365bet娱乐

Pali text, illustration and English translation of Dhammapada verse 206-208:

s膩hu dassanam补谤颈测腻苍补峁� 蝉补苍苍颈惫腻蝉辞 蝉补诲腻 sukho |
adassanena 产腻濒腻苍补峁� niccam'eva 蝉耻办丑墨 蝉颈测腻 || 206 ||
产腻濒补蝉补峁単补迟补肠腻谤墨 hi d墨gham补诲诲丑腻苍补 socati |
dukkho b膩lehi sa峁僾膩so amitteneva 蝉补产产补诲腻 |
dh墨ro ca sukhasa峁僾膩so 帽膩t墨na峁�'va sam膩gamo || 207 ||
迟补蝉尘腻 hi:
dh墨ra帽 ca pa帽帽a帽 ca 产补丑耻蝉蝉耻迟补峁� ca 诲丑辞谤补测丑补蝉墨濒补峁� vatavantam 膩riya峁� |
迟补峁� 迟腻诲颈蝉补峁� 蝉补辫辫耻谤颈蝉补峁� 蝉耻尘别诲丑补峁� bhajetha nakkhattapatha峁�'va 肠补苍诲颈尘腻 || 208 ||

206. So fair鈥檚 the sight of Noble Ones, ever good their company, by relating not to fools ever happy one may be.

207. Who moves among fools鈥� company must truly grieve for long, for ill the company of fools as ever that of foes, but weal鈥檚 a wise one鈥檚 company as meetings of one鈥檚 folk.

208. Thus go with the steadfast, wise well-versed, firm of virtue, practice-pure, Ennobled 鈥楽uch鈥�, who鈥檚 sound, sincere, as moon in wake of the Milky Way.

Being with worthy ones is constant happiness. Avoid the fool for perpetual peace.

In the company of fools one ever suffers. The wise, like kinsmen, are a pleasure source.

Like the moon, the starry way, do ye associate with the wise who are steady and sound.

The Story of Sakka

While residing at the village of Veluvana, the Buddha spoke these verses, with reference to Sakka, the chief of deities.

For when the Buddha鈥檚 aggregate of life was at an end and he was suffering from an attack of dysentery, Sakka king of deities became aware of it and thought to himself, 鈥淚t is my duty to go to the Buddha and to minister to him in his sickness.鈥� Accordingly he laid aside his own body, three-quarters of a league in height, approached the Buddha, saluted him, and with his own hands rubbed the Buddha鈥檚 feet. The Buddha said to him, 鈥淲ho is that?鈥� 鈥淚t is I, Venerable, Sakka.鈥� 鈥淲hy did you come here?鈥� 鈥淭o minister to you in your sickness, Venerable.鈥� 鈥淪akka, to the gods the smell of men, even at a distance of a hundred leagues, is like that of carrion tied to the throat; depart hence, for I have monks who will wait upon me in my sickness.鈥� 鈥淰enerable, at a distance of eight-four thousand leagues I smelt the fragrance of your goodness, and therefore came I hither; I alone will minister to you in your sickness.鈥� Sakka permitted no other so much as to touch him and the vessel which contained the excrement of the Buddha鈥檚 body; but he himself carried the vessel out on his own head. Moreover, he carried it out without the slightest contraction of the muscles of his mouth, acting as though he were bearing about a vessel filled with perfumes. Thus did Sakka minister to the Buddha. He departed only when the Buddha felt more comfortable.

The monks began a discussion, saying, 鈥淥h, how great must be the affection of Sakka for the Buddha! To think that Sakka should lay aside such heavenly glory as is his, to wait upon the Buddha in his sickness! To think that he should carry out on his head the vessel containing the excrement of the Buddha鈥檚 body, as though he were removing a vessel filled with perfumes, without the slightest contraction of the muscles of his mouth!鈥� Hearing their talk, the Buddha said, 鈥淲hat say you, monks? It is not at all strange that Sakka king of gods should cherish warm affection for me. For because of me this Sakka king of gods laid aside the form of old Sakka, obtained the fruit of conversion, and took upon himself the form of young Sakka. For once, when he came to me terrified with the fear of death, preceded by the celestial musician 笔补帽肠补蝉颈办丑补, and sat down in 滨苍诲补蝉腻濒补 Cave in the midst of the company of the gods, I dispelled his suffering by saying to him, 鈥�痴腻蝉补惫补, ask me whatever question you desire in your heart to ask; I will answer whatever question you ask me.鈥� 鈥淗aving dispelled his suffering, I preached the Dhamma to him. At the conclusion of the discourse fourteen billion of living beings obtained comprehension of the Dhamma, and Sakka himself, even as he sat there, obtained the fruit of conversion and became young Sakka. Thus I have been a mighty helper to him, and it is not at all strange that he should cherish warm affection for me. For, monks, it is a pleasant thing to look upon the noble, and it is likewise a pleasant thing to live with them in the same place; but to have aught to do with simpletons brings suffering.鈥�

Explanatory Translation (Verse 206)

补谤颈测腻苍补峁� 诲补蝉蝉补苍补峁� 蝉腻诲丑耻 蝉补苍苍颈惫腻蝉辞 蝉补诲腻 sukho
产腻濒腻苍补峁� adassanena 苍颈肠肠补峁� eva 蝉耻办丑墨 蝉颈测腻

补谤颈测腻苍补峁� [补谤颈测腻苍补]: of noble beings; 诲补蝉蝉补苍补峁� [dassana]: sight; 蝉腻诲丑耻: (is) good;蝉补苍苍颈惫腻蝉辞 [蝉补苍苍颈惫腻蝉补]: associating with them; 蝉补诲腻: (is) always; sukho [sukha]: happy; 产腻濒腻苍补峁� [产腻濒腻苍补]: the ignorant; adassanena: not seeing; 苍颈肠肠补峁� eva: always; 蝉耻办丑墨 蝉颈测腻: is conducive to happiness

Seeing noble ones is good. Living with them is always conducive to happiness. Not seeing the ignorant makes one always happy.

Explanatory Translation (Verse 207)

hi 产腻濒补蝉补峁単补迟补肠腻谤墨 诲墨驳丑补峁� 补诲诲丑腻苍补峁� socati
b膩lehi sa峁僾膩so amittena iva 蝉补产产补诲腻 dukkho
dh墨ro ca 帽膩t墨na峁� sam膩gamo iva sukha sa峁僾膩so

hi: it is true; 产腻濒补蝉补峁単补迟补肠腻谤墨: he who keeps the intimate company of the ignorant; 诲墨驳丑补峁� 补诲诲丑腻苍补峁� [补诲诲丑腻苍补]: over a long period of time; socati: regrets (grieves); b膩lehi sa峁僾膩so [蝉补峁僾腻蝉补]: associating with the ignorant; amittena iva 蝉补产产补诲腻 dukkho [dukkha]: is always as grievous as living with an enemy; dh墨ro ca: (with) the wise indeed; 帽膩t墨na峁� sam膩gamo iva: just like the warm company of relations; sukha sa峁僾膩so [蝉补峁僾腻蝉补]: is a get-together that is conducive to happiness

A person who keeps company with the ignorant will grieve over a long period of time. Association with the ignorant is like keeping company with enemies鈥搃t always leads to grief. Keeping company with the wise is like a reunion with ones鈥� kinsfolk鈥搃t always leads to happiness.

Explanatory Translation (Verse 208)

迟补蝉尘腻 hi, 诲丑墨谤补峁� ca 辫补帽帽补峁� ca 产补丑耻蝉蝉耻迟补峁� ca 诲丑辞谤补测丑补蝉墨濒补峁� 惫补迟补惫补苍迟补峁� 补谤颈测补峁�
蝉耻尘别诲丑补峁� 迟腻诲颈蝉补峁� 迟补峁� 蝉补辫辫耻谤颈蝉补峁� 肠补苍诲颈尘腻 nakkhatta patha峁� iva bhajetha

迟补蝉尘腻 hi: therefore; 诲丑墨谤补峁� ca: wise ones; 辫补帽帽补峁� ca: possessing wisdom; 产补丑耻蝉蝉耻迟补峁� ca: well learned; 诲丑辞谤补测丑补蝉墨濒补峁� [诲丑辞谤补测丑补蝉墨濒补]: practicing the teaching carefully; 惫补迟补惫补苍迟补峁� [vatavanta]: adept in following the spiritual routine; 补谤颈测补峁� [ariya]: noble; 蝉耻尘别诲丑补峁� [sumedha]: discreet; 迟腻诲颈蝉补峁� [迟腻诲颈蝉补]: that kind of; 迟补峁� 蝉补辫辫耻谤颈蝉补峁� [sappurisa]: the virtuous person; 肠补苍诲颈尘腻 iva: just like the moon; nakkhatta patha峁� [patha]: (associating) the sky鈥搕he path of the stars; bhajetha: (you must) associate

The moon keeps to the path of the stars. In exactly the same way, one must seek the company of such noble persons who are nonfluctuating, endowed with deep wisdom, greatly learned, capable of sustained effort, dutiful, noble, and are exalted human beings.

