365bet娱乐

Pali text, illustration and English translation of Dhammapada verse 368-376:

尘别迟迟腻惫颈丑腻谤墨 yo bhikkh奴 pasanno 产耻诲诲丑补蝉腻蝉补苍别 |
adhigacche 辫补诲补峁� 蝉补苍迟补峁� sa峁卥h膩r奴'pasama峁� 蝉耻办丑补峁� || 368 ||
蝉颈帽肠补 bhikkhu 颈尘补峁� 苍腻惫补峁� 蝉颈迟迟腻 te lahumessati |
肠丑别迟惫腻 r膩ga峁� dosa峁� ca tato nibb膩峁嘺mehisi || 369 ||
辫补帽肠补 chinde 辫补帽肠补 jahe 辫补帽肠补 c'uttari 产丑腻惫补测别 |
辫补帽肠补 sa峁単膩tigo bhikkhu oghati峁囜箛o'ti vuccati || 370 ||
箩丑腻测补 bhikkhu 尘腻 ca p膩mado 尘腻 te 办腻尘补驳耻峁噀 bhamassu 肠颈迟迟补峁� |
尘腻 lohagu岣穉峁� gil墨 pamatto 尘腻 kandi dukkham idan'ti 岣峚测丑补尘腻苍辞 || 371 ||
natthi 箩丑腻苍补峁� 补辫补帽帽补蝉蝉补 pa帽帽膩 natthi a箩丑腻测补to |
yamhi 箩丑腻苍补峁� ca pa帽帽膩 ca sa ve nibb膩峁嘺santike || 372 ||
蝉耻帽帽腻驳腻谤补峁� 辫补惫颈峁�峁�丑补蝉蝉补 santacittassa bhikkhuno |
a尘腻nus墨 rati hoti sam尘腻 诲丑补尘尘补峁� vipassato || 373 ||
yato yato sammasati 办丑补苍诲丑腻苍补峁� 耻诲补测补产产补测补峁� |
labhati 辫墨迟颈辫腻尘辞箩箩补峁� ama迟补峁� 迟补峁� vij膩na迟补峁� || 374 ||
tatr膩yam 腻诲颈 bhavati idha 辫补帽帽补蝉蝉补 bhikkhuno |
indriyagutti 蝉补苍迟耻峁�峁�丑墨 辫腻迟颈尘辞办办丑别 ca sa峁僾aro |
mitte bhajassu kaly膩峁噀 蝉耻诲诲丑腻箩墨惫别 atandite || 375 ||
pa峁璱santh膩ravutty'assa 腻肠腻谤补办耻蝉补濒辞 siy膩 |
tato 辫腻尘辞箩箩补bahulo dukkhas蝉补苍迟补峁� karissasi || 376 ||

368. The bhikkhu in kindness abiding, bright in the Buddha鈥檚 Teaching can come to the Place of Peace, the bliss of conditionedness ceased.

369. O bhikkhu bail this boat, when emptied it will swiftly go. Having severed lust and hate thus to 狈颈产产腻苍补 you鈥檒l go.

370. Five cut off and five forsake, a further five then cultivate, a bhikkhu from five fetters free is called a 鈥楩order of the flood鈥�.

371. Meditate bhikkhu! Don鈥檛 be heedless! Don鈥檛 let pleasures whirl the mind! Heedless, do not gulp a glob of iron! Bewail not when burning, 鈥楾his is dukkha鈥�!

372. No concentration wisdom lacks, no wisdom concentration lacks, in whom are both these qualities near to 狈颈产产腻苍补 is that one.

373. The bhikkhu gone to a lonely place who is of peaceful heart in-sees Dhamma rightly, knows all-surpassing joy.

374. Whenever one reflects on aggregates鈥� arise and fall one rapture gains and joy. 鈥橳is Deathlessness for Those-who-know.

375. Here鈥檚 indeed the starting-point for the bhikkhu who is wise, sense-controlled, contented too, restrained to limit freedom ways, in company of noble friends who鈥檙e pure of life and keen.

376. One should be hospitable and skilled in good behaviour, thereby greatly joyful come to dukkha鈥檚 end.

Dwelling in love with delight in the Buddha鈥檚 word, a bhikkhu gets his bliss where conditions cease.	Bail thy boat, O monk. Emptied, it will swiftly move. Lustless and hateless in 狈颈产产腻苍补 be.	Cut five-fold fetters, in their opposites train. Then he is called Crossed-the-Flood monk.
Meditate, O monk, and brook no delay. Let no lust baffle you. Groan not as you face the fire.	Unwise can meditate not. Meditating not, in wisdom fail. Wise and meditative reach thy goal.	In solitude with a tranquil mind, a monk who grasps the Dhamma will have bliss supreme.
As one becomes aware of the rise and fall of the aggregates, one gets the joy of deathlessness.	Sense-restraint, 笔腻迟颈尘辞办办丑补 discipline and noble friends:鈥檛is where the wise bhikkhu begins.	Convivial and courteous, a good disciple becomes extremely joyous and his suffering ends.

