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Pali text, illustration and English translation of Dhammapada verse 356-359:

迟颈峁嘺诲辞蝉腻苍颈 办丑别迟迟腻苍颈 谤腻驳补诲辞蝉腻 补测补峁� 辫补箩腻 |
迟补蝉尘腻 hi 惫墨迟补谤腻驳别蝉耻 诲颈苍苍补峁� hoti 尘补丑补辫辫丑补濒补峁� || 356 ||
迟颈峁嘺诲辞蝉腻苍颈 办丑别迟迟腻苍颈 dosados膩 补测补峁� 辫补箩腻 |
迟补蝉尘腻 hi v墨tadosesu 诲颈苍苍补峁� hoti 尘补丑补辫辫丑补濒补峁� || 357 ||
迟颈峁嘺诲辞蝉腻苍颈 办丑别迟迟腻苍颈 尘辞丑补诲辞蝉腻 补测补峁� 辫补箩腻 |
迟补蝉尘腻 hi 惫墨迟补尘辞丑别蝉耻 诲颈苍苍补峁� hoti 尘补丑补辫辫丑补濒补峁� || 358 ||
迟颈峁嘺诲辞蝉腻苍颈 办丑别迟迟腻苍颈 颈肠肠丑腻诲辞蝉腻 补测补峁� 辫补箩腻 |
迟补蝉尘腻 hi vigaticchesu 诲颈苍苍补峁� hoti 尘补丑补辫辫丑补濒补峁� || 359 ||

356. Weeds are a fault of fields, lust鈥檚 a human fault, thus offerings to the lustless bear abundant fruit.

357. Weeds are a fault of fields, hate鈥檚 a human fault, hence offerings to the hateless bear abundant fruit.

358. Weeds are a fault of fields, delusion, human鈥檚 fault, so gifts to the undeluded bear abundant fruit.

359. Weeds are a fault of fields, desire鈥檚 a human fault, so gifts to the desireless bear abundant fruit.

Weeds plague fields. Lust destroys men. Giving to the lust-less yields high returns.

Weeds plague fields. Hatred destroys men. Offering to hateless yields fruit.

Weeds plague fields. Ignorance destroys men. Giving to the ignorance-free is fruitful.

Weeds plague fields. Desire plagues men. Giving to desire-less is fruitful.

The Greater and the Lesser Gift

It is said that on a certain occasion, when the Venerable Anuruddha entered the village for alms, Indaka, a deva, gave him a spoonful of his own food. This was the good deed which he performed in a previous state of existence. Although Ankura had for ten thousand years set up a row of fire-places twelve leagues long and had given abundant alms, Indaka received a greater reward;therefore spoke Indaka thus. When he had thus spoken, the Buddha said, 鈥淎nkura, one should use discrimination in giving alms. Under such circumstances almsgiving, like seed sown on good soil, yields abundant fruit. But you have not so done; therefore your gifts have yielded no great fruit.鈥� And to make this matter clear, he said, 鈥淎lms should always be given with discrimination. Alms so given yield abundant fruit.鈥�

The giving of alms with discrimination is extolled by the happy one. Alms given to living beings here in the world who are worthy of offerings, yield abundant fruit, like seeds sown on good ground.

Having thus spoken, He expounded the Dhamma.

Explanatory Translation (Verse 356)

办丑别迟迟腻苍颈 迟颈峁嘺诲辞蝉腻苍颈 补测补峁� 辫补箩腻 谤腻驳补诲辞蝉腻
迟补蝉尘腻 惫墨迟补谤腻驳别蝉耻 诲颈苍苍补峁� 尘补丑补辫辫丑补濒补峁� hoti

办丑别迟迟腻苍颈: for fields; 迟颈峁嘺诲辞蝉腻苍颈: the grass is the bane; 补测补峁� 辫补箩腻: these masses; 谤腻驳补诲辞蝉腻: have passion as the bane; 迟补蝉尘腻: therefore; 惫墨迟补谤腻驳别蝉耻: to the passionless ones; 诲颈苍苍补峁� [dinna]: what is given; 尘补丑补辫辫丑补濒补峁� hoti: will yield great results

Fields have weeds as their bane. The ordinary masses have passion as their bane. Therefore, high yields are possible only through what is given to the passionless ones.

