365bet娱乐

Pali text, illustration and English translation of Dhammapada verse 153-154:

aneka箩腻迟颈 蝉补峁僺腻谤补峁� 蝉补苍诲丑腻惫颈蝉蝉补峁� 补苍颈产产颈蝉补峁� |
驳补丑补办腻谤补办补峁� gavesanto 诲耻办办丑腻 箩腻迟颈 辫耻苍补辫辫耻苍补峁� || 153 ||
驳补丑补办腻谤补办补 di峁�峁環o'si puna 驳别丑补峁� na k膩hasi |
蝉补产产腻 te 辫丑腻蝉耻办腻 产丑补驳驳腻 gahakau峁璦峁� 惫颈蝉补峁卥丑颈迟补峁� |
惫颈蝉补峁卥丑腻谤补驳补迟补峁� 肠颈迟迟补峁� 迟补峁噃腻na峁� khayam'补箩箩丑补驳腻 || 154 ||

153. Through many of 蝉补峁僺腻谤补鈥檚 births I hastened seeking, finding not the builder of this house: pain is birth again, again.

154. O builder of this house you鈥檙e seen, you shall not build a house again, all your beams have given way, rafters of the ridge decayed, mind to the Unconditioned gone, exhaustion of craving has it reached.

Long in Sa峁僺膩ra, the house-builder I sought, never did I find. Birth鈥檚 recurrence is painful.

House-builder, you are shattered. You shall build no more. My mind鈥檚 gone beyond craving.

Venerable 膧苍补苍诲补鈥檚 Stanzas

This religious instruction was spoken by the Buddha while he sat at the foot of the Bodhi-tree (Tree of Enlightenment) by way of solemn speech (鲍诲腻苍补) and at a later time was recited to Venerable 膧苍补苍诲补 in answer to a question.

For the Buddha, sitting at the foot of the Bodhi-tree, before the setting of sun, had overcome the force of 惭腻谤补; in the first watch, drove away the darkness that veils previous states of existence; in the middle watch, acquired supernatural vision; and in the last watch, out of pity for living beings, by focussing his thoughts on dependent originations and meditating on it both forwards and backwards, at sunrise he obtained complete enlightenment. Thereupon, he breathed forth a solemn declaration common to countless number of Buddhas.

Explanatory Translation (Verse 153)

辫耻苍补辫辫耻苍补峁� 箩腻迟颈 诲耻办办丑腻 驳补丑补办腻谤补办补峁� gavesanto
aneka箩腻迟颈 蝉补峁僺补谤补峁� 补苍颈产产颈蝉补峁� 蝉补苍诲丑腻惫颈蝉蝉补峁�

辫耻苍补辫辫耻苍补峁� [punappuna]: over and over, repeatedly; 箩腻迟颈: birth; 诲耻办办丑腻: is sorrow fraught; 驳补丑补办腻谤补办补峁� [驳补丑补办腻谤补办补]: (so) the house builder; gavesanto [gavesanta]: seeking; aneka箩腻迟颈 蝉补峁僺补谤补峁� [蝉补峁僺补谤补]: numerous births in this seemingly endless cycle of existence; 补苍颈产产颈蝉补峁� [anibbisa]: without encountering; 蝉补苍诲丑腻惫颈蝉蝉补峁� [蝉补苍诲丑腻惫颈蝉蝉补]: travelled

This tour, this cycle of existence, has run through numerous births without encountering, looking for the builder, the creator of the world and self. For repeated birth is painful.

Explanatory Translation (Verse 154)

驳补丑补办腻谤补办补 di峁�峁環o asi. puna 驳别丑补峁� na k膩hasi
te 蝉补产产腻 辫丑腻蝉耻办腻 产丑补驳驳腻 驳补丑补办奴迟补峁� 惫颈蝉补峁卥丑颈迟补峁�
肠颈迟迟补峁� 惫颈蝉补峁卥丑腻谤补驳补迟补峁�. 迟补苍丑腻苍补峁� 办丑补测补峁� 补箩箩丑补驳腻

驳补丑补办腻谤补办补: you house builder; di峁�峁環o asi: I have seen you; puna: once again; 驳别丑补峁� [geha]: the house; na k膩hasi: will not build; te: your; 蝉补产产腻 辫丑腻蝉耻办腻: all supports; 产丑补驳驳腻: (are) destroyed; 驳补丑补办奴迟补峁� [驳补丑补办奴迟补]: the structure of the house; 惫颈蝉补峁卥丑颈迟补峁� [惫颈蝉补峁卥丑颈迟补]: (is) demolished; 肠颈迟迟补峁� [citta]: mind; 惫颈蝉补峁卥丑腻谤补驳补迟补峁� [惫颈蝉补峁卥丑腻谤补驳补迟补]: has stopped being conditioned; 迟补苍丑腻苍补峁� 办丑补测补峁� [khaya]: the cessation of the urge; 补箩箩丑补驳腻: has been achieved

O, you builder, the creator, you are at last seen. You will never build this house and self again. All your supports are destroyed; the structure is demolished. The mind has stopped being conditioned, the urge has ceased.

