Good is the seeing of Noble Ones. Living with [them] is always pleasant. One would be constantly happy by not seeing fools.
Sāhu dassanamariyānaṃ sannivāso sadā sukho
Adassanena bālānaṃ niccameva sukhī siyā
One who consorts with fools grieves for a long time. Living with fools is always unpleasant. It is like living with an enemy. But a wise person is pleasant to live with. It is like meeting with relatives.
Bālasaṅgatacārī hi dīghamaddhānaṃ socati
Dukkho bālehi saṃvāso amitteneva sabbadā
Dhīro ca sukhasaṃvāso ñātīnaṃ va samāgamo
Therefore: with one who is wise, discerning, learned, enduring, [perfect] in noble observances [and practices], one should associate with a spiritually outstanding person like this, one of great wisdom, like the moon associates with the stars of the zodiac.
Tasmā hi
Dhīrañca paññañca bahussutañca dhorayhasīlaṃ vatavantamariyaṃ
Taṃ tādisaṃ sappurisaṃ sumedhaṃ bhajetha nakkhattapathaṃ va candimā
COMMENT
Vatavantamariyaṃ: ‘[perfect] in noble observances [and practices].’ We interpret this in accordance with this quote:
• One who is [perfect in noble] observances and practices.
☸ vatavantaṃ sīlavantaṃ (Sn.v.624).
We take vatavantaṃ sīlavantaṃ as sīlabbatasampannaṃ.
• He who is perfect in [noble] observances and practices...
☸ Yo sīlabbatasampanno (A.1.168).
The terms ‘noble’ or ‘Noble One’s discipline’ are constantly associated with exalted types of observances and practices. We parenthesise accordingly. See IGPT sv Sīlabbata.
COMMENT
Sappurisaṃ: ‘spiritually outstanding person.’ See IGPT sv Sappurisa.
COMMENT
Nakkhattapathaṃ: ‘the stars of the zodiac.’ Zodiac: ‘an imaginary belt in the heavens usually 18 degrees wide that encompasses the apparent paths of all the principle planets except Pluto’ (Webster’s).
Applying himself to what should be avoided, and not applying himself to what should be undertaken, having abandoned [what is conducive to] spiritual well-being, grasping what is agreeable, [such a person later] envies one who applies himself to [what is conducive to] spiritual well-being.
Ayoge yuñjamattānaṃ yogasmiñca ayojayaṃ
Atthaṃ hitvā piyaggāhī pihetatthānuyoginaṃ
COMMENT
Ayoge yuñjamattānaṃ yogasmiñca ayojayaṃ: ‘Applying himself to what should be avoided, and not applying himself to what should be undertaken.’ By comparison:
• What should be done is shunned. What should be avoided is done. Of those who are frivolous and negligently applied [to the practice] their perceptually obscuring states increase.
☸ Yaṃ hi kiccaṃ tadapaviddhaṃ akiccaṃ pana kayirati
Unnaḷānaṃ pamattānaṃ tesaṃ vaḍḍhanti āsavā (Th.v.635; Dh.v.292).
COMMENT
Atthaṃ: ‘[what is conducive to] spiritual well-being.’ Parenthesising saṃhito. For example:
• These thoughts are conducive to spiritual well-being.
☸ ete bhikkhave vitakkā atthasaṃhitā (S.5.417-8).
COMMENT
Piyaggāhī: ‘grasping what is agreeable.’ This means unrestrained faculties. By comparison:
• In this regard, in seeing a visible object via the visual sense, a bhikkhu does not grasp its aspects and features. Since, by abiding with the faculty of sight unrestrained [from grasping, through mindfulness], greed, dejection, and unvirtuous, spiritually unwholesome factors would pursue him.
☸ cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānuvyañjanaggāhī yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ (S.4.176).
COMMENT
Atthānuyoginaṃ: Norman recommends this spelling versus the text’s attānuyoginaṃ (‘It would seem that a contrast is implied between one who has abandoned the goal and one who applies himself to it’). The Patna Dharmapada likewise spells thus.
COMMENT
Pihetatthānuyoginaṃ: ‘[such a person later] envies one who applies himself to [what is conducive to] spiritual well-being.’ Commentary: pacchā ye attānuyogaṃ anuyuttā sīlādīni sampādetvā devamanussānaṃ santikā sakkāraṃ labhanti, tesaṃ piheti, aho vatāhampi evarūpo assan ti icchatī ti attho.
Never associate with the beloved or the unbeloved. Not seeing the beloved, and seeing the unbeloved are [both] suffering.
Mā piyehi samāgañchi appiyehi kudācanaṃ
Piyānaṃ adassanaṃ dukkhaṃ appiyānañca dassanaṃ
COMMENT
Piyehi... appiyehi: ‘beloved... unbeloved.’ See IGPT sv Piya.
COMMENT
Samāgañchi: ‘associate.’ An aorist standing for an imperative in the context of mā: see PED sv Mā.
Therefore hold nothing beloved. Separation from the beloved is wretched. There are no spiritual shackles in those for whom there is nothing either beloved or unbeloved.
Tasmā piyaṃ na kayirātha piyāpāyo hi pāpako
Ganthā tesaṃ na vijjanti yesaṃ natthi piyāppiyaṃ
COMMENT
Tasmā piyaṃ na kayirātha: ‘Therefore hold nothing beloved.’
• One finds nowhere anyone more beloved to oneself than oneself.
☸ Nevajjhagā piyataramattanā kvaci (S.1.75).
COMMENT
Pāpako: ‘wretched.’ See IGPT sv Pāpaka.
COMMENT
Ganthā: ‘spiritual shackles.’ See comment to verse 90.
From the beloved come grief and fear. For one who is free of the beloved there is neither grief nor fear.
Piyato jāyatī soko piyato jāyati bhayaṃ
Piyato vippamuttassa natthi soko kuto bhayaṃ
From love come grief and fear. For one who is free of love there is neither grief nor fear.
Pemato jāyati soko pemato jāyati bhayaṃ
Pemato vippamuttassa natthi soko kuto bhayaṃ
COMMENT
Pemato: ‘love.’ See IGPT sv Pema.
From sensuous delight come grief and fear. For one who is free of sensuous delight there is neither grief nor fear.
Ratiyā jāyati soko ratiyā jāyati bhayaṃ
Ratiyā vippamuttassa natthi soko kuto bhayaṃ
COMMENT
Ratiyā: ‘sensuous delight.’ Here rati is unwholesome and stands for kāmarati. See IGPT sv Rati.
From sensuous yearning come grief and fear. For one who is free of sensuous yearning there is neither grief nor fear.
Kāmato jāyati soko kāmato jāyati bhayaṃ
Kāmato vippamuttassa natthi soko kuto bhayaṃ
COMMENT
Kāmato: ‘from sensuous yearning.’ Kāma here means ‘sensuous yearning’. See IGPT sv Kāma:
• The sensuous yearning of a man is his thoughts bound up with attachment.
Saṅkapparāgo purisassa kāmo (A.3.411).
From craving come grief and fear. For one who is free of craving there is neither grief nor fear.
Taṇhāya jāyati soko taṇhāya jāyati bhayaṃ
Taṇhāya vippamuttassa natthi soko kuto bhayaṃ
One who is perfect in virtue, who has perfect vision [of things according to reality], who is established in righteousness, who has understood the [four noble] truths, and who undertakes his own task [i.e. fulfilling the three trainings], people consider him beloved.
Sīladassanasampannaṃ dhammaṭṭhaṃ saccavedinaṃ
Attano kamma kubbānaṃ taṃ jano kurute piyaṃ
COMMENT
Sampannaṃ: ‘perfect.’ See IGPT sv Sampanna.
COMMENT
Dassana: ‘vision [of things according to reality].’ See IGPT sv Dassana.
COMMENT
Saccavedinaṃ: ‘who has understood the [four noble] truths.’ Commentary: catunnaṃ saccānaṃ
COMMENT
Attano kamma kubbānaṃ: ‘who undertakes his own task [i.e. fulfilling the three trainings].’ Commentary: tisso sikkhā:
• Three trainings: training in the higher virtue, the higher mental states, and the higher penetrative discernment.
☸ Tisso sikkhā adhisīlasikkhā adhicittasikkhā adhipaññāsikkhā (D.3.219).
One should be eager [to realise] the Indescribable. One should suffuse [one’s body] with the [pure and clean] mind [of fourth jhāna]. One should not be emotionally bound to sensuous pleasures. [A person like this] is called ‘going upstream [to Nibbāna].’
Chandajāto anakkhāte manasā ca phuṭo siyā
Kāmesu ca appaṭibaddhacitto uddhaṃsoto ti vuccati
COMMENT
Chandajāto: ‘eager.’ See IGPT sv Chanda.
COMMENT
Manasā ca phuṭhā siyā: ‘should suffuse [one’s body] with the [pure and clean] mind [of fourth jhāna].’ The five factors of right inward collectedness to be developed are: suffusion with rapture, suffusion with physical pleasure, suffusion with mind, suffusion with light, and the object of meditation: Pañcaṅgiko sammāsamādhi; pītipharaṇatā sukhapharaṇatā cetopharaṇatā ālokapharaṇatā paccavekkhaṇanimittaṃ (D.3.277-8). If suffusion with rapture and physical pleasure corresponds to the first three jhānas, then suffusion with mind corresponds to fourth jhāna, in which a bhikkhu sits, permeating his body with a pure and clean mind (imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti. Nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti (D.1.75-76).
COMMENT
Appaṭibaddhacitto: ‘not emotionally bound.’ See IGPT sv Baddha.
A man who has long been living abroad, who returns safely from afar, his relatives, friends, and comrades applaud his return.
Meritorious deeds likewise receive the doer of meritorious deeds when he goes from this world to the world beyond, like relatives receive a [long-separated] beloved one on his return [from afar].
Cirappavāsiṃ purisaṃ dūrato sotthimāgataṃ
Ñātimittā suhajjā ca abhinandanti āgataṃ
Tatheva katapuññampi asmā lokā paraṃ gataṃ
Puññāni paṭigaṇhanti piyaṃ ñātīva āgataṃ
COMMENT
Abhinandanti: ‘applaud.’ See IGPT sv Abhinandati.
One should give up anger. One should abandon conceit. One should transcend all ties to individual existence. Miseries do not afflict one who is liberated from the perception of existence, who does not adhere to immaterial-factors-and-bodily-form
Kodhaṃ jahe vippajaheyya mānaṃ saṃyojanaṃ sabbamatikkameyya
Taṃ nāmarūpasmiṃ asajjamānaṃ akiñcanaṃ nānupatanti dukkhā
COMMENT
Saṃyojanaṃ: ‘ties to individual existence.’ See IGPT sv Saṃyojana. Commentary: kāmarāgasaṃyojanādikaṃ dasavidhampi sabbasaṃyojanaṃ atikkameyya.
COMMENT
Akiñcanaṃ: ‘liberated from the perception of existence.‘ See IGPT sv Ākiñcañña.
COMMENT
Nāmarūpasmiṃ: ‘immaterial-factors-and-bodily-form.’ See IGPT sv Nāmarūpa.
One who can control his anger that has arisen, like [controlling] a chariot that has gone astray, I call him a charioteer. Other folk are [merely] rein holders.
Yo ve uppatitaṃ kodhaṃ rathaṃ bhantaṃ va dhāraye
Tamahaṃ sārathiṃ brūmi rasmiggāho itaro jano
One should conquer one’s anger with non-anger. One should conquer one’s unvirtuousness with virtuousness. One should conquer one’s stinginess through generosity. One should conquer a liar by [speaking] truthfully.
Akkodhena jine kodhaṃ asādhuṃ sādhunā jine
Jine kadariyaṃ dānena saccena alikavādinaṃ
COMMENT
‘One’s... one’s... one’s.’ This is suggested by the three abstract nouns, whereas one would not rationally advise that one should ‘conquer one’s lies by speaking truthfully.’ Norman says ‘It seems impossible to take kodha as referring to a person; asādhu is ambiguous, as is kadariya... After three abstract nouns it seems strange to find a person mentioned in pāda d. We should expect “one should conquer falsehood by truth.”’
COMMENT
Saccena alikavādinaṃ: ‘One should conquer a liar by [speaking] truthfully.’ Commentary: Alikavādī saccavacanena jinitabbo.
One should speak truthfully. One should not get angry. One should give if asked, even if there is only a little. On account of these three practices one would go into the presence of the devas.
Saccaṃ bhaṇe na kujjheyya dajjā appasmimpi yācito
Etehi tīhi ṭhānehi gacche devānaṃ santike
Sages who do not harm, who are constantly restrained in conduct of body, [speech, and mind], go to the Unshakeable State where, having gone, they do not grieve.
Ahiṃsakā ye munayo niccaṃ kāyena saṃvutā
Te yanti accutaṃ ṭhānaṃ yattha gantvā na socare
COMMENT
Kāyena saṃvutā: ‘restrained in conduct of body, [speech, and mind].’ Commentary: Kāyenā ti desanāmattamevetaṃ tīhipi dvārehi susaṃvutā ti attho.
Of those who are always [devoted to] wakefulness, practising [the three trainings] day and night, intent on the Untroubled, their perceptually obscuring states vanish.
Sadā jāgaramānānaṃ ahorattānusikkhinaṃ
Nibbānaṃ adhimuttānaṃ atthaṃ gacchanti āsavā
COMMENT
Sadā jāgaramānānaṃ: ‘always [devoted to] wakefulness.’ Not ‘always wakeful.’ Bhikkhus are encouraged to sleep during the second watch of the night. See comment on verse 157.
COMMENT
Ahorattānusikkhinaṃ: ‘practising [the three trainings] day and night.’ Commentary: divā ca rattiñca tisso sikkhā sikkhamānānaṃ. On three trainings, see comment to verse 217.
COMMENT
Atthaṃ gacchanti: ‘vanish.’ See IGPT sv Atthaṅgama.
COMMENT
Āsavā: ‘perceptually obscuring states.’ See IGPT sv Āsava.
This is an ancient [truth], Atula, not just of today: [People] criticise one who sits silently; they criticise one who speaks a lot; they even criticise one who speaks moderately. There is no one beyond criticism in the world.
Porāṇametaṃ atula netaṃ ajjatanamiva
Nindanti tuṇhimāsīnaṃ nindanti bahubhāṇinaṃ
Mitabhāṇimpi nindanti natthi loke anindito
COMMENT
Verse spoken after Atula complained to the Buddha about meetings with three bhikkhus, saying that Revata had said nothing, Sāriputta had talked at great length, and Ānanda spoke, but too briefly.
COMMENT
Nindanti... anindito: ‘criticise... beyond criticism .’ See IGPT sv Nindā.
There never has been, there never will be, and there does not exist in the present either a man who is never praised, or a man who is never criticised.
Na cāhu na ca bhavissati na cetarahi vijjati
Ekantaṃ nindito poso ekantaṃ vā pasaṃsito
He whom the wise praise having examined him day after day, as being faultless in conduct, wise, and well-established in penetrative discernment and virtue; as being like a golden ornament; who would dare to criticise him? Even the devas praise him. He is praised even by Brahmā.
Yaṃ ce viññū pasaṃsanti anuvicca suve suve
Acchiddavuttiṃ medhāviṃ paññāsīlasamāhitaṃ
Nekkhaṃ jambonadasseva ko taṃ ninditumarahati
Devāpi naṃ pasaṃsanti brahmunāpi pasaṃsito
COMMENT
Paññā: ‘penetrative discernment.’ See IGPT sv Pajānāti.
COMMENT
Samāhito: ‘well-established.’ See IGPT sv Samāhita.
One should protect oneself against bodily misconduct. One should be restrained in conduct of body. Having abandoned bad conduct by way of the body, one should practise good conduct by way of the body.
Kāyapakopaṃ rakkheyya kāyena saṃvuto siyā
Kāyaduccaritaṃ hitvā kāyena sucaritaṃ care
COMMENT
Kāyapakopaṃ: ‘bodily misconduct.’ The four reasons for saying ‘bodily misconduct’ not ‘bodily anger’:
1) The verses were spoken to bhikkhus creating a disturbance by wearing wooden shoes.
2) The commentary supports it: Tattha kāyappakopan ti tividhaṃ kāyaduccaritaṃ rakkheyya. This means pāṇātipātaṃ, adinnādānā, kāmesu micchācāraṃ, M.1.291).
3) The verse links kāyapakopaṃ and kāyaduccaritaṃ.
4) Rakkhati is linked in other suttas to kāyena duccaritaṃ:
• Those who misconduct themselves by way of body, speech, and mind do not [spiritually] protect themselves.
☸ ye hi keci kāyena duccaritaṃ caranti vācāya duccaritaṃ caranti manasā duccaritaṃ caranti tesaṃ arakkhito attā (S.1.73).
One should protect oneself against verbal misconduct. One should be restrained in conduct of speech. Having abandoned bad conduct by way of speech, one should practise good conduct by way of speech.
Vacīpakopaṃ rakkheyya vācāya saṃvuto siyā
Vacīduccaritaṃ hitvā vācāya sucaritaṃ care
One should protect oneself against mental misconduct. One should be restrained in conduct of mind. Having abandoned bad conduct by way of the mind, one should practise good conduct by way of the mind.
Manopakopaṃ rakkheyya manasā saṃvuto siyā
Manoduccaritaṃ hitvā manasā sucaritaṃ care
The wise are restrained in conduct of body and speech. The wise are restrained in mental conduct. They are well retrained, indeed.
Kāyena saṃvutā dhīrā atho vācāya saṃvutā
Manasā saṃvutā dhīrā te ve suparisaṃvutā
You are now like a withered leaf. Yama’s men are standing ready for you. You are on the point of departure but you have no provisions for the journey.
Paṇḍupalāso va dānisi yamapurisā pi ca te upaṭṭhitā
Uyyogamukhe ca tiṭṭhasi pātheyyampi ca te na vijjati
COMMENT
Verses 235-238 were for a man of little merit, brought to the Buddha by his concerned sons.
COMMENT
Yamapurisā: ‘Yama’s men.’ Commentary: Yamapurisā ti yamadūtā vuccanti. ‘Yama’s men’ likely means the wardens of hell (nirayapālā). A very bad sign. See Devadūta Sutta, MN 130.
Make an Island for yourself. Endeavour quickly. Be wise. With spiritual stains removed, being spiritually unblemished, you will go to [the Pure Abodes], the heavenly realm of the Noble Ones.
So karohi dīpamattano khippaṃ vāyama paṇḍito bhava
Niddhantamalo anaṅgaṇo dibbaṃ ariyabhūmim ehisi
COMMENT
Dīpa: ‘an Island.’ Compare:
1) Make a Good Island for yourself, for certainly there is no other shelter to be found for you.
☸ So karohi sudīpamattano tvaṃ na hi tāṇaṃ tava vijjateva aññaṃ (Th.v.412).
2) ‘This Island, supreme, free of the perception of existence, free of grasping, I call it the Untroubled, the destruction of old age and death.
☸ Akiñcanaṃ anādānaṃ etaṃ dīpaṃ anaparaṃ
Nibbānaṃ iti naṃ brūmi jarāmaccuparikkhayaṃ (Sn.v.1094).