The Story of a Devout Lady and the Thieves

Once upon a time, while Venerable 惭补丑腻 碍补肠肠腻苍补 was in residence in the Avanti country on a mountain near the city of Kur膩ragh膩ra, a lay disciple named 厂辞峁嘺 K奴峁璱ka峁囜箛a, convinced of the truth of the Dhamma by the preaching of the monk, expressed a desire to retire from the world and become a monk under him. The Venerable kept saying, 鈥湷Т轻箛a, it is a difficult matter to eat alone and lodge alone and live a life of chastity,鈥� and twice turned him away.

But 厂辞峁嘺 was determined to become a monk, and on asking the Venerable the third time, succeeded in obtaining admission to the Sangha. On account of the scarcity of monks in the South, he spent three years in that country, and then made his full profession as a member of the Sangha. Desiring to see the Buddha face to face, he asked leave of his preceptor, and taking a message from him, set out for Jetavana Monastery. On reaching Jetavana, he saluted the Buddha, who greeted him in a friendly manner and permitted him to lodge in the perfumed chamber alone with himself.

厂辞峁嘺 spent the greater part of the night in the open air, and then, entering the perfumed chamber, spent the rest of the night on the couch assigned to him for his own use. When the dawn came, he intoned by command of the Buddha all of the sixteen octads. When he had completed his recitation of the text, the Buddha thanked him and applauded him, saying, 鈥淲ell done, well done, monk!鈥� Hearing the applause bestowed upon him by the Buddha, the deities, beginning with deities of the earth, 苍腻驳补蝉 and the 蝉耻辫补峁囜箛补蝉, and extending to the world of 产谤补丑尘腻, gave one shout of applause.

At that moment also the deity resident in the house of the eminent female lay disciple who was the mother of the Venerable 厂辞峁嘺 in Kur膩ragh膩ra city, at a distance of a hundred and twenty leagues from the Jetavana, gave a loud shout of applause. The female lay disciple said to the deity, 鈥淲ho is this that gives applause?鈥� The deity replied, 鈥淚t is I, sister.鈥� 鈥淲ho are you?鈥� 鈥淚 am the deity resident in your house.鈥� 鈥淵ou have never before bestowed applause upon me; why do you do so today?鈥� 鈥淚 am not bestowing applause upon you.鈥� 鈥淭hen upon whom are you bestowing applause?鈥� 鈥淯pon your son Venerable K奴峁璱ka峁囜箛a 厂辞峁嘺.鈥� 鈥淲hat has my son done?鈥�

鈥淭oday, your son, residing alone with the Buddha in the perfumed chamber, recited the Dhamma to the Buddha. The Buddha, pleased with your son鈥檚 recitation of the Dhamma, bestowed applause upon him; therefore I also bestowed applause upon him. For when the deities heard the applause bestowed upon your son by the Buddha, all of them, from deities of earth to the world of brahma, gave one shout of applause.鈥� 鈥淢aster, do you really mean that my son recited the Dhamma to the Buddha? Did not the Buddha recite the Dhamma to my son?鈥� 鈥淚t was your son who recited the Dhamma to the Buddha.鈥�

As the deity thus spoke, the five kinds of joy sprang up within the disciple, suffusing her whole body. Then the following thought occurred to her, 鈥淚f my son has been able, residing alone with the Buddha in the perfumed chamber, to recite the Dhamma to him, he will be able to recite the Dhamma to me also. When my son returns, I will arrange for a hearing of the Dhamma and will listen to his preaching of the Dhamma.鈥�

When the Buddha bestowed applause upon Venerable 厂辞峁嘺, the Venerable thought to himself, 鈥淣ow is the time for me to announce the message which my preceptor gave me.鈥� Accordingly Venerable 厂辞峁嘺 asked the Buddha for five boons, asking first for full admission to the Sangha community of five monks in the borderlands, of whom one was a monk versed in the Vinaya. For a few days longer he resided with the Buddha, and then, thinking to himself, 鈥淚 will now go see my preceptor,鈥� took leave of the Buddha, departed from the Jetavana Monastery, and in due course arrived at the abode of his preceptor.

On the following day Venerable 碍补肠肠腻苍补 took Venerable 厂辞峁嘺 with him and set out on his round for alms, going to the door of the house of the female lay disciple who was the mother of 厂辞峁嘺. When the mother of 厂辞峁嘺 saw her son, her heart was filled with joy. She showed him every attention and asked him, 鈥淒ear son, is the report true that you resided alone with the Buddha in the perfumed chamber, and that you recited the Dhamma to the Buddha?鈥� 鈥淟ay disciple, who told you that?鈥� 鈥淒ear son, the deity who resides in this house gave a loud shout of applause, and when I asked, 鈥榃ho is this that gives applause?鈥� the deity replied, 鈥業t is I,鈥� and told thus and so.鈥�

鈥淎fter I had listened to what he had to say, the following thought occurred to me, 鈥業f my son has recited the Dhamma to the Buddha, he will be able to recite the Dhamma to me also.鈥� Dear son, since you have recited the Dhamma to the Buddha, you will be able to recite it to me also. Therefore on such and such a day I will arrange for a hearing of the Dhamma, and will listen to your preaching of the Dhamma.鈥� He consented. The female lay disciple gave alms to the company of monks and rendered honour to them. Then she said to herself, I will hear my son preach the Dhamma.鈥� And leaving but a single female slave behind to guard the house, she took all of her attendants with her and went to hear the Dhamma. Within the city, in a pavilion erected for the hearing of the Dhamma, her son ascended the gloriously adorned seat of the Dhamma and began to preach the Dhamma.