Commentary and exegetical material (Verse 206-208)

The Buddha鈥�s illness: These three verses refer to the last days of the Buddha. When the Buddha was ill, Sakka came down from heaven to tend and nurse him. The Buddha鈥檚 illness, that led to his Great Demise, has been extensively recorded in Buddhist Literature. The Buddha was an extraordinary being. Nevertheless He was mortal, subject to disease and decay as are all beings. He was conscious that He would pass away in His eightieth year. Modest as He was, He decided to breathe His last not in renowned cities like 厂腻惫补迟迟丑颈 or 搁腻箩补驳补丑补, where His activities were centred, but in a distant and insignificant hamlet, like 碍耻蝉颈苍腻谤腻.

Here is a detailed account of the Passing Away of the Buddha.

The Buddha, in the company of the Venerable 膧苍补苍诲补, entered the stream Kakudha, drank its water, and bathed there. After crossing the stream, He entered the mango grove and spoke to the Venerable Cunda. Addressing the Venerable 膧苍补苍诲补, the Buddha said that Cunda should have no remorse that the Buddha fell ill after partaking of the meal offered by him. The Buddha came in the company of monks to the 厂腻濒补 grove of the Mallas of 碍耻蝉颈苍腻谤腻 on the further side of the River Hirannavat墨. There the Buddha spoke to the Venerable 膧苍补苍诲补: 鈥淧repare me a bed with its head to the North between the twin 厂腻濒补 trees. I am tired, and I wish to lie down.鈥�

On the bed prepared there, the Buddha lay down with a steadfast mind on His right side, in the pose of a lion, with one leg resting on the other. Now the twin 厂腻濒补 trees were in full bloom out of season, and the body of the Buddha was covered with the flowers fallen out of reverence. Divine 惭补苍诲腻谤补 flowers were falling from above. Divine sandal wood powder was dropping from heaven. All these covered the Buddha鈥檚 body out of reverence. Divine music filled the atmosphere. The Buddha addressed 膧苍补苍诲补: 鈥淥 膧苍补苍诲补, all these flowers, sandal wood powder and divine music are offerings to me in reverence. But no reverence can be made by these alone. If any monk or a nun or a male or female lay disciple were to live according to my teaching and follow my teaching, he pays me the proper respect; he does me the proper honour; and that is the highest offering to me, Therefore, 膧苍补苍诲补, you should act according to my teaching and follow the doctrine, and it should be so taught.鈥�

Now the Venerable 鲍辫补惫腻苍补 was standing before the Buddha, and was fanning Him. The Buddha did not like him standing there, and asked him to go to one side. The Venerable 膧苍补苍诲补 knew that the Venerable 鲍辫补惫腻苍补 was a long-standing attendant of the Buddha, and he could not understand why he was asked to go to one side. So he asked the Buddha why that monk was asked to go to one side. The Buddha explained that at that time all around the 厂腻濒补 grove of the Mallas up to a distance of twelve leagues, there were heavenly beings standing, leaving no space even for a pin to drop, and that they were grumbling that they could not see the Buddha at His last moment as He was covered by a great monk. The Buddha said how the worldly gods were overgrieved at His passing away, but that the gods who were free from attachment and were mindful had consoled themselves with the thought that all aggregates are impermanent.

The Buddha addressed the Venerable 膧苍补苍诲补 again, and said: 鈥淭here are these four places, 膧苍补苍诲补, which a faithful follower should see with emotion. They are the place of birth of the Buddha, the place where the Buddha attained enlightenment, where the wheel of the doctrine was set in motion, and where the Buddha passed away. Those who may die while on their pilgrimage of these places, will be born in good states after death.鈥� In answer to the Venerable 膧苍补苍诲补, the Buddha said that the funeral rites for the Buddha should be as for a Universal Monarch, and that a 厂迟奴辫补 should be erected at a junction of four roads in honour of the Buddha. The Buddha also said that there are four persons in whose memory a 厂迟奴辫补 should be erected, and that they are the Buddha, a Pacceka Buddha, a disciple of the Buddha and a Universal Monarch.