COMMENT
Niddhantamalo: ‘With spiritual stains removed.’ Tīṇimāni bhikkhave malāni. Katamāni tīṇi? Rāgo malaṃ. Doso malaṃ. Moho malaṃ (S.5.57).
COMMENT
Dibbaṃ ariyabhūmim: ‘[the Pure Abodes], the heavenly realm of the Noble Ones.’ Commentary: pañcavidhaṃ suddhāvāsabhūmiṃ.
The [three] periods of your life are now brought to an end. You have come into the presence of death. There is no resting place for you on the way, and you have no provisions for the journey.
Upanītavayo va dānisi sampayātosi yamassa santike
Vāso pi ca te natthi antarā pātheyyampi ca te na vijjati
COMMENT
Vayo: ‘the [three] periods of your life.’ Commentary: tvañcasi dāni tayo vaye atikkamitvā maraṇamukhe ṭhitoti attho.
COMMENT
Yamassa: ‘death.’ Commentary: maraṇamukhaṃ.
Make an Island for yourself. Endeavour quickly. Be wise. With spiritual stains removed, being spiritually unblemished, you will never again come to birth and old age.
So karohi dīpamattano khippaṃ vāyama paṇḍito bhava
Niddhantamalo anaṅgaṇo na punaṃ jātijaraṃ upehisi
A wise man would remove his [three] spiritual stains gradually, bit by bit, whenever there is an opportunity, like a smith removes dross from silver.
Anupubbena medhāvī thokaṃ thokaṃ khaṇe khaṇe
Kammāro rajatasseva niddhame malamattano
COMMENT
Khaṇe khaṇe: ‘whenever there is an opportunity.’ Commentary: Khaṇe khaṇe ti okāse okāse kusalaṃ karonto.
COMMENT
Malamattano: ‘his [three] spiritual stains.’ See comment on verse 236.
Just as rust eats the very iron from which it has arisen, likewise his own deeds lead one who uses the four requisites without proper reflectiveness to the plane of misery.
Ayasā va malaṃ samuṭṭhitaṃ taduṭṭhāya tameva khādati
Evaṃ atidhonacārinaṃ sakakammāni nayanti duggatiṃ
COMMENT
Atidhonacārinaṃ: ‘one who uses the four requisites without proper reflectiveness.’ Commentary: Atidhonacārinan ti dhonā vuccati cattāro paccaye idamatthaṃ ete ti paccavekkhitvā paribhuñjanapaññā taṃ atikkamitvā caranto atidhonacārī nāma. For example:
• Properly reflecting, he uses the abode simply to ward off cold and heat, and to ward off the touch of horseflies, mosquitoes, wind, sun, and snakes;
☸ Paṭisaṅkhā yoniso senāsanaṃ paṭisevati yāvadeva sītassa paṭighātāya uṇhassa paṭighātāya ḍaṃsamakasavātātapasiriṃsapasamphassānaṃ paṭighātāya (M.1.10).
• It was not for the sake of robe material that I went forth from the household life into the ascetic life, nor almsfood, nor abodes, nor honour and renown.
☸ na kho panā'haṃ cīvarahetu... piṇḍapātahetu... senāsanahetu... itibhavābhavahetu agārasmā anagāriyaṃ pabbajito (A.1.147).
COMMENT
Sakakammāni nayanti duggatiṃ: ‘his own deeds lead him to the plane of misery.’ In other words, people are led to the plane of misery according to their deeds, whether or not they use requisites reflectively.
Non-rehearsal is a stain in [one who memorises] the sacred texts. Non-maintainance is a stain in [one who keeps] a house. Neglect is a stain in [one who maintains their bodily] beauty. Negligence is a stain in a guard.
Asajjhāyamalā mantā anuṭṭhānamalā gharā
Malaṃ vaṇṇassa kosajjaṃ pamādo rakkhato malaṃ
COMMENT
[One who memorises]... [one who keeps]... [one who maintains their bodily]: Norman says, ‘The commentary is explaining that anuṭṭhāna on the part of the inhabitant of a house leads to the destruction of the house, and can therefore be regarded as a defect of the house (ghara). Sanskrit grha, however, is attested in the meaning ‘the inhabitants of a house, family,' and I do not doubt that that is the sense intended here.’ Norman’s view is confirmed by the ‘guard’ of pāda d, and the ‘woman’ and ‘benefactor’ of the following verse 242.
COMMENT
Anuṭṭhāna: ‘Non-maintainance.’ Commentary: Yasmā pana gharāvāsaṃ vasantassa uṭṭhāyuṭṭhāya jiṇṇapaṭisaṅkharaṇādīni akarontassa gharaṃ nāma vinassati tasmā anuṭṭhānamalā gharā ti.
COMMENT
Kosajjaṃ: ‘neglect... bodily beauty.’ Commentary: Yasmā gihissa vā pabbajitassa vā kosajjavasena sarīrapaṭijagganaṃ vā parikkhārapaṭijagganaṃ vā akarontassa kāyo dubbaṇṇo hoti, tasmā malaṃ vaṇṇassa kosajjan ti vuttaṃ.
Adultery is a stain in a woman. Stinginess is a stain in a benefactor. Unvirtuous, [spiritually unwholesome] factors are stains in this world and the world beyond.
Malitthiyā duccaritaṃ maccheraṃ dadato malaṃ
Malā ve pāpakā dhammā asmiṃ loke paramhi ca
COMMENT
Duccaritaṃ: ‘adultery.’ Commentary: Tattha duccaritanti aticāro. Aticāriniñhi itthiṃ sāmikopi gehā nīharati. PED: Aticārin (adj. n.) [from aticarati] transgressing, sinning, esp. as aticārinī, an adulteress.
COMMENT
Pāpakā dhammā: ‘unvirtuous, [spiritually unwholesome] factors.’ Taking pāpakā dhammā as standing for pāpakā akusalā dhammā. Commentary: Pāpakā dhammā ti akusaladhammā.
Greater than those stains, uninsightfulness into reality is the greatest stain. Having abandoned this stain, bhikkhus, be free of [the three] spiritual stains.
Tato malā malataraṃ avijjā paramaṃ malaṃ
Etaṃ malaṃ pahatvāna nimmalā hotha bhikkhavo
COMMENT
Nimmalā: ‘free of [the three] spiritual stains.’
1) Commentary (ThA.2.146): Tato eva rāgamalādīnaṃ abhāvena nimmalattā nimmalo.
2) Mala Sutta: Tīṇimāni bhikkhave malāni. Katamāni tīṇi? Rāgo malaṃ. Doso malaṃ. Moho malaṃ (S.5.57).
For one who is unashamed of wrongdoing, who is as bold as a crow, brash, impudent, audacious, full of defilements, his life is easy.
Sujīvaṃ ahirikena kākasūrena dhaṃsinā
Pakkhandinā pagabbhena saṅkiliṭṭhena jīvitaṃ
But life is difficult for one who is ashamed of wrongdoing, who constantly seeks spiritual purity, who is prudent, unassuming, whose means of livelihood is pure, and who sees [the nature of reality].
Hirīmatā ca dujjīvaṃ niccaṃ sucigavesinā
Alīnenāppagabbhena suddhājīvena passatā
COMMENT
Passatā: ‘who sees [the nature of reality].’ See IGPT sv Passati.
Whoever in the world destroys living beings, tells lies, takes what is not given, commits adultery, and whatever man applies himself to drinking fermented liquor and spirits, in this very world he digs himself up by the roots.
Thus, my dear man, understand [this]: your unvirtuous, [spiritually unwholesome] factors are not being restrained [by you]. May greed and unrighteousness not deliver you over to long-lasting suffering.
Yo pāṇamatipāteti musāvādañca bhāsati
Loke adinnaṃ ādiyati paradārañca gacchati
Surāmerayapānañca yo naro anuyuñjati
Idhevameso lokasmiṃ mūlaṃ khaṇati attano
Evaṃ bho purisa jānāhi pāpadhammā asaṃyatā
Mā taṃ lobho adhammo ca ciraṃ dukkhāya randhayuṃ
People give [poor or excellent offerings] according to their faith and inspiration. One who is troubled in this respect, about others’ drinks and food, neither day nor night does he attain inward collectedness.
For one in whom this [troubledness] is eradicated, destroyed, root and all, removed, then he attains inward collectedness, whether day or night.
Dadāti ve yathāsaddhaṃ yathāpasādanaṃ jano
Tattha yo maṅku bhavati paresaṃ pānabhojane
Na so divā vā rattiṃ vā samādhiṃ adhigacchati
Yassa cetaṃ samucchinnaṃ mūlaghaccaṃ samūhataṃ
Sa ve divā vā rattiṃ vā samādhiṃ adhigacchati
COMMENT
Dadāti: ‘give [poor or excellent offerings].’ Commentary: lūkhapaṇītādīsu yaṃkiñci dento jano yathāsaddhaṃ attano saddhānurūpameva deti.
COMMENT
Samādhiṃ: ‘inward collectedness.’ See IGPT sv Samādhi.
There is no fire like lust. There is no grip like hatred. There is no entanglement like undiscernment of reality. There is no river like [the streams of thought imbued with] craving.
Natthi rāgasamo aggi natthi dosasamo gaho
Natthi mohasamaṃ jālaṃ natthi taṇhāsamā nadī
COMMENT
Rāga: ‘lust.’ See comment to verse 202.
COMMENT
Moha: ‘undiscernment of reality.’ See IGPT sv Moha.
COMMENT
Jālaṃ: ‘entanglement.’ See IGPT sv Jāla.
COMMENT
Taṇhā: ‘[the streams of thought imbued with] craving.’ See comment to verse 339.
Others’ faults are easily seen, but one’s own are hard to see, because one winnows others’ faults like chaff, but one hides one’s own like a crafty cheat hides an unlucky throw at dice.
Sudassaṃ vajjamaññesaṃ attano pana duddasaṃ
Paresaṃ hi so vajjāni opunāti yathā bhusaṃ
Attano pana chādeti kaliṃ va kitavā saṭho
COMMENT
Hi: ‘because.’ Translating hi as ‘because’ explains why one’s own faults are hard to see. In hiding them from others, one hides them also from oneself.
One who is constantly observant of others’ faults, and constantly indignant, his perceptually obscuring states increase. He is far from the destruction of perceptually obscuring states.
Paravajjānupassissa niccaṃ ujjhānasaññino
Āsavā tassa vaḍḍhanti ārā so āsavakkhayā
COMMENT
Āsavā: ‘perceptually obscuring states.’ See IGPT sv Āsava.
There is no path in the air. [Likewise], outside this [training system] there are no ascetics [of the four types].
Ordinary folk take delight in entrenched perception. Perfect Ones are free of entrenched perception.
Ākāse va padaṃ natthi samaṇo natthi bāhire
Papañcābhiratā pajā nippapañcā tathāgatā
COMMENT
Samaṇo natthi: ‘no ascetics [of the four types].’
☸ Yasmiṃ kho subhadda dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati samaṇo pi na upalabbhati dutiyo pi tattha samaṇo na upalabbhati tatiyo pi tattha samaṇo na upalabbhati catuttho pi tattha samaṇo na upalabbhati (D.2.151).
COMMENT
Bāhire: ‘outside this [training system].’ Commentary: mama sāsanato bahiddhā. See IGPT sv Sāsana.
COMMENT
Papañca: ‘entrenched perception.’ See IGPT sv Papañca.
There is no path in the air. [Likewise, three things:] Outside this [training system] there are no ascetics [of the four types]. There are no originated phenomenon that are eternal. And in Buddhas there is no spiritual instability.
Ākāse va padaṃ natthi samaṇo natthi bāhire
Saṅkhārā sassatā natthi natthi buddhānamiñjitaṃ
COMMENT
Iñjitaṃ: ‘spiritual instability.’ For example:
• The notion “I am” is a matter of spiritual instability.
☸ asmī ti bhikkhave iñjitametaṃ (S.4.203).
See IGPT sv Ejā.
One is not thereby righteous if one judges a matter hastily. But one who is wise, having ascertained both the truth and falsehood [of the matter], who judges others unhurriedly, righteously, and impartially, is guarded by righteousness. He is wise. He is called righteous.
Na tena hoti dhammaṭṭho yenatthaṃ sahasā naye
Yo ca atthaṃ anatthañca ubho niccheyya paṇḍito
Asāhasena dhammena samena nayati pare
Dhammassa gutto medhāvī dhammaṭṭho ti pavuccati
COMMENT
Atthaṃ: ‘matter.’ See IGPT sv Attha.
COMMENT
Atthaṃ anatthañca: ‘truth and falsehood.’ Commentary: Atthaṃ anatthañcāti bhūtañca abhūtañca kāraṇaṃ.
COMMENT
Gutto: ‘guarded.’ See IGPT sv Gutta.
One is not wise through speaking much. One who has reached safety from [the danger of] bondage [to individual existence], and who is unhating and fearless is called wise.
Na tena paṇḍito hoti yāvatā bahu bhāsati
Khemī averī abhayo paṇḍito ti pavuccati
COMMENT
Khemī: ‘One who has reached safety from [the danger of] bondage [to individual existence].’ Khemī means yogakkhemī. See IGPT sv Yogakkhema.
One is not expert in the teaching through being loquacious. He who, after hearing just a little, realises the nature of reality with his very being, and is not negligent of the practice, is truly expert in the teaching.
Na tāvatā dhammadharo yāvatā bahu bhāsati
Yo ca appampi sutvāna dhammaṃ kāyena passati
Sa ve dhammadharo hoti yo dhammaṃ nappamajjati
COMMENT
This is the Buddha’s praise of Ekudāniya, whose epithet (‘one who knows a single udāna’) came from hearing the Buddha’s solemn reflection (udāna) in praise of Sāriputta (Ud.43; Th.v.68). This was the only verse he ever learnt and he never tired of reciting it.
COMMENT
Dhamma... dhammaṃ... dhammaṃ: ‘the teaching... the nature of reality... the practice.’ See IGPT sv Dhamma.
COMMENT
Kāyena: ‘with his very being.’
1) PED (sv Kāya II): ‘Best to be grouped here is an application of kāya in the sense of the self as experiencing a great joy; the whole being, the “inner sense,” or heart.’
2) DOP (sv Kāya) calls this ‘the experiencer mentally’: ‘The body is (i) the experiencer of sensation and feeling, either (a) generally (physically and/or mentally); or (b) specifically, as one of the organs of sense or perception (ii) the performer of action.’
One is not a senior [bhikkhu] [just] because one’s head is grey. If one has matured [just] in age one is called ‘aged in vain.’
Na tena thero hoti yenassa palitaṃ siro
Paripakko vayo tassa moghajiṇṇo ti vuccati
In whom there is truthfulness, righteousness, harmlessness, and inward taming, he has indeed abandoned [the three] spiritual stains. He is wise. He is truly called a senior [bhikkhu].
Yamhi saccañca dhammo ca ahiṃsā saṃyamo damo
Sa ve vantamalo dhīro thero iti pavuccati
COMMENT
Vantamalo: ‘abandoned [the three] spiritual stains.’ Tīṇimāni bhikkhave malāni. Katamāni tīṇi? Rāgo malaṃ. Doso malaṃ. Moho malaṃ (S.5.57).
Not on account of his eloquence or lotus-like complexion is a man excellent if he is envious, stingy, and fraudulent.
For one in whom these [flaws] are eradicated, destroyed, root and all, removed, then being free of spiritual flaws, the wise man is called excellent.
Na vākkaraṇamattena vaṇṇapokkharatāya vā
Sādhurūpo naro hoti issukī maccharī saṭho
Yassa cetaṃ samucchinnaṃ mūlaghaccaṃ samūhataṃ
Sa vantadoso medhāvī sādhurūpo ti vuccati
COMMENT
Vantadosa: ‘free of spiritual flaws.’ See IGPT sv Dosa.
One is not an ascetic on account of one’s shaven head. One with ignoble practices, who tells lies, who is full of desire and greed, how could he be an ascetic?
Na muṇḍakena samaṇo abbato alikaṃ bhaṇaṃ
Icchālobhasamāpanno samaṇo kiṃ bhavissati
COMMENT
Abbato: ‘one with ignoble practices.’ The arahant’s sīlabbata is ‘noble;’ so he is subbata, meaning ‘one with noble practices.’ Abbato is the opposite. See IGPT sv Sīlabbata.
COMMENT
Sampanna: ‘full of.’ See IGPT sv Sampanna.
He who removes all unvirtuous, [spiritually unwholesome] factors, great and small, with the removal of all unvirtuous, [spiritually unwholesome] factors he is truly called an ascetic.
Yo ca sameti pāpāni aṇuṃthūlāni sabbaso
Samitattā hi pāpānaṃ samaṇo ti pavuccati
COMMENT
Sameti: ‘removes.’ Commentary: vūpasameti.
COMMENT
Pāpāni: ‘unvirtuous, [spiritually unwholesome] factors.’ Reading this as pāpakā akusalā dhammā, as in verses 261, 386, 388, 407.
One is not a bhikkhu simply through begging: one is a bhikkhu through upholding the whole teaching, and not simply on that account.
Na tena bhikkhu hoti yāvatā bhikkhate pare
Vissaṃ dhammaṃ samādāya bhikkhu hoti na tāvatā
He in this world who lives the religious life having spurned [the accumulating of] merit and demerit, who fares in the world with reflectiveness, he is truly called a bhikkhu.
Yodha puññañca pāpañca bāhetvā brahmacariyavā
Saṅkhāya loke carati sa ve bhikkhū ti vuccati
COMMENT
Saṅkhāya: ‘with reflectiveness.’ See IGPT sv Saṅkhā.
COMMENT
Puññañca pāpañca bāhetvā: ‘spurned [the accumulating of] merit and demerit.’ The arahant does not undertake karmically consequential deeds:
• What do you think, bhikkhus: can a bhikkhu whose āsavas are destroyed (khīṇāsavo bhikkhu) undertake a karmically consequential deed that is meritorious, demeritorious, or karmically neutral? No, bhante.
☸ puññābhisaṅkhāraṃ vā abhisaṅkhareyya apuññābhisaṅkhāraṃ vā abhisaṅkhareyya āneñjābhisaṅkhāraṃ vā abhisaṅkhareyyā ti (S.2.83).
One is not a sage by virtue of silence if one is undiscerning of reality and ignorant. But the wise man who accepts what is morally better as if weighing it with scales, he avoids unvirtuous, [spiritually unwholesome] factors. He is a sage. He is a sage on account of it. He who knows both [what to accept and what to avoid] in the world is called a sage on that account.
Na monena muni hoti mūḷharūpo aviddasu
Yo ca tulaṃ va paggayha varamādāya paṇḍito
Pāpāni parivajjeti sa muni tena so muni
Yo munāti ubho loke muni tena pavuccati
COMMENT
Mūḷharūpo: ‘undiscerning of reality.’ See IGPT sv Moha.
COMMENT
Pāpāni: ‘unvirtuous, [spiritually unwholesome] factors.’ See comment on verse 265.
One does not become a Noble One by killing living beings. On account of the non-harming of all living beings one is called a Noble One.