Now at this time nine hundred thieves were prowling about, trying to find some way of getting into the house of this female lay disciple. As a precaution against thieves, her house was surrounded with seven walls, provided with seven battlemented gates, and at frequent intervals about the circuit of the walls were savage dogs on leashes. Moreover within, where the water dripped from the house-roof, a trench had been dug and filled with lead. In the daytime this mass of lead melted in the rays of the sun and became viscous, and in the night time the surface became stiff and hard. Close to the trench, great iron pickets had been sunk in the ground in unbroken succession. Such were the precautionary measures against thieves taken by this female lay disciple.

By reason of the defenses without the house and the presence of the lay disciple within, those thieves had been unable to find any way of getting in. But on that particular day, observing that she had left the house, they dug a tunnel under the leaden trench and the iron pickets, and thus succeeded in getting into the house. Having effected an entrance into the house, they sent the ringleader to watch the mistress of the house, saying to him, 鈥淚f she hears that we have entered the house, and turns and sets out in the direction of the house, strike her with your sword and kill her.鈥�

The ringleader went and stood beside her. The thieves, once within the house, lighted a light and opened the door of the room where the copper coins were kept. The female slave saw the thieves, went to the female lay disciple her mistress, and told her, 鈥淢y lady, many thieves have entered your house and have opened the door of the room where the copper coins are kept.鈥� The female lay disciple replied, 鈥淟et the thieves take all the copper coins they see. I am listening to my son as he preaches the Dhamma. Do not spoil the Dhamma for me. Go home.鈥� So saying, she sent her back.

When the thieves had emptied the room where the copper coins were kept, they opened the door of the room where the silver coins were kept. The female slave went once more to her mistress and told her what had happened. The female lay disciple replied, 鈥淟et the thieves take whatever they will; do not spoil the Dhamma for me,鈥� and sent her back again. When the thieves had emptied the room where the silver coins were kept, they opened the door of the room where the gold coins were kept. The female slave went once more to her mistress and told her what had happened. Then the female lay disciple addressed her and said, 鈥淲oman! you have come to me twice, and I have said to you, 鈥楲et the thieves take whatever they wish to; I am listening to my son as he preaches the Dhamma;do not bother me.鈥� But in spite of all I have said, you have paid no attention to my words; on the contrary, you come back here again and again just the same. If you come back here once more, I shall deal with you according to your deserts. Go back home again.鈥� So saying, she sent her back.

When the leader of the thieves heard these words of the female lay disciple, he said to himself, 鈥淚f we steal the property of such a woman as this, Indra鈥檚 thunderbolt will fall and break our heads.鈥� So he went to the thieves and said, 鈥淗urry and put back the wealth of the female lay disciple where it was before.鈥� So the thieves filled again the room where the copper coins were kept with the copper coins, and the gold and silver rooms with the gold and silver coins. It is invariably true, we are told, that righteousness keeps whoever walks in righteousness.

Therefore said the Buddha,

Righteousness truly protects him who walks in righteousness;
Righteous living brings happiness.
Herein is the advantage of living righteously:
He who walks in righteousness will never go to a state of suffering.

The thieves went to the pavilion and listened to the Dhamma. As the night grew bright, the Venerable finished his recitation of the Dhamma and descended from the seat of the Dhamma. At that moment the leader of the thieves prostrated himself at the feet of the female lay disciple and said to her, 鈥淧ardon me, my lady鈥� 鈥淔riend, what do you mean?鈥� I took a dislike to you and stood beside you, intending to kill you.鈥� 鈥淰ery well, friend, I pardon you.鈥� The rest of the thieves did the same. 鈥淔riends, I pardon you,鈥� said the female lay disciple. Then said the thieves to the female lay disciple, 鈥淢y lady, if you pardon us, obtain for us the privilege of entering the Sangha under your son.鈥�

The female lay disciple saluted her son and said 鈥淒ear son, these thieves are so pleased with my good qualities and with your recitation of the Dhamma, that they desire to be admitted to the Sangha; admit them to the Sangha.鈥� 鈥淰ery well,鈥� replied the Venerable. So he caused the skirts of the undergarments they wore to be cut off, had their garments dyed with red clay, admitted them to the Sangha, and established them in the Precepts. When they had made their full profession as members of the Sangha, he gave to each one of them a separate meditation topic. Then those nine hundred monks took the nine hundred meditation topics which they had severally received, climbed a certain mountain, and sitting each under the shadow of a separate tree, applied themselves to meditation.

The Buddha, even as he sat in the great monastery at Jetavana, a hundred and twenty leagues away, scrutinized those monks, chose a form of instruction suited to their dispositions, sent forth a radiant image of himself, and as though sitting face to face with them and talking to them, gave the stanzas.