Explanatory Translation (Verse 357)

办丑别迟迟腻苍颈 迟颈峁嘺诲辞蝉腻苍颈 补测补峁� 辫补箩腻 诲辞蝉补诲辞蝉腻苍颈
迟补蝉尘腻 惫墨迟补诲辞蝉腻 hi 诲颈苍苍补峁� 尘补丑补辫辫丑补濒补峁� hoti

办丑别迟迟腻苍颈: for fields; 迟颈峁嘺诲辞蝉腻苍颈: the grass is the bane; 补测补峁� 辫补箩腻: these masses; 诲辞蝉补诲辞蝉腻苍颈: have ill-will as the bane; 迟补蝉尘腻: therefore; 惫墨迟补诲辞蝉腻: to those without ill-will; 诲颈苍苍补峁� [dinna]: what is given; 尘补丑补辫辫丑补濒补峁� hoti: will yield great results

Fields have weeds as their bane. The ordinary masses have illwill as their bane. Therefore, high yields are possible only through what is given to those without ill-will.

Explanatory Translation (Verse 358)

办丑别迟迟腻苍颈 迟颈峁嘺诲辞蝉腻苍颈 补测补峁� 辫补箩腻 尘辞丑补诲辞蝉腻
迟补蝉尘腻 hi 惫墨迟补尘辞丑别蝉耻 诲颈苍苍补峁� 尘补丑补辫辫丑补濒补峁� hoti

办丑别迟迟腻苍颈: for fields; 迟颈峁嘺诲辞蝉腻苍颈: the grass is the bane; 补测补峁� 辫补箩腻: these masses; 尘辞丑补诲辞蝉腻: have illusion as their bane; 迟补蝉尘腻: therefore; 惫墨迟补尘辞丑别蝉耻: to the illusionless ones; 诲颈苍苍补峁� [dinna]: what is given; 尘补丑补辫辫丑补濒补峁� hoti: will yield great results

Fields have weeds as their bane. The ordinary masses have illusion as their bane. Therefore, high yields are possible only through what is given to the one without illusion.

Explanatory Translation (Verse 359)

办丑别迟迟腻苍颈 迟颈峁嘺诲辞蝉腻苍颈 补测补峁� 辫补箩腻 颈肠肠丑腻诲辞蝉腻
迟补蝉尘腻hi vigaticchesu 诲颈苍苍补峁� 尘补丑补辫辫丑补濒补峁� hoti

办丑别迟迟腻苍颈: for fields; 迟颈峁嘺诲辞蝉腻苍颈: the grass is the bane; 补测补峁� 辫补箩腻: these masses; 颈肠肠丑腻诲辞蝉腻: have greed as their bane; 迟补蝉尘腻: therefore; vigaticchesu: to those devoid of greed; 诲颈苍苍补峁� [dinna]: what is given; 尘补丑补辫辫丑补濒补峁� hoti: will yield great results

Fields have weeds as their bane. The ordinary masses have greed as their bane. Therefore, high yields are possible only through what is given to the one without greed.

Commentary and exegetical material (Verse 356-359)

In these verses, it is stated that high yields, in terms of merit, are possible only through what is given to those who are passionless, those who are without ill-will, those who are without illusion and those who are free of greed.

All these characteristics define Perfected Ones鈥揳rahats and those who are on their way to such achievement. Saints of this calibre are also described as Ariya-puggala (noble persons). Arahat, in Sanskrit, means the consummate one, the worthy one. This term arahat, applied exclusively to the Buddha and to His perfected disciples, was first used to describe the Buddha himself.

An arahat is one whose taints (腻蝉补惫补) are destroyed, who has lived the life, done what was to be done, laid down the burden, attained arahatship by stages, destroyed completely the bond of becoming, one who is free through knowing rightly. As his faculties have not been demolished, he experiences what is agreeable and disagreeable, he experiences pleasure and pain. The five aggregates remain. It is his extinction of lust, hate and delusion that is called the 狈颈产产腻苍补 element with a basis remaining (蝉补耻辫腻诲颈蝉别蝉补 苍颈产产腻苍补诲丑腻迟耻).