Na tena ariyo hoti yena pāṇāni hiṃsati
Ahiṃsā sabbapāṇānaṃ ariyo ti pavuccati
Bhikkhu, do not rest content on account of your observances and practices, great learning, attainment of inward collectedness, secluded abode, or the thought, 'I enjoy the pleasure of the practice of unsensuousness not pursued by the common man,’ if you have not accomplished the destruction of perceptually obscuring states.
Na sīlabbatamattena bāhusaccena vā pana
Atha vā samādhilābhena vivittasayanena vā
Phusāmi nekkhammasukhaṃ aputhujjanasevitaṃ
Bhikkhu vissāsamāpādi appatto āsavakkhayaṃ
COMMENT
Nekkhammasukhaṃ: ‘the pleasure of the practice of unsensuousness.’ See IGPT sv Nekkhamma.
Of paths, the Eighfold is the best. Of truths, the four words. Of phenomena, the passing away [of originated phenomena] is the best. The best of two-footed beings is the Seer.
Maggānaṭṭhaṅgiko seṭṭho saccānaṃ caturo padā
Virāgo seṭṭho dhammānaṃ dipadānañca cakkhumā
COMMENT
Caturo padā: ‘the four words.’ Namely: dukkhaṃ samudayaṃ nirodhaṃ maggaṃ (D.1.110). Commentary: dukkhaṃ ariyasaccantiādayo caturo padā seṭṭhā nāma.
COMMENT
Virāgo: ‘the passing away [of originated phenomena].’ See IGPT sv Virāga.
• Of phenomena either originated or unoriginated, the passing away [of originated phenomena] is reckoned as best of them, in other words the quelling of exuberance, the elimination of thirst, the uprooting of clinging, the curtailment of the round of rebirth, the destruction of craving, the passing away [of originated phenomena], the ending [of originated phenomena], the Untroubled.
☸ Yāvatā bhikkhave dhammā saṅkhatā vā asaṅkhatā vā virāgo tesaṃ dhammānaṃ aggamakkhāyati yadidaṃ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhakkhayo virāgo nirodho nibbānaṃ (A.2.34).
COMMENT
Dipadānañca: ‘of two-footed beings.’ Commentary: sabbesaṃ devamanussādibhedānaṃ dvipadānaṃ.
This [eightfold path] is the only way to purify one’s vision [of things according to reality]. There is no other. Apply yourself to it. It is the bewilderment of Māra.
Eso va maggo natthañño dassanassa visuddhiyā
Etaṃ hi tumhe paṭipajjatha mārassetaṃ pamohanaṃ
COMMENT
Dassanassa: ‘vision [of things according to reality].’ See IGPT sv Dassana.
COMMENT
Paṭipajjatha: ‘Apply yourself.’ See IGPT sv Paṭipadā.
Applying yourself to this [eightfold path] you will put an end to suffering. I have explained this path to you having [myself] realised the destruction of the arrow [of craving].
Etaṃ hi tumhe paṭipannā dukkhassantaṃ karissatha
Akkhāto vo mayā maggo aññāya sallasanthanaṃ
COMMENT
Aññāya: ‘having realised.’ See IGPT sv Ājānāti.
COMMENT
Santhanaṃ: ‘destruction.’ PED derives santhana incorrectly, says Norman.
COMMENT
Salla: ‘the arrow [of craving].’
• Craving has been called the arrow by the Ascetic.
☸ taṇhā kho sallaṃ samaṇena vuttaṃ (M.2.259).
The vigorous endeavour [to practise the teaching] must be made by you yourselves. Perfect Ones are just path-proclaimers. Meditators who apply themselves [to the eightfold path] will be delivered from Māra’s bond [that binds one to renewed states of individual existence].
Tumhehi kiccaṃ ātappaṃ akkhātāro tathāgatā
Paṭipannā pamokkhanti jhāyino mārabandhanā
COMMENT
Ātappaṃ: ‘vigorous endeavour [to practise the teaching].’ See IGPT sv Ātāpin.
COMMENT
Paṭipannā: ‘who apply themselves [to the eightfold path].’ Paṭipanna can be parenthesised ‘one who applies himself [to the eightfold path]. See IGPT sv Paṭipadā.
COMMENT
Mārabandhanā: ‘Māra’s bond [that binds one to renewed states of individual existence].’ See comment to verse 37.
All originated phenomena are unlasting. When one sees [this] [according to reality] with penetrative discernment, then one is disillusioned with suffering. This is the path to spiritual purity.
Sabbe saṅkhārā aniccā ti yadā paññāya passati
Atha nibbindati dukkhe esa maggo visuddhiyā
COMMENT
Saṅkhārā: ‘originated phenomena.’ See IGPT sv Saṅkhāra.
COMMENT
Aniccā: ‘unlasting.’ See IGPT sv Anicca.
COMMENT
Paññāya: ‘with penetrative discernment.’ See IGPT sv Pajānāti.
COMMENT
Passati: ‘sees [according to reality].’ See IGPT sv Passati.
COMMENT
Nibbindati: ‘disillusioned.’ See IGPT sv Nibbidā.
COMMENT
Dukkhe: ‘suffering.’ Commentary: atha imasmiṃ khandhapariharaṇadukkhe nibbindati.
All originated phenomena are intrinsically unsatisfactory. When one sees [this] [according to reality] with penetrative discernment, then one is disillusioned with suffering. This is the path to spiritual purity.
Sabbe saṅkhārā dukkhā ti yadā paññāya passati
Atha nibbindati dukkhe esa maggo visuddhiyā
COMMENT
Dukkhā: ‘intrinsically unsatisfactory.’ This is the dukkha in relation to anicca, i.e. tilakkhaṇa dukkha. See IGPT sv Dukkha.
All things are void of personal qualities. When one sees [this] [according to reality] with penetrative discernment, then one is disillusioned with suffering. This is the path to spiritual purity.
Sabbe dhammā anattā ti yadā paññāya passati
Atha nibbindati dukkhe esa maggo visuddhiyā
COMMENT
Anattā: ‘void of personal qualities.’ See IGPT sv Attā.
Being indolent at the time of exertion [though] young and able-bodied, the idler is full of sloth, mentally sluggish, and lazy. He does not with penetrative discernment find the path [to spiritual purity].
Uṭṭhānakālamhi anuṭṭhahāno yuvā balī ālasiyaṃ upeto
Saṃsannasaṅkappamano kusīto paññāya maggaṃ alaso na vindati
COMMENT
Ālasiyaṃ upeto: ‘full of sloth,’ i.e. ‘come to slothfulness.’
COMMENT
Saṃsannasaṅkappamano: ‘mentally sluggish.’ Saṅkappa can mean mind or thought. Compare paduṭṭhamanasaṅkappo (M.3.49). See IGPT sv Saṅkappa.
COMMENT
Paññāya: ‘with penetrative discernment.’ Instrumental, as in verse 277.
Guarding one’s speech, and being well restrained in mental [conduct], one should not do what is spiritually unwholesome by way of body. Purifying these three ways of conduct one would attain the Path proclaimed by the Seer.
Vācānurakkhī manasā susaṃvuto kāyena ca akusalaṃ na kayirā
Ete tayo kammapathe visodhaye ārādhaye maggaṃ isippaveditaṃ
Penetrative discernment arises from effort [in proper contemplation]. Without effort [in proper contemplation] penetrative discernment is destroyed. Recognising these two paths to the development and cessation [of wisdom], let a man so conduct himself that his wisdom increases.
Yogā ve jāyati bhūri ayogā bhūrisaṅkhayo
Etaṃ dvedhāpathaṃ ñatvā bhavāya vibhavāya ca
Tathattānaṃ niveseyya yathā bhūri pavaḍḍhati
COMMENT
Yogā: ‘from effort [in proper contemplation].’ Commentary: Tattha yogā ti aṭṭhatiṃsāya ārammaṇesu yoniso manasikārā.
COMMENT
Bhūri: ‘penetrative discernment.’ Commentary: Bhūrī ti pathavīsamāya vitthatāya paññāyetaṃ nāmaṃ. Compare: Cattārome bhikkhave dhammā paññāvuddhiyā saṃvattantī. Katame cattāro? Sappurisasaṃsevo saddhammasavaṇaṃ yoniso manasikāro dhammānudhammapaṭipatti (A.2.245).
COMMENT
Bhavāya vibhavāya: ‘the development and cessation [of wisdom].’ See IGPT sv Bhava.
Cut down craving, bhikkhus, not trees. From craving comes fear. Having cut down all forms of craving, be free of craving.
Vanaṃ chindatha mā rukkhaṃ vanato jāyati bhayaṃ
Chetvā vanañca vanathañca nibbanā hotha bhikkhavo
COMMENT
Vanaṃ... vanañca vanathañca: ‘craving... all forms of craving.’ See IGPT sv Vanatha.
So long as even the slightest craving of a man for women is not obliterated, so long is he emotionally bound to them, like a suckling calf to its mother.
Yāva hi vanatho na chijjati aṇumatto pi narassa nārisu
Paṭibaddhamano va tāva so vaccho khīrapako va mātari
COMMENT
Paṭibaddhamano: ‘emotionally bound.’ Compare:
• Being emotionally bound [to others]
☸ paṭibaddhacitto (Sn.v.37).
Destroy your love for yourself like [destroying] an autumn lily with your hand. Develop the Path to Peace, as explained by the Sublime One, [leading to] the Untroubled.
Ucchinda sinehamattano kumudaṃ sāradikaṃ va pāṇinā
Santimaggameva brūhaya nibbānaṃ sugatena desitaṃ
COMMENT
Sinehamattano: ‘love for yourself.’ Consider:
1) Therefore hold nothing beloved.
☸ Tasmā piyaṃ na kayirātha (Dh.v.21).
2) One finds nowhere anyone more beloved to oneself than oneself.
☸ Nevajjhagā piyataramattanā kvaci (S.1.75).
COMMENT
Santimaggameva brūhaya: ‘Develop the Path to Peace... [leading to] the Untroubled.’ Commentary: Santimaggan ti nibbānagāmiṃ aṭṭhaṅgikaṃ maggaṃ.
‘I will dwell here for the rainy season. I will dwell there in winter and summer.’ Thus thinks the fool. He does not realise the [mortal] danger [of his life].
Idha vassaṃ vasissāmi idha hemantagimhisu
Iti bālo vicinteti antarāyaṃ na bujjhati
COMMENT
Antarāyaṃ: ‘the [mortal] danger [of his life].’ Commentary: Antarāyan ti asukasmiṃ nāma kāle vā dese vā vaye vā marissāmī ti attano jīvitantarāyaṃ na bujjhatī ti.
As a great flood carries off a village asleep, so death carries off [spiritually asleep] the man who is besotted with children and cattle, whose mind is attached [to gold coins, bullion, and all kinds of possessions].
Taṃ puttapasusammattaṃ vyāsattamanasaṃ naraṃ
Suttaṃ gāmaṃ mahogho va maccu ādāya gacchati
COMMENT
Vyāsattamanasaṃ: ‘whose mind is attached [to gold coins, bullion, and all kinds of possessions].’ Commentary: Vyāsattamanasan ti hiraññasuvaṇṇādīsu vā pattacīvarādīsu vā kiñcideva labhitvā tato uttaritaraṃ patthanatāya āsattamānasaṃ vā cakkhuviññeyyādīsu ārammaṇesu vuttappakāresu vā parikkhāresu yaṃ yaṃ laddhaṃ hoti tattha tattheva lagganatāya byāsattamānasaṃ vā.
One’s children are not a shelter [against death], nor is one’s father, nor are one’s [other] relatives. For one who is seized by death, [even] while amidst his relatives there is no shelter [against death].
The wise man abiding restrained in [conduct within the constraints of] the code of morality, knowing this good reason, should quickly purify the path leading to the Untroubled.
Na santi puttā tāṇāya na pitā na pi bandhavā
Antakenādhipannassa natthi ñātisu tāṇatā
Etamatthavasaṃ ñatvā paṇḍito sīlasaṃvuto
Nibbānagamanaṃ maggaṃ khippameva visodhaye
COMMENT
Atthavasaṃ: ‘good reason.’ See IGPT sv Attha.
If by abandoning inconsequential happiness one found abundant happiness, a wise man would abandon inconsequential happiness [for the sake of] finding abundant happiness.
Mattāsukhapariccāgā passe ce vipulaṃ sukhaṃ
Caje mattāsukhaṃ dhīro sampassaṃ vipulaṃ sukhaṃ
He who wants his own happiness through causing others suffering, in embroiling himself in unfriendliness, from unfriendliness he will not be released.
Paradukkhūpadhānena attano sukhamicchati
Verasaṃsaggasaṃsaṭṭho verā so na parimuccati
COMMENT
Saṃsaggasaṃsaṭṭho: ‘in embroiling himself.’ See IGPT sv Saṃsagga.
COMMENT
Verā: ‘unfriendliness.’ See IGPT sv Vera.
What should be done is shunned. What should be avoided is done. Of those who are frivolous and negligently applied [to the practice] their perceptually obscuring states increase.
Yaṃ hi kiccaṃ tadapaviddhaṃ akiccaṃ pana kayirati
Unnaḷānaṃ pamattānaṃ tesaṃ vaḍḍhanti āsavā
COMMENT
Unnaḷānaṃ: ‘frivolous.’ See IGPT sv Unnaḷā.
COMMENT
Pamattānaṃ: ‘negligently applied [to the practice].’ See IGPT sv Appamatta.
COMMENT
Āsavā: ‘perceptually obscuring states.’ See IGPT sv Āsava.
But those who constantly undertake mindfulness of the body do not pursue what should be avoided. They continuously do what should be done. The perceptually obscuring states vanish in those who are mindful and fully conscious.
Yesañca susamāraddhā niccaṃ kāyagatā sati
Akiccaṃ te na sevanti kicce sātaccakārino
Satānaṃ sampajānānaṃ atthaṃ gacchanti āsavā
Having slain his mother [craving], his father [self-centredness], two khattiya kings [eternalist and annihilationist views], having razed a kingdom [the twelve bases of sensation] together with its agents [spiritually fettering delight and attachment], the Brahman fares on, rid of spiritual defilement.
Mātaraṃ pitaraṃ hantvā rājāno dve ca khattiye
Raṭṭhaṃ sānucaraṃ hantvā anīgho yāti brāhmaṇo
COMMENT
Mātaraṃ: ‘his mother [craving].’ Commentary: taṇhā mātā nāma.
COMMENT
Pitaraṃ: ‘his father [self-centredness].’ Commentary: asmimāno pitā nāma. See IGPT sv Māna.
COMMENT
Rājāno dve ca khattiye: ‘two khattiya kings [eternalist and annihilationist views].’ Commentary: dve sassatucchedadiṭṭhiyo dve khattiyarājāno nāma. The eternalist view (sassatadiṭṭhi) is the view that ‘I am or will be everlasting’ (bhavissāmi nicco). The annihilationist view (ucchedadiṭṭhi ) is the view ‘I will be not’ (na bhavissāmi, S.3.99).
COMMENT
Raṭṭhaṃ: ‘a kingdom [the twelve bases of sensation].’ Commentary: Dvādasāyatanāni vitthataṭṭhena raṭṭhadisattā raṭṭhaṃ nāma.
COMMENT
Sānucaraṃ: ‘together with its agents [spiritually fettering delight and attachment].’ Commentary: Āyasādhako āyuttakapuriso viya tannissito nandirāgo anucaro nāma. See IGPT sv Nandi and Rāga.
COMMENT
Anīgho: ‘rid of spiritual defilement.’ See IGPT sv Anīgha.
Having slain his mother [craving], his father [self-centredness], two learned kings [eternalist and annihilationist views], and slaughtered a tiger [the five hindrances] as fifth, the Brahman fares on, rid of spiritual defilement.
Mātaraṃ pitaraṃ hantvā rājāno dve ca sotthiye
Veyyagghapañcamaṃ hantvā anīgho yāti brāhmaṇo
COMMENT
Veyyagghapañcamaṃ: ‘a tiger [the five hindrances] as fifth.’ Commentary: taṃ pañcamaṃ assāti nīvaraṇapañcakaṃ veyagghapañcamaṃ nāma.
• For those bhikkhus who are arahants... the five hindrances have been abandoned, so they are chopped down at the root, completely and irreversibly destroyed, never to arise again in future.
☸ Ye ca te kho āvuso mahānāma bhikkhū arahanto... tesaṃ pañca nīvaraṇā pahīnā ucchinnamūlā tālāvatthukatā anabhāvakatā āyatiṃ anuppādadhammā (S.5.327).
Gotama’s disciples are always thoroughly [spiritually] awake who day and night are constantly mindful of the [qualities of the] Buddha.
Suppabuddhaṃ pabujjhanti sadā gotamasāvakā
Yesaṃ divā ca ratto ca niccaṃ buddhagatā sati
COMMENT
Buddhagatā sati: ‘mindful of the [qualities of the] Buddha.’ Commentary: Buddhagatā satī ti yesaṃ itipi so bhagavā tiādippabhede buddhaguṇe ārabbha uppajjamānā sati niccakālaṃ atthi.
Gotama’s disciples are always thoroughly [spiritually] awake who day and night are constantly mindful of the [qualities of the] teaching.
Suppabuddhaṃ pabujjhanti sadā gotamasāvakā
Yesaṃ divā ca ratto ca niccaṃ dhammagatā sati
COMMENT
Dhammagatā sati: ‘mindful of the [qualities of the] teaching.’ Commentary: Dhammagatā satī ti svākhāto bhagavatā dhammo tiādippabhede dhammaguṇe ārabbha uppajjamānā sati.
Gotama’s disciples are always thoroughly [spiritually] awake who day and night are constantly mindful of the [qualities of the] community of disciples.
Suppabuddhaṃ pabujjhanti sadā gotamasāvakā
Yesaṃ divā ca ratto ca niccaṃ saṅghagatā sati
COMMENT
Saṅghagatā sati: ‘mindful of the [qualities of the] community of disciples.’ Commentary: Saṅghagatā satī ti suppaṭipanno bhagavato sāvakasaṅgho tiādippabhede saṅghaguṇe ārabbha uppajjamānā sati.
Gotama’s disciples are always thoroughly [spiritually] awake who day and night are constantly mindful of the body.
Suppabuddhaṃ pabujjhanti sadā gotamasāvakā
Yesaṃ divā ca ratto ca niccaṃ kāyagatā sati
COMMENT
Kāyagatā sati: ‘mindful of the body.’ Commentary: Kāyagatā satī ti dvattiṃsākāravasena vā navasivathikāvasena vā catudhātuvavatthānavasena vā ajjhattanīlakasiṇādirūpajjhānavasena vā uppajjamānā sati.
Always thoroughly [spiritually] awake are Gotama’s disciples, whose minds day and night take delight in harmlessness.
Suppabuddhaṃ pabujjhanti sadā gotamasāvakā
Yesaṃ divā ca ratto ca ahiṃsāya rato mano
COMMENT
Ahiṃsāya rato: ‘take delight in harmlessness.’ Commentary: Ahiṃsāya rato ti so karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī ti.
Always thoroughly [spiritually] awake are Gotama’s disciples, whose minds day and night take delight in spiritual development.
