Translator: Varado Bhikkhu
I have based this translation on the Pāli of the Vipassana Research Institute Chaṭṭha Saṅgāyana version (www. vri.dhamma.org), and the Dhammapada, A New Edition, edited by Ānandajoti Bhikkhu. I have usually accepted K.R. Norman’s suggested amendments, although I have usually uncorrected metrically corrected text.
• BDPPN: Buddhist Dictionary of Pāli Proper Names by Malalasekara (Pāli Text Society, 1937-8).
• DOP: A Dictionary of Pāli, Part 1 by M. Cone (Pāli Text Society, 2001).
• IGPT: Illustrated Glossary of Pāli Terms by Varado Bhikkhu
• PED: Pāli-English Dictionary by T.W. Rhys Davids & W. Stede (Pāli Text Society).
• PGPL: A Practical Grammar of the Pāli Language by C. Duroiselle (Buddha Dharma Education Association, 1997).
• Ānandajoti Bhikkhu: Ancient Buddhist Texts, www. ancient-buddhist-texts.net
• Bodhi Bhikkhu: Middle Length Discourses of the Buddha (Wisdom, 1995); Connected Discourses of the Buddha (Wisdom, 2000); Numerical Discourses of the Buddha (Wisdom, 2012).
• Cone: A Dictionary of Pāli Part 1 (Pāli Text Society, 2001).
• Duroiselle: A Practical Grammar of the Pāli Language, Buddha Dharma Education Association, 1997.
• Geiger W., A Pāli Grammar (Pāli Text Society 1994)
• Horner I.B.: Books of Discipline (Pāli Text Society, 1938-1952); Middle Length Sayings (Pāli Text Society, 1954-1959).
• Malalasekara: Buddhist Dictionary of Pāli Proper Names (Pāli Text Society, 1937-8).
• Norman K.R.: Group of Discourses (Pāli Text Society, 2006).
• Norman K.R.: The Elders’ Verses 1 (Pāli Text Society, 2007).
• Norman K.R.: The Elders’ Verses 2 (Pāli Text Society, 2007).
• Ñāṇatusita: Declension and Conjugation Tables (2005).
• Rhys Davids & Stede: Pāli-English Dictionary (Pāli Text Society).
• Rozehnal, Miroslav: Dhammapada, previously available at http: //ccbs.ntu.edu.tw/PALI/
• Varado Bhikkhu: Illustrated Glossary of Pāli Terms (2017).
• Warder A.K., Introduction to Pāli (Pāli Text Society 2001)
The phenomena [of suffering and happiness] are preceded by [states of] mind. [States of] mind are their leader. They are brought about by [states of] mind. If one acts or speaks with a defiled mind, suffering thence follows one as surely as the cartwheel follows the foot of the ox.
Manopubbaṅgamā dhammā manoseṭṭhā manomayā
Manasā ce paduṭṭhena bhāsati vā karoti vā
Tato naṃ dukkhamanveti cakkaṃ va vahato padaṃ
COMMENT
Dhammā: ‘The phenomena [of suffering and happiness].’ Dhammā in pāda a is linked to dukkha and sukha in pāda e of verses 1 and 2.
COMMENT
Mano: ‘[states of] mind.’ Mano is linked in this verse to Manasā ce paduṭṭhena, and to Manasā ce pasannena in verse 2. Commentary: Paduṭṭhenāti āgantukehi abhijjhādīhi dosehi paduṭṭhena. Commentary to verse 2: Pasannenāti anabhijjhādīhi guṇehi pasannena.
The phenomena [of suffering and happiness] are preceded by [states of] mind. [States of] mind are their leader. They are brought about by [states of] mind. If one speaks or acts with a pure mind, happiness thence follows one as surely as one’s never-departing shadow
Manopubbaṅgamā dhammā manoseṭṭhā manomayā
Manasā ce pasannena bhāsati vā karoti vā
Tato naṃ sukhamanveti chāyā va anapāyinī
‘He insulted me.’ ‘He assaulted me.’ ‘He vanquished me.’ ‘He stole from me.’ For those who nurse these [ideas], their unfriendliness [towards others] does not cease.
Akkocchi maṃ avadhi maṃ ajini maṃ ahāsi me
Ye ca taṃ upanayhanti veraṃ tesaṃ na sammati
COMMENT
Veraṃ: ‘unfriendliness.’ See IGPT sv Vera.
‘He insulted me.’ ‘He assaulted me.’ ‘He vanquished me.’ ‘He stole from me.’ For those who do not nurse these [ideas], their unfriendliness [towards others] ceases.
Akkocchi maṃ avadhi maṃ ajini maṃ ahāsi me
Ye taṃ na upanayhanti veraṃ tesūpasammati
Unfriendly deeds do not in any way cease in this world through unfriendliness. They cease through friendliness. This is a timeless truth.
