0-bubbl | buddh-fragm | frame-payin | pecul-tense | tenth-zodia
bold = Main text
Chapter grey = Comment text
1501 Int | This last figure is a peculiarity of Pali -- a heavily inflected
1502 Glo | mental vision needed to perceive the "light" of the underlying
1503 Notes | reading was correct, and its perceived strangeness was simply a
1504 Notes | occasions, in line with his perception of their short- and long-term
1505 5 | Even if for a moment,~the perceptive person stays with the wise,~
1506 Notes | we will see that it is perfectly natural that there should
1507 Notes | of a Handel oratorio to perform. ~Unfortunately for the
1508 14 | non-doing of any evil,~the performance of what's skillful,~
1509 4(54) | powdered form, is used as a perfume. A.III.79 explains the how
1510 Int | in fact, is what happens periodically throughout the Dhammapada,
1511 1 | here on the verge~ of perishing,~those who do:~ their
1512 18(236)| delusion, and their various permutations, including envy, miserliness,
1513 26 | free from want,~ from perplexity,~absorbed in jhana,~through
1514 2 | absorbed in jhana,~ persevering,~ firm in their effort:~
1515 21 | what shouldn't be done~& persist~in what should~-- mindful,
1516 Int | wise") when talking about personality types, both to streamline
1517 19(259)| corruption of the verse; I personally find it a more striking
1518 25(369)| DhpA: The boat = one's own personhood (the body-mind complex);
1519 Glo | Mara:~The personification of evil, temptation, and
1520 19(259)| with the body (phusati or phassati, he touches, rather than
1521 14(195)| The term is used both in philosophical contexts -- in connection
1522 Notes | Patna Dharmapada because photographs of this manuscript are now
1523 19(259)| through or with the body (phusati or phassati, he touches,
1524 Glo | unfortunate connotations it has picked up from programs in "stress-management"
1525 Int | especially at the end of a piece, shade into the marvelous.
1526 11 | gourds in the fall,~ pigeon-gray:~ what delight? ~ ~
1527 4 | As in a pile of rubbish~cast by the side
1528 Bib | Mascaro, Ven. Narada, Ven. Piyadassi, Radhakrishnan, and Wannapok,
1529 Int | The freedom I have used in placing words on the page also allows
1530 5(71) | staying hidden -- and with the plain fact that fresh milk doesn'
1531 9(126)| one's kamma on the human plane, and then leave that level
1532 Int | on the human or heavenly planes. The second person gains
1533 12(164)| A bamboo plant bears fruit only once, and
1534 11 | A city made of bones,~plastered over with flesh & blood,~
1535 7 | village or wilds,~valley, plateau:~that place is delightful~
1536 Notes | the variants seem equally plausible, have I checked the non-Pali
1537 Notes | monks and, after exchanging pleasantries, sat to one side. As he
1538 26(385)| eternity free from dis-ease?~Please, sage, declare this to me~
1539 23 | wandering~ however it pleased,~ wherever it wanted,~
1540 Bib | as Thai translations by Plengvithaya and Wannapok. In addition,
1541 Notes | it. As the Buddha himself pointed out many times, he did not
1542 11 | rafters broken,~the ridge pole destroyed,~gone to the Unformed,
1543 Int | and wordplay typical of polished kavya. For this reason,
1544 25 | Dhamma his delight,~a monk pondering Dhamma,~ calling Dhamma
1545 6 | deflect you~away from poor manners.~To the good, he'
1546 19(265)| Discordant intervals or poorly-tuned musical instruments were
1547 Int | follow it -- for the dilemma posited by the first pair of verses
1548 Notes | Buddha may have pre- or post-dated his time would not have
1549 Bib | Dharmapada. Kelaniya, Sri Lanka: Postgraduate Institute of Pali and Buddhist
1550 21(293)| breathing, awareness of the four postures of the body (standing, sitting,
1551 10 | like a flattened metal pot~you don't resound,~you've
1552 Int | in a way that offers two potentially heroic roles for the reader
1553 4(54) | Tagara = a shrub that, in powdered form, is used as a perfume.
1554 21(295)| tiger" is a term for a powerful and eminent man; if that
1555 Glo | person who has the heightened powers of mental vision needed
1556 Notes | or is he pure? For all practical purposes, these questions
1557 Notes | third century C.E. from a Prakrit original, now no longer
1558 Int | et. al.], prohibitions (pratisedha) [121-122, 271-272, 371,
1559 Int | rhetorical questions (prccha) [44, 62, 143, et. al.],
1560 Notes | with the Buddha may have pre- or post-dated his time would
1561 12 | dullard,~as a diamond, a precious stone. ~ ~
1562 Int | overcoming that conflict. This is precisely what unifies the Dhammapada:
1563 Notes | authenticity that may have predated a later standardization
1564 Int | of every sort. Thus the predominant emotions that the verses
1565 Notes | within which our modern, predominately literate culture operates:
1566 5 | want unwarranted status,~preeminence among monks,~authority
1567 Pre | Preface~By Thanissaro Bhikkhu.~For
1568 Notes | for example, contains 49 preferred and 8 variant readings not
1569 Int | does not stop with these preliminary feelings of peace and serenity.
1570 Int | bring peace. ~ ~* * *~ ~In preparing the following translation,
1571 Int | listener exposed to these presentations of emotion did not participate
1572 Int | is that the translation presented here will convey the same
1573 Int | plot must exhibit unity by presenting a conflict or dilemma, and
1574 Int | recognizes a teaching that presents the truth of the dilemma
1575 Int | style. Many of the verses presuppose at least a passing knowledge
1576 Notes | more about the scholars' presuppositions than they do about the texts
1577 Notes | two or three of the most prevalent dialects. Some of the discourses --
1578 Notes | however, could in no way prevent mistaken reports based on
1579 Glo | to the Buddhist goal, the primary connotation of nibbana is
1580 26 | anger,~duties observed,~principled, with no overbearing pride,~
1581 18(235)| appear to a person just prior to the moment of death. ~
1582 Notes | speaker is particularly prized for an ability to tailor
1583 20 | the path that seers have proclaimed. ~ ~
1584 8(108)| fourth": DhpA: The merit produced by all sacrificial offerings
1585 26 | Wise, profound~in discernment, astute~as
1586 Glo | connotations it has picked up from programs in "stress-management" and "
1587 Int | show smooth, systematic progress; otherwise the work would
1588 Int | 58-59, 92-93, et. al.], prohibitions (pratisedha) [121-122, 271-
1589 19(271)| tense gives the force of a prohibitive ("Don't, on account of x,
1590 14(195)| translations of this term would be proliferation, elaboration, exaggeration.
1591 Notes | them, and putting them into prolonged practice. ~A survey of the
1592 10 | slander, relatives lost, property dissolved,~houses burned
1593 Notes | to blow them all out of proportion, to the point where they
1594 10(143)| Some translators have proposed that the verb apabodheti,
1595 14 | enlightened one,~the family prospers,~ is happy. ~ ~
1596 3 | should guard it.~The mind protected~ brings ease.~
1597 24(337)| which teaches that the best protective charm is to develop skillful
1598 Int | 318-319], encouragement (protsahana) [35, 43, 46, et. al.],
1599 Pre | has to be justified, to prove that it's not "just" another
1600 Notes | recensions of the Dhp has provided a useful service in unearthing
1601 24(337)| This verse provides a Buddhist twist to the
1602 Int | accurate) and giving delight (providing an enjoyable taste of the
1603 21(301)| to Awakening (Dhamma Dana Publications, 1996). ~
1604 Bib | Edition of the Pali Canon, published by Mahamakut Rajavidalaya
1605 3 | Like a fish~pulled from its home in the water~&
1606 1(1) | suffering, is a burden on the ox pulling it, and the weight of its
1607 1 | track of the ox~ that pulls it. ~
1608 7(97) | should also be read as a pun, with the negative meaning, "
1609 22 | the king inflicts a harsh punishment.~ So~no man should lie
1610 Notes | pure? For all practical purposes, these questions hardly
1611 Int | second person on how to pursue his/her goal [76-77, 363].
1612 Notes | collecting and memorizing was pursued by only a sub-group among
1613 18 | livelihood,~ clean in his pursuits,~ it's hard. ~ ~
1614 23(329)| young elephants -- he was pushed around as he went into the
1615 11 | diseases, dissolving.~This putrid conglomeration~is bound
1616 Int | ojas) is the easiest to quantify, for it is marked by long
1617 23(324)| Although given palatial quarters with the finest food, he
1618 9 | Be quick in doing~what's admirable.~
1619 Int | kavya, the Dhammapada is quite strong. ~The text also explicitly
1620 3 | Quivering, wavering,~hard to guard,~
1621 Notes | spontaneous exclamations, quotations, birth stories, amazing
1622 Notes | Maha-Parinibbana Suttanta (D.16) quotes him as saying: ~"There is
1623 Glo | is earned not by birth, race, or caste, but by spiritual
1624 Int | the imagery from battles, races, and conquests. ~Dhamma,
1625 17 | firm control~as if with a racing chariot:~him~I call a master
1626 Bib | Narada, Ven. Piyadassi, Radhakrishnan, and Wannapok, as well as
1627 15 | feed on rapture~like the Radiant gods. ~ ~
1628 Int | idea that the two nouns radiate from the one adjective,
1629 11 | a house again.~All your rafters broken,~the ridge pole destroyed,~
1630 24 | Mara cut you down~-- as a raging river, a reed -- ~over &
1631 26 | Wearing cast-off rags~-- his body lean & lined
1632 14 | Not even if it rained gold coins~would we have
1633 20 | Here I'll stay for the rains.~Here, for the summer &
1634 Notes | Squirrels' Sanctuary, in Rajagaha. On arrival, he went to
1635 Bib | published by Mahamakut Rajavidalaya Press, Bangkok, 1982. ~ ~
1636 24(354)| four times in the Pali. Rati (delight/love) is the emotion (
1637 Int | logical goal, is by no means a rational one, especially in translating
1638 5 | renown come to the fool.~It ravages his bright fortune~& rips
1639 26 | passing away,~and their re-~arising;~unattached, awakened,~
1640 Glo | its basic meaning as the reaction to strain on the body or
1641 Pre | the needs of two sorts of readers: those who want to read
1642 1(1) | events, but also physical reality (on this point, see S.XXXV.
1643 Notes | future; second, the Buddha's realization, early on in his teaching
1644 1 | Unlike those who don't realize~that we're here on the verge~
1645 Int | more recently have scholars realized that it is also one of the
1646 22 | unrestrained, evil -- ~rearise, because of their evil acts,~
1647 Int | same principles -- within reasonable limits -- have been used
1648 6 | seeing your faults~ rebukes you.~Stay with this sort
1649 16 | beyond,~your good deeds receive you -- ~as kin, someone
1650 | recently
1651 18 | No recitation: the ruinous impurity~
1652 Notes | southern country of Avanti recited some of his teachings --
1653 Notes | and long-term needs. In reciting a verse to a particular
1654 18 | man,~that bad deeds are reckless.~Don't let greed & unrighteousness~
1655 14 | there's no measure for reckoning~that your merit's 'this
1656 Notes | never achieved widespread recognition. There is also the possibility
1657 Int | practice that the verses recommend. Although much of the impetus
1658 Notes | scholars have attempted to reconstruct what must have been the
1659 Notes | taught to his followers -- a record of the Buddha's teachings
1660 Notes | The Cullavagga (XI.1.11) recounts an incident that sheds light
1661 Notes | Pali without trying to "rectify" it in light of less unusual
1662 10(143)| sense of the verse and of a recurrent image in the Canon, that
1663 Notes | line with the occasion; and recyclings of old fragments in new
1664 Notes | where the different Pali redactions are at variance with one
1665 Notes | their way in. The early redactors of the canon seem to have
1666 19(268)| adopted the term muni, but redefined it to show how true knowledge
1667 Notes | scholarship has been the rediscovery of the metrical rules underlying
1668 24 | as a raging river, a reed -- ~over & over again. ~ ~
1669 2(22) | and ignorance. For other references to the "range of the noble
1670 3(37) | Dhp Commentary (hereafter referred to as DhpA), "cave" here
1671 Int | 363]. The listener must reflect on them appropriately and
1672 10 | matted hair~nor mud nor the refusal of food~nor sleeping on
1673 26(394)| matted hair, etc., were regarded as visible signs of spiritual
1674 13 | as a mirage:~one who regards the world this way~the King
1675 17 | Anyone else,~ a rein-holder -- ~ that's all. ~ ~
1676 19 | taking the excellent -- ~ rejects evil deeds:~he is a sage,~
1677 2 | those wise in heedfulness~rejoice in heedfulness,~enjoying
1678 Int | there are two major ways of relating to this fact: as a wise
1679 10 | government,~ violent slander, relatives lost, property dissolved,~
1680 6 | delight in non-clinging,~relinquishing grasping -- ~ resplendent,~
1681 Notes | textual trigonometry tends to rely on assumptions from among
1682 14(195)| unskillful things cease without remainder." ~
1683 16(209)| atthanuyoginam, "those who kept after/remained devoted to the goal." ~
1684 Int | aesthetic experience at one remove from the emotion. Thus,
1685 13(170)| always mindful~to have removed any view~ about self.~
1686 Int | Dhammapada is an attempt to render the verses into English
1687 Bib | English translations and renderings of the Dhammapada, complete
1688 Notes | if one version contains a rendition of a verse different from
1689 Notes | different from all other renditions of the same verse, one scholar
1690 7 | delight in settling back.~They renounce every home,~ every
1691 23 | go alone~like a king renouncing his kingdom,~like the elephant
1692 5 | Only for his ruin~does renown come to the fool.~It ravages
1693 14 | delighting in stilling~& renunciation,~self-awakened & mindful:~
1694 Notes | causality, that an act has repercussions both in the present and
1695 Notes | maintained totally through repetition and memorization. A speaker
1696 Notes | well. On the one hand, the repetitious style of many of his recorded
1697 13 | His evil-done deed~is replaced with skillfulness:~ he
1698 Int | active for passive voice; and replacing "one who does this" with "
1699 Notes | their standardization." [He replied:] "The Dhamma and Vinaya
1700 11(153)| some reason, they are not reported in any of the other canonical
1701 Notes | on the authority of the reporter or his sources, but on the
1702 Notes | to the canons may simply represent earlier traditions that
1703 Int | traditions that the text represents. ~I hope that whatever delight
1704 25 | You yourself should reprove yourself,~ should
1705 3(42) | loses wealth, loses his/her reputation, loses friends, and acts
1706 14(195)| contact. With contact as a requisite condition, there is feeling.
1707 18(240)| refers to one who uses the requisites of food, clothing, shelter,
1708 10 | flattened metal pot~you don't resound,~you've attained an Unbinding;~
1709 21(294)| ideation, together with their respective objects); dependency = passions
1710 7 | fully released~ in all respects,~has abandoned all bonds:~
1711 6 | relinquishing grasping -- ~ resplendent,~ their effluents ended:~
1712 Notes | teacher. In some cases, to respond to a particular situation,
1713 24(353)| was part of the Buddha's response. ~
1714 Pre | remain, of course, are my own responsibility. ~Thanissaro Bhikkhu ~Metta
1715 1(1) | role as the mental factor responsible for the quality of one's
1716 21 | Sitting alone,~resting alone,~walking alone,~untiring.~
1717 26(389)| anyone at all. If a brahman retaliates with anger to being struck,
1718 26(389)| letting loose" as the act of retaliating with anger against one's
1719 24 | rooted out,~this suffering returns~ again~ &~ again. ~ ~
1720 Bib | Literature, vols. I and II, 2nd rev. eds. Delhi: Motilal Banarsidass,
1721 Glo | the affairs of life and to reveal them to others. A person
1722 6 | awareness & calm.~In the Dhamma revealed~by the noble ones,~the wise
1723 Int | treatise. There must be reversals and diversions to maintain
1724 Notes | theater, the emphasis is reversed. All indications show, however,
1725 Int | fool, together with the rewards of the former and the dangers
1726 Int | kavya -- concerning savor, rhetoric, structure, and figures
1727 Int | extended metaphor [398], rhyme (including alliteration
1728 6 | means:~he is righteous, rich~ in virtue,~
1729 11 | your rafters broken,~the ridge pole destroyed,~gone to
1730 6 | unrighteous means:~he is righteous, rich~ in virtue,~
1731 19(265)| tune with the principles of rightness and truth inherent in nature.
1732 5 | long as evil has yet to ripen,~the fool mistakes it for
1733 5 | honey.~But when that evil ripens,~the fool falls into~
1734 5 | ravages his bright fortune~& rips his head apart. ~
1735 11 | the round of many births I roamed~ without reward,~
1736 25 | heedless.~Don't take your mind roaming~in sensual strands.~Don'
1737 24 | hard to escape,~sorrows roll off you,~ like water
1738 Int | Buddhist concept of Dhamma has room for the aesthetic meaning
1739 24 | as when seeking medicinal roots, wild grass -- ~ by the
1740 Int | inspiring the listener to rouse within him or herself the
1741 4 | As in a pile of rubbish~cast by the side of a highway~
1742 4 | so in the midst of the rubbish-like,~people run-of-the-mill &
1743 Notes | of his teachings under a rubric of nine categories: dialogues,
1744 4 | Focus,~not on the rudenesses of others,~not on what they'
1745 26 | every fetter,~he doesn't get ruffled.~Beyond attachment,~unshackled:~
1746 18 | No recitation: the ruinous impurity~ of
1747 24 | weak in discernment~ ruins himself~as he would others. ~ ~
1748 11 | chariots~well-embellished~get run down,~and so does the body~
1749 Pre | Karen King, Andrew Olendzki, Ruth Stiles, Clark Strand, Paula
1750 Notes | structural framework of verses." (S.I.60) Knowledge of metrical
1751 26(396)| he has anything" (reading sa ce with the Burmese edition) =
1752 24(340)| Every which way": Reading sabbadhi with the Thai and Burmese
1753 8(108)| The merit produced by all sacrificial offerings given in the world
1754 16 | man long absent~comes home safe from afar.~His kin, his
1755 8(100)| According to DhpA, the word sahassam in this and the following
1756 12 | extreme vice -- ~like a sal tree by a vine -- ~you do
1757 19(265)| related to the adjective sama, which means "even," "equal," "
1758 19(265)| for good. Thus in Pali, samana, or contemplative, also
1759 Notes | one of his discourses (the Samaññaphala Suttanta, D.2) satirizing
1760 Glo | Sangha:~On the conventional (sammati) level, this term denotes
1761 Notes | Bamboo Park, the Squirrels' Sanctuary, in Rajagaha. On arrival,
1762 Notes | exchanging pleasantries, sat to one side. As he was sitting
1763 8(100)| would also seem to hold for satam -- "by the hundreds" rather
1764 Notes | Samaññaphala Suttanta, D.2) satirizing the teachers of other religious
1765 Notes | are obvious: the texts are saved from the vagaries of human
1766 Int | directly; rather, he/she savored them as an aesthetic experience
1767 Int | good meal -- offer many savors for the reader/listener
1768 20 | best.~Of truths, the four sayings.~Of qualities, dispassion.~
1769 2 | enlightened man,~having scaled~ a summit,~the fools
1770 19 | wise,~as if holding the scales,~ taking the excellent -- ~
1771 4 | jasmine:~Among these scents,~the scent of virtue~is
1772 Notes | Lokottaravadin Mahasanghika school. In addition, there are
1773 Notes | neither to be approved nor scorned. Without approval or scorn,
1774 3 | consciousness,~like a useless scrap~ of wood. ~ ~
1775 Notes | way of checking with the scribe, perhaps several generations
1776 Notes | instances could have led scribes to homogenize the texts,
1777 Int | giving instruction (being scrupulously accurate) and giving delight (
1778 6 | These others~ simply scurry along~ this shore.~But
1779 Int | form and content into a seamless whole. At the same time,
1780 Int | here will convey the same seamlessness and skill. ~As an example
1781 7(92) | the support of those in search of a place to be born. Which
1782 7 | delight,~for they're not searching~for sensual pleasures. ~ ~
1783 19 | concentration attainments,~ secluded dwelling,~ or the thought, '
1784 Int | with a sub-plot in which a secondary character gains his/her
1785 Int | the Dhammapada's middle sections. Verses dealing with the
1786 Notes | teachers of other religious sects for their inability to break
1787 3 | is like a clay jar,~securing this mind~ like a fort,~
1788 24 | discernment,~but not those who seek~ the beyond.~Through
1789 1 | As rain doesn't seep into~a well-thatched hut,~
1790 1 | As rain seeps into~an ill-thatched hut,~
1791 26 | conqueror,~hero, great seer -- ~ free from want,~
1792 20 | no family~for one seized by the Ender,~ no shelter
1793 18 | no fire like passion,~no seizure like anger,~no snare like
1794 4(44) | well-taught Dhamma-saying means to select the appropriate maxim to
1795 Notes | new out of nothing, but to selecting among available flowers
1796 Notes | the End Notes. ~Drawing selectively on various recensions in
1797 12 | evil he himself has done~-- self-born, self-created -- ~grinds
1798 12 | himself has done~-- self-born, self-created -- ~grinds down the dullard,~
1799 25 | should examine yourself.~As a self-guarded monk~with guarded self,~
1800 24 | fall back~into a self-made stream,~like a spider snared
1801 23 | excellent~are those self-tamed.~
1802 11(153)| Awakening. ~DhpA: "House" = selfhood; house-builder = craving. "
1803 24(340)| DhpA, is craving, which sends thoughts out to wrap around
1804 Glo | focused on a single physical sensation or mental notion which is
1805 Int | verb to function in two separate sentences. (The name of
1806 23(324)| alone in the elephant wood, separated from her son. ~
1807 Int | not provide a step-by-step sequential portrait of the path of
1808 Int | states that the wise grow serene on hearing the Dhamma, and
1809 7(97) | This verse is a series of puns. The negative meanings
1810 26(390)| line, the latter reading serves to tie the stanza together.
1811 Notes | Dhp has provided a useful service in unearthing so many variant
1812 Notes | events, question and answer sessions. However, the act of collecting
1813 Notes | fall back on. In such a setting, the verbal heritage is
1814 12 | First~he'd settle himself~in what is correct,~
1815 11(153)| meaning "coming to a rest, settled, situated." Both readings
1816 7 | a burglar / who has severed connections~ who'
1817 17(231)| stealing, engaging in illicit sex. Verbal misconduct = lies,
1818 Int | especially at the end of a piece, shade into the marvelous. This,
1819 22 | Ashamed of what's not shameful,~not ashamed of what is,~
1820 Notes | events and principles that shaped those texts -- we will see
1821 1(1) | factor of will and intention, shaping not only mental events,
1822 22 | Just as sharp-bladed grass,~if wrongly held,~
1823 19 | A shaven head~doesn't mean a contemplative.~
1824 23(329)| living in a herd crowded with she-elephants and young elephants -- he
1825 25 | Shed passion~& aversion, monks -- ~
1826 Notes | recounts an incident that sheds light on this issue: ~Now
1827 Glo | Deva:~Literally, "shining one." An inhabitant of the
1828 11 | heap of festering wounds, shored up:~ill, but the object~
1829 26 | nothing not-given~-- long, short,~ large, small,~
1830 Notes | his perception of their short- and long-term needs. In
1831 23(324)| with the finest food, he showed no interest, but thought
1832 Int | elaborates on this distinction, showing in more detail both the
1833 14 | forests,~ to park and tree shrines:~people threatened with
1834 4(54) | 56: Tagara = a shrub that, in powdered form,
1835 11 | misfired from the bow,~sighing over old times. ~ ~
1836 21(294)| sense spheres (the senses of sight, hearing, smell, taste,
1837 Notes | which the versions can be sighted, scholars have attempted
1838 Notes | such complicated methods of sighting and computation that it
1839 26(394)| were regarded as visible signs of spiritual status. ~
1840 Notes | well. ~Despite the many similarities among these texts, they
1841 Notes | versions that are related, the similarity in terms of imagery or message
1842 Int | highest ends of life while simultaneously giving delight. The ethical
1843 | since
1844 18 | cautious,~ observant, sincere,~ pure in his livelihood,~
1845 23 | thoroughbreds,~ tamed horses from Sindh.~Excellent, tamed tuskers,~
1846 Int | changing the number from singular ("the wise person") to plural ("
1847 24(346)| translation of the word sithilam -- "slack" -- does not fit
1848 17 | find fault with one~ who sits silent,~they find fault
1849 11(153)| coming to a rest, settled, situated." Both readings make sense
1850 Notes | occasion. ~Of course, there are situations in an oral culture where
1851 5 | wouldn't be worth~ one sixteenth~of those who've fathomed~
1852 Int | conventions of kavya in a way that skillfully dovetailed with their views
1853 13 | evil-done deed~is replaced with skillfulness:~ he brightens the world~
1854 6 | As a single slab of rock~won't budge in the
1855 10 | government,~ violent slander, relatives lost, property
1856 Notes | put words in his mouth was slandering him (AN II.23). This, however,
1857 7(97) | on the left side of the slashes; the positive meanings,
1858 22 | demerit;~a lack of good sleep;~third, censure;~fourth,
1859 10 | the refusal of food~nor sleeping on the bare ground~nor dust &
1860 23 | When torpid & over-fed,~a sleepy-head lolling about~like a stout
1861 21(295)| sensual desire, ill will, sloth & drowsiness, restlessness &
1862 9 | what's evil.~When you're slow~in making merit,~evil delights
1863 21(294)| senses of sight, hearing, smell, taste, feeling, and ideation,
1864 18 | Just as a silver smith~step by~step,~ bit by~
1865 5 | follows the fool,~ smoldering~like a fire~hidden in ashes. ~ ~
1866 24 | self-made stream,~like a spider snared in its web.~But, having
1867 21 | shine from afar~like the snowy Himalayas.~The bad don't
1868 13 | Sole dominion over the earth,~
1869 3(37) | great properties -- earth (solidity), water (liquidity), fire (
1870 Int | practice, so that you will someday taste the savor, not just
1871 | sometime
1872 Notes | original text of the Dhp somewhat irrelevant. ~The texts suggest
1873 Notes | connoisseur of poetry and song, so we can expect that he
1874 Glo | to especially refined or sophisticated forms of suffering: once
1875 2 | tower~of discernment,~ sorrow-free,~he observes the sorrowing
1876 2 | sorrow-free,~he observes the sorrowing crowd -- ~as the enlightened
1877 26 | for both merit & evil -- ~sorrowless, dustless, & pure:~ he'
1878 Notes | authority of the reporter or his sources, but on the principle of
1879 12(157)| nearing the end of their life span, to begin practicing generosity
1880 Int | work, I have aimed at a spare style flexible enough to
1881 Bib | complete and incomplete -- by Sparham and Strong. I have also
1882 Int | emotions of samvega and pasada sparked by the content of the verses,
1883 Notes | oral transmission between speakers and listeners in a culture
1884 17 | find fault with one~ who speaks a great deal,~they find
1885 3 | attack Mara~ with the spear of discernment,~then guard
1886 Notes | give a direct answer to specific questions ("It's as if,
1887 Notes | offering food for academic speculation and educated guesses. On
1888 24 | self-made stream,~like a spider snared in its web.~But,
1889 26 | A splendid bull, conqueror,~hero, great
1890 26 | Awakened One shines~ in splendor. ~ ~
1891 26 | Spotless, pure, like the moon~ --
1892 24 | way, the streams,~but the sprouted creeper stays~ in
1893 26 | being born of a mother~or sprung from a womb.~He's called
1894 10 | ground~nor dust & dirt nor squatting austerities~cleanses the
1895 Notes | to the Bamboo Park, the Squirrels' Sanctuary, in Rajagaha.
1896 12 | teach others.~He wouldn't stain his name~ : he is
1897 26(388)| Stains = the impurities listed
1898 7 | senses are steadied~ like stallions~well-trained by the charioteer,~
1899 Notes | while the elder monks were standardizing the Dhamma and Vinaya, he
1900 Int | of such compounds. By the standards of later Sanskrit verse,
1901 21(293)| four postures of the body (standing, sitting, walking, lying
1902 2 | incapable of falling back -- ~stands right on the verge~ of
1903 26(390)| reading serves to tie the stanza together. It is also consistent
1904 15 | the path~ of the zodiac stars. ~ ~
1905 Notes | the question of who first stated it did not matter. In an
1906 Int | trying to produce, usually stating in passing that their particular
1907 11(153)| abodes of beings -- the seven stations of consciousness and two
1908 Notes | 500 in all. Then, having stayed as long as he liked in the
1909 7 | He whose senses are steadied~ like stallions~well-trained
1910 17(231)| Bodily misconduct = killing, stealing, engaging in illicit sex.
1911 18 | Whoever kills, lies, steals,~goes to someone else's
1912 25 | as a trader, a fine steed. ~ ~
1913 Int | text does not provide a step-by-step sequential portrait of the
1914 Pre | King, Andrew Olendzki, Ruth Stiles, Clark Strand, Paula Trahan,
1915 12 | as a diamond, a precious stone. ~ ~
1916 | stop
1917 Notes | own individual memorized stores of teachings they had heard
1918 Notes | exclamations, quotations, birth stories, amazing events, question
1919 23 | sleepy-head lolling about~like a stout hog, fattened on fodder:~
1920 26(390)| The former reading is more straightforward, but given the reference
1921 Glo | meaning as the reaction to strain on the body or mind, has
1922 Pre | Olendzki, Ruth Stiles, Clark Strand, Paula Trahan, and Jane
1923 Notes | correct, and its perceived strangeness was simply a result of changes
1924 20(277)| articles, "The Not-self Strategy" and "No-self or Not-self?". ~
1925 18(254)| third... fourth order [stream-winner, once-returner, non-returner,
1926 Int | personality types, both to streamline the language and to lighten
1927 21(301)| qualities, and to foster and strengthen skillful mental qualities),
1928 Glo | picked up from programs in "stress-management" and "stress-reduction" --
1929 Glo | stress-management" and "stress-reduction" -- the English word stress,
1930 17 | all -- ~no sufferings, no stresses, invade. ~ ~
1931 19(259)| personally find it a more striking image than the common expression. ~
1932 20 | It's for you to strive~ ardently.~Tathagatas
1933 26 | Having striven, brahman,~ cut the stream.~
1934 25 | A young monk who strives~in the Awakened One's teaching,~
1935 Notes | as saying, "Meter is the structural framework of verses." (S.I.6
1936 Notes | 209, 259, 346), I have stuck with the Pali without trying
1937 Bib | Institute of Pali and Buddhist Studies, 1995. Gonda, Jan. The
1938 Glo | extinction." However, a study of ancient Indian views