Suppabuddhaṃ pabujjhanti sadā gotamasāvakā
Yesaṃ divā ca ratto ca bhāvanāya rato mano
COMMENT
Bhāvanāya rato: ‘take delight in spiritual development.’ Commentary: Bhāvanāyā ti mettābhāvanāya [etc].
Going forth [into the ascetic life] is difficult. It is hard to enjoy. The household life is [likewise] difficult and unpleasant. Living with people who are unmatched is unpleasant. Suffering befalls one who travels [the round of rebirth]. Therefore if one did not travel [the round of rebirth] suffering would not befall one.
Duppabbajjaṃ durabhiramaṃ durāvāsā gharā dukkhā
Dukkho asamānasaṃvāso dukkhānupatitaddhagū
Tasmā na c’addhagū siyā na ca dukkhānupatito siyā
COMMENT
Durāvāsā gharā dukkhā: ‘The household life is difficult and unpleasant.’ Compare:
• The household life is busy; there is much to do.
Bahukiccā gharāvāsā bahukaraṇīyā (Vin.3.11).
COMMENT
Addhagū: ‘one who travels [the round of rebirth].’ Commentary: Dukkhānupatitaddhagū ti ye vaṭṭasaṅkhātaṃ addhānaṃ paṭipannattā addhagū te dukkhe anupatitāva.
COMMENT
Ca... ca: means two actions occur simultaneously (Norman’s comment on verse 235).
One with faith [in the perfection of the Perfect One’s enlightenment], who is perfect in virtue and is prestigous and wealthy, to whatever region he resorts he is honoured everywhere.
Saddho sīlena sampanno yasobhogasamappito
Yaṃ yaṃ padesaṃ bhajati tattha tattheva pūjito
COMMENT
Saddho: ‘One with faith [in the perfection of the Perfect One’s enlightenment].’ See IGPT sv Saddha.
COMMENT
Yaso: ‘prestige.’ See IGPT sv Yasa.
Good people shine forth from afar, like the Himalaya mountains. Bad people are inconspicuous in this world, like arrows shot at night.
Dūre santo pakāsenti himavanto va pabbato
Asantettha na dissanti rattiṃ khittā yathā sarā
Sitting alone, sleeping alone, living alone, tirelessly applied [to the practice], taming oneself in solitude, one would be [thereby] delighted in the woods.
Ekāsanaṃ ekaseyyaṃ eko caramatandito
Eko damayamattānaṃ vanante ramito siyā
COMMENT
Caram: ‘living.’ See IGPT sv Eko care khaggavisāṇakappo.
COMMENT
Atandito: ‘tirelessly applied [to the practice].’ See IGPT sv Atandita.
One who speaks untruthfully ends up in hell, and also he who having done something, denies he did it. Having passed on, both these men of base conduct become equal in the hereafter.
Abhūtavādī nirayaṃ upeti yo vāpi katvā na karomī ti cāha
Ubho pi te pecca samā bhavanti nihīnakammā manujā parattha
COMMENT
Non-Buddhist ascetics asked the young and beautiful Sundari to make it appear she was having an affair with the Buddha. After a few days they killed her and accused the bhikkhus of trying to cover up the Buddha’s misconduct. When the bhikkhus then faced angry public criticism, the Buddha told them to respond by reciting this verse 306. This led to the king investigating the matter and punishing the offenders.
There are many with an ochre robe round their necks who are of an unvirtuous moral nature and are unrestrained [in conduct]. Being odious on account of their unvirtuous deeds, they are reborn in hell.
Kāsāvakaṇṭhā bahavo pāpadhammā asaṃyatā
Pāpā pāpehi kammehi nirayaṃ te upapajjare
COMMENT
Pāpadhammā... pāpā: ‘of an unvirtuous moral nature... odious.’ See IGPT sv Pāpaka.
COMMENT
Asaṃyatā: ‘unrestrained [in conduct].’ Commentary: kāyādisaṃyamarahitā.
It is better that an unvirtuous man, unrestrained [in conduct], eats an iron ball glowing like blazing fire than he eats the country’s almsfood.
Seyyo ayoguḷo bhutto tatto aggisikhūpamo
Yañce bhuñjeyya dussīlo raṭṭhapiṇḍaṃ asaṃyato
COMMENT
This verse originally concerned bhikkhus who attracted lavish support during a famine by falsely claiming to have attained supernormal attainments (Vin.3.90).
The man negligently applied [to the practice] who pursues another’s wife meets with four states: the accumulation of demerit; insomnia; thirdly, criticism; fourthly, hell.
[There is also] the accumulation of demerit; an odious rebirth; and for the frightened man and woman a delight that is insignificant; and the king inflicts a serious penalty. Therefore a man should not pursue another’s wife.
Cattāri ṭhānāni naro pamatto āpajjati paradārūpasevī
Apuññalābhaṃ na nikāmaseyyaṃ nindaṃ tatiyaṃ nirayaṃ catutthaṃ
Apuññalābho ca gati ca pāpikā bhītassa bhītāya rati ca thokikā
Rājā ca daṇḍaṃ garukaṃ paṇeti tasmā naro paradāraṃ na seve
COMMENT
These verses were a warning to Anāthapiṇḍika’s good looking nephew, Khema, who was repeatedly committing adultery.
COMMENT
Pamatto: ‘negligently applied [to the practice].’ See IGPT sv Appamatta.
COMMENT
Nindaṃ: ‘criticism.’ See IGPT sv Nindā.
Just as kusa grass that is wrongly grasped cuts one’s hand, likewise the ascetic life that is wrongly handled drags one to hell.
Kuso yathā duggahito hatthamevānukantati
Sāmaññaṃ dupparāmaṭṭhaṃ nirayāyupakaḍḍhati
Whatever [spiritually wholesome] practice is slackly [undertaken]; and whatever [noble] practice is defiled; and whatever religious life is [lived] odiously: none are of any great fruit.
Yaṃ kiñci sithilaṃ kammaṃ saṅkiliṭṭhañca yaṃ vataṃ
Saṅkassaraṃ brahmacariyaṃ na taṃ hoti mahapphalaṃ
COMMENT
Yaṃ kiñci sithilaṃ kammaṃ: ‘Whatever [spiritually wholesome] practice is slackly [undertaken].’ Commentary to Th.1.277: Yaṃ kiñci sithilaṃ kamman ti oliyitvā karaṇena sithilagāhaṃ katvā sāthalibhāvena kataṃ yaṃ kiñci kusalakammaṃ.
COMMENT
Saṅkiliṭṭhañca yaṃ vataṃ: ‘whatever [noble] practice is defiled.’ The terms ‘noble’ or ‘Noble One’s discipline’ are constantly associated with exalted types of observances and practices. See IGPT sv Sīlabbata.
• He who is perfect in [noble] observances and practices, resolutely applied [to the practice], and inwardly collected, with a mind that is mastered, concentrated, and well-collected...
☸ Yo sīlabbatasampanno pahitatto samāhito
Cittaṃ yassa vasībhūtaṃ ekaggaṃ susamāhitaṃ (A.1.168).
COMMENT
Saṅkassaraṃ: ‘odiously.’ Saṅkassara is ‘doubtful; wicked,’ says PED. The suttas link it to asuci and na sataṃ:
• And the Venerable MahāMoggallāna saw that person sitting in the midst of the assembly of bhikkhus―unvirtuous, of an unvirtuous moral nature, of foul and odious behaviour, secretive in conduct, no ascetic though pretending to be one, not celibate though pretending to be so, spiritually rotten, full of defilement, and morally decayed.
☸ Addasā kho āyasmā mahāmoggallāno taṃ puggalaṃ dussīlaṃ pāpadhammaṃ asucisaṅkassarasamācāraṃ paṭicchannakammantaṃ assamaṇaṃ samaṇapaṭiññaṃ abrahmacāriṃ brahmacārīpaṭiññaṃ antopūtiṃ avassutaṃ kasambujātaṃ majjhe bhikkhusaṅghassa nisinnaṃ (Ud.52).
• The naked ascetic who is a speaker of falsehood, even if he is a teacher of a crowd of disciples, is one of odious behaviour. He bears no resemblance to good people.
☸ Naggo musāvādī gaṇassa satthā
Saṅkassarācāro na sataṃ sarikkhoti (S.1.66).
If there is something to be done one should do it. One should resolutely indeed apply oneself [to the practice]. The ascetic who is slackly applied [to spiritually wholesome practices] all the more covers himself with dust [i.e. spiritual defilements].
Kayirañce kayirāthenaṃ daḷhameva parakkame
Sithilo hi paribbājo bhiyyo ākirate rajaṃ
COMMENT
Kayirañce kayirāthenaṃ: ‘If there is something to be done one should do it.’ By comparison: katakiccā, one who has done what needed to be done, Thī.v.336.
COMMENT
Daḷhameva: ‘resolutely indeed.’ Norman recommends daḷhameva over daḷhamenaṃ.
COMMENT
Parakkame: ‘One should apply oneself [to the practice].’ This follows our parenthesis of the noun. See IGPT sv Parakkama.
COMMENT
Paribbājo: ‘the ascetic.’ This stands for paribbājaka not paribbajjā, says Norman. See IGPT sv Paribbajati. For example:
• He who abuses the Buddha or his disciple, whether an ascetic or a householder, one should know him as a wretch.
☸ Yo buddhaṃ paribhāsati atha vā tassa sāvakaṃ
Paribbājaṃ gahaṭṭhaṃ vā taṃ jaññā vasalo iti (Sn.v.134).
COMMENT
Sithilo: ‘slackly applied [to spiritually wholesome practices].’ Parenthesis explained under verse 312.
COMMENT
Rajaṃ: ‘dust [i.e. spiritual defilements].’ Commentary: rāgarajādiṃ.
A bad deed is better left undone. One later regrets a bad deed. A good deed is better done, which having done it one does not [later] regret it.
Akataṃ dukkataṃ seyyo pacchā tappati dukkataṃ
Katañca sukataṃ seyyo yaṃ katvā nānutappati
Just as a border city is safeguarded within and without, likewise keep watch over yourself. May the [rare] opportunity [to live the religious life] not pass you by, because those who miss the opportunity grieve when consigned to hell.
Nagaraṃ yathā paccantaṃ guttaṃ santarabāhiraṃ
Evaṃ gopetha attānaṃ khaṇo vo mā upaccagā
Khaṇātītā hi socanti nirayamhi samappitā
COMMENT
Khaṇo: ‘the [rare] opportunity [to live the religious life].’ Parenthesising brahmacariyavāsāya for the following reasons:
1) Commentary to Th.v.1004: Khaṇo vo mā upaccagā ti aṭṭhahi akkhaṇehi vivajjito ayaṃ navamo khaṇo mā tumhe atikkamī ti attho.
2) Aṭṭha akkhaṇā asamayā brahmacariyavāsāya. Ekova bhikkhave khaṇo ca samayo ca brahmacariyavāsāya (A.4.227).
[Nigaṇṭha ascetics] are conscience-stricken about what is not shameful [i.e. eating dust fallen into their almsbowls]. [Naked ascetics] are not conscience-stricken about what is shameful [i.e. going naked]. By upholding wrong views [of reality] [such] beings are reborn in the plane of misery.
Alajjitāye lajjanti lajjitāye na lajjare
Micchādiṭṭhisamādānā sattā gacchanti duggatiṃ
COMMENT
The Nigaṇṭhas were conscience-stricken about eating dust because they thought it contained a life-principle (jīvitindriya), which on the microscopic level it may do. For them, eating dust would be demeritorious regardless of intention, whereas the Buddha said:
• Intentional effort is karmically consequential conduct, I declare.
☸ Cetanāhaṃ bhikkhave kammaṃ vadāmi (A.3.415).
Nigaṇṭhas would reply that bhikkhus strain their drinking water, so what is the difference? Well, drinking unstrained drinking water with no intention to kill is not an offence against the precept on killing, but it is nonetheless uncompassionate. By comparison, Dhaniya’s mud hut was ordered to be demolished because the Buddha considered it unmerciful to the small creatures that live in mud to build a hut purely of mud:
• This worthless man must have absolutely no sympathy, tender concern, or compassion for living beings.
☸ Na hi nāma bhikkhave tassa moghapurisassa pāṇesu anuddayā anukampā avihesā bhavissati (Vin.3.42).
But the rule he established was against building huts purely of mud. It was made a dukkaṭa offence to do so, not a pācittiya offence one would have expected if it was intentional killing. And building huts partly of mud is no offence at all.
The fact is that human life inevitably involves the unintentional killing of beings. Even strainers do not prevent killing water-borne creatures, and neither do cloth covers placed over the almsbowl. Filtering water is done out of compassion. But misguided views about unintentional killing are the basis for demeritorious fretting. Hence the Buddha has said:
1) He should desist from fretting.
☸ virame kukkuccā (Sn.v.925).
2) Restlessness and anxiety are a defilement of the mind, he abandons them.
☸ uddhaccakukkuccaṃ cittassa upakkileso ti iti viditvā uddhaccakukkuccaṃ cittassa upakkileso pahīṇo hoti. (A.2.67).
COMMENT
Micchādiṭṭhi: ‘wrong views [of reality].’ See IGPT sv Diṭṭhi.
Seeing a danger [to one’s spiritual purity through eating dust] where there is no danger; and seeing no danger [to one’s spiritual purity by going naked] where there is a danger, by upholding wrong views [of reality] [such] beings are reborn in the plane of misery.
Abhaye bhayadassino bhaye cābhayadassino
Micchādiṭṭhisamādānā sattā gacchanti duggatiṃ
Thinking there is wrongdoing where there is innocence, and seeing innocence where there is wrongdoing, by upholding wrong views [of reality] beings are reborn in the plane of misery.
Avajje vajjamatino vajje cāvajjadassino
Micchādiṭṭhisamādānā sattā gacchanti duggatiṃ
COMMENT
The commentary’s explanation is this: it says verses 318-319 concerns the children of non-Buddhist families who were told by their parents not to associate with bhikkhus. But when the Buddha invited them into the monastery to take drinking water, they ended up as stream-enterers, and later on, so did their families. Therefore, saluting bhikkhus, though innocent, would be originally seen by them as a wrongdoing. Not saluting would be considered innocent. Then as stream-enterers they would properly understand innocence and wrongdoing. But this interpretation is strained. We suggest that the verse is intended as a continuation of the preceding verses, where innocence links with eating dusty almsfood, and wrongdoing links with going naked.
Knowing wrongdoing as wrongdoing, and innocence as innocence, by undertaking right views [of reality] beings are reborn in the realm of happiness,
Vajjañca vajjato ñatvā avajjañca avajjato
Sammādiṭṭhisamādānā sattā gacchanti sugatiṃ
As an elephant in battle [must endure] arrows shot from bows, so must I endure abuse, for many people are badly behaved.
Ahaṃ nāgo va saṅgāme cāpāto patitaṃ saraṃ
Ativākyaṃ titikkhissaṃ dussīlo hi bahujjano
COMMENT
Ānanda begged the Buddha to leave Kosambi because of the abuse he was receiving at Māgandiyā’s instigation. The Buddha replied that he might end up getting abused in the next town, too, and recited this verse.
COMMENT
Titikkhissaṃ: ‘must I endure.’ ‘Obedience to a law of nature, and also habit (innate or acquired), may be expressed by the future: all living beings (must/will) die,’ (Warder p.55). Then pāda d gives the reason, and hi means ‘for’ not ‘indeed.’
They lead a tamed [elephant] into the assembly. The king mounts a tamed [elephant]. One who is tamed, who endures abuse, is the best amongst men.
Dantaṃ nayanti samitiṃ dantaṃ rājābhirūhati
Danto seṭṭho manussesu yotivākyaṃ titikkhati
Mules are excellent when tamed; and so are the thoroughbred [horses] from the Sindh country; so are Kuñjara elephants and great Nāga elephants. But more excellent than these [when tamed] is one who has tamed himself.
Varamassatarā dantā ājānīyā ca sindhavā
Kuñjarā ca mahānāgā attadanto tato varaṃ
COMMENT
Vara: ‘excellent [as vehicles].’ See verse 323.
Not by all these vehicles could one go to [that] Unvisited Quarter [i.e. nibbāna], as one would go on account of oneself being well-tamed. One who is tamed travels by means of what is well tamed.
Na hi etehi yānehi gaccheyya agataṃ disaṃ
Yathāttanā sudantena danto dantena gacchati
COMMENT
Agataṃ disaṃ: ‘Unvisited Quarter [i.e. nibbāna].’ Commentary: nibbānadisaṃ.
The rutting elephant called Dhanapālaka is difficult to control. Being held captive he does not eat a morsel. He is remembering [his blind mother in] the elephant forest.
Dhanapālako nāma kuñjaro kaṭukappabhedano dunnivārayo
Baddho kabalaṃ na bhuñjati sumarati nāgavanassa kuñjaro
COMMENT
Baddho: ‘being held captive.’ See IGPT sv Baddha.
COMMENT
Sumarati nāgavanassa: ‘He is remembering [his blind mother in] the elephant forest.’ This verse is an elaboration of the Mahāsāḷa Sutta (S.1.175) which relates the story of four sons who neglected their father. After the sons mended their ways, they visited the Buddha who related to them the Mātuposaka Jātaka (see BDPPN), saying that in a former life he, the Buddha, was the elephant Dhanapālaka. After being treacherously captured he refused to eat because of his concern for his blind mother, who was left to fend for herself in the forest. When the king realised the situation he released Dhanapālaka amid the applause of his people. The moral is that even animals feel concern for their parents, therefore humans have no excuse.
One who is sluggish, a big eater, a drowsy person rolling about in his sleep like a fat hog nourished on fodder, again and again ends up in a womb, the fool.
Middhī yadā hoti mahagghaso ca niddāyitā samparivattasāyī
Mahāvarāho va nivāpapuṭṭho punappunaṃ gabbhamupeti mando
COMMENT
Upeti: ‘ends up.’ See IGPT sv Upeti.
COMMENT
‘The [Dhammapada] compiler presumably thought that this [Nāga]vagga was the most suitable [chapter] for the inclusion of a verse about a large animal,’ jokes Norman. The verse was delivered to King Pasenadi who, nodding in front of the Buddha, had tried to excuse his drowsiness and inattentiveness by blaming it on a heavy meal.
Formely this mind roamed where it wanted, where it liked, as it pleased. Now I shall control it properly, as a mahout controls an elephant in rut.
Idaṃ pure cittamacari cārikaṃ yenicchakaṃ yatthakāmaṃ yathāsukhaṃ
Tadajjahaṃ niggahessāmi yoniso hatthippabhinnaṃ viya aṅkusaggaho
COMMENT
Yoniso: ‘properly.’ See IGPT sv Yoniso.
Take delight in diligence [in the practice]. Supervise your mind [with mindfulness]. Rescue yourself from the difficult road [of spiritual defilement] like the elephant sunk in the mud.
Appamādaratā hotha sacittamanurakkhatha
Duggā uddharathattānaṃ paṅke sanno va kuñjaro
COMMENT
When one of Pasenadi’s elderly elephants was foundering in mud, the trainer beat the battle-drum. The elephant’s spirits rose and he quickly freed himself.