The Buddha stated:

鈥淎nd which, monks, is the 狈颈产产腻苍补 element without a basis remaining (补苍耻辫腻诲颈蝉别蝉补 苍颈产产腻苍补诲丑腻迟耻)?鈥� 鈥淗ere, monks, a monk is an arahat, one whose taints are destroyed, who has lived the life, done what was to be done, laid down the burden, attained arahatship by stages, destroyed completely the bond of becoming, one who is free through knowing rightly. All his feelings not being welcome, not being delighted in (补苍补产丑颈苍补苍诲颈迟腻苍颈), will here and now become cool: it is this, monks, that is called the 狈颈产产腻苍补 element without a basis remaining.鈥�

鈥淭hese, monks, are the two 狈颈产产腻苍补 elements.鈥� This fact the Buddha declared:

Thus this is said:
These two 狈颈产产腻苍补 elements are explained
By the Seeing One, steadfast and unattached:
When one element with basis belonging to this life
Remains, destroyed is that which to becoming leads;
When one without that basis manifests
In the hereafter, all becomings cease.

The minds of those who know this conditioned state
Are delivered by destroying that to which becoming leads:
They realize the Dhamma鈥檚 essence and in stillness
Delighting, steadfast they abandon all becoming.

A being consists of the five aggregates or mind and matter. They change incessantly and are, therefore, impermanent. They come into being and pass away, for, whatever is of the nature of arising, all that is of the nature of ceasing.

Lust, hate and delusion in man bring about repeated existence, for it is said: Without abandoning lust, hate and delusion, one is not free from birth鈥�

One attains arahatship, that is deliverance even while alive, by rooting out lust, hate and delusion. As stated above, this is known as the 狈颈产产腻苍补 element with a basis remaining (蝉补耻辫腻诲颈蝉别蝉补 苍颈产产腻苍补诲丑腻迟耻). The arahat鈥檚 five aggregates or the remaining bases are conditioned by the lust, hate and delusion of his infinite past. As he still lives his aggregates function, he, therefore, experiences the pleasant as well as painful feelings that his sense faculties entertain through contact with sense objects. But, since he is freed from attachment, discrimination and the idea of selfhood, he is not moved by these feelings.

Now, when an arahat passes away, his aggregates, his remaining bases, cease to function; they break up at death; his feelings are no more, and because of his eradication of lust, hate and delusion, he is not reborn, and naturally, there is then no more entertaining of feelings; and, therefore, is it said: His feelings will become cool (蝉墨迟颈产丑补惫颈蝉蝉补苍迟颈).

The idea is expressed in the 鲍诲腻苍补 thus:

The body broke up, perception ceased,
All feelings cooled, all formations stilled,
Consciousness disappeared.

This is known as the 狈颈产产腻苍补 element without a basis remaining (补苍耻辫腻诲颈蝉别蝉补 苍颈产产腻苍补诲丑腻迟耻).

When a person totally eradicates the trio, lust, hate and delusion, that leads to becoming, he is liberated from the shackles of 蝉补峁僺腻谤补, from repeated existence. He is free in the full sense of the word. He no longer has any quality which will cause him to be reborn as a living being, because he has realized 狈颈产产腻苍补, the entire cessation of continuity and becoming (bhava-nirodha);he has transcended common or worldly activities and has raised himself to a state above the world while yet living in the world: His actions are issueless, are kammically ineffective, for they are not motivated by the trio, by the mental defilements (kilesa). He is immune to all evil, to all defilements of the heart. In him, there are no latent or underlying tendencies (anusaya); he is beyond good and evil, he has given up both good and bad; he is not worried by the past, the future, nor even the present. He clings to nothing in the world and so is not troubled. He is not perturbed by the vicissitudes of life. His mind is unshaken by contact with worldly contingencies; he is sorrowless, taintless and secure (补蝉辞办补峁�, 惫颈谤补箩补峁�, 办丑别尘补峁�).

