365bet娱乐

Pali text, illustration and English translation of Dhammapada verse 367:

sabbaso 苍腻尘补谤奴辫补蝉尘颈峁� yassa natthi 尘补尘腻测颈迟补峁� |
补蝉补迟腻 ca na socati sa ve bhikkh奴'ti vuccati || 367 ||

367. For whom there is no making 鈥榤ine鈥� towards all name and form, who does not grieve for what is not, he鈥檚 truly 鈥�bhikkhu鈥� called.

He truly is the monk who thinks not as I and mine, and grieves not for what truly exists not.

The Story Of The Br膩hmin Who Offered Alms Food To The Buddha

Once, there was a br膩hmin in 厂腻惫补迟迟丑颈, who was very generous and always offered alms-food to the Buddha and his monks.

One day, the Buddha saw the br膩hmin and his wife in his vision and knew the couple would be able to attain An膩g膩mi. Accordingly, the Buddha set out for their house and stood at the door. The br膩hmin who was then having his meal did not see him. His wife saw him but she was afraid that her husband on seeing the Buddha, would offer all his food to the Buddha. Then she would have to cook again. With this thought in her mind, she stood in front of her husband so that he would not be able to see the Buddha. Then she quietly stepped backwards and slowly came to where the Buddha was standing and whispered, 鈥淰enerable! We do not have any alms-food for you today.鈥� The Buddha just shook his head. Seeing his gesture, the br膩hmin鈥檚 wife could not control herself and she burst out laughing.

At that instant, the br膩hmin turned round and saw the Buddha. At once he knew what his wife had done, and cried out, 鈥榃ife, I am ruined. When our Venerable Teacher stood at the door you should have informed me. By failing to do so you have embarrassed me greatly.鈥� Then, taking up his plate of rice, he approached the Buddha and apologetically requested, 鈥淰enerable! Please accept this rice which I have partly consumed. I am very sorry indeed that I have to offer you partly consumed food.鈥� To him the Buddha replied, 鈥淥 br膩hmin! Any alms-food is suitable for me, whether it has been eaten or not.鈥� The br膩hmin was very happy because his offering of food was accepted by the Buddha and he next asked by what standard a monk was judged and how a monk was defined. The Buddha knew that both the br膩hmin and his wife had already learned something about mind and body (苍腻尘补-谤奴辫补), so he answered, 鈥淥 br膩hmin! One who is not attached to mind and body is called a monk.鈥� At the conclusion of the discourse, both the br膩hmin and his wife attained the third stage of sainthood.

Explanatory Translation (Verse 367)

yassa 苍腻尘补谤奴辫补蝉尘颈峁� sabbaso 尘补尘腻测颈迟补峁� natthi
补蝉补迟腻 ca na socati so ve bhikkh奴 iti vuccati

yassa: for some one; 苍腻尘补谤奴辫补蝉尘颈峁� [苍腻尘补谤奴辫补蝉尘颈]: in name and form; sabbaso [sabbasa]: in all forms; 尘补尘腻测颈迟补峁� natthi: there is no selfishness; 补蝉补迟腻 ca: even when they decay; na socati: there is no weeping; so: that person; ce: certainly; bhikkh奴 iti: a monk; vuccati: is called

He has gone beyond the sense of his own name and form. To him, there is no existence of I, my or mine. If his name and form entity were to decay and deteriorate, he will not grieve. Such a person is called a monk.

Commentary and exegetical material (Verse 367)

苍腻尘补-谤奴辫补smi峁�: mind-and-body; mentality and corporeality. It is the fourth link in the dependent origination (辫补峁璱肠肠补蝉补尘耻辫辫腻诲补) where it is conditioned by consciousness, and on its part is the condition of the six-fold sense-base. In two texts which contain variations of the dependent origination, the mutual conditioning of consciousness and mind-and-body is described, and the latter is said to be a condition of sense-impression (phassa).

The third of the seven purifications (visuddhi), the purification of views, is defined as the correct seeing of mind-and-body and various methods for the discernment of mind-and-body by way of insightmeditation (惫颈辫补蝉蝉补苍腻) are given there. In this context, mind (苍腻尘补) comprises all four mental groups, including consciousness.

In five-group-existence (辫补帽肠补-惫辞办腻谤补-产丑补惫补) mind-and-body are inseparable and interdependent; and this has been illustrated by comparing them with two sheaves of reeds propped against each other: when one falls the other will fall, too; and with a blind man with stout legs, carrying on his shoulders a weak-legged person with keen eye-sight: only by mutual assistance can they move about efficiently.