COMMENT
Appamādaratā hotha: ‘Take delight in diligence [in the practice].’ See IGPT sv Appamatta.
COMMENT
Sacittamanurakkhatha: ‘Supervise your mind [with mindfulness].’ See IGPT sv Rakkhati.
COMMENT
Duggā: ‘the difficult road [of spiritual defilement].’ Commentary: kilesaduggato.
If one should find a mindful companion, a wise comrade of good disposition, then, overcoming all adversities, pleased and mindful, one should live the religious life with him.
Sace labhetha nipakaṃ sahāyaṃ saddhiṃ caraṃ sādhuvihāriṃ dhīraṃ
Abhibhuyya sabbāni parissayāni careyya tenattamano satimā
COMMENT
Nipakaṃ: ‘mindful.’ See IGPT sv Nipaka.
If one does not find a mindful companion, a wise comrade of good disposition, then, like a king abandoning his conquered kingdom, one should live the religious life as solitarily as a Mātaṅga elephant in the forest.
No ce labhetha nipakaṃ sahāyaṃ saddhiṃ caraṃ sādhuvihāriṃ dhīraṃ
Rājā va raṭṭhaṃ vijitaṃ pahāya eko care mātaṅgaraññe va nāgo
COMMENT
Mātaṅgaraññe va nāgo: ‘a Mātaṅga elephant in the forest.’ Commentary to M.3.154: Mātaṅgaraññe va nāgo ti mātaṅgo araññe nāgova. Mātaṅgo ti hatthi vuccati. Nāgo ti mahantādhivacanametaṃ.
Living the religious life solitarily is better: there is no companionship with fools. One should live the religious life solitarily and do no unvirtuous deeds. One should abide at ease like a Mātaṅga elephant in the forest.
Ekassa caritaṃ seyyo natthi bāle sahāyatā
Eko care na ca pāpāni kayirā appossukko mātaṅgaraññe va nāgo
COMMENT
Caritaṃ... care: ‘Living the religious life... One should live the religious life.’ See IGPT sv Eko care khaggavisāṇakappo. Commentary: Ekassāti pabbajitassa.
COMMENT
Appossukko: ‘One should abide at ease.’ Abiding at ease usually means having no desire to teach. If there are only fools to teach, this may be the best course.
• His mind inclined to living at ease, not to explaining the teaching
☸ appossukkatāya cittaṃ namati no dhammadesanāya (S.1.137).
Excellent are [good-hearted] friends when need arises. Excellent is contentment [with what is paltry and easily gotten]. Excellent is merit at the time of death. Excellent is the riddance of all suffering.
Atthamhi jātamhi sukhā sahāyā tuṭṭhī sukhā yā itarītarena
Puññaṃ sukhaṃ jīvitasaṅkhayamhi sabbassa dukkhassa sukhaṃ pahānaṃ
COMMENT
Sahāyā: ‘[good-hearted] friends.’ Mittā suhadā are contrasted with amitto mittapatirūpako in the Sigālaka Sutta (D.3.186-7)
COMMENT
Itarītarena: ‘what is paltry and easily gotten.’ See IGPT sv Santusita.
Excellent in the world is reverence for one’s mother. Excellent is reverence for one’s father. Excellent in the world is reverence for ascetics. Excellent is reverence for Brahmans.
Sukhā matteyyatā loke atho petteyyatā sukhā
Sukhā sāmaññatā loke atho brahmaññatā sukhā
COMMENT
‘Reverence.’ Commentary: Matteyyatāti mātari sammā paṭipatti... Brahmaññatāti bāhitapāpesu buddhapaccekabuddhasāvakesu sammā paṭipattiyeva.
Excellent is virtue [maintained] until old age. Excellent is unshakeable faith [in the perfection of the Perfect One’s enlightenment]. Excellent is the attainment of penetrative discernment. Excellent is the non-doing of unvirtuous deeds.
Sukhaṃ yāva jarā sīlaṃ sukhā saddhā patiṭṭhitā
Sukho paññāya paṭilābho pāpānaṃ akaraṇaṃ sukhaṃ
COMMENT
Saddhā: ‘faith [in the perfection of the Perfect One’s enlightenment].’ See IGPT sv Saddhā.
COMMENT
Paññāya: ‘penetrative discernment.’ See IGPT sv Pajānāti.
The craving of a man who negligently practises [the teaching] grows like a māluvā creeper [stretched through the woods]. [Such a man] chases about here and there like a monkey wanting fruit in the forest.
Manujassa pamattacārino taṇhā vaḍḍhati māluvā viya
So uplavati hurāhuraṃ phalamicchaṃ va vanasmiṃ vānaro
COMMENT
Māluvā viya: ‘like a māluvā creeper [stretched through the woods].’ We parenthesise from the expression māluvāva vitatāvane (Sn.v.272) because the simile is meant to illustrate extent of growth, not speed of growth.
COMMENT
Pamattacārino: ‘negligently practises [the teaching].’ See IGPT sv Appamatta.
COMMENT
Uplavati hurāhuraṃ: ‘chases about here and there.’ This is because taṇhā leads to search:
1) Because of craving, search.
taṇhaṃ paṭicca pariyesanā (A.4.401).
2) When craving is chopped down at the root, what should one go about seeking?
☸ Taṇhāya mūlato chetvā kissa pariyesanaṃ care ti (Ud.79).
Whoever in the world this wretched and sticky craving overcomes, his griefs flourish like grass well rained upon.
Yaṃ esā sahati jammī taṇhā loke visattikā
Sokā tassa pavaḍḍhanti abhivaṭṭhaṃ va bīraṇaṃ
COMMENT
Visattikā: ‘sticky.’ An adjective, as it is in the following quote, too: Taṇhaṃ vo bhikkhave desissāmi jāliniṃ saritaṃ visaṭaṃ visattikaṃ (A.2.212).
Whoever in the world overcomes this wretched craving, so difficult to overcome, his griefs fall away like waterdrops from a lotus.
Yo cetaṃ sahati jammiṃ taṇhaṃ loke duraccayaṃ
Sokā tamhā papatanti udabindu va pokkharā
This I tell you, sirs, as many as are gathered here: Dig up the root of craving like one needing its sweet roots digs up bīraṇa grass. Let not Māra repeatedly destroy you like a stream that breaks a reed.
Taṃ vo vadāmi bhaddaṃ vo yāvantettha samāgatā
Taṇhāya mūlaṃ khaṇatha usīrattho va bīraṇaṃ
Mā vo naḷaṃ va soto va māro bhañji punappunaṃ
COMMENT
Taṇhāya mūlaṃ: ‘the root of craving.’ Craving arises from seeing things wrongly, which is therefore its origin, as follows:
• Whatever ascetics and Brahmanists at present regard that in the world which is agreeable and pleasing as lasting, as essentially substantial, as endowed with personal qualities, as unailing, as free of danger: they nurture craving.
☸ Yepi hi keci bhikkhave etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti te taṇhaṃ vaḍḍhenti (S.2.109).
Just as a tree that is felled will grow back if its roots are undestroyed and uninjured, likewise this [wretched] suffering is manifested again and again if the proclivity to craving is undestroyed.
Yathā pi mūle anupaddave daḷhe chinno pi rukkho punareva rūhati
Evam pi taṇhānusaye anūhate nibbattati dukkhamidaṃ punappunaṃ
COMMENT
Anupaddave: ‘undestroyed.’ See IGPT sv Upadduta.
COMMENT
Idaṃ: ‘this [wretched].’ See comment on verse 44.
The man of wrong view [of reality] in whom the 36 streams [of thought bound up with attachment] flowing towards the pleasing are strong, his thoughts bound up with attachment will carry him away.
Yassa chattiṃsati sotā manāpassavanā bhusā
Vāhā vahanti duddiṭṭhiṃ saṅkappā rāganissitā
COMMENT
Chattiṃsati sotā: ‘the 36 streams [of thought bound up with attachment].’ In this verse we see the linkage of:
1) streams (sotā)
2) thoughts bound up with attachment (saṅkappā rāganissitā).
The number 36 corresponds to the 36 thoughts imbued with craving listed in the Taṇhājālinī Sutta (A.2.212). The commentary agrees: taṇhāsotā. The Taṇhājālinī Sutta lists these thoughts in two groups of eighteen, inward and outward, as follows:
• These are the eighteen thoughts imbued with craving connected with what is inward
☸ Imāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya.
1) When there is the notion “I am,” then the following thoughts arise:
☸ asmī ti bhikkhave sati
2) I am here
☸ itthasmī ti hoti
18) I will be otherwise
☸ aññathā bhavissan ti hoti
These are the eighteen thoughts imbued with craving connected with what is outward.
☸ Imāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.
When there is the notion “Because of this, I am” (19), then the following thoughts arise:
☸ Iminā asmī ti bhikkhave sati
20) Because of this, I am here
☸ iminā itthasmī ti hoti
36) Because of this, I will be otherwise
☸ iminā aññathā bhavissan ti hoti (A.2.212-3).
Flowing everywhere are the streams [of thought bound up with attachment]. The burgeoning creeper [of craving] stands firm. Seeing that [wretched] creeper growing, cut its root with penetrative discernment.
Savanti sabbadhi sotā latā ubbhijja tiṭṭhati
Tañca disvā lataṃ jātaṃ mūlaṃ paññāya chindatha
COMMENT
Latā: ‘creeper [of craving].’ Commentary: taṇhālataṃ.
COMMENT
Taṃ: ‘that [wretched].’ See comment on verse 44.
People experience fleeting and lustful joys. Whoever are attached to what is agreeable, searching for what is pleasant, those [wretched] men indeed undergo birth and old age.
Saritāni sinehitāni ca somanassāni bhavanti jantuno
Ye sātasitā sukhesino te ve jātijarūpagā narā
COMMENT
Saritāni: ‘fleeting.’ PED (sv Sarita): ‘gone, set into motion.’
COMMENT
Sinehitāni: ‘lustful.’ PED (sv Sinehita): ‘lustful, covetous.’
COMMENT
Ye: ‘Whoever.’ Norman says ye ‘seems preferable since there is nothing to identify those referred to as te.’
COMMENT
Te: ‘those [wretched].’ See comment on verse 44.
People led on by craving scurry about like hunted hares. Attached by ties and bonds [to individual existence], they end up with suffering again and again for a long time
Tasiṇāya purakkhatā pajā parisappanti saso va bādhito
Saṃyojanasaṅgasattakā dukkhamupenti punappunaṃ cirāya
COMMENT
Tasiṇāya: ‘craving.’ Commentary: taṇhāya.
COMMENT
Purakkhatā: ‘led on by.’ See IGPT sv Purakkhata.
COMMENT
Bādhito: ‘hunted.’ PED (sv): ‘oppressed, pressed hard, harassed.’
COMMENT
Saṃyojana: ‘ties to individual existence.’ See IGPT sv Saṃyojana.
COMMENT
Saṅga: ‘bonds [to individual existence].’ See IGPT sv Saṅga.
COMMENT
Upenti: ‘end up with.’ See IGPT sv Upeti.
People led on by craving scurry about like hunted hares. Therefore a bhikkhu wanting non-attachment [to originated phenomena] for himself should dispel craving.
Tasiṇāya purakkhatā pajā parisappanti saso va bādhito
Tasmā tasiṇaṃ vinodaye bhikkhu ākaṅkhaṃ virāgamattano
COMMENT
Virāga: ‘non-attachment [to originated phenomena].’ See IGPT sv Virāga.
Come, look at that man who, [wanting to be] free of craving, was intent upon [life in] the forest. [Wanting to be] free of craving he ran to the forest. [But though] freed [from the bonds of lay life], he ran back to that same bondage.
Yo nibbanatho vanādhimutto vanamutto vanameva dhāvati
Taṃ puggalametha passatha mutto bandhanameva dhāvati
COMMENT
Nibbanatho: ‘[Wanting to be] free of craving.’ The verse without parenthesis says a man free of craving, and who would therefore have been an arahant, later returned to lay life. We resolve the puzzle with parenthesis, in accordance with the aspirations of the bhikkhus Ekavihāriya and Tāḷapuṭa:
• When will I dwell alone in that huge and delightful wood, unaccompanied [by craving] having done what needed to be done, free of perceptually obscuring states?
☸ Ekākiyo adutiyo ramaṇīye mahāvane
Kadāhaṃ viharissāmi katakicco anāsavo (Ekavihāriya, Th.v.541).
• When indeed will I dwell alone in mountain caves unaccompanied [by craving], seeing all states of individual existence [according to reality] as unlasting? This [dream] of mine, when, oh when, will it [come true]?
☸ Kadā nuhaṃ pabbatakandarāsu ekākiyo adutiyo vihassaṃ
Aniccato sabbabhavaṃ vipassaṃ taṃ me idaṃ taṃ nu kadā bhavissati (Tāḷapuṭa, Th.v.1091).
COMMENT
Nibbanatho... vanamutto: ‘[wanting to be] free of craving.. [Wanting to be] free of craving.’ See IGPT sv Vanatha.
COMMENT
Adhimutto: ‘intent upon.’ See IGPT sv Adhimuccati.
COMMENT
Mutto bandhanameva: ‘freed [from the bonds of lay life].’ Bandhana needs parenthesising here. See IGPT sv Bandhana. Commentary: gharāvāsabandhanato mutto.
That bond is not strong, say the wise, that is made of iron, wood, or rope. Passionate attachment to jewellery and earrings, and affection for children and wives, these are the strong bonds, say the wise. They drag one down [to the plane of sub-human existence]. It is difficult for those who are slackly applied [to the practice] to shake them off. Having destroyed them, those who are indifferent [to sensuous pleasures] having abandoned sensuous pleasure fulfil the ideals of religious asceticism.
Na taṃ daḷhaṃ bandhanamāhu dhīrā yadāyasaṃ dārujaṃ babbajañca
Sārattarattā maṇikuṇḍalesu puttesu dāresu ca yā apekkhā
Etaṃ daḷhaṃ bandhanamāhu dhīrā ohārinaṃ sithilaṃ duppamuñcaṃ
Etampi chetvāna paribbajanti anapekkhino kāmasukhaṃ pahāya
COMMENT
Bandhana: ‘bond.’ See IGPT sv Bandhana.
COMMENT
Babbaja: ‘rope.’ Commentary: yañca pabbajatiṇehi vā aññehi vā vākādīhi rajjuṃ katvā kataṃ rajjubandhanaṃ.
COMMENT
Ohārinaṃ: ‘They drag one down [to the plane of sub-human existence].’ Commentary: Ohārinan ti ākaḍḍhitvā catūsu apāyesu pātanato avaharati heṭṭhā haratī ti ohārinaṃ.
COMMENT
Sithilaṃ duppamuñcaṃ: ‘It is difficult for those who are slackly applied [to the practice] to shake them off.’ Norman says, ‘Translators have had problems with sithilaṃ as an epithet of the fetter, and have had to devise alternative meanings to the usual one to make it fit the context.’ He says the problem ‘can be overcome by assuming sithilaṃ is a compound with ṃ metri causa.’ The word sithilaṃ occurs also in verse 312: Whatever [spiritually wholesome] practice is slackly [undertaken] (yaṃ kiñci sithilaṃ kammaṃ, Dh.v.312).
COMMENT
Paribbajanti: ‘fulfil the ideals of religious asceticism.’ See IGPT sv Paribbajati.
COMMENT
Anapekkhino: ‘those who are indifferent [to sensuous pleasures].’ This parenthesis accords with the context, and the frequent association elsewhere with kāmesu, e.g. kāmesu anapekkhinaṃ (Sn.v.166; Sn.v.857).
Those who are passionately attached [to sensuous pleasure and individual existence] fall into the streams [of thought bound up with attachment] they themselves have made, like a spider [might fall] into a web it itself has made. Having closed off these [streams by mindfulness and penetrative discernment] the wise fare on indifferent [to sensuous pleasures], having abandoned all suffering.
Ye rāgarattānupatanti sotaṃ sayaṃkataṃ makkaṭako va jālaṃ
Etampi chetvāna vajanti dhīrā anapekkhino sabbadukkhaṃ pahāya
COMMENT
Rāgarattā: ‘passionately attached [to sensuous pleasure and individual existence].’ Taking the object from these phrases, because the commentary is silent:
1) passionately attached to sensuous pleasure
☸ kāmarāgarattāyaṃ (A.3.310).
2) passionate attachment to individual existence
☸ bhavarāgarattā (Sn.v.1046).
COMMENT
Sotaṃ: ‘the streams [of thought bound up with attachment].’ See comment to verse 340, which shows that sotaṃ must be considered a plural.
COMMENT
Sayaṃkataṃ makkaṭako va jālaṃ: ‘like a spider [might fall] into a web it itself has made.’ But according to a different simile:
• Make a limitation to the streams, bhante, an arrestment, lest the mind-made stream fells you like a tree, and violently.
☸ Velaṃ karotha bhaddante sotānaṃ sannivāraṇaṃ
Mā te manomayo soto rukkhaṃ va sahasā luve (Th.v.762).
COMMENT
Etampi chetvāna: ‘Having closed off these [streams by mindfulness and penetrative discernment].’ The streams are closed off by mindfulness and penetrative discernment:
• ‘Whatever streams [of thought bound up with attachment] there are in the world, mindfulness is their arrestment. I will tell you about the [complete] restraint of these streams: they are closed off by penetrative discernment.’
☸ Yāni sotāni lokasmiṃ sati tesaṃ nivāraṇaṃ
Sotānaṃ saṃvaraṃ brūmi paññāyete pidhiyyare (Sn.v.1035).
COMMENT
Anapekkhino: ‘those who are indifferent [to sensuous pleasures].’ See comment on verse 346.
Abandon the past. Abandon the future. Abandon the present. Having gone beyond individual existence, with a mind completely liberated [from perceptually obscuring states], you will never again come to birth and old age.
Muñca pure muñca pacchato majjhe muñca bhavassa pāragū
Sabbattha vimuttamānaso na punaṃ jātijaraṃ upehisi
COMMENT
Pāragū: ‘having gone beyond.’ Commentary: pāragū pāraṅgato hutvā. See IGPT sv Pāragata.
COMMENT
Bhavassa: ‘individual existence.’ See IGPT sv Bhava.
COMMENT
Vimutta: ‘ liberated [from perceptually obscuring states].’ See IGPT sv Vimutta.
The craving of a person of distracted thoughts, who is full of attachment and contemplates the loveliness [of the female body] will only develop. Such a person reinforces his bondage [to individual existence].
Vitakkapamathitassa jantuno tibbarāgassa subhānupassino
Bhiyyo taṇhā pavaḍḍhati esa kho daḷhaṃ karoti bandhanaṃ
COMMENT
Bandhanaṃ: ‘bondage [to individual existence].’ See IGPT sv Bandhana.
COMMENT
Pamathitassa: ‘distracted.’ See IGPT sv Mathita.
COMMENT
Subhānupassino: ‘contemplates the loveliness [of the female body].’ See comment on verse 7.
But he who, taking delight in the calming of thought, develops the [meditation on the] unloveliness [of the body], ever mindful, will make an end [of craving for states of individual existence]. He will destroy Māra’s bond [that binds one to renewed states of individual existence].