Thus, 狈颈产产腻苍补 is a 鈥榮tate鈥� realizable in this very life (诲颈峁�峁�丑补诲丑补尘尘补苍颈产产腻苍补). The thinker, the inquiring mind, will not find it difficult to understand this state, which can be postulated only of the arahat and not of any other being, either in this world or in the realms of heavenly enjoyment.

Though the sentient being experiences the unsatisfactory nature of life, and knows, at first hand, what suffering is, what defilements are, and what it is to crave, he does not know what the total extirpation of defilements is, because he has never experienced it. Should he do so, he will know, through self-realization, what it is to be without defilements, what 狈颈产产腻苍补 or reality is, what true happiness is. The arahat speaks of 狈颈产产腻苍补 with experience, and not by hearsay, but the arahat can never, by his realization, make others understand 狈颈产产腻苍补. One who has slaked his thirst knows the release he has gained, but he cannot explain this release to another. However much he may talk of it, others will not experience it; for it is self-experience, self-realization. Realization is personal to each individual. Each must eat and sleep for himself, and treat himself for his ailments; these are but daily requirements, how much more when it is concerned with man鈥檚 inner development, his deliverance of the mind.

What is difficult to grasp is the 狈颈产产腻苍补 element without a basis remaining (补苍耻辫腻诲颈蝉别蝉补-nibb膩na), in other words, the 辫补谤颈苍颈产产腻苍补 or final passing away of the arahat.

An oft-quoted passage from the 鲍诲腻苍补 runs: Monks, there is the unborn, unoriginated, unmade and unconditioned. Were there not the unborn, unoriginated, unmade and unconditioned, there would be no escape for the born, originated, made and conditioned. Since there is the unborn, unoriginated, unmade and unconditioned, so there is escape for the born, originated, made and conditioned.

Here, there is neither the element of solidity (expansion), fluidity (cohesion), heat and motion, nor the sphere of infinite space, nor the sphere of infinite consciousness, nor the sphere of nothingness, nor the sphere of neither perception nor non-perception, neither this world nor the other, nor sun and moon. Here, there is none coming, none going, none existing, neither death nor birth. Without support, non-existing, without sense objects is this. This, indeed, is the end of suffering (dukkha).

Arahats are described also as ariya puggala or ariya (noble ones, noble persons).

The eight ariya puggalas are those who have realized one of the eight stages of holiness, i.e., the four supermundane paths (magga) and the four supermundane fruitions (phala) of these paths.

There are four pairs:

1. the one realizing the path of stream-winning (蝉辞迟腻辫补迟迟颈-magga);
2. the one realizing the fruition of stream-winning (蝉辞迟腻辫补迟迟颈 phala);
3. the one realizing the path of once-return (蝉补办补诲腻驳腻尘颈-尘补驳驳补);
4. the one realizing the fruition of once-return (蝉补办补诲腻驳腻尘颈-辫丑补濒补);
5. the one realizing the path of non-return (补苍腻驳腻尘颈-尘补驳驳补);
6. the one realizing the fruition of non-return (补苍腻驳腻尘颈-辫丑补濒补);
7. the one realizing the path of holiness (arahatta-magga) and
8. the one realizing the fruition of holiness (arahatta-phala).

Summed up, there are four noble individuals (ariya-puggala); the stream-winner (蝉辞迟腻辫补苍苍补); the once-returner (蝉补办补诲腻驳腻尘颈); the nonreturner (补苍腻驳腻尘颈); the holy one (arahat).

According to the Abhidhamma, supermundane path, or simply path (magga), is a designation of the moment of entering into one of the four stages of holiness鈥摫肪辈�产腻苍�� being the object鈥損roduced by intuitional insight (惫颈辫补蝉蝉补苍腻) into the impermanency, misery and impersonality of existence, flashing forth and forever transforming one鈥檚 life and nature.

By fruition (phala) are meant those moments of consciousness, which follow immediately thereafter as the result of the path, and which, in certain circumstances, may repeat for innumerable times during a lifetime.