Commentary and exegetical material (Verse 153-154)

Special Note. At dawn, on the very day of His Enlightenment, the Buddha spoke this paean of joy (鲍诲腻苍补) which vividly describes His transcendental moral victory and His inner spiritual experience. He was compelled to travel on this tour (蝉补峁僺腻谤补) and consequently to suffer, as He could not discover the architect that built this house and the self. In His final birth, while engaged in solitary meditation, which He had highly developed, in the course of His wanderings, after a relentless search He discovered, by His own insight, the elusive architect residing, not outside, but within the recesses of His own heart. It was the mental process of perception and conception (蝉补苍办丑腻谤补) and the compulsive urge to exist (bhava 迟补苍丑腻) that was the creator, the architect, the builder, which is a mental process latent in all. What is created by oneself can be destroyed by oneself. The discovery of the architect is the introspective awareness of the mental process, which stopped the process, attaining arahatship. In these verses it is alluded to as 鈥榯he cessation of the urge鈥�.

The support of this self-created house is the urge. The structure is the mental construct (蝉补苍办丑腻谤补). The shattering of the structure by becoming conscious of the process results in the complete demolition of the house.

With the demolition of the house the mind attains the unconditioned state, which is 狈颈产产腻苍补. Here, the Buddha admits his past wanderings in existence which entail suffering, a fact which evidently proves that rebirth, more than being a mere belief, is the very factual basis of the practice of Buddhism. It is the problem that the Buddha set out to solve for the benefit of all mankind.

迟补苍丑腻苍补峁� 办丑补测补峁� 补箩箩丑补驳腻: literally attained the cessation of the craving which is 狈颈产产腻苍补 the deathless.

狈颈产产腻苍补 is the summum bonum of Buddhism.

The 闯腻迟补办补 Commentary relates that the Bodhisatta, in his birth as the ascetic Sumedha, contemplated thus:

鈥淓ven as, although Misery is,
Yet Happiness is also found,
So, though indeed Existence is,
Non-existence should be sought.

鈥淓ven as, although there may be Heat,
Yet grateful Cold is also found,
So, though the three-fold Fire exists,
Likewise 狈颈谤惫腻苍补 should be sought.

鈥淓ven as, although there Evil is,
That which is Good is also found,
So, though 鈥榯is true that birth exists.
That which is not birth should be sought.鈥�

The 辫腻濒颈 word 狈颈产产腻苍补 (Sanskrit鈥�狈颈谤惫腻苍补) is composed of 鈥�N鈥� and 鈥�痴腻苍补鈥�. N is a negative particle. 痴腻苍补 means motion. 鈥淚t is called 狈颈产产腻苍补 in that it is the absence (Ni) of that compulsive urge to move, which is the reaction of an organism to stimulation which is called 痴腻苍补.鈥� As long as one is impelled by the urge, one accumulates fresh Kammic activities which must continue in one form or other the perpetual cycle of birth and death. When all forms of this urge are eradicated, reproductive kammic forces cease to operate, and one attains 狈颈产产腻苍补, stopping the cycle of birth and death. The Buddhist conception of deliverance is stopping the ever-recurring cycle of life and death.

狈颈产产腻苍补 is also explained as the extinction of the fetters of lust (lobha), hatred (dosa), and delusion (moha). 鈥淭he whole world is in flames,鈥� says the Buddha. 鈥淏y what fire is it kindled? By the fire of lust, hatred and delusion; by the fire of birth, old age, death, sorrow, lamentation, pain, grief and despair is it kindled.鈥� 狈颈产产腻苍补, in one sense may be interpreted as the extinction of these flames. 狈颈产产腻苍补 is nothing but the extinction of these flames. The extinction of the flames is not the means of attaining 狈颈产产腻苍补, it is the end itself.

Some writers hesitate to say that 狈颈产产腻苍补 is nothingness. They forget the all important concept of 鈥榥othingness鈥� (蝉耻帽帽补迟腻) in Buddhism. They always crave for something even in 狈颈产产腻苍补. But unless we 鈥榙esire nothing鈥� we cannot attain 狈颈产产腻苍补. If 狈颈产产腻苍补 is nothingness, then it must be analogous to space (膧办腻蝉补). Both space and 狈颈产产腻苍补 are eternal and unchanging. The former is eternal because it is the absence of matter. The latter is both spaceless and timeless. It is incorrect to say that space or 狈颈产产腻苍补 鈥榠s not鈥�. It may briefly be said that space 鈥榠s鈥� in relation to matter; and 狈颈产产腻苍补 鈥榠s鈥� in relation to suffering.

The Buddha, speaking of the different planes of existence, makes special reference to a 鈥楻ealm of Nothingness鈥� (膧办颈帽肠补帽帽腻测补迟补苍补), which must be distinguished from 狈颈产产腻苍补. The realm of nothingness is not an absence but a perception of nothingness.

In this image Buddha describes the self as a house built by a housebuilder. The house-builder, identifies in these verses in craving (迟补峁噃腻). The reason for such an identification is that in the system of Buddha鈥檚 right. The factor that brings about repeated birth in the cycle of existence in craving.