Na hi verena verāni sammantīdha kudācanaṃ
Averena ca sammanti esa dhammo sanantano
COMMENT
Verena verāni: ‘through unfriendliness... unfriendly deeds.’ See IGPT sv Vera. The singular/plural switch has been translated as follows.
• Norman: ‘not by hatred are hatreds ever quenched.’
• Horner (M.3.154): ‘not by wrath are wrathful moods allayed’
• Bodhi (M.3.154): ‘Hatred is never allayed by further acts of hate.’
Others do not understand that we here face [the ever-present possibility of] death; but those who understand it, their quarrels cease.
Pare ca na vijānanti mayamettha yamāmase
Ye ca tattha vijānanti tato sammanti medhagā
COMMENT
Yamāmase: ‘we face [the ever-present possibility of] death.’ See IGPT sv Yamāmase.
One who abides contemplating the loveliness [of the female body], whose sense faculties are unrestrained [from grasping, through mindfulness], who is immoderate in the use of food, lazy, and slothful, Māra will crush him as wind crushes a weak tree.
Subhānupassiṃ viharantaṃ indriyesu asaṃvutaṃ
Bhojanamhi amattaññuṃ kusītaṃ hīnaviriyaṃ
Taṃ ve pasahati māro vāto rukkhaṃ va dubbalaṃ
COMMENT
Subhānupassiṃ: ‘contemplating the loveliness [of the female body].’ Commentary: iṭṭhārammaṇe mānasaṃ vissajjetvā viharantanti attho. Yo hi puggalo nimittaggāhaṃ anuvyañjanaggāhaṃ gaṇhanto nakhā sobhanā ti gaṇhāti, aṅguliyo sobhanā ti gaṇhāti hatthapādā jaṅghā ūru kaṭi udaraṃ thanā gīvā oṭṭhā dantā mukhaṃ nāsā akkhīni kaṇṇā bhamukā nalāṭaṃ kesā sobhanā ti gaṇhāti kesā lomā nakhā dantā taco sobhanā ti gaṇhāti vaṇṇo subho saṇṭhānaṃ subhanti ayaṃ subhānupassī nāma.
COMMENT
Asaṃvutaṃ: ‘unrestrained [from grasping, through mindfulness].’ See IGPT sv Saṃvara.
One who abides contemplating the unloveliness [of the body], whose sense faculties are well-restrained [from grasping, through mindfulness], who is moderate in the use of food, who has faith [in the perfection of the Perfect One’s enlightenment], who is energetically applied [to the practice], Māra will not crush him as wind does not crush a rocky mountain.
Asubhānupassiṃ viharantaṃ indriyesu susaṃvutaṃ
Bhojanamhi ca mattaññuṃ saddhaṃ āraddhaviriyaṃ
Taṃ ve nappasahati māro vāto selaṃ va pabbataṃ
COMMENT
Asubhānupassiṃ: ‘contemplating the unloveliness [of the body].’ Commentary: Asubhānupassinti dasasu asubhesu aññataraṃ asubhaṃ passantaṃ paṭikūlamanasikāre yuttaṃ kese asubhato passantaṃ lome nakhe dante tacaṃ vaṇṇaṃ saṇṭhānaṃ asubhato passantaṃ. Compare: atthi imasmiṃ kāye kesā... muttan ti. Iti imasmiṃ kāye asubhānupassī viharati (A.5.109).
COMMENT
Susaṃvutaṃ: ‘well-restrained [from grasping, through mindfulness].’ See IGPT sv Saṃvara.
COMMENT
Saddhaṃ: ‘faith [in the perfection of the Perfect One’s enlightenment].’ See IGPT sv Saddhā.
COMMENT
Āraddhaviriyaṃ: ‘energetically applied [to the practice].’ See IGPT sv Viriya.
One who is not free of spiritual impurity who wears the ochre robe, being devoid of inward taming and integrity, is not worthy of the ochre [robe].
Anikkasāvo kāsāvaṃ yo vatthaṃ paridahissati
Apeto damasaccena na so kāsāvamarahati
But one who has renounced moral impurity, who is well established in virtue, who is endowed with inward taming and integrity, is indeed worthy of the ochre [robe].
Yo ca vantakasāvassa sīlesu susamāhito
Upeto damasaccena sa ve kāsāvamarahati
COMMENT
Samāhito: ‘established.’ See IGPT sv Samāhita.
Those with wrong thought and sphere of personal application think the essence [of the religious life] is in its non-essence, and see non-essence in its essence. They do not attain its essence.
Asāre sāramatino sāre cāsāradassino
Te sāraṃ nādhigacchanti micchāsaṅkappagocarā
COMMENT
Sāra: ‘the essence [of the religious life].’
1) This religious life does not have gains, honour, and renown as its true benefit, nor perfection in virtue as its true benefit, nor perfection in inward collectedness as its true benefit, nor knowledge and vision [of things according to reality] as its true benefit. But it is this unshakeable liberation [from perceptually obscuring states] that is the supreme goal of the religious life, its essence, and conclusion.
☸ Iti kho bhikkhave nayidaṃ brahmacariyaṃ lābhasakkārasilokānisaṃsaṃ na sīlasampadānisaṃsaṃ na samādhisampadānisaṃsasaṃ na ñāṇadassanānisaṃsaṃ. Yā ca kho ayaṃ bhikkhave akuppā cetovimutti etadatthamidaṃ bhikkhave brahmacariyaṃ. Etaṃ sāraṃ. Etaṃ pariyosānanti (M.1.197).
2) Commentary: Tattha asāre sāramatino ti cattāro paccayā dasavatthukā micchādiṭṭhi... Te sāranti... sīlasāraṃ samādhisāraṃ paññāsāraṃ vimuttisāraṃ vimuttiñāṇadassanasāraṃ, i.e. contradicts quote 1.
COMMENT
Micchāsaṅkappagocarā: ‘wrong thought and sphere of personal application.’ See IGPT sv Saṅkappa. See IGPT sv Gocara. Wrong thought and sphere of personal application are defined thus:
• And what is wrong thought? Sensuous thought, unbenevolent thought, malicious thought.
☸ Kāmasaṅkappo vyāpādasaṅkappo vihiṃsāsaṅkappo ayaṃ bhikkhave micchāsaṅkappo (M.3.73).
• And what is not a bhikkhu’s own sphere of personal application but the domain of others? It is the five varieties of sensuous pleasure.
☸ Ko ca bhikkhave bhikkhuno agocaro paravisayo yadidaṃ pañcakāmaguṇā (S.5.147).
Those with right thought and sphere of personal application know the essence [of the religious life] as its essence, and its non-essence as its non-essence. They attain its essence.
Sārañca sārato ñatvā asārañca asārato
Te sāraṃ adhigacchanti sammāsaṅkappagocarā
COMMENT
Sammāsaṅkappagocarā: ‘those with right thought and sphere of personal application.’
• And what is right thought? Unsensuous thought, benevolent thought, compassionate thought.
☸ Katamo ca bhikkhave sammāsaṅkappo? Nekkhammasaṅkappo avyāpādasaṅkappo avihiṃsāsaṅkappo. Ayaṃ vuccati bhikkhave sammāsaṅkappo (D.3.312).
• And where is a bhikkhu’s sphere of personal application and ancestral haunt? It is the [contemplation of the] four bases of mindfulness.
☸ ko ca bhikkhave bhikkhuno gocaro sako pettiko visayo yadidaṃ cattāro satipaṭṭhānā (S.5.147-8).
Just as rain seeps into a poorly roofed house, likewise attachment seeps into an undeveloped mind.
Yathā agāraṃ ducchannaṃ vuṭṭhi samativijjhati
Evaṃ abhāvitaṃ cittaṃ rāgo samativijjhati
COMMENT
Rāgo: ‘attachment.’ See IGPT sv Rāga.
Just as rain does not seep into a well-roofed house, likewise attachment does not seep into a well-developed mind.
Yathā agāraṃ succhannaṃ vuṭṭhi na samativijjhati
Evaṃ subhāvitaṃ cittaṃ rāgo na samativijjhati
In this world he grieves, having passed on he grieves. The evildoer grieves in both places. He grieves, he is troubled, on considering his own immoral activities.
Idha socati pecca socati pāpakārī ubhayattha socati
So socati so vihaññati disvā kammakiliṭṭhamattano
COMMENT
Vihaññati: ‘troubled.’ See IGPT sv Vihaññati.
COMMENT
Kammakiliṭṭhamattano: ‘his own immoral activities.’
• DOP (sv Kilisati): Kiliṭṭhakamma: ‘dirty work, a defiled action, immoral activity.’
In this world he rejoices, having passed on he rejoices. One who has made merit rejoices in both places. He rejoices, he is delighted, on considering the purity of his own conduct.
Idha modati pecca modati katapuñño ubhayattha modati
So modati so pamodati disvā kammavisuddhimattano
In this world the evildoer is tormented [by regret]. Having passed on he is tormented [by the suffering of the plane of sub-human existence]. The evildoer is tormented in both places. [Thinking], ‘I have done what is demeritorious,’ he is tormented. He is further tormented on reaching the plane of misery.
Idha tappati pecca tappati pāpakārī ubhayattha tappati
Pāpaṃ me katan ti tappati bhiyyo tappati duggatiṃ gato
COMMENT
Idha tappati pecca tappati: ‘In this world he is tormented [by regret], having passed on he is tormented [by the suffering of the plane of sub-human existence].’ Commentary: Tattha idha tappatī ti idha kammatappanena domanassamattena tappati. Peccā ti paraloke pana vipākatappanena atidāruