The Dhammapada · 3 of 3 · tr. F. Max Müller
Chapter XI, Section 1c
I had formerly translated anibbisan, as not resting (anirvi s an), but the commentator seems to authorise the meaning of not finding (avindanto, alabhanto), and in that case all the material difficulties of the verse seem to me to disappear.
'The maker of the tabernacle' is explained as a poetical expression for the cause of new births, at least according to the views of Buddha's followers, whatever his own views may have been.
Buddha had conquered Mâra, the representative of worldly temptations, the father of worldly desires, and as desires (ta m hâ) are, by means of upâdâna and bhava, the cause of g âti, or 'birth,' the destruction of desires and the conquest of Mâra are nearly the same thing, though expressed differently in the philosophical and legendary language of the Buddhists.
Ta m hâ, 'thirst' or 'desire,' is mentioned as serving in the army of Mâra.
(Lotus, p.
443.)] p.
43 this tabernacle again.
All thy rafters are broken, thy ridge-pole is sundered; the mind, approaching the Eternal (visa n khâra, nirvâ n a), has attained to the extinction of all desires.
p.
44 155.
Men who have not observed proper discipline, and have not gained treasure in their youth, perish like old herons in a lake without fish.
156.
Men who have not observed proper discipline, and have not gained treasure in their youth, lie, like broken bows, sighing after the past.
[155.
On gh âyanti, i.e.
kshâyanti, see Dr.
Bollensen's learned remarks, Zeitschrift der Deutschen Morgenl.
Gesellschaft, XVIII, 834, and Boehtlingk-Roth, s.v.
kshâ.]
§ Ask Guru about this passage →Themes
Detachment Gelassenheitpraxis
Eckhart's Abgeschiedenheit/Gelassenheit — radical letting-go of will, image, and grasping that opens the soul to God; distinct from inner_silence (quietness) and from material renunciation, and adjacent to Sufi tark and Buddhist non-grasping as a practice rather than a metaphysical claim.
The passage emphasizes the 'extinction of all desires' and the destruction of upâdâna as a key to liberation.
All passages →Good Thought Word Deedethics
The Zoroastrian triad of right thought, right speech, and right action as the foundation of ethical life; truth-in-living.
The passage outlines the necessity of observing proper discipline and gaining treasure in youth as a foundation for avoiding perdition.
All passages →Meditationpraxis
Disciplined inward attention — sitting, focused, or open-awareness practice — as a stand-alone term that umbrellas active_contemplation, inner_silence, and dhyana-style sitting.
The text references 'proper discipline' and the mind approaching the Eternal as a disciplined inward practice.
All passages →Mystical Unionsoteriology
The merging of the individual soul or self with the divine, transcending personal identity.
The mind is said to have attained Nirvana by approaching the Eternal, implying a union with the divine.
All passages →Self Knowledgesoteriology
The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.
The destruction of desires is presented as a key to liberation, implying an internal transformation.
All passages →Sunyata Emptinesssoteriology
The Buddhist doctrine that all phenomena lack independent self-nature; emptiness as the positive recognition that things arise only in dependence on conditions — distinct from kenoma's mere deficiency.
The destruction of desires aligns with the Buddhist concept of emptiness as a path to liberation.
All passages →Related passages · 9 parallels
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hinduism|Yoga Sutras of Patanjali, Book III|Sutra 3
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Shared concept: Meditation — Disciplined inward attention — sitting, focused, or open-awareness practice — as a stand-alone term that umbrellas active_contemplation, inner_silence, and dhyana-style sitting. (derived)
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“PLATES XXXI.
AND XXXII.
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Shared concept: Good Thought Word Deed — The Zoroastrian triad of right thought, right speech, and right action as the foundation of ethical life; truth-in-living. (derived)