Explanatory Translation (Verse 368)

yo bhikkhu 尘别迟迟腻惫颈丑腻谤墨 产耻诲诲丑补蝉腻蝉补苍别 pasanno
蝉补峁僰丑腻谤奴辫补蝉补尘补峁� 蝉耻办丑补峁� 蝉补苍迟补峁� 辫补诲补峁� adhigacche

yo bhikkhu: if a given monk; 尘别迟迟腻惫颈丑腻谤墨: is full of lovingkindness; 产耻诲诲丑补蝉腻蝉补苍别: in the Teaching of the Buddha; pasanno [pasanna]: takes delight in; 蝉补峁僰丑腻谤奴辫补蝉补尘补峁� [蝉补峁僰丑腻谤奴辫补蝉补尘补]: pacifying the agitation of the existence; 蝉耻办丑补峁� [sukha]: bliss; 蝉补苍迟补峁� 辫补诲补峁� [pada]: the tranquil state (狈颈产产腻苍补); adhigacche: reaches

The monk who extends loving-kindness to all, takes delight in the Teaching of the Buddha, will attain the state of bliss, the happiness of 狈颈产产腻苍补, which denotes the pacifying of the agitation of existence.

Explanatory Translation (Verse 369)

bhikkhu 颈尘补峁� 苍腻惫补峁� 蝉颈帽肠补 te 蝉颈迟迟腻 lahum essati
r膩ga帽 ca dosa帽 ca 肠丑别迟惫腻 tato nibb膩nam ehisi

bhikkhu: O monk; 颈尘补峁� 苍腻惫补峁� [苍腻惫补]: this boat; human life; 蝉颈帽肠补: empty; te: by you; 蝉颈迟迟腻: emptied (this boat); lahum: being lightened and swift; essati: will reach 狈颈产产腻苍补; r膩ga帽 ca: passion; dosa帽 ca: ill-will; 肠丑别迟惫腻: cut off, tato: then; nibb膩nam ehisi: reach 狈颈产产腻苍补.

O monk, your boat must be emptied of the water which, if accumulated, will sink it. Once the water is taken out and the boat is emptied, both lust and hate gone, it will swiftly reach the destination鈥摫肪辈�产腻苍��.

Explanatory Translation (Verse 370)

辫补帽肠补 chinde jahe 辫补帽肠补 ca uttari 产丑腻惫补测别
辫补帽肠补 sa峁単膩tigo bhikkhu oghati峁囜箛o iti vuccati

辫补帽肠补: the five (lower fetters); chinde: break off; 辫补帽肠补: the five (upper fetters); jahe: get rid of; 辫补帽肠补: the five (the wholesome faculties); uttari: especially; 产丑腻惫补测别: cultivate; 辫补帽肠补 sa峁単膩tigo [蝉补峁単腻迟颈驳补]: go beyond the five 蝉补峁単补 bonds; oghati峁囜箛o iti: having crossed the stream; vuccati: is called

One should break away from the five lower fetters. One must get rid of the five higher fetters. One must cultivate the five faculties. One must go beyond five attachments. A monk who has achieved these is described as the one who has crossed the flood.

Explanatory Translation (Verse 371)

bhikkhu 箩丑腻测补 尘腻 ca pa尘腻do te 肠颈迟迟补峁� 办腻尘补驳耻峁噀 尘腻 bhamassu
pamatto 濒辞丑补驳耻濒补峁� ma gil墨 岣峚测丑补尘腻苍辞 颈诲补峁� dukkham kandi

bhikkhu: O monk; 箩丑腻测补: meditate; 尘腻 ca pa尘腻do [辫补尘腻诲补]: do not be indolent; te 肠颈迟迟补峁� [citta]: your mind; 办腻尘补驳耻峁噀: in five-fold sensual attractions; 尘腻 bhamassu: do not allow to loiter; pamatto [pamatta]: being indolent; 濒辞丑补驳耻濒补峁� [lohagula]: iron balls; 尘腻 gil墨: do not swallow; 岣峚测丑补尘腻苍辞 [岣峚测丑补尘腻苍补]: burning; 颈诲补峁� dukkham: oh, this is suffering; 尘腻 kandi: do not bewail

O monk, meditate and do not be indolent. Do not allow your mind to loiter among sensual pleasures. If you allow it, you will have iron balls forced down your throat in hell. You will bewail your fate crying, 鈥淭his is suffering.鈥� Do not allow that to happen.

Explanatory Translation (Verse 372)

补辫补帽帽补蝉蝉补 箩丑腻苍补m natthi a箩丑腻测补to pa帽帽膩 natthi
yamhi 箩丑腻苍补帽肠补 pa帽帽膩 ca so ve 苍颈产产腻苍补蝉补苍迟颈办别

补辫补帽帽补蝉蝉补: to the unwise; 箩丑腻苍补m natthi: (there is) no meditation; a箩丑腻测补to [a箩丑腻测补ta]: to the one without meditation; pa帽帽膩 natthi: (there is) no wisdom; yamhi: in a person; 箩丑腻苍补帽肠补: meditation and; pa帽帽膩 ca: wisdom (are present); so: that person; ve: certainly; 苍颈产产腻苍补蝉补苍迟颈办别: is close to 狈颈产产腻苍补

For one who lacks meditation there is no wisdom. Both of these, meditation and wisdom, are essential and one cannot be had without the other. If in a person, both meditation and wisdom are present, he is close to 狈颈产产腻苍补.