It was the wish of the Venerable 膧苍补苍诲补 that the Buddha should pass away not in a lesser and small town like 碍耻蝉颈苍腻谤腻, but in a great city like 颁补尘辫腻. 搁腻箩补驳补丑补 pointed out that 碍耻蝉颈苍腻谤腻 had been a great city with a long history, and requested the Venerable 膧苍补苍诲补 to inform the Malla princes of 碍耻蝉颈苍腻谤腻 of the imminent passing away of the Buddha. Accordingly, the Mallas were so informed at their Town Hall. The Mallas came to the 厂腻濒补 grove in great grief, and were presented to the Buddha in the first watch of the night.

Just at this time, a wandering ascetic by the name of Subhaddha wanted to see the Buddha to get a certain point clarified, but he was refused admission thrice by the Venerable 膧苍补苍诲补. The Buddha overheard their conversation and entertained him. He wished to know whether the six religious teachers, such as P奴rana Kassapa, were on the correct path. The Buddha said that only those who were on the eightfold noble path shown by Him were on the correct road to emancipation. Subhaddha wished to be a disciple of the Buddha. Accordingly, he was admitted as the last disciple of the Buddha, and he became a sanctified one. In giving further advice to the fraternity of monks, the Buddha said that in the future, the younger monks should not address their elders by their names or clan names or as friends, but as Venerable, or Reverend sir. The elder monks, however, could address the younger monks as friend or by clan name.

The Buddha further said: 鈥淚f any of you have any doubt or uncertainty whatsoever as to the Buddha, the teaching, the fraternity of monks, the path or the practice, you may seek clarification now. Do not say later that you were facing the Buddha.鈥� Although the Buddha spoke so thrice, no question was asked, and the Venerable 膧苍补苍诲补 assured the Master of their answering faith in Him. The Buddha said that even the last of those five hundred monks had attained the path of 厂辞迟腻辫补迟迟颈, and was certain of emancipation.

Then the Buddha addressed His last words to the monks; 鈥淣ow, O monks, I exhort you. All component things are subject to decay. Work for your salvation in earnest.鈥�

The Buddha entered into a number of stages of the mind, and after rising from the fourth stage of the trance, passed away. Immediately there arose a frightening and terrifying earthquake, and there burst forth thunders of heaven.

As the Buddha passed away, the Venerable Anuruddha uttered forth: 鈥淭he exhaling and the inhaling of the passionless Buddha of steadfast mind have ceased, and He has passed away into the final state of bliss. With an open mind He bore up the pain, and the release of His mind was like the extinction of a flame.鈥� The Venerable 膧苍补苍诲补 observed: 鈥淭he passing away of the Buddha is followed by terror with hair standing on ends.鈥� Sahampati Brahma remarked: 鈥淪ince this Teacher, the supreme individual in the world, endowed with all power and omniscience has passed away, it is natural for all beings in the world to cast away their lives.鈥� Sakka uttered: 鈥淎ll component things are, indeed, impermanent. Everything is in the nature of rise and decay. Whatever that rise is subject to cessation, and blissful is their setting down.鈥� There followed lamentations from worldly monks, but the Venerable Anuruddha exhorted them not to continue their lamentations.

The Venerable Anuruddha and the Venerable 膧苍补苍诲补 spent the rest of that night in religious discussion. Then the Venerable Anuruddha suggested that the sad news of the passing away of the Buddha should be conveyed to the Malla princes of 碍耻蝉颈苍腻谤腻. Accordingly, the Venerable 膧苍补苍诲补, accompanied by another monk, went to their assembly at the Town Hall, and conveyed the sad news to them. The Malla princes, as well as the other who heard the news, were overcome with grief, and were in great lamentation.

The 惭补濒濒腻蝉 collected all the flowers and perfumes in their kingdom, and with all the music at their disposal went to see the body of the Buddha. For seven days, they paid their highest respects to the body of the Buddha. On the seventh day, eight leaders of the 惭补濒濒腻蝉 bathed themselves and being decked in clean garments, tried to raise the body to take it out through the southern gate for cremation. But, they were unable to move the body, and consulted the Venerable Anuruddha on the matter. The Venerable Anuruddha told them that it was the wish of the gods that the body of the Buddha be honoured by the gods as they like and be removed through the northern gate into the middle of the city and be taken out through the eastern gate to be cremated at the Makutabandhana Cetiya of the 惭补濒濒腻蝉. Then the matter was left to the wish of the deities.