1939 19 | Not by suave conversation~or lotus-like
1940 24(339)| 6 = 36. According to one sub-commentary, the three forms of desire
1941 Notes | memorizing was pursued by only a sub-group among his monks, while other
1942 24(354)| Introduction.) The third sub-type of the heroic -- yuddha (
1943 24(354)| dana (gift/generosity) are sub-types of the heroic rasa, or taste. (
1944 2 | an island~no flood~can submerge. ~ ~
1945 Int | with that tension without submitting totally to one side at the
1946 7(92) | The answer: "All animals subsist on nutriment." The concept
1947 Notes | side, though, they have succeeded in accomplishing something
1948 Notes | conclusions. Their positive success has been limited mainly
1949 26(393)| a pure one": reading so suci with the Thai edition, a
1950 20 | heart is fixated~ like a suckling calf~ on its mother.~
1951 17 | have nothing at all -- ~no sufferings, no stresses, invade. ~ ~
1952 16 | can't be expressed,~are suffused with heart,~your mind not
1953 Notes | translator -- including the suggestion that it's a waste of time
1954 19(256)| verse, confirmed by DhpA, suggests that the Pali word dhammattho
1955 Int | qualities are seen as more suited to a particular savor than
1956 Notes | shortly before his death, he summarized the basic principles of
1957 14(183)| 185: These verses are a summary of a talk called the Ovada
1958 20 | the rains.~Here, for the summer & winter.'~So imagines the
1959 2 | man,~having scaled~ a summit,~the fools on the ground
1960 23 | hard-going way,~like a tusker sunk in the mud. ~ ~
1961 Int | have more than a passing, superficial taste. Thus both the speaker
1962 26(396)| indicating their (the brahmans') superior caste. "If he has anything" (
1963 5(71) | Chinese translation of Dhp supports this reading, as do two
1964 Pre | needed to count them -- so I suppose that a new translation has
1965 25 | restrained~speech restrained,~ supremely restrained -- ~delighting
1966 11 | is nothing~ lasting or sure. ~ ~
1967 Int | bears its deepest savor, surpassing all others. It is the highest
1968 Bib | Kaviratna, Vens. Khantipalo and Susañña, Mascaro, Ven. Narada, Ven.
1969 Notes | there can also be the suspicion of scribal error. If a reading
1970 25 | in sensual strands.~Don't swallow -- heedless -- ~the ball
1971 Notes | standardized by the elders. Switch over to their standardization." [
1972 24(346)| so I have chosen a near synonym that does. The Patna Dhp
1973 Glo | one's awareness. Jhana is synonymous with right concentration,
1974 Int | plot must not show smooth, systematic progress; otherwise the
1975 7(94) | Such (tadin)": an adjective used to
1976 Notes | prized for an ability to tailor his/her message to the moment
1977 Notes | teachings -- sometime lightly tailored, sometimes not -- that fit
1978 14(195)| disputes, accusations, divisive tale-bearing, & false speech. That is
1979 24(352)| linguistic expression. This talent in particular must have
1980 4(53) | one's body, wealth, and talents. ~
1981 Notes | against the discourses and tallying them against the Vinaya,
1982 26 | your deerskin cloak?~The tangle's inside you.~You comb the
1983 20 | drunk-on-his-sons-&-cattle man,~all tangled up in the mind:~death sweeps
1984 24 | Dhamma, all tastes;~a delight in Dhamma,
1985 Glo | who has become authentic (tatha-agata)," or "one who is really
1986 Glo | one who is really gone (tatha-gata)," an epithet used in ancient
1987 Glo | Tathagata:~Literally, "one who has
1988 Notes | Suttanta, D.2) satirizing the teachers of other religious sects
1989 24(337)| Khp.5, Sn.II.4), which teaches that the best protective
1990 5 | reap crying,~your face in tears.~
1991 Int | especially where the terms have a technical meaning. Total consistency,
1992 Int | wise path attractive, the techniques of poetry are used to give "
1993 17 | By telling the truth;~by not growing
1994 13 | The person who tells a lie,~who transgresses
1995 Glo | personification of evil, temptation, and death.~
1996 Int | belongs. Although it is tempting to view these traditions
1997 Notes | around these issues have tended to blow them all out of
1998 8 | years,~live in a forest~ tending a fire,~ or~pay a
1999 Notes | This textual trigonometry tends to rely on assumptions from
2000 19(271)| nouns + a verb in the aorist tense gives the force of a prohibitive ("
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