Explanatory Translation (Verse 373)

蝉耻帽帽腻驳腻谤补峁� 辫补惫颈峁�峁�丑补蝉蝉补 santacittassa 诲丑补尘尘补峁�
sam尘腻 vipassato bhikkhuno a尘腻nus墨 谤补迟墨 hoti

蝉耻帽帽腻驳腻谤补峁� [蝉耻帽帽腻驳腻谤补]: an empty house; 辫补惫颈峁�峁�丑补蝉蝉补: to the one who has entered; santacittassa: to the person with a tranquil mind; 诲丑补尘尘补峁� [dhamma]: the reality of things; sam尘腻: good; vipassato [vipassata]: has an insight into; bhikkhuno [bhikkhuna]: the monk; a尘腻nus墨: not known by ordinary mortals; 谤补迟墨: an ecstasy; hoti: occurs

A monk who enters an empty house, whose mind is at peace, and who is capable of seeing the reality of things, experiences an ecstasy not known to ordinary mortals.

Explanatory Translation (Verse 374)

yato yato 办丑补苍诲丑腻苍补峁� 耻诲补测补产产补测补峁� sammasati
辫墨迟颈 辫腻尘辞箩箩补峁� labhati 迟补峁� vij膩na迟补峁� ama迟补峁�

yato yato: as to when; 办丑补苍诲丑腻苍补峁� [办丑补苍诲丑腻苍补]: aggregates; 耻诲补测补产产补测补峁� [udayabbaya]: arise and decay;sammasati: contemplate wisely; 辫墨迟颈 辫腻尘辞箩箩补峁� [辫腻尘辞箩箩补]: joy and ecstasy; labhati: will accrue; 迟补峁�: this; vij膩na迟补峁� [惫颈箩腻苍补迟补]: to those who know; ama迟补峁� [amata]: is the deathless

When the meditator reflects upon the rise and the decay of the bodily aggregates he experiences a joy and ecstasy which is a foretaste of 狈颈产产腻苍补 (amata) for those who know it.

Explanatory Translation (Verse 375)

idha 辫补帽帽补蝉蝉补 bhikkhuno tatra 补测补峁� 腻诲颈 bhavati
indriyagutti 蝉补苍迟耻峁�峁�丑墨 辫腻迟颈尘辞办办丑别 ca sa峁僾aro
ca 蝉耻诲诲丑腻箩墨惫别 atandite kaly膩ne mitte bhajassu

idha: in this Teaching; 辫补帽帽补蝉蝉补: to the wise meditators; tatra: in this contemplation of the rise and the decay; 补测补峁�: thus; 腻诲颈 bhavati: is the first step; indriyagutti: the guarding of the senses; 蝉补苍迟耻峁�峁�丑墨: the three-fold contentment; 辫腻迟颈尘辞办办丑别: in the code of discipline; sa峁僾aro ca: restraint; 蝉耻诲诲丑腻箩墨惫别: those with purity of life; atandite: non-relaxed; kaly膩ne mitte: beneficial friends; bhajassu: associate

The joy experienced as a foretaste of 狈颈产产腻苍补, through the awareness of the rise and decay of the aggregates, is the first step for the wise meditator. Guarding the senses, even-mindedness, and discipline is the principal code of morality and the association with good friends who are unrelaxed in their effort and are pure in behaviour.

Explanatory Translation (Verse 376)

辫补峁璱蝉补苍迟丑腻谤补惫耻迟颈yassa 腻肠腻谤补办耻蝉补濒辞 siy膩
tato 辫腻尘辞箩箩补bahulo dukkhas蝉补苍迟补峁�

辫补峁璱蝉补苍迟丑腻谤补惫耻迟颈: courteous and pleasant behaviour; assa: one should be; 腻肠腻谤补办耻蝉补濒辞 [腻肠腻谤补办耻蝉补濒补]: skilful in the practice of religion; tato: due to that; 辫腻尘辞箩箩补bahulo [辫腻尘辞箩箩补bahula]: being of high ecstasy; dukkhassa an迟补峁� karissati: you will end suffering

One should be courteous and of pleasant behaviour. One should be efficient in the conduct of the proper rites and rituals. Through these, one acquires a vast quantum of ecstasy, leading him to the ending of suffering.

Commentary and exegetical material (Verse 368-376)

尘别迟迟腻惫颈丑腻谤颈: In the Buddhist system considerable emphasis is placed on living with loving-kindness which is 尘别迟迟腻惫颈丑腻谤颈.

惭别迟迟腻, unbounded benevolence or friendliness, in itself emphasizes the positive nature of the self-sacrifice and devoted service of the aspirant, which is not confined to any one part or portion of existence, but is extended over the whole universe to include all beings, from the highest to the lowest, and from the greatest to the most minute form of life. 惭别迟迟腻, as exemplified in the Buddha and in his followers and expounded in the scriptures, is not an evanescent exhibition of emotion, but a sustained and habitual mental attitude of service, goodwill and friendship, which finds expression in deed, word and thought. There are numerous passages which can be collated to testify to the vital importance attached to this divine state in the Buddha鈥檚 Teaching.

The exercise of 尘别迟迟腻, which, psychologically speaking, is a moral attribute, tends to the cultivation of the emotional sentiment of goodwill, rather than meditation itself. The disciple should, however, practice 尘别迟迟腻 in conjunction with other forms of meditation; for it is indispensable to one who seeks to purify his mind from anger and malice. Moreover, he will find that it is an essential support in the exercise of meditation, bringing immediate success and providing the means of protection from external hindrances with which he may have to contend.

In the 惭补丑腻 R膩hulov膩da Sutta we read of the Buddha advising his son, the Venerable 搁腻丑耻濒补, to practice 尘别迟迟腻 on the ground that when it is cultivated, anger will disappear. In the Meghiya Sutta it is recommended to the Venerable Meghiya, who failed to achieve success in meditation at first, owing to the persistent arising of evil thoughts. He afterwards attained Arahatship, having expelled and excluded evil thoughts with the aid of the 尘别迟迟腻 he had developed.

Several methods of practicing 尘别迟迟腻, as an independent form of meditation, are expounded in the canon in various connexions. In the treatment of this subject we should give more especial consideration to four methods that appear in the Sutta Pi峁璦ka.

Of these four, the formula of the four-fold 叠谤补丑尘补惫颈丑腻谤补 exercise which occurs most frequently in the 狈墨办腻测补蝉 and which may be found in the Tevijja Sutta, deals principally with the method of 鈥樁倬辈跄錺harana鈥�. This consists in suffusing the whole world with the thought of 尘别迟迟腻, expanded in all directions, and is associated with the 箩丑腻苍补 stages.

We quote this formula here, together with its 笔腻濒颈 version, in order to show its distinctive character:

So 尘别迟迟腻sahagatena cetas膩 eka峁� 诲颈蝉补峁� 辫丑补谤颈迟惫腻 viharati. 罢补迟丑腻 诲耻迟颈测补峁�, tath膩 肠补迟耻迟迟丑补峁�,
iti 耻诲诲丑补峁� adho, 迟颈谤颈测补峁�, sabbadhi, sabbattat膩ya, sabb膩van迟补峁� 濒辞办补峁� 尘别迟迟腻sahagatena cetas膩,
vipulena, mahaggatena, appa尘腻峁噀na, averena, aby膩pajjena 辫丑补谤颈迟惫腻 viharati.

Literally rendered thus:

He abides suffusing one quarter with (his) mind associated with friendliness.
Likewise, the second, the third, and the fourth; thus above, below, around, everywhere,
all as himself, the whole wide world, he abides suffusing with mind associated with friendliness,
abundant, grown great, immeasurable, free from enmity, free from ill-will.

This formula is discussed by Buddhaghosa Thera in his Visuddhimagga, where he distinguishes it as 惫颈办耻产产补苍腻, a term which also occurs in connection with the iddhividha as 惫颈办耻产产补苍腻-iddhi, where it means exercising psychic power of various forms. It implies the establishment of an immense sphere of benevolent thought, which is increased to the 补辫辫补峁嚹� or the 箩丑腻苍补 stage. Hence, this formula indicates the habitual mental attitude of him who has attained to 箩丑腻苍补 by the practice of 尘别迟迟腻 and we find it repeated with the substitution, one by one, of the other altruistic emotions of 办补谤耻峁嚹�, 尘耻诲颈迟腻 and 耻辫别办办丑腻.

Being the statement of the special mode of living to be adopted by the religious aspirant, this formula emphatically expresses his mental attitude in relation to the external world, especially in the 箩丑腻苍补 state. Furthermore, it describes the outlook of the man who neither tortures himself nor inflicts injury upon others, but lives satisfied, tranquil, and cool, enjoying the happiness of serenity, himself a brahma (brahma bh奴tena attan膩). The special context of the formula corresponds to the Up膩li Sutta where it is stated that those who have attained 箩丑腻苍补 and psychic powers, but have not yet cultivated 尘别迟迟腻, can destroy others by the mere disturbance of their minds through anger. It is said that in ancient days, the forests named 顿补峁囜笉补办补, 碍腻濒颈峁単补, Mejjha, and 惭腻迟补峁単补, became forests because of the anger of certain ancient sages (pubbak膩 isayo). But the disciple of the Buddha, as the formula says, abides suffusing the entire universe with his boundless love of 尘别迟迟腻, free from all anger and malice.

The well-known Metta Sutta, or 碍补谤补峁嚹珁补 Metta Sutta, sets forth the manner in which 尘别迟迟腻 should be practiced, both as means of self-protection and as a 办补尘尘补峁�峁�丑腻苍补. It is there emphasized as an essential duty of the disciple who follows this system of religious training, seeking happiness and peace. This Sutta is one of the most important discourses selected for reciting during religious services and chanting at the Paritta ceremony, which is usually held on auspicious occasions, or in cases of affliction, epidemic, or individual sickness. It has a special importance for the disciple of meditation.