Now the entire city of 碍耻蝉颈苍腻谤腻 was strewn with divine 惭补苍诲腻谤补 flowers up to knee deep uninterruptedly. After due respect was paid by both gods and the 惭补濒濒腻蝉 with flowers, perfumes and music, the body was taken to the Makutabandhana Cetiya of the 惭补濒濒腻蝉. In consultation with the Venerable 膧苍补苍诲补, the 惭补濒濒腻蝉 treated the body with all the honour due to a universal monarch. Four leaders of the 惭补濒濒腻蝉, dressed in new garments, tried to set fire to the pyre, but they failed in their attempts. They consulted the Venerable Anuruddha on this point, and were told that until the Venerable 惭补丑腻 Kassapa came and paid his respects to the body, no one could set fire to the pyre. Now at this time, the Venerable 惭补丑腻 Kassapa was proceeding from Pava towards 碍耻蝉颈苍腻谤腻, in the company of five hundred monks. On the way, he was resting at the foot of a tree by the side of the road. When he saw an ascetic with a Mand膩r膩 flower in his hand coming from the direction of 碍耻蝉颈苍腻谤腻. The Venerable asked him, 鈥淔riend, do you know our Teacher?鈥� 鈥淵es, my friend I know Him. He is the Venerable Gotama, who passed away seven days ago. I have taken this Mand膩r膩 flower from the place of death.鈥�

When the worldly monks heard this sad news, they began to weep and lament, but the sanctified ones among them consoled themselves by observing that all aggregates are impermanent. One monk by the name of Subhadda, who had entered the order in his old age, expressed his feeling of relief at the passing away of the Buddha as they would no longer be bound by various rules of discipline, etc. The Venerable Kassapa gave an admonition to all the monks there, and proceeded towards 碍耻蝉颈苍腻谤腻.

The Venerable 惭补丑腻 Kassapa reached the Makutabandhana Cetiya of the 惭补濒濒腻蝉, and went up to the funeral pyre of the Buddha. He adjusted his hands in reverence, went round the pyre three times. Then he uncovered the feet of the Buddha鈥檚 body, and worshipped them. The five hundred monks who accompanied him, too, paid their last respects to the Buddha likewise. Immediately, the pyre caught fire by itself, and the body of the Buddha was consumed by the flames. Streams of water from above and from beneath a water tank, and scented water from the 惭补濒濒腻蝉, for one week protected and honoured the remains of the Buddha at the Town Hall.

A portion of the remains of the Buddha was claimed by each of the following, namely, King 础箩腻迟补蝉补迟迟耻 of Magadha, Licchavis of 痴别蝉腻濒颈, S膩ky膩s of Kapilavatthu, Bulis of Allakappa, Koliyas of 搁腻尘补驳腻尘补, 惭补濒濒腻蝉 of 笔腻惫腻, and a Br膩hmin of 痴别迟丑补诲墨辫补. But the 惭补濒濒腻蝉 of 碍耻蝉颈苍腻谤腻 maintained that the Buddha passed away within their kingdom, and that they should give no part of the remains to anybody. The Br膩hmin Dona settled the dispute by stating that it was not proper to quarrel over the remains of such a sacred personality who taught the world forbearance, and he measured the remains into eight portions, and gave each claimant one measure of the remains. He said for the empty measure, and erected a 厂迟奴辫补 in their respective kingdoms embodying the sacred relics of the Buddha.

蝉补辫辫耻谤颈蝉补峁�: the virtuous person. These verses extol the virtues of good people, the ariyas. The qualities and characteristics of virtuous ones are carefully discussed. The following view point establishes the nature of a sappurisa, a good person.

To observe morality is like putting up a fence to protect the house against robbers. The social, economic, political and religious ideals are centred in ethics. The blood of life is love, and morality is its backbone. Without virtue life cannot stand, and without love life is dead. The development of life depends upon the development of virtue and the overflow of love rises when virtue rises.

Since man is not perfect by nature, he has to train himself to be good. Thus morality becomes for everyone the most important aspect in life. Morality is not, for instance, a matter of clothing. The dress that is suitable for one climate, period or civilisation may be considered indecent in another; it is entirely a question of custom, not in any way involving moral considerations, yet the conditions of convention are continually being confused with principles that are valid and unchanging.