Vitakkupasame ca yo rato asubhaṃ bhāvayati sadā sato
Esa kho vyantikāhiti esacchecchati mārabandhanaṃ
COMMENT
Asubhaṃ bhāvayati: ‘develops the [meditation on the] unloveliness [of the body].’ Commentary: asubhajhānaṃ bhāveti. See comment on verse 8.
COMMENT
Vyantikāhiti: ‘will make an end [of craving for states of individual existence].’ Commentary: esa bhikkhu tīsu bhavesu uppajjanakaṃ taṇhaṃ vigatantaṃ karissati.
COMMENT
Mārabandhanaṃ: ‘Māra’s bond [that binds one to renewed states of individual existence].’ See comment to verse 37.
He has reached perfection [in this training system]. He is free of fear, free of craving, and unblemished [by spiritual defilement]. He has destroyed [all] the arrows of individual existence. This is his last body.
Niṭṭhaṃ gato asantāsī vītataṇho anaṅgaṇo
Acchindi bhavasallāni antimoyaṃ samussayo
COMMENT
This pronouncement concerns Rāhula, the Buddha’s biological son, addressed apparently to Māra who had tried to frighten him.
COMMENT
Niṭṭhaṃ gato: ‘He has reached perfection [in this training system].’ Commentary: niṭṭhaṅgato ti imasmiṃ sāsane pabbajitānaṃ arahattaṃ niṭṭhaṃ nāma.
COMMENT
Anaṅgaṇo: ‘unblemished [by spiritual defilement].’ The parenthesis follows a common linkage of terms: anaṅgaṇe vigatūpakkilese (D.1.76); anaṅgaṇo asaṅkiliṭṭhacitto (M.1.25).
COMMENT
Acchindi bhavasallāni: ‘He has destroyed [all] the arrows of individual existence.’ Singular ‘arrow’ is a symbol of the second noble truth, craving:
• Craving has been called the arrow by the Ascetic.
☸ taṇhā kho sallaṃ samaṇena vuttaṃ (M.2.259)
Plural ‘arrows’ symbolises aspects of the first noble truth:
• One seeking happiness for himself should extract from within himself the arrows of his own lamentation, longing, and dejection.
☸ Paridevaṃ pajappañca domanassañca attano
Attano sukhamesāno abbahe sallamattano (Sn.v.592).
• Taking no food he wasted away, affected by the arrow of grief.
☸ Ussussati anāhāro sokasallasamappito (Sn.v.985).
One who is free of craving, free of grasping, who is proficient in the use of conventional expressions and vocabulary, would know the [correct] assemblage and orderly sequence of words. He indeed bears his final body. He is one of great wisdom. He is called a Great Man.
Vītataṇho anādāno niruttipadakovido
Akkharānaṃ sannipātaṃ jaññā pubbāparāni ca
Sa ve antimasārīro mahāpañño mahāpuriso ti vuccati
I have transcended the All. I have understood the All. I do not cleave to any phenomenon. I have abandoned the All. I am liberated [from perceptually obscuring states] through the destruction of craving. Having fully understood [the All] by myself, who could I designate [as my teacher]?
Sabbābhibhū sabbavidūhamasmi sabbesu dhammesu anupalitto
Sabbañjaho taṇhakkhaye vimutto sayaṃ abhiññāya kamuddiseyyaṃ
COMMENT
This verse was spoken to Kāḷa Upaka, the Ājīvaka ascetic, by the Buddha who was walking to Benares shortly after his enlightenment.
COMMENT
Sabbābhibhū: ‘transcended the All.’ See IGPT sv Abhibhū.
• And what is the All? The visual sense and visible objects, the auditory sense and audible objects, the olfactory sense and smellable objects, the gustatory sense and tasteable objects, the tactile sense and tangible objects, the mental sense and mentally known objects. This is called the All.
☸ Kiñca bhikkhave sabbaṃ. Cakkhuñceva rūpā ca sotañca saddā ca ghānañca gandhā ca jivhā ca rasā ca kāyo ca phoṭṭhabbā ca mano ca dhammā ca. Idaṃ vuccati bhikkhave sabbaṃ. (S.4.15).
COMMENT
Sabbavidū: ‘understood the All.’
• What is profound understanding? The destruction of attachment, hatred, and undiscernment of reality.
☸ Katamā ca bhikkhave pariññā? Yo bhikkhave rāgakkhayo dosakkhayo mohakkhayo (S.3.26).
COMMENT
Anupalitto: ‘I do not cleave.‘ See IGPT sv Limpati.
COMMENT
Taṇhakkhaye vimutto: ‘liberated [from perceptually obscuring states] through the destruction of craving.’ Norman treats taṇhakkhaye as a locative (‘freed in the destruction of craving’). We follow the more usual relationship between taṇhā and vimutta, as seen in these quotes:
• Liberation [from perceptually obscuring states] through the destruction of craving
☸ taṇhāsaṅkhayavimuttiṃ (Ud.77)
• Liberated [from perceptually obscuring states] through the destruction of craving,
☸ taṇhāsaṅkhayavimutto hoti (M.1.252).
See IGPT sv Vimutta.
COMMENT
Abhiññāya: ‘having fully understood [the All].’
1) Commentary: Sayaṃ abhiññāyāti abhiññeyyādibhede dhamme sayameva jānitvā.
2) Sabbaṃ bhikkhave abhiññeyyaṃ (S.4.29).
COMMENT
Kamuddiseyyaṃ: ‘who could I designate [as my teacher]?’ Commentary: Kamuddiseyyan ti ayaṃ me upajjhāyo vā ācariyo vā ti kaṃ nāma uddiseyyanti.
The gift of the teaching excels all gifts. The flavour of the teaching excels all flavours. Delight in the teaching excels all delights. The destruction of craving overcomes all suffering.
Sabbadānaṃ dhammadānaṃ jināti sabbaṃ rasaṃ dhammaraso jināti
Sabbaṃ ratiṃ dhammarati jināti taṇhakkhayo sabbadukkhaṃ jināti
Wealth destroys the fool but not those seeking the Far Shore. Fools through craving for wealth destroy themselves and others too.
Hananti bhogā dummedhaṃ no ca pāragavesino
Bhogataṇhāya dummedho hanti aññe va attānaṃ
Weeds are the imperfection of fields; attachment is the imperfection of this people. Therefore what is given to those free of attachment is [karmically] very fruitful.
Tiṇadosāni khettāni rāgadosā ayaṃ pajā
Tasmā hi vītarāgesu dinnaṃ hoti mahapphalaṃ
COMMENT
Mahapphalaṃ: ‘[karmically] very fruitful.’ Bāhirake kāmesu vītarāge dānaṃ datvā koṭisatasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā (M.3.255).
Weeds are the imperfection of fields; hatred is the imperfection of this people. Therefore what is given to those without hatred is [karmically] very fruitful.
Tiṇadosāni khettāni dosadosā ayaṃ pajā
Tasmā hi vītadosesu dinnaṃ hoti mahapphalaṃ
Weeds are the imperfection of fields; undiscernment of reality is the imperfection of this people. Therefore what is given to those who are free of undiscernment of reality is [karmically] very fruitful.
Tiṇadosāni khettāni mohadosā ayaṃ pajā
Tasmā hi vītamohesu dinnaṃ hoti mahapphalaṃ
Weeds are the imperfection of fields; desire is the imperfection of this people. Therefore what is given to those without desire is [karmically] very fruitful.
Tiṇadosāni khettāni icchādosā ayaṃ pajā
Tasmā hi vigaticchesu dinnaṃ hoti mahapphalaṃ
Restraint of the eye [from grasping, through mindfulness] is good; restraint of the ear [from grasping, through mindfulness] is good; restraint of the nose [from grasping, through mindfulness] is good; restraint of the tongue [from grasping, through mindfulness] is good.
Cakkhunā saṃvaro sādhu sādhu sotena saṃvaro
Ghānena saṃvaro sādhu sādhu jivhāya saṃvaro
COMMENT
Cakkhunā saṃvaro: ‘Restraint of the eye [from grasping, through mindfulness] is good.’
1) So, too, when a bhikkhu has developed and cultivated mindfulness of the body, the eye does not incline towards pleasing visible objects nor are displeasing visible objects loathsome.
☸ kāyagatā sati bhāvitā bahulīkatā cakkhu nāviñjati manāpikesu rūpesu amanāpikassa rūpāni nappaṭikkūlā honti (S.4.200).
2) And how is there restraint [of the sense faculties] [from grasping, through mindfulness]? In this regard, in seeing a visible object via the visual sense, a bhikkhu is not intent upon an agreeable visible object, nor troubled by a disagreeable visible object. He abides having established mindfulness of the body, with an unlimited mental state.
☸ Kathañca bhikkhave saṃvaro hoti. Idha bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati appiyarūpe rūpe na vyāpajjati. Upaṭṭhitakāyasati ca viharati appamāṇacetaso (S.4.189-90).
Restraint [in conduct] of body, speech, and mind is good. Restraint [in conduct] in all respects is good. A bhikkhu who is restrained [in conduct] in all respects is released from all suffering.
Kāyena saṃvaro sādhu sādhu vācāya saṃvaro
Manasā saṃvaro sādhu sādhu sabbattha saṃvaro
Sabbattha saṃvuto bhikkhu sabbadukkhā pamuccati
COMMENT
This verse was spoken in response to King Pasenadi, who had said:
• Those who misconduct themselves by way of body, speech, and mind do not [spiritually] protect themselves.
☸ ye kho keci kāyena duccaritaṃ caranti vācāya duccaritaṃ caranti manasā duccaritaṃ caranti tesaṃ arakkhito attā (S.1.73).
The mention of ‘bhikkhu’ seems out of place in this conversation with a king. The record of the same event at S.1.73 has the same poem, except that its pāda e and f say: ‘A conscientious person who is restrained [in conduct] in all respects is called [spiritually] protected’ (Sabbattha saṃvuto lajjī rakkhito ti pavuccatī ti). This present version has presumably been edited to allow its inclusion in the Bhikkhuvaggo.
One restrained in [conduct of] hand and foot, restrained in speech, restrained in [conduct of] mind, who finds inward delight, who is inwardly collected, who is unaccompanied [by craving], and who is inwardly at peace, him they [rightly] call a bhikkhu.
Hatthasaṃyato pādasaṃyato vācāsaṃyato saṃyatuttamo
Ajjhattarato samāhito eko santusito tamāhu bhikkhuṃ
COMMENT
Saṃyatuttamo: ‘restrained in [conduct of] mind.’ Interpreting uttamo as manaso from the following quote:
• In whom there is no wrongdoing by way of body, speech, or mind, who is restrained in these three respects, he is what I call a Brahman.
☸ Yassa kāyena vācāya manasā natthi dukkataṃ
Saṃvutaṃ tīhi ṭhānehi tamahaṃ brūmi brāhmaṇaṃ (Dh.v.391).
Narada says: ‘He who is controlled in hand, in foot, in speech, and in the highest [i.e. the head]’ (Narada, Dh.v.362).
COMMENT
Eko: ‘unaccompanied [by craving].’ The significance of eko is shown in this quote:
• Craving is his partner, and he has abandoned it; therefore he is called ‘one living unaccompanied.’
☸ Taṇhā hissa dutiyā sāssa pahīnā tasmā ekavihārī ti vuccatī ti (S.4.37).
COMMENT
Santusito: ‘inwardly at peace.’ See IGPT sv Santusita.
Whatever bhikkhu is restrained in speech, whose speech is pithy, who is not vain, who explains the meaning and significance [of the teaching], his speech is ambrosial.
Yo mukhasaṃyato bhikkhu mantabhāṇī anuddhato
Atthaṃ dhammañca dīpeti madhuraṃ tassa bhāsitaṃ
COMMENT
Mantabhāṇī: ‘whose speech is pithy.’ See IGPT sv Mantabhāṇin.
COMMENT
Anuddhato: ‘who is not vain.’ See IGPT sv Uddhacca.
COMMENT
Atthaṃ dhammañca: ‘the meaning and significance [of the teaching].’ We derive the parenthesis from the following quote:
• When a teacher... explains the teaching [the bhikkhu] accordingly realises the meaning and significance of the teaching
☸ Yathā yathā āvuso bhikkhuno satthā dhammaṃ deseti... tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca (D.3.242).
See IGPT sv Attha and Dhamma.
One who takes pleasure and delight in the teaching, who contemplates and recollects the teaching, does not fall away from the true teaching.
Dhammārāmo dhammarato dhammaṃ anuvicintayaṃ
Dhammaṃ anussaraṃ bhikkhu saddhammā na parihāyati
One should not despise one’s own gains. One should not envy the gains of others. A bhikkhu who envies others’ gains does not attain inward collectedness.
Salābhaṃ nātimaññeyya nāññesaṃ pihayaṃ care
Aññesaṃ pihayaṃ bhikkhu samādhiṃ nādhigacchati
COMMENT
Nātimaññeyya: ‘not despise.’ See IGPT sv Atimaññati.
If, though he receives but little, a bhikkhu does not despise his gains, even the devas praise him, one of pure livelihood who is tirelessly applied [to the practice].
Appalābho pi ce bhikkhu salābhaṃ nātimaññati
Taṃ ve devā pasaṃsanti suddhājīviṃ atanditaṃ
COMMENT
Atandito: ‘unwearied [night and day].’ Parenthesisng from rattindivamatandito (S.1.53; Th.v.83; Th.v.212).
COMMENT
Atanditaṃ: ‘tirelessly applied [to the practice].’ See IGPT sv Atandita.
One for whom there is nothing in any way cherished in immaterial-factors-and-bodily-form, and who does not grieve over what does not exist [externally or internally], he is truly called a bhikkhu.
Sabbaso nāmarūpasmiṃ yassa natthi mamāyitaṃ
Asatā ca na socati sa ve bhikkhū ti vuccati
COMMENT
Nāmarūpasmiṃ: ‘immaterial-factors-and-bodily-form.’ See IGPT sv Nāmarūpa.
COMMENT
Asatā ca na socati: ‘He does not grieve over what does not exist [externally or internally].’ The Alagaddūpama Sutta says ‘what does not exist externally’ (bahiddhā asati) means either that what one had in the past is lost, or that one does not get what one wants in the present:
• Alas, it was mine, but now is not mine! What might have been mine, alas, I do not get it!
☸ ahu vata me taṃ vata me natthi siyā vata me taṃ vatāhaṃ na labhāmī ti (M.1.136).
The Alagaddūpama Sutta says ‘what does not exist internally’ (ajjhattaṃ asati) means that one considers the Buddha’s teachings on anattā to be a threat to one’s very selfhood:
• Good grief, I will be annihilated! Good grief, I will be destroyed! Good grief, I will exist no more!
☸ ucchijjissāmi nāma su vinassissāmi nāma su na su nāma bhavissāmī ti (M.1.137).
Either of these meanings would fit verse 367.
The bhikkhu who abides in a state of [unlimited] goodwill, who has faith in the Buddha’s training system, would attain to the state of Peace, the stilling of originated phenomena, happiness [supreme].
Mettāvihārī yo bhikkhu pasanno buddhasāsane
Adhigacche padaṃ santaṃ saṅkhārūpasamaṃ sukhaṃ
COMMENT
Mettā: ‘state of [unlimited] goodwill.’ See IGPT sv Mettā.
COMMENT
Buddhasāsane: ‘the Buddha’s training system.’ See IGPT sv Sāsana.
COMMENT
Sukhaṃ: ‘happiness [supreme].’ Commentary: paramasukhatāya sukhanti laddhanāmaṃ nibbānaṃ adhigacchati.
Bail out [wrong thoughts from] this boat [i.e. from this state of individuality], bhikkhu. When bailed it will go more quickly for you. Having destroyed attachment and hatred, then you will go to the Untroubled.
Siñca bhikkhu imaṃ nāvaṃ sittā te lahumessati
Chetvā rāgañca dosañca tato nibbānamehisi
COMMENT
Siñca: ‘Bail out [wrong thoughts]. Commentary: micchāvitakkodakaṃ chaḍḍento siñca.
• And what is wrong thought? Sensuous thought, unbenevolent thought, malicious thought.
☸ Katamo ca bhikkhave micchāsaṅkappo? Kāmasaṅkappo vyāpādasaṅkappo vihiṃsāsaṅkappo (M.3.73).
COMMENT
Imaṃ nāvaṃ: ‘this boat [i.e. from this state of individuality].’ Commentary: imaṃ attabhāvasaṅkhātaṃ nāvaṃ. Attabhāva: ‘state of individuality.’ See IGPT sv Attabhāva. For example:
• Bhante, given that I cannot even recall with their aspects and particulars what I have experienced in this present state of individuality, how should I recall my manifold past lives?
☸ iminā attabhāvena paccanubhūtaṃ tampi nappahomi sākāraṃ sauddesaṃ anussarituṃ kuto panāhaṃ anekavihitaṃ pubbenivāsaṃ anussarissāmi (M.2.32).
One should destroy the five [ties to individual existence in the low plane of existence]. One should abandon the five [ties to individual existence in the middle and high planes of existence]. One should moreover develop the five [spiritual faculties]. The bhikkhu who has overcome the five bonds [to individual existence] is called one who has crossed the flood [of suffering].
Pañca chinde pañca jahe pañca c’uttaribhāvaye
Pañcasaṅgātigo bhikkhu oghatiṇṇo ti vuccati
COMMENT
Pañca chinde: ‘destroy the five [ties to individual existence in the low plane of existence].’ Commentary: pañcorambhāgiyasaṃyojanāni. See IGPT sv Saṃyojana.
COMMENT
Pañca jahe: ‘abandon the five [ties to individual existence in the middle and high planes of existence].’ Commentary: pañcuddhambhāgiyasaṃyojanāni. See IGPT sv Saṃyojana.
COMMENT
Pañca c’uttaribhāvaye: ‘one should moreover develop the five [spiritual faculties].’ Commentary: pañcindriyāni.
COMMENT
Pañcasaṅgā: ‘five bonds [to individual existence].’ The commentaries to Th.v.633 and S.1.3 list these as rāgasaṅgo dosasaṅgo mohasaṅgo mānasaṅgo diṭṭhisaṅgo. See IGPT sv Saṅga.
COMMENT
Oghatiṇṇo: ‘one who has crossed the flood [of suffering].’ See IGPT sv Ogha and Tiṇṇa.
Meditate, bhikkhu. Do not be negligently applied [to the practice]. Let not your mind wander in the [five] varieties of sensuous pleasure. Do not, being negligently applied [to the practice], swallow a [red-hot] iron ball. While you are burning do not wail, ‘This is painful!’
Jhāya bhikkhu mā ca pamādo mā te kāmaguṇe bhamassu cittaṃ
Mā lohaguḷaṃ gilī pamatto mā kandi dukkhamidan ti ḍayhamāno
COMMENT
Pamādo: ‘negligently applied [to the practice].’ See IGPT sv Appamatta.
COMMENT
Kāmaguṇe: ‘the [five] varieties of sensuous pleasure.’ See IGPT sv Guṇa.
There is no jhāna for one without penetrative discernment. There is no penetrative discernment for one who does not meditate. Whoever has jhāna together with penetrative discernment, is right in the presence of the Untroubled.