(1) Through the path of stream-winning (蝉辞迟腻辫补迟迟颈-magga) one becomes free (whereas in realizing the fruition, one is free) from the first three fetters (samyojana) which bind beings to existence in the sensuous sphere, to wit: (i) personality-belief (蝉补办办腻测补-诲颈峁�峁�丑颈), (ii) skeptical doubt (惫颈肠颈办颈肠肠丑腻), (iii) attachment to mere rules and rituals (蝉颈濒补产产补迟补辫补谤腻尘腻蝉补).

(2) Through the path of once-returning (蝉补办补诲腻驳腻尘颈-尘补驳驳补) one becomes nearly free from the fourth and fifth fetters, to wit: (iv) sensuous craving (办腻尘补-肠肠丑补苍诲补 = 办腻尘补-谤腻驳补), (v) ill-will (惫测腻辫腻诲补 = dosa).

(3) Through the path of non-returning (补苍腻驳腻尘颈-尘补驳驳补) one becomes fully free from the above-mentioned five lower fetters.

(4) Through the path of holiness (arahatta-magga) one further becomes free from the five higher fetters, to wit: (vi) craving for fine-material existence (谤奴辫补-谤腻驳补), (vii) craving for immaterial existence (补谤奴辫补-谤腻驳补), (viii) conceit (尘腻苍补), (ix) restlessness (uddhacca), (x) ignorance (补惫颈箩箩腻).

The stereotype sutta text runs as follows:

(1) After the disappearance of the three fetters, the monk has won the stream (to 狈颈产产腻苍补) and is no more subject to rebirth in lower worlds, is firmly established, destined for full enlightenment;

(2) After the disappearance of the three fetters and reduction of greed, hatred and delusion, he will return only once more; and having once more returned to this world, he will put an end to suffering;

(3) After the disappearance of the five fetters he appears in a higher world, and there, he reaches 狈颈产产腻苍补 without ever returning from that world (to the sensuous sphere).

(4) Through the extinction of all cankers (腻蝉补惫补-kkhaya) he reaches already in this very life the deliverance of mind, the deliverance through wisdom, which is free from cankers, and which he himself has understood and realized.

The seven-fold grouping of the noble disciples is as follows:

1. the faith-devotee (蝉补诲诲丑腻苍耻蝉腻谤颈),
2. the faith-liberated one (蝉补诲诲丑腻-惫颈尘耻迟迟补),
3. the body-witness (办腻测补=蝉补办办丑墨),
4. the both-ways liberated one (耻产丑补迟辞-产丑腻驳补-惫颈尘耻迟迟补),
5. the Dhamma-devotee (诲丑补尘尘腻苍耻蝉腻谤颈),
6. the vision-attainer (诲颈峁�峁�丑颈-ppatta),
7. the wisdom-liberated one (辫补帽帽腻-惫颈尘耻迟迟补).

These four stanzas extol the virtues of 诲腻苍补, generosity.

顿腻苍补 is the first 辫腻谤补尘墨. It confers upon the giver double blessing of inhibiting immoral thoughts of selfishness, while developing pure thoughts of selflessness: It blesseth him that gives, him that takes.

A Bodhisatta is not concerned as to whether the recipient is truly in need or not, for his one object in practicing generosity, as he does, is to eliminate craving that lies dormant within himself. The joy of service, its attendant happiness, and the alleviation of suffering are other blessings of generosity.

In extending his love with supernormal generosity, he makes no distinction between one being and another, but he uses judicious discrimination in this generosity. If, for instance, a drunkard were to seek his help, and, if he were convinced that the drunkard would misuse his gift, the Bodhisatta, without hesitation, would refuse it, for such misplaced generosity would not constitute a 辫腻谤补尘墨.

Should anyone seek his help for a worthy purpose, then instead of assuming a forced air of dignity or making false pretensions, he would simply express his deep obligation for the opportunity afforded, and willingly and humbly render every possible aid. Yet he would never set it down to his own credit as a favour conferred upon another, nor would he ever regard the man as his debtor for the service rendered. He is interested only in the good act, but in nothing else springing from it. He expects no reward in return, nor even does he crave enhancement of reputation from it.