In the 驰辞驳腻惫补肠补谤补鈥�s Manual, we read that the Metta Sutta is to be recited in its 笔腻濒颈 form, as part of the invocation that should precede all exercises in meditation. The text of this Sutta is supposed to be so arranged that the words themselves have a certain sonorous power, to which importance is attached, and it is always chanted with a special intonation. But the main purpose of the Sutta is to expound the practice of 尘别迟迟腻 and to formulate a definite system of contemplative exercise. Moreover, it is a more special expansion of the method of suffusing 尘别迟迟腻 and corresponds to that shown in the formula of the Tevijja Sutta. Furthermore, it is in this Metta Sutta that 尘别迟迟腻 is compared to motherly love and named especially as a 产谤补丑尘补-惫颈丑腻谤补. The practice of this meditation alone leads to emancipation from re-birth, as emphasized in the saying, 鈥楽o, shall he never come back again to re-birth.鈥�

The other special application of 尘别迟迟腻 is found in the Khandha Paritta, where it is given as a safeguard against harm from snakes. This states that a certain monk of 厂腻惫补迟迟丑颈 died as the result of receiving a snakebite. A number of monks brought the news to the Buddha, who is reported to have said, 鈥淭he monk had not practiced metta towards the four families of snakes. There are four families (kula) of snakes, namely, 惫颈谤奴辫补办办丑补, 别谤腻辫补迟丑补, 肠丑补产测腻辫耻迟迟补 and 办补峁噃腻驳辞迟补尘补办补. Had he practiced 尘别迟迟腻 towards these four kinds of snakes, he would not have died of snake-bite. I advise you, monks, to suffuse them with friendly thoughts (lit. mind鈥�mettena cittena pharitu峁�) for your own safeguard and protection.鈥�

The actual method of suffusing is given here in verses, and is to be extended gradually, proceeding from the four families of snakes, thus:

May I have friendliness with the 惫颈谤奴辫补办办丑补s,
May I have friendliness with the 肠丑补产测腻辫耻迟迟补s,
With the 别谤腻辫补迟丑补s may I friendliness have,
With the 办补峁噃腻驳辞迟补尘补办补s may I have friendliness.

The suffusion is then gradually extended, advancing in stages, and including different kinds of creatures; the footless, those that have two feet, the quadrupeds and the many-footed.

Thereafter, the disciple鈥檚 aspiration follows thus:

Let not the footless do me harm,
Nor those that have two feet;
Let not the quadrupeds do me harm,
Nor those with many feet.

He then continues, developing suffusion immeasurable:

Sabbe 蝉补迟迟腻 sabbe p膩峁嚹�
Sabbe 产丑奴迟腻 ca 办别惫补濒腻鈥�
Sabbe bhadr膩ni passantu;
惭腻 办补帽肠颈 p膩pa尘腻ga尘腻.

May all beings, all living things,
All that are born, and everyone,
May all see happiness,
And may no harm befall.

This stanza contains some of the actual words (such as sabbe 蝉补迟迟腻, sabbe 辫腻苍腻, sabbe 产丑奴迟腻 and so on) that occur in the formula for meditation, as given in later works.

Then follows the invocation:

Infinite is the virtue of the Buddha, the Dhamma and the Sangha;
Finite are creeping things, such as snakes, scorpions, centipedes,
spiders, house lizards, rats and mice.
I have done my warding, my protection.
Let all creatures turn away in peace.
Reverence to the Buddha, reverence to the seven fully Enlightened Ones.

This sutta has a very long and firmly established tradition. It occurs in the Khandha-Vatta 闯腻迟补办补 where the Bodhisatta advised his followers to observe this paritta (which is given in the same form) as a protection against serpents; for they were living in a spot in the Hi尘腻layan valley where such poisonous creatures were abundant. Observing this advice, the ascetics are said to have long lived unharmed, during the period that the Bodhisatta himself, who was practicing the 产谤补丑尘补-惫颈丑腻谤补s, was bound to the brahma world. In relating this story of his past experience the Buddha advised the monks to observe the same paritta.

This meditational exercise is given in the Khuddaka-Vatta-Khandhaka of the Cullavagga as a rule of discipline and duty, and the special name Khandha Paritta is probably adopted from this connection.

Of these two parittas, the method expounded in the Metta Sutta corresponds to the practice as followed in the 箩丑腻苍补 stage, as does also the formula found in the Tevijja Sutta; while the other seems to be a more primitive form of suffusion. Both, however, contain the anodhiso, the unlimited, and the odhiso, the limited forms of suffusion, which are explained in the 笔补峁璱蝉补尘产丑颈诲腻-magga, as will be seen below. Both methods, the unlimited and the limited, combine with that of 诲颈蝉腻辫丑补谤补峁嘺, suffusing through all the directions or quarters given in the formula of the four-fold exercise. They may differ in the letter, but the spirit is the same everywhere.

A more widely extended suffusion of 尘别迟迟腻, which corresponds to these formulae, is mentioned in the 惭别迟迟腻kath膩 of the 笔补迟颈蝉补尘产丑颈诲腻尘补驳驳补, where we find a detailed description of several methods, arranged in numerical order; they are combined severally with the Bodhipakkhiya principles of the five indriyas, the five balas, the seven 产辞箩箩丑补峁単补蝉 and the eight-fold path. First, the 惭别迟迟腻nisa峁僺a is quoted, a discourse that occurs in the A峁単uttara Nik膩ya and sets forth eleven advantages of 惭别迟迟腻-产丑腻惫补苍腻.

Then the following methods of suffusing 尘别迟迟腻 are enumerated: there are three methods, namely:

1. Anodhiso 笔丑补谤补苍腻鈥搒uffusing without a limit;
2. odhiso 笔丑补谤补苍腻鈥搒uffusing with a limit, and
3. 顿颈蝉腻 笔丑补谤补苍腻鈥搒uffusing through the directions or quarters.

(1) The Anodhiso method is sub-divided into five, each section forming a separate meditation formula. They are:

1. sabbe 蝉补迟迟腻鈥揳濒濒 beings;
2. sabbe p膩峁嚹�鈥揳濒濒 living things;
3. sabbe 产丑奴迟腻鈥揳濒濒 creatures;
4. Sabbe puggal膩鈥揳濒濒 persons or individuals and
5. sabbe 补迟迟补产丑腻惫补 辫补谤颈测腻辫补苍苍腻鈥� all that have come to individual existence.

Each of these five is linked with the four copulas of aspiration:

1. aver膩 hontu鈥搇et [them] be free from enmity;
2. aby膩pajj膩 hontu鈥搇et [them] be free from ill-will;
3. anigh膩 hontu鈥搇et [them] be rid of ill and
4. 蝉耻办丑墨 att膩na峁� pariharantu鈥搇et [them] keep themselves happy.

In the case of the abovementioned the full formula should be repeated, thus: Let all beings be free from enmity; be free from ill-will; be rid of ill or suffering; and let them keep themselves happy.

Likewise: Let all living things, all creatures, all individuals, and all that are existing (each successively), be free from enmity, hatred, ill, and let them keep themselves happy.

In following this method the aspirant includes all beings in his thoughts of loving-kindness and pervades them with it, without limitation鈥搕ouching all without localization as the commentary says. Hence, it is anodhiso pharan膩, suffusing without a limit or boundary.

(2) There are seven forms of odhiso pharan膩, or the limited method:

1. sabbe itthiyo鈥揳濒濒 females;
2. Sabbe Puris膩鈥揳濒濒 males;
3. Sabbe 补谤颈测腻鈥揳濒濒 worthy ones, or those who have attained perfection;
4. sabbe an补谤颈测腻鈥揳濒濒 unworthy ones, or those who are imperfect;
5. sabbe 诲别惫腻鈥揳濒濒 gods;
6. sabbe manuss膩鈥揳濒濒 human beings;
7. sabbe vinip膩tik膩鈥揳濒濒 those in unhappy states.

Each of these should be linked with the four aspirations and repeated separately or collectively during the period of meditation.

In employing this method the aspirant suffuses 尘别迟迟腻, while dividing beings into groups according to their nature and condition. The meditation is, therefore, called odhiso pharan膩 or suffusing within a limit or portion.

(3) There are ten modes of suffusing 尘别迟迟腻 through the quarters and the intermediate quarters, starting from the East. They comprise the eight points of the compass: the four cardinal points, the four intermediate points, and above and below.

The formulas are:

Let all beings in the East be free from enmity,
hatred, ill, and let them keep themselves happy.

In like manner:

Let all beings in the West, the North, the South, the North-east,
the South-west, the North-west, the South-East,
above and below, be free from enmity, etc.

In these three methods of suffusing 尘别迟迟腻 there are twenty-two (five, seven and ten) formulas; and each, according to the commentary, refers to the 尘别迟迟腻 that leads to the 补辫辫补峁嚹� or 箩丑腻苍补 state.

Of the five anodhiso pharan膩s,

鈥楲et all beings be free from enmity鈥� is one Appa峁嚹�;
鈥楤e free from ill-will鈥� is another;
鈥楤e rid of ill鈥� is another;
鈥楲et them keep themselves happy鈥� is the fourth.

Thus, in the method of unlimited suffusion, there are twenty 补辫辫补峁嚹乻, that is, four in each of the five formulas. In the same way, four 补辫辫补峁嚹乻 in each of the seven formulas give a total of twenty-eight belonging to the method of limited suffusion.

The five (i to v) formulas of the odhiso method have also been combined with the ten directions, thus:

Let all beings in the East be free from enmity鈥� and so forth. In this way, there are two hundred 补辫辫补峁嚹乻, twenty in each quarter.

In like manner, the seven (i to vii) formulas, being combined with the ten directions as:

Let all women in the East鈥� and so on give a total of two hundred and eighty 补辫辫补峁嚹乻, that is, twenty-eight in each quarter.

There are, thus, four hundred and eighty 补辫辫补峁嚹乻. In all, there are five hundred and twenty-eight 补辫辫补峁嚹乻 (twenty, twenty-eight, two hundred and two hundred and eighty), mentioned in the 笔补迟颈蝉补尘产丑颈诲腻-尘补驳驳补.

The commentary states that the other three 惫颈丑腻谤补蝉, 办补谤耻峁嚹�, 尘耻诲颈迟腻 and 耻辫别办办丑腻, are also employed with the same method of suffusing; and the disciple who practises them by means of any one of these 补辫辫补峁嚹� states, enjoys the eleven blessings spoken of in the following 惭别迟迟腻nisa峁僺a Sutta passage:

Monks, from the practice of 尘别迟迟腻-cetovimutti or mind-release through friendliness, cultivated, increased, made a vehicle (y膩nikat膩), made a basis (vatthukat膩), persisted in, made familiar, well set forth, eleven blessings are to be expected. What are the eleven?

Happy he sleeps; happy he awakes; he dreams no bad dreams; he is dear to men; dear to non-human beings; 顿别惫腻蝉 guard him; fire, poison, or sword come not near him; quickly his mind becomes concentrated; his complexion becomes clear; he dies with his mind free from confusion; if he realizes no further attainment, he goes to the 产谤腻丑尘补-world.