Natthi jhānaṃ apaññassa paññā natthi ajjhāyato
Yamhi jhānañca paññā ca sa ve nibbānasantike
The bhikkhu of peaceful mind who retires to solitude and rightly sees the nature of reality experiences superhuman delight.
Suññāgāraṃ paviṭṭhassa santacittassa bhikkhuno
Amānusī rati hoti sammā dhammaṃ vipassato
COMMENT
Suññāgāraṃ: ‘solitude.’ See IGPT sv Suññāgāra.
COMMENT
Vipassato: ‘sees.’ See IGPT sv Passati.
COMMENT
Dhammaṃ: ‘the nature of reality.’ See IGPT sv Dhamma.
Whenever one meditates upon the arising and disappearance of the [five] aggregates one obtains rapture and gladness. For those who understand [the teaching] this [leads one to] the Deathless.
Yato yato sammasati khandhānaṃ udayabbayaṃ
Labhati pītipāmojjaṃ amataṃ taṃ vijānataṃ
COMMENT
Vijānataṃ: ‘For those who understand [the teaching].’ See IGPT sv Vijānata.
COMMENT
Amataṃ taṃ: ‘this [leads one to] the Deathless.’ Commentary: pītipāmojjaṃ amatanibbānasampāpakattā.
This is the basis [of spiritually wholesome factors] for a wise bhikkhu here [in the Buddha’s training system]: having sense [portals] guarded [by mindfulness]; being content [with what is paltry and easily gotten]; and being restrained [in conduct within the constraints of] the rules of discipline.
Tatrāyamādi bhavati idha paññassa bhikkhuno
Indriyagutti santuṭṭhi pātimokkhe ca saṃvaro
COMMENT
Ādi: ‘the basis [of spiritually wholesome factors].’ The parenthesis comes from this quote:
• Well then, bhikkhu, purify the basis of spiritually wholesome factors. And what is the basis of spiritually wholesome factors? In this regard, bhikkhu, abide restrained [in conduct] within the constraints of the rules of discipline.
☸ Tasmātiha tvaṃ bhikkhu ādimeva visodhehi kusalesu dhammesu. Ko ca ādi kusalānaṃ dhammānaṃ: idha tvaṃ bhikkhu pātimokkhasaṃvarasaṃvuto viharāhi (S.5.187).
COMMENT
Idha: ‘here [in the Buddha’s training system].’ Commentary: imasmiṃ sāsane. See IGPT sv Sāsana.
COMMENT
Indriyagutti: ‘having sense [portals] guarded [by mindfulness].’ Compare:
• Come on, friend, abide with sense portals guarded [by mindfulness]. Take mindfulness as your supervisor. Be aware and mindful, and have a mind that is supervised [by mindfulness], a mind under the supervision of mindfulness.
☸ Etha tumhe āvuso indriyesu guttadvārā viharatha ārakkhasatino nipakkasatino sārakkhitamānasā satārakkhena cetasā samannāgatāti (A.3.138).
COMMENT
Santuṭṭhi: ‘being content [with what is paltry and easily gotten].’ See IGPT sv Santusita.
Associate with virtuous friends who are of pure livelihood, and who are tirelessly applied [to the practice]. One should conduct oneself amicably. One should be well behaved. Then, filled with gladness [about the teaching], one will put an end to suffering.
Mitte bhajassu kalyāṇe suddhājīve atandite
Paṭisanthāravutt’assa ācārakusalo siyā
Tato pāmojjabahulo dukkhassantaṃ karissati
COMMENT
Atandito: ‘tirelessly applied [to the practice].’ See IGPT sv Atandita.
COMMENT
Paṭisanthāravutt’assa: ‘One should conduct oneself amicably.’
1) Commentary: āmisapaṭisanthārena ca dhammapaṭisanthārena ca sampannavuttitāya paṭisanthāravutti assa paṭisanthārassa kārakā bhaveyyāti attho.
2) PED (sv Paṭisanthāra): friendly welcome, kind reception, honour, goodwill, favour, friendship.
3) PED (sv Vutti): mode of being or acting, conduct, practice, usage, livelihood, habit.
COMMENT
Pāmojjabahulo: ‘filled with gladness [about the teaching].’ Commentary: dhammapāmojjena pāmojjabahulo.
As the jasmine sheds its withered flowers, so should you should shed your attachment and hatred, bhikkhus.
Vassikā viya pupphāni maddavāni pamuñcati
Evaṃ rāgañca dosañca vippamuñcetha bhikkhavo
The bhikkhu who is calm in body, calm in speech, who is tranquil, inwardly well-collected, and who has rejected [all] objects of worldly enjoyment, is called inwardly at peace.
Santakāyo santavāco santavā susamāhito
Vantalokāmiso bhikkhu upasanto ti vuccati
You should urge yourself on all by yourself. You should restrain yourself all by yourself. Safeguarding yourself and being mindful, bhikkhu, you will abide happily.
Attanā coday’attānaṃ paṭimāse attānamattanā
So attagutto satimā sukhaṃ bhikkhu vihāhisi
COMMENT
Following Norman, we read attānamattanā for metri causa attamattanā. We read coday’ as optative codaye in view of optative paṭimāse. The commentary treats coday’ as imperative codaya.
One is oneself one’s own Saviour. One is oneself [the maker of] one’s destiny. One should restrain oneself as a [horse] merchant controls a noble thoroughbred.
Attā hi attano nātho attā hi attano gati
Tasmā saṃyamay’attānaṃ assaṃ bhadraṃ va vāṇijo
The bhikkhu who is filled with gladness [about the teaching], who has faith in the Buddha’s training system, would attain to the state of Peace, the stilling of originated phenomena, happiness [supreme].
Pāmojjabahulo bhikkhu pasanno buddhasāsane
Adhigacche padaṃ santaṃ saṅkhārūpasamaṃ sukhaṃ
COMMENT
Pāmojjabahulo: ‘filled with gladness [about the teaching].’ See comment on verse 376.
The young bhikkhu who applies himself to the Buddha’s training system illuminates this world like the moon freed from clouds.
Yo have daharo bhikkhu yuñjati buddhasāsane
So imaṃ lokaṃ pabhāseti abbhā mutto va candimā
COMMENT
This is Aṅgulimāla’s reflection on himself (Th.v.873).
COMMENT
Sāsane: ‘training system.’ See IGPT sv Sāsana.
Close off the streams [of thought bound up with attachment], Brahman, [resolutely] applying yourself [to the practice]. Thrust aside sensuous pleasures. Knowing the destruction of originated phenomena [according to reality], you will know the Uncreated.
Chinda sotaṃ parakkamma kāme panuda brāhmaṇa
Saṅkhārānaṃ khayaṃ ñatvā akataññūsi brāhmaṇa
COMMENT
Sotaṃ: ‘the streams [of thought bound up with attachment].’ Commentary: taṇhāsotaṃ. The commentary to verse 339 likewise explains sotā as taṇhāsotā, which we render in verse 339 as ‘streams [of thought bound up with attachment],’ which we explain in the comment there. In Verse 347 we say these streams are ‘closed off’ (chetvāna). Also consider this quote, where they are arrested, restrained, and closed off:
• Whatever streams [of thought bound up with attachment] there are in the world, mindfulness is their arrestment. I will tell you about the [complete] restraint of these streams: they are closed off by penetrative discernment.
☸ Yāni sotāni lokasmiṃ sati tesaṃ nivāraṇaṃ
Sotānaṃ saṃvaraṃ brūmi paññāyete pidhiyyare (Sn.v.1035).
COMMENT
Parakkamma: ‘[resolutely] applying yourself [to the practice].’ Commentary: mahantena parakkamena parakkamitvā. We parenthesise parakkamma with daḷha (‘resolutely’) in accordance with the following notes:
1) Our term for the noun parakkama is ‘application [to the practice]’. See IGPT sv Parakkama.
2) Parakkamma is absolutive of Parakkamati, occurring in only one other context in the suttas, as parakkammadaḷhaṃ kareyya (‘should resolutely apply himself [to the practice],’ Sn.v.966).
3) Parakkamo is commonly associated with daḷha. For example, daḷhaparakkamo occurs 53 times in the suttas.
4) This same verse occurs at S.1.49 as follows:
☸ Chinda sotaṃ parakkamma... daḷhamenaṃ parakkame (S.1.49).
COMMENT
Saṅkhārānaṃ khayaṃ: ‘destruction of originated phenomena.’ Commentary: Saṅkhārānan ti pañcannaṃ khandhānaṃ khayaṃ jānitvā. Compare:
• Ānanda, I have taught the successive ending of originated phenomena.
☸ anupubbasaṅkhārānaṃ nirodho akkhāto
... For one who attains first jhāna, speech is ended...
☸ paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hoti...
... For a bhikkhu whose āsavas are destroyed, attachment, hatred, and undiscernment of reality are ended.
☸ khīṇāsavassa bhikkhuno rāgo niruddho hoti doso niruddho hoti moho niruddho hoti (S.4.217).
COMMENT
Ñatvā: ‘knowing [according to reality].’ See IGPT sv Ñatvā.
COMMENT
Brāhmaṇa: ‘Brahman.’ See IGPT sv Brāhmaṇa. Capitalised Brahman usually means ‘arahant.’ But here it means someone striving for arahantship.
When the Brahman has gone beyond the pairs of phenomena [i.e. the internal and external bases of sensation], then, knowing [the pairs of phenomena as unlasting], all his ties to individual existence vanish.
Yadā dvayesu dhammesu pāragū hoti brāhmaṇo
Athassa sabbe saṃyogā atthaṃ gacchanti jānato
COMMENT
Dvayesu dhammesu: ‘the pairs of phenomena [i.e. the internal and external bases of sensation].’ Commentary: dvidhā ṭhitesu samatha-vipassanā-dhammesu. However, Norman says ‘it is not clear what dvayesu dhammesu means’, and says that ‘dve and dvaya do not have the same meaning, since dvaya means twofold rather than two.’ We resort to five quotes:
1) Dvaya means ‘a duality, a pair, couple’ (PED).
2) Bhikkhus, I will teach you the pairs (dvayaṃ). Please listen. What are the pairs? The visual sense and visible objects, the auditory sense and audible objects, the olfactory sense and smellable objects, the gustatory sense and tasteable objects, the tactile sense and tangible objects, the mental sense and mentally known objects.
☸ Dvayaṃ vo bhikkhave desissāmi taṃ suṇātha. Kiñca bhikkhave dvayaṃ? Cakkhuñceva rūpā ca sotañceva saddā ca ghānañceva gandhā ca jivhāceva rasā ca kāyo ceva phoṭṭhabbā ca mano ceva dhammā ca idaṃ vuccati bhikkhave dvayaṃ (S.4.67).
3) Bhante, how should a bhikkhu know, how should he see, such that his ties to individual existence are abandoned? Bhikkhu, when a bhikkhu knows and sees the visual sense as unlasting, his ties to individual existence are abandoned. When he knows and sees visible objects as unlasting his ties to individual existence are abandoned.
☸ Kathannu kho bhante jānato kathaṃ passato saṃyojanā pahīyantīti? Cakkhuṃ kho bhikkhu aniccato jānato passato saṃyojanā pahīyanti rūpe aniccato jānato passato saṃyojanā pahīyanti (S.4.31).
4) Six internal bases of sensation: the six senses
☸ Cha ajjhattikāni āyatanāni cakkhāyatanaṃ sotāyatanaṃ ghānāyatanaṃ jivhāyatanaṃ kāyāyatanaṃ manāyatanaṃ (D.3.243).
5) Six external bases of sensation: the six sense objects
☸ Cha bāhirāni āyatanāni rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ dhammāyatanaṃ (D.3.243).
COMMENT
Pāragū: ‘gone beyond.’ See IGPT sv Pāragata.
COMMENT
Saṃyogā: ‘ties to individual existence.’ Saṃyogā is sometimes used metri causa for saṃyojanā. See IGPT sv Saṃyoga. Commentary: athassa vaṭṭasmiṃ saṃyojanasamatthā sabbe kāmayogādayo saṃyogā.
COMMENT
Atthaṃ gacchanti: ‘vanish.’ See IGPT sv Atthaṅgama.
COMMENT
Jānato: ‘knowing [the pairs of phenomena as unlasting],’ i.e. aniccato jānato passato. (See Quote 3 above, S.4.31).
One for whom there is no [acquisition of] the Far Shore, nor the Near Shore, nor the Far plus Near Shore, who is free of suffering and is emancipated [from individual existence], he is what I call a Brahman.
Yassa pāraṃ apāraṃ vā pārāpāraṃ na vijjati
Vītaddaraṃ visaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
‘[Acquisition of].’ Commentary: Na vijjatī ti yassa sabbampetaṃ ahan ti vā maman ti vā gahaṇābhāvena natthi.
COMMENT
Pāraṃ: ‘the Far Shore.’ Commentary: Tattha pāran ti ajjhattikāni cha āyatanāni. Apāran ti bāhirāni cha āyatanāni. When pāra is linked to apāra it means nibbāna. See IGPT sv Jahāti orapāraṃ. For example, the Pārāyanavaggo says one would go from the Near Shore to the Far Shore if one developed the Supreme Way.
☸ Apārā pāraṃ gaccheyya bhāvento maggamuttamaṃ (Sn.v.1130).
COMMENT
Apāraṃ: ‘the Near Shore.’ The ‘Near Shore’ likely means personal identity, because the simile in the Āsivisopama Sutta (S.4.172) says the near shore of a great expanse of water (orimaṃ tīraṃ) is a metaphor for personal identity (sakkāyassetaṃ adhivacanaṃ) and the far shore (pārimaṃ tīraṃ) is a metaphor for Nibbāna (nibbānassetaṃ adhivacanaṃ).
COMMENT
Vītaddaraṃ: ‘free of suffering.’ See IGPT sv Daratha.
COMMENT
Visaṃyuttaṃ: ‘emancipated [from individual existence].’ See IGPT sv Saṃyutta.
One who is meditative, one who sits [alone in the woods] and is spiritually undefiled, who has done what needed to be done, who is free of perceptually obscuring states, who has attained the supreme goal, he is what I call a Brahman.
Jhāyiṃ virajamāsīnaṃ katakiccaṃ anāsavaṃ
Uttamatthaṃ anuppattaṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Āsīnaṃ: ‘one who sits [alone in the woods].’ Commentary: vane ekakamāsīnaṃ.
COMMENT
Atthaṃ: ‘supreme goal.’ See IGPT sv Attha.
COMMENT
Anāsavaṃ: ‘free of perceptually obscuring states.’ See IGPT sv Āsava.
The sun shines by day. The moon glows at night. The khattiya shines clad in armour. The brahman shines in meditation. But all day and night the Buddha shines in glory.
Divā tapati ādicco rattiṃ ābhāti candimā
Sannaddho khattiyo tapati jhāyī tapati brāhmaṇo
Atha sabbamahorattiṃ buddho tapati tejasā
COMMENT
Brāhmaṇo: ‘the brahman.’ Brāhmaṇo here seems to mean ‘member of the brahman social class’, not ‘arahant,’ and do not capitalise it. This is more clearly seen in verse 392.
One with unvirtuousness banished is called a Brahman. Through living virtuously one is called an ascetic. Because he is driving out his spiritual stains he is called one who has gone forth [into the ascetic life].
Bāhitapāpo ti brāhmaṇo samacariyā samaṇo ti vuccati
Pabbājayamattano malaṃ tasmā pabbajito ti vuccati
COMMENT
Bāhitapāpo ti brāhmaṇo: ‘One with unvirtuousness banished is called a Brahman.’ It would seem the ti has been transposed metri causa.
COMMENT
Samacariyā: ‘through living virtuously.’ This meaning is not in PED. The meaning is clear in its association with dhammacariyā:
☸ Dhammacariyā samacariyā hetu kho gahapatayo evamidhekacce sattā kāyassa bhedā parammaraṇā sugatiṃ saggaṃ lokaṃ (M.1.285).
COMMENT
Malaṃ: ‘spiritual stains.’ Tīṇimāni bhikkhave malāni. Katamāni tīṇi? Rāgo malaṃ. Doso malaṃ. Moho malaṃ (S.5.57).
One should not strike a Brahman. [Likewise], a Brahman should not vent [wrath on his assailant]. Shame on the one who strikes a Brahman! And shame on [the Brahman] who vents [wrath on his assailant]!
Na brāhmaṇassa pahareyya nāssa muñcetha brāhmaṇo
Dhī brāhmaṇassa hantāraṃ tato dhī y’assa muñcati
COMMENT
This means one should not strike an arahant, and one who is striving to be an arahant should not vent his wrath, because capitalised Brahman has two potential meanings. For another example of this, see the next verse.
COMMENT
Nāssa muñcetha brāhmaṇo: ‘[Likewise], a Brahman should not vent [wrath on his assailant].’ Commentary: Nāssa muñcethāti sopi pahaṭo khīṇāsavabrāhmaṇo assa paharitvā ṭhitassa veraṃ na muñcetha, tasmiṃ kopaṃ na kareyyāti attho.
COMMENT
Tato dhī y’assa muñcati: ‘And shame on [the Brahman] who vents [wrath on his assailant]!’ Commentary: Tato dhī ti yo pana taṃ paharantaṃ paṭipaharanto tassa upari veraṃ muñcati taṃ tatopi garahāmiyeva.
It is not worse for a Brahman when his mind is restrained from agreeable things. The more his mind turns away from agreeable things the more his suffering subsides.
Na brāhmaṇassetadakiñci seyyo yadā nisedho manaso piyehi
Yato yato hiṃsamano nivattati tato tato sammatimeva dukkhaṃ
COMMENT
Here again, where his suffering is still subsiding, brāhmaṇa means ‘one striving to be a Brahman.’
COMMENT
Na... akiñci seyyo: ‘not worse.’ Strictly, ‘not nothing better.’
COMMENT
Yadā nisedho manaso: ‘when his mind is restrained.’ Strictly, ‘when there is restraint of the mind.’
COMMENT
Hiṃsamano: ‘his mind.’ Norman thinks there is no reference to hiṃsa in pāda c. He views hiṃsamano as standing for hi ssa mano, where ssa equals the particle su.
In whom there is no wrongdoing by way of body, speech, or mind, who is restrained in these three respects, he is what I call a Brahman.
Yassa kāyena vācāya manasā natthi dukkataṃ
Saṃvutaṃ tīhi ṭhānehi tamahaṃ brūmi brāhmaṇaṃ
From whoever one might learn the teaching explained by the Perfectly Enlightened One, one should respectfully venerate him like a brahman venerates the sacrificial fire.
Yamhā dhammaṃ vijāneyya sammāsambuddhadesitaṃ
Sakkaccaṃ taṃ namasseyya aggihuttaṃ va brāhmaṇo
Not by matted hair, nor clan, nor birth does one become a Brahman. In whom there is truthfulness and righteousness, he is a Pure One and a Brahman.
Na jaṭāhi na gottena na jaccā hoti brāhmaṇo
Yamhi saccañca dhammo ca so sucī so ca brāhmaṇo
What use to you, fool, is matted hair? What use to you is a garment of black antelope hide? Inside you is a thicket [of defilements]. You are [merely] polishing the outside.
