her ordination and therefore she was a properly ordained nun. He further said, that Pajāpati Gotamī was an Arahant and added this verse to praise her qualities. |
| [DLMBSFn-V392] | (DLMBS Commentary V392) Sāriputta and Moggallāna were friends ever since they were born. They grew up in one village, where their parents were Brahmins. Both youths searched for the teaching of Awakenment. They went to various teachers and performed various religious practices, but they were not satisfied. When they were at Rājagaha, the Buddha also came there together with his monks. One of them was Venerable Assaji, one of the first five disciples of the Buddha. Sāriputta met Assaji while the later was on his almsround. Sāriputta was impressed with Assaji's calmness and serenity and asked him who was his teacher and what was his teaching. Assaji spoke a short verse: "The Tathāgata (the Buddha) declared the cause and the cessation of all things that arise from a cause. This is what the Great Ascetic (The Buddha) says." Sāriputta immediately attained the first level of Awakenment. He then went to inform Moggallāna about this and told him the verse. Moggallāna also attained the first stage of Awakenment. Together they went to see the Buddha and became monks. Soon they attained the Arahantship. Later they became the Buddha's chief disciples. Venerable Sāriputta always remembered that it was Assaji who taught him the Dharma and used to pay his respect in the direction, where his teacher was. The other monks misunderstood this and reported to the Buddha that Sāriputta was still worshipping the directions as he had done before as a Brahmin. Sāriputta then explained that he only honored his teacher. The Buddha then spoke this verse, saying that we should always honor the person, who taught us the Dharma in the first place. |
| [DLMBSFn-V393] | (DLMBS Commentary V393) A certain Brahmin heard the Buddha to call his disciples "Brahmins". He asked the Buddha if they were truly Brahmins by birth. The Buddha replied that one ought not to be called "a Brahmin" because of birth, lineage or matted hair. Only someone who comprehends the truth and knows the Dharma can be called "a Brahmin". |
| [DLMBSFn-V394] | (DLMBS Commentary V394) There was a Brahmin, who climbed a tree near the city of Vesāli. He hanged down from it and told the people to bring him gifts - otherwise the city will suffer. Ignorant people indeed brought him many gifts, because they were superstitious and feared the powers of the Brahmin. When the Buddha heard about it, he spoke this verse, saying that such "Brahmins" could fool only ignorant people. |
| [DLMBSFn-V395] | (DLMBS Commentary V395) Sakka, the king of gods, once came to pay homage to the Buddha, with many lesser gods in attendance. At the same time, Kisā Gotamī, using her supernormal powers, flew to the Buddha also in order to pay homage to him. But when she saw Sakka with his entourage, she retreated. Sakka asked the Buddha who she was and the Buddha told him Kisā Gotamī's story (see DhP 114 for the story). Then he spoke this verse, extolling virtues of meditation and ascetic livelihood. |
| [DLMBSFn-V396] | (DLMBS Commentary V396) A certain Brahmin once asked Buddha why he called his disciples "Brahmins". Was it then not proper that he should be called "a Brahmin" too, since he was born from Brahmin parents? The Buddha replied with this verse, saying that a true Brahmin is one who overcame all his attachments, not the one who was born from Brahmin parents. |
| [DLMBSFn-V397] | (DLMBS Commentary V397) Uggasena married a dancer and became an acrobat (see DhP 348 for the whole story). Once, while practicing on the long bamboo pole, he heard the Buddha's teachings and attained the Arahantship. Then he became a monk. Later some monks questioned his attainment and asked the Buddha. The Buddha replied with this verse, saying that Uggasena was truly an Arahant, without any fetters. 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-V398] | (DLMBS Commentary V398) Two men from Sāvatthi owned oxen and they quarreled whose ox was stronger. So they filled a cart with sand and the two oxen tried to pull it. But the cart was so heavy that the oxen were able only to break the ropes and harnesses. The Buddha commented on the story with this verse, saying that we should cut the harnesses and fetters of our mind. |
| [DLMBSFn-V399] | (DLMBS Commentary V399) A certain Brahmin's wife was a follower of the Buddha and once she spoke the words in homage to the Buddha while her husband was entertaining some guests. He became very angry and decided to challenge the Buddha. He went to the monastery and asked the Buddha what do we have to kill in order to live peacefully and happily. The Buddha replied that we have to kill anger. The Brahmin immediately became a monk and later became an Arahant. When his brother heard about this, he became furious and went to the monastery in order to abuse the Buddha. Before he got a chance to speak, the Buddha asked him, "If you invite the guests for dinner but they don't eat anything at all - to whom does the food belong?" The Brahmin replied that the food was then his. The Buddha continued, "In the same way, I do not accept your abuse, so it will go back to you." The Brahmin also became a monk and later attained the Arahantship. Later also their two younger brothers came in anger to the Buddha, but also they were converted, became monks and later Arahants. The monks commented how great were the powers of the Buddha, that he was able not only to stop the Brahmins from abuse, but also made them to became monks and Arahants. The Buddha replied with this verse, saying that forbearance was the best weapon and power. |
| [DLMBSFn-V400] | (DLMBS Commentary V400) Venerable Sāriputta and some monks went for almsfood in Nālaka village, where his family lived. His mother invited him and the monks into her house. But while she was serving them food, she was very rude to Sāriputta and also to the rest of the monks, because she was not happy about him becoming a monk. But Sāriputta borne the scolding patiently and without getting angry. Later the Buddha explained with this verse, that Arahants never loose their temper. |
| [DLMBSFn-V401] | (DLMBS Commentary V401) Once some monks were discussing the story of the Arahant nun Uppalavaṇṇā who was raped in the forest (see DhP 69). In this connection they asked the Buddha if Arahants enjoy sensual pleasures or do not. The Buddha replied with this verse, saying that the Arahants do not enjoy sensual pleasures, because the do not cling to anything at all. |
| [DLMBSFn-V402] | (DLMBS Commentary V402) A servant once escaped his master and became a monk, in due course reaching the Arahantship. Once when he was on an almsround with the Buddha, his former master saw him and tried grabbed him by his robe. But the Buddha explained that the man was not a servant any more, because he already escaped all kinds of enslavement by reaching the Arahantship. |
| [DLMBSFn-V403] | (DLMBS Commentary V403) The king of gods, Sakka came to pay homage to the Buddha once. At that time, the nun Khema came for the same purpose, using her supernormal powers, flying through the sky. But when she saw Sakka there, she left. Sakka asked the Buddha who this nun was. The Buddha described Khema with this verse, adding that she was foremost amongst the nuns as for wisdom. |
| [DLMBSFn-V404] | (DLMBS Commentary V404) A monk named Tissa lived in a cave practicing meditation. In the same cave there lived a spirit who found it difficult to live near somebody of such pure virtue, yet didn't dare to ask Tissa directly to leave. The spirit went to the nearby village and possessed a young boy. He then told the boy's mother that only after the boy is washed with water left over from washing Tissa's feet, would he leave the boy alone. The boy's mother asked Tissa for help and he agreed. The spirit then accused Tissa of exorcism (the practice of which is an offence for Buddhist monks) and on account of this asked him to leave. Tissa reflected on his acts and realized that he did not practice exorcism and had no offence. That gave him assurance and happiness and he attained the Arahantship in that very spot. Tissa continued to dwell in the cave for the whole Rain Retreat and when it was over, he went to see the Buddha. He narrated his encounter with the spirit and other monks asked the Buddha if Tissa was really an Arahant. The Buddha replied with this verse, confirming Tissa's attainment. |
| [DLMBSFn-V405] | (DLMBS Commentary V405) One monk went to the forest for meditation practice. He attained the Arahantship and went to the Buddha to offer his gratitude. On the way he passed through a certain village. There a wife quarreled with her husband and ran away. She followed close behind the monk. Her husband saw them and mistakenly thought that the monk is taking his wife away. So he beat the monk and took his wife back home. When the monk returned to the Jetavana monastery, he told his story. Other monks asked him if he was angry. He replied he was not, because he has no anger left in him. The Buddha then confirmed with this verse that the monk has indeed reached the Arahantship. |
| [DLMBSFn-V406] | (DLMBS Commentary V406) A Brahmin couple once prepared to offer food to the Buddhist monks. The wife sent her husband to the monastery to invite some senior monks. But the Buddha sent four novices (who were also Arahants). The wife was unhappy, did not offer the novices neither seats nor food and sent her husband back. He met Venerable Sāriputta and brought him to their house. When Sāriputta saw the situation, he returned to the monastery. The same thing happened next time, when the Brahmin brought Venerable Moggallāna with him. Sakka, the king of the gods, then took a form of an old Brahmin and came to the house. Husband and wife paid their respects to him and offered him the seat of honor. Sakka refused and paid respects to the four novices. Then he revealed that he was Sakka and the novices were actually Arahants. The Brahmin couple fell very ashamed and immediately served the novices food. When the Buddha heard about this, he spoke this verse, saying that Arahants are not angry toward those, who are hostile. |
| [DLMBSFn-V407] | (DLMBS Commentary V407) Two brothers, Mahāpanthaka and Cūḷapanthaka became monks. But whereas Mahāpanthaka soon became an Arahant, Cūḷapanthaka was quite dull and could not make any progress. His brother then suggested that maybe it would be better for him to return to the lay life. The monks thought that he spoke out of anger and asked the Buddha if Arahants still have any anger left in them. The Buddha said that Mahāpanthaka acted as he thought was the best for his brother - there was no anger at all. See also the story for gāthā 25. |
| [DLMBSFn-V408] | (DLMBS Commentary V408) There was a monk named Pilinda Vaccha, who always addressed people in a offensive manner, as if he was somewhat superior. Other monks complained to the Buddha about it and he told them that Pilinda Vaccha had been born as a Brahmin for many past existences. Therefore, the way he addressed others was not meant as an offense (for Vaccha was an Arahant), but he did it simply out of force of habit. The Buddha then spoke this verse, saying that Arahants have no intention of harming others even with their speech. |
| [DLMBSFn-V409] | (DLMBS Commentary V409) A certain Brahmin once put his clothes beside his house, in order to air it. A monk who happened to pass by mistook it for a thrown away piece of cloth and he took it. The Brahmin accused him of stealing and the monk then returned the cloth back and went to the monastery. There he told the story to other monks. The monks started joking about this incident, asking him to describe the quality of the cloth. The monks only replied that he had no attachment to the clothes at all. The Buddha then confirmed that this monk was really an Arahant without attachment and added this verse, saying that Arahants do not take things not given to them. |
| [DLMBSFn-V410] | (DLMBS Commentary V410) Venerable Sāriputta once spent a Rain Retreat at a certain village. The people there promised to give the monks all the requisites (robes etc.) at the end of the Retreat. However, when the Rains were over, not everything was received. So Sāriputta told the monks to send the villagers over to him in case they brought the requisites. The monks misunderstood his intentions and told the Buddha that Sāriputta still had attachments to worldly thing like robes. The Buddha explained that Sāriputta's intention was to insure huge merit for the donors and enough of requisites for all the monks. |
| [DLMBSFn-V411] | (DLMBS Commentary V411) On one occasion, a similar thing that happened to Venerable Sāriputta in the previous verse (see the commentary for gāthā 410) happened to Venerable Moggallāna. The Buddha then spoke this verse, saying that Moggallāna was free of defilements. |
| [DLMBSFn-V412] | (DLMBS Commentary V412) One day the monks complained to the Buddha that a novice named Revata is getting many offerings from the people although he lives alone in the forest. They accused Revata of craving for material gains. The Buddha spoke this verse, saying that Revata has given up all cravings and is an Arahant. |
| [DLMBSFn-V413] | (DLMBS Commentary V413) There lived a Brahmin in Sāvatthi called Candābha. In one of his previous lives he made offerings to the stūpa of the Buddha Kassapa. Because of this, a circle of light resembling the moon was radiating from his navel. Therefore he was called Candābha (moonlight). Some Brahmins took advantage of this and allowed people to touch Candābha for money. Once they passed the Jetavana monastery and laughed at some disciples of the Buddha who were on the way to hear the Dharma. Then they took Candābha inside to compete with the Buddha. When Candābha was in the presence of the Buddha, his ring of light went out. Candābha then asked the Buddha to tech him how to make such marks appear and disappear. The Buddha told him to join the Order. So Candābha became a monk and very soon he attained Arahantship and told his followers to go away, since he would no longer go with them around showing his navel. The Buddha then confirmed his attainment with this verse. |
| [DLMBSFn-V414] | (DLMBS Commentary V414) A princess named Suppavāsa was pregnant for an unusually long time. She contemplated on the Three Jewels and then sent for the Buddha asking him for help. The Buddha recited, "May Suppavāsa be free from danger, may she give birth to a healthy son." Just as these words were said, Suppavāsa gave birth to a son. When he grew up, he became a monk named Sivali. Very quickly he attaind the Arahantship and was then famous for being able to receive offerings without difficulty. Once some monks asked why was his mother pregnant for such a long time. The Buddha said that in one of his previous life, Sivali was a prince who lost his kingdom and on an advice from his mother he besieged the city of his rival. As a result, the people of that city were hungry for several days. For this deed, Sivali and his mother had to suffer during the pregnancy and delivery. |
| [DLMBSFn-V415] | (DLMBS Commentary V415) In Sāvatthi there lived a rich family. They had a son named Sundara Samudda. He became a monk and lived in Rājagaha. His family missed him very much and they rented a courtesan to try to tempt him. She offered food to Sundara Samudda every day. Once she paid some children to play in the street and therefore she invited the monk inside her house, saying that it was too noisy and dusty outside. There she tried to tempt him to give up the life of a monk and become her husband. The monk got very alarmed and realized his mistake. But the Buddha was mindful of this struggle and sent forth his radiance and spoke this verse to Sundara Samudda. The monk attained the Arahantship. |
| [DLMBSFn-V416] | (DLMBS Commentary V416) This verse has two stories:
In the present life he was a son of a rich woman who had an illicit affair. When he was born, his mother put him away. A young woman adopted him and named him Jaṭila. When he grew up, he married a daughter of a merchant and later discovered a large amount of gold in his house (as a result of donating the golden flowers). He had children and later he became a monk. He soon attained the Arahantship. Later other monks asked him if he was still attached to his gold, to which he replied that he was not. The Buddha then spoke this verse, confirming Jaṭila's Arahantship.
Later Ajātasattu killed his father and became a king. He tried to break into Jotika's palace and loot it, but he was not successful. He went to ask the Buddha how that was possible, only to find Jotika sitting in the monastery and listening to the Buddha's discourse. Jotika explained that his property couldn't be taken from him against his wish. Later Jotika became a monk and attained the Arahantship. Other monks asked him if he still missed his mansion and he replied that he did not. The Buddha then spoke this verse, confirming Jotika's Arahantship. |
| [DLMBSFn-V417] | (DLMBS Commentary V417) A dancer named Nāṭa Puttaka once became a monk and attained the Arahantship. One day he and other monks saw another dancer in the streets, practicing his art. They asked Nāṭa Puttaka if he still missed dancing. He replied that he did not. The Buddha then spoke this verse, confirming Nāṭa Puttaka's Arahantship. |
| [DLMBSFn-V418] | (DLMBS Commentary V418) The story for this verse as identical to the story for the previous one. See DhP 417. |
| [DLMBSFn-V419] | (DLMBS Commentary V419) In Rājagaha there lived a Brahmin Vaṅgīsa who had a special knowledge. He would tap on the skull of a dead person and from that he could tell where that person had been reborn. Once he heard that the Buddha also could tell the person's next birth so he came to contest the Buddha. There were skulls of people reborn in hell, as animals, as human, as a god and the skull of an Arahant. Vaṅgīsa knew all of them -- except the last one. He asked the Buddha if he could teach him this skill. The Buddha told him to become a monk and that he will teach him. As a monk, Vaṅgīsa soon attained the Awakenment and did not need this skill any more -- and told his friends that he had reached the Arahantship. The Buddha confirmed his attainment with this verse. |
| [DLMBSFn-V420] | (DLMBS Commentary V420) The story for this verse as identical to the story for the previous one. See DhP 419. |
| [DLMBSFn-V421] | (DLMBS Commentary V421) A man named Visākha from Sāvatthi heard a discourse of the Buddha and attained the third stage of Awakenment. He asked his wife Dhammadinnā for permission to become a monk. His wife did not accept his property, but instead decided to become a nun. Soon she attained the Arahantship. Once the former husband and wife met and discussed the Dharma. Dhammadinnā would gladly discuss with him everything up to and including the third stage of Awakenment. But she would not talk about the full Arahantship, because, as she said, Visākha has not attained this yet. The Buddha then confirmed with this verse that Dhammadinnā had attained the Awakenment. |
| [DLMBSFn-V422] | (DLMBS Commentary V422) The Kinf Pasenadi and Queen Mallikā once gave alms to the Buddha and Community. The offering was done on a big scale. There was an elephant holding an umbrella over each monk. Because there were many monks, one untrained elephant had to be used. He held an umbrella over Venerable Aṅgulimāla. Everybody was afraid that something would happen; however nothing did. Later, other monks asked Aṅgulimāla if he was scared at that time. He replied that he was not, since he was an Arahant. The Buddha then confirmed Aṅgulimāla's attainment with this verse. |
| [DLMBSFn-V423] | (DLMBS Commentary V423) The Buddha once suffered from some illness and asked a layman named Devahita for some water. Devahita was pleased and also sent some molasses. The Buddha had taken a bath and ate the molasses and felt better. Devahita then came to visit the Buddha to ask an offering made to whom gives more benefit. The Buddha replied with this verse, saying that the offering made to one who has given up all evil gives the most benefit. |
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 ）