Kiṃ te jaṭāhi dummedha kiṃ te ajinasāṭiyā
Abbhantaraṃ te gahanaṃ bāhiraṃ parimajjasi
COMMENT
Gahanaṃ: ‘a thicket [of defilements].’ Commentary: rāgādikilesagahanaṃ.
A skinny man wearing rag-robes, strewn with veins, meditating in the woods unaccompanied [by craving], he is what I call a Brahman.
Paṃsukūladharaṃ jantuṃ kisaṃ dhamanisanthataṃ
Ekaṃ vanasmiṃ jhāyantaṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Ekaṃ: ‘unaccompanied [by craving].’ The commentary misses the significance of eka as shown in this quote:
• Craving is his partner, and he has abandoned it; therefore he is called ‘one living unaccompanied.’
☸ Taṇhā hissa dutiyā sāssa pahīnā tasmā ekavihārī ti vuccatī ti (S.4.37).
I do not call one a Brahman due to one’s birth from a particular womb, or due to having arisen from a particular mother. If he is attached to the perception of existence, [one who nonetheless regards himself a Brahman] is simply a snob. But one who is liberated from the perception of existence, free of grasping, he is what I call a Brahman.
Na cāhaṃ brāhmaṇaṃ brūmi yonijaṃ mattisambhavaṃ
Bhovādi nāma so hoti sace hoti sakiñcano
Akiñcanaṃ anādānaṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Bhovādi nāma so hoti: ‘he is simply a snob.’ PED (sv Bho) says the phrase implies ‘some superiority,’ and is a ‘name given to the brahman, as proud of his birth.’
COMMENT
Sakiñcano... Akiñcanaṃ: ‘he is attached to the perception of existence... one who is liberated from the perception of existence.’ See IGPT sv Ākiñcañña.
He who has severed every tie to individual existence is truly free of agitation. He has overcome the bonds [to individual existence]. He is emancipated [from individual existence]. He is what I call a Brahman.
Sabbasaṃyojanaṃ chetvā yo ve na paritassati
Saṅgātigaṃ visaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Sabbasaṃyojanaṃ: ‘every tie to individual existence.’ See IGPT sv Saṃyojana.
COMMENT
Ve na paritassati: ‘is truly free of agitation.’ See IGPT sv Paritassati.
COMMENT
Saṅgā: ‘bonds [to individual existence].’ See IGPT sv Saṅga.
COMMENT
Visaṃyuttaṃ: ‘emancipated [from individual existence].’ See IGPT sv Saṃyutta.
[Whoever] has cut the strap [of anger], the thong [of craving], the cord [of attachment to dogmatic views], together with the bridle [of the seven unwholesome proclivities]; and lifted the barrier [of uninsightfulness into reality], and is enlightened, he is what I call a Brahman.
Chetvā naddhiṃ varattañca sandānaṃ sahanukkamaṃ
Ukkhittapalighaṃ buddhaṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Naddhiṃ: ‘the strap [of anger].’ Commentary: kodhaṃ.
COMMENT
Varattañca: ‘the thong [of craving].’ Commentary: taṇhaṃ.
COMMENT
Sahanukkamaṃ: ‘together with the bridle [of the seven unwholesome proclivities].’ Commentary: anusayā.
COMMENT
Sandānaṃ: ‘the cord [of attachment to dogmatic views].’ Commentary: dvāsaṭṭhidiṭṭhisandānaṃ, i.e. the sixty-two dogmatic views of the Brahmajāla Sutta.
COMMENT
Ukkhittapalighaṃ: ‘lifted the barrier [of uninsightfulness into reality].’ Commentary: avijjāpalighassa ukkhittattā. The parenthesis is further justified by the definition: Kathañca bhikkhave bhikkhu ukkhittapaligho hoti? Idha bhikkhave bhikkhuno avijjā pahīnā hoti (M.1.139). See IGPT sv Avijjā.
He who, without hatred, endures abuse, punishment, and imprisonment, whose patience is his strength and powerful army, he is what I call a Brahman.
Akkosaṃ vadhabandhañca aduṭṭho yo titikkhati
Khantibalaṃ balānīkaṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Aduṭṭho: ‘without hatred,’ pp. of dussati. On the two roots, see PED sv Dosa1 and Dosa2. Although Norman here translates ‘[although he] has committed no offence,’ in Sn.v.623 he says ‘without hatred.’ A similar issue is seen in verse 125.
COMMENT
Vadha: ‘punishment.’ See IGPT sv Vadhati.
One who is not ill-tempered, who is [perfect in noble] observances and practices, who is free of conceit, inwardly tamed, and bears his final body, he is what I call a Brahman.
Akkodhanaṃ vatavantaṃ sīlavantaṃ anussadaṃ
Dantaṃ antimasarīraṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Vatavantaṃ sīlavantaṃ: ‘[perfect in noble] observances and practices.’ We take vatavantaṃ sīlavantaṃ as sīlabbatasampannaṃ. Norman translates literally ‘has taken a vow, is virtuous.’ But the commentary considers that perfection is implied: Vatantan ti dhutavatena samannāgataṃ catupārisuddhisīlena sīlavantaṃ. Also consider:
• A resident bhikkhu is not to be esteemed (āvāsiko bhikkhu abhāvanīyo hoti) if he is imperfect in behaviour and in the practice of observances;
☸ Na ākappasampanno hoti na vattasampanno (A.3.261).
• A bhikkhu is virtuous, abides restrained [in conduct] within the constraints of the rules of discipline. He is perfect in conduct and sphere of personal application, seeing danger in the slightest wrongdoing.
☸ bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī (A.4.352).
Whoever does not cleave to sensuous pleasures as water does not cleave to a lotus leaf, or as a mustard seed does not cleave to the tip of an arrow, he is what I call a Brahman.
Vāri pokkharapatte va āraggeriva sāsapo
Yo na limpati kāmesu tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Limpati: ‘cleave.’ See IGPT sv Limpati.
He who in this world discerns in himself the destruction of suffering, whose burden [of the five grasped aggregates] is laid down, who is emancipated [from individual existence], he is what I call a Brahman.
Yo dukkhassa pajānāti idheva khayamattano
Pannabhāraṃ visaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Pannabhāraṃ: ‘whose burden [of the five grasped aggregates] is laid down.’
• And what is the burden? The five grasped aggregates, one should reply
☸ Katamo ca bhikkhave bhāro pañcupādānakkhandhātissa vacanīyaṃ (S.3.26).
One of profound wisdom, who is intelligent, knowledgeable about what is the Path and what is not the Path, and who has attained the supreme goal, he is what I call a Brahman.
Gambhīrapaññaṃ medhāviṃ maggāmaggassa kovidaṃ
Uttamatthaṃ anuppattaṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Kovidaṃ: ‘knowledgeable.’ See IGPT sv Kovida.
One who remains aloof from householders and ascetics alike, who roams about homeless [free of attachment to the five aggregates], and is of few needs, he is what I call a Brahman.
Asaṃsaṭṭhaṃ gahaṭṭhehi anāgārehi cūbhayaṃ
Anokasāriṃ appicchaṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Anokasāriṃ: ‘roams about homeless [free of attachment to the five aggregates].’ Anokasārī is defined thus:
• The fondness, attachment, spiritually fettering delight, craving, clinging, grasping, obstinate adherence, stubborn attachment, and identification in regards to [the five aggregates]: these have been abandoned by the Perfect One, chopped down at the root, completely and irreversibly destroyed, never to arise again in future. Therefore the Perfect One is called one who roams about homeless.
☸ Rūpadhātuyā kho gahapati yo chando yo rāgo yā nandi yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvakatā āyatiṃ anuppādadhammā. Tasmā tathāgato anokasārī ti vuccati (S.3.10).
Whoever, having renounced violence towards creatures whether timid or mettlesome, neither kills nor causes to kill, he is what I call a Brahman.
Nidhāya daṇḍaṃ bhūtesu tasesu thāvaresu ca
Yo na hanti na ghāteti tamahaṃ brūmi brāhmaṇaṃ
One who is unhostile amidst the hostile, inwardly at peace amidst the violent, free of grasping amidst the grasping, he is what I call a Brahman.
Aviruddhaṃ viruddhesu attadaṇḍesu nibbutaṃ
Sādānesu anādānaṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Aviruddhaṃ viruddhesu: ‘unhostile amidst the hostile.’ See IGPT sv Viruddha.
COMMENT
Nibbutaṃ: ‘inwardly at peace.’ See IGPT sv Nibbāna.
He whose attachment, hatred, conceit, and denigration have fallen away like mustard seeds from the tip of an arrow, he is what I call a Brahman.
Yassa rāgo ca doso ca māno makkho ca pātito
Sāsaporiva āraggā tamahaṃ brūmi brāhmaṇaṃ
Whoever utters speech that is gentle, illuminating, true, and offensive to none, he is what I call a Brahman.
Akakkasaṃ viññāpaniṃ giraṃ saccaṃ udīraye
Yāya nābhisaje kañci tamahaṃ brūmi brāhmaṇaṃ
Whoever here in the world does not take what is not given, be it long or short, small or large, fair or foul, he is what I call a Brahman.
Yodha dīghaṃ va rassaṃ vā aṇuṃthūlaṃ subhāsubhaṃ
Loke adinnaṃ nādiyati tamahaṃ brūmi brāhmaṇaṃ
He in whom there are no expectations [for anything] in either this world or the world beyond, who is free of expectations, emancipated [from individual existence], he is what I call a Brahman.
Āsā yassa na vijjanti asmiṃ loke paramhi ca
Nirāsayaṃ visaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Āsā: ‘expectations [for anything].’ See IGPT sv Āsā.
COMMENT
Visaṃyuttaṃ: ‘emancipated [from individual existence].’ See IGPT sv Saṃyutta.
He in whom no states of clinging are found, who is free of uncertainty [about the excellence of the teaching] on account of his knowledge [of things according to reality], who has attained and realised the Deathless, he is what I call a Brahman.
Yassālayā na vijjanti aññāya akathaṅkathī
Amatogadhaṃ anuppattaṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Ālayā: ‘states of clinging.’ See IGPT sv Anālaya.
COMMENT
Akathaṅkathī: ‘free of uncertainty [about the excellence of the teaching].’ See IGPT sv Vicikicchā.
COMMENT
Aññāya: ‘knowledge [of things according to reality].’ See IGPT sv Aññā.
COMMENT
Amatogadhaṃ anuppattaṃ: ‘attained and realised the Deathless.’ Commentary: amataṃ nibbānaṃ ogahetvā anuppattaṃ.
He in this world who has gone beyond both meritorious and demeritorious [conduct], transcended bondage [to individual existence], and who is free of grief, free of spiritual defilement, and who is spiritually purified, he is what I call a Brahman.
Yodha puññañca pāpañca ubho saṅgaṃ upaccagā
Asokaṃ virajaṃ suddhaṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Puññañca pāpañca ubho: ‘both meritorious and demeritorious [conduct].’ See IGPT sv Pāpaka and Kamma. The arahant does not undertake karmically consequential conduct:
• What do you think, bhikkhus: can a bhikkhu whose āsavas are destroyed (khīṇāsavo bhikkhu) undertake a karmically consequential deed that is meritorious, demeritorious, or karmically neutral? No, bhante
☸ puññābhisaṅkhāraṃ vā abhisaṅkhareyya apuññābhisaṅkhāraṃ vā abhisaṅkhareyya āneñjābhisaṅkhāraṃ vā abhisaṅkhareyyā ti (S.2.83).
COMMENT
Saṅga: ‘bondage [to individual existence].’ See IGPT sv Saṅga.
[One whose mind is] as stainless as the moon, purified, serene, and free of impurity; one whose spiritually fettering delight in individual existence is destroyed, he is what I call a Brahman.
Candaṃ va vimalaṃ suddhaṃ vippasannamanāvilaṃ
Nandibhavaparikkhīṇaṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Anāvilaṃ: ‘free of impurity.’ See IGPT sv Āvila.
COMMENT
Nandi: ‘spiritually fettering delight.’ See IGPT sv Nandi.
Whoever has overcome this obstacle [to the development of good spiritual qualities, i.e. greed], this difficult road [of spiritual defilement], the round of birth and death, undiscernment of reality, crossed [to the Far Shore], reached the Far Shore, being one who is meditative, imperturbable, not uncertain [about the excellence of the teaching], one who has realised the Untroubled through being without grasping, he is what I call a Brahman.
Yo imaṃ palipathaṃ duggaṃ saṃsāraṃ mohamaccagā
Tiṇṇo pāragato jhāyī anejo akathaṅkathī
Anupādāya nibbuto tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Palipathaṃ: ‘obstacle [to the development of good spiritual qualities, i.e. greed].’ Compare:
1) Commentary: rāgapalipathañceva
2) Greed is the obstacle to [the development of] good spiritual qualities.
☸ lobho dhammānaṃ paripantho (S.1.43).
COMMENT
Duggaṃ: ‘difficult road [of spiritual defilement].’ Commentary: kilesaduggañca. Dugga also occurs in verse 327.
COMMENT
Moha: ‘undiscernment of reality.’ See IGPT sv Moha.
COMMENT
Tiṇṇo: ‘crossed to the Far Shore.’ See IGPT sv Tarati.
COMMENT
Anejo: ‘imperturbable.’ See IGPT sv Ejā.
COMMENT
Akathaṅkathī: ‘not uncertain [about the excellence of the teaching].’ See IGPT sv Vicikicchā.
COMMENT
Nibbuto: ‘realised the Untroubled.’ See IGPT sv Nibbāna.
Whichever homeless one, having abandoned sensuous pleasure in this world, should fulfil the ideals of religious asceticism, and for whom individual existence in the sensuous plane of existence is destroyed, he is what I call a Brahman.
Yodha kāme pahatvāna anāgāro paribbaje
Kāmabhavaparikkhīṇaṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Paribbaje: ‘should fulfil the ideals of religious asceticism.’ See IGPT sv Paribbajati.
COMMENT
Kāmabhavaparikkhīṇaṃ: ‘individual existence in the sensuous plane of existence is destroyed.’ This implies non-returnership (na punāyanti imaṃ lokaṃ, It.1). See IGPT sv Kāma.
Whichever homeless one, having abandoned sensuous pleasure in this world, should fulfil the ideals of religious asceticism, and for whom craving and individual existence are destroyed, he is what I call a Brahman.
Yodha taṇhaṃ pahatvāna anāgāro paribbaje
Taṇhābhavaparikkhīṇaṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Bhava: ‘individual existence.‘ See IGPT sv Bhava.
He who, having abandoned the bondage to renewed states of human existence, has transcended the bondage to renewed states of divine existence, he is emancipated from all bondage [to individual existence]. He is what I call a Brahman.
Hitvā mānusakaṃ yogaṃ dibbaṃ yogaṃ upaccagā
Sabbayogavisaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Yoga: ‘bondage [to individual existence].’ See IGPT sv Yoga.
One who has abandoned both sensuous delight and disgruntlement [with the celibate life], who is freed from inward distress, free of attachment, who has transcended the whole world [of phenomena], a Hero, he is what I call a Brahman.
Hitvā ratiñca aratiñca sītibhūtaṃ nirupadhiṃ
Sabbalokābhibhuṃ vīraṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Ratiñca aratiñca: ‘sensuous delight and disgruntlement [with the celibate life].’ See IGPT sv Rati.
COMMENT
Sītibhūtaṃ: ‘freed from inward distress.’ See IGPT sv Sītibhūta.
COMMENT
Nirupadhiṃ: ‘free of attachment.’ See IGPT sv Upadhi.
COMMENT
Sabbalokābhibhuṃ: ‘transcended the whole world [of phenomena].’ See IGPT sv Abhibhū. Definition:
• ‘Whatever is destined to decay is called ‘the world [of phenomena]’ in the [terminology of the] Noble One’s training system.
☸ Yaṃ kho ānanda palokadhammaṃ ayaṃ vuccati ariyassa vinaye loko (S.4.53).
One who knows the death and rebirth of beings, who is liberated [from individual existence] in every respect, who is a Sublime One, a Buddha, he is what I call a Brahman.
Cutiṃ yo vedi sattānaṃ upapattiñca sabbaso
Asattaṃ sugataṃ buddhaṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Asattaṃ: ‘liberated [from individual existence].’ See IGPT sv Saṅga.
He whose afterlife destiny neither devas, heavenly musicians, nor humans know, an arahant with perceptually obscuring states destroyed, he is what I call a Brahman.
Yassa gatiṃ na jānanti devā gandhabbamānusā
Khīṇāsavaṃ arahantaṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Gatiṃ: ‘afterlife destiny.’ What happens to the arahant after death is one of the unexplained issues of Buddhism (avyākatavatthū, A.4.68-70).
COMMENT
Khīṇāsavaṃ: ‘perceptually obscuring states destroyed.’ See IGPT sv Āsava.
A person for whom there is [nowhere] anything at all in either the past, the future, or the present, who is liberated from the perception of existence, free of grasping, he is what I call a Brahman.
Yassa pure ca pacchā ca majjhe ca natthi kiñcanaṃ
Akiñcanaṃ anādānaṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Natthi kiñcanaṃ: ‘[nowhere] anything at all.’ See IGPT sv Ākiñcañña.
COMMENT
Akiñcanaṃ: ‘liberated from the perception of existence.’ See IGPT sv Ākiñcañña.
One who is a Great Being, a most excellent and victorious Hero, a great seer, imperturbable, spiritually cleansed, enlightened, he is what I call a Brahman.
Usabhaṃ pavaraṃ vīraṃ mahesiṃ vijitāvinaṃ
Anejaṃ nahātakaṃ buddhaṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Usabhaṃ: ‘a Great Being.’ ‘Bull’ being uncomplimentary, we substitute ‘Great Being’ (nāga) in accordance with this quote:
• When people see a bullock with a great massive body they say ‘A great being! What a great being!’
☸ Goṇampi kho udāyi mahantaṃ brūhantaṃ kāyupapannaṃ jano disvā evamāha nāgo vata bho nāgo ti (A.3.345).
COMMENT
Anejaṃ: ‘imperturbable.’ See IGPT sv Ejā.
COMMENT
Nahātakaṃ: ‘spiritually cleansed.’ See IGPT sv Nahātaka.
One who knows his past lives, who sees heaven and the plane of sub-human existence, and has attained the destruction of birth, is a sage who has achieved supernormal attainments. Being one who has attained complete perfection [of transcendent insight], he is what I call a Brahman.
Pubbenivāsaṃ yo vedi saggāpāyañca passati
Atho jātikkhayaṃ patto abhiññā vosito muni
Sabbavositavosānaṃ tamahaṃ brūmi brāhmaṇaṃ
COMMENT
Abhiññā: ‘supernormal attainments.’ There are six of these. The three important ones mentioned here are called the three final knowledges (tisso vijjā). See IGPT sv Abhijānāti and Tevijja.
COMMENT
Vosānaṃ: ‘perfection [of transcendent insight].’ Parenthesising abhiññā from this quote:
• Many of my disciples abide in this way having reached the consummation and perfection of transcendent insight
☸ tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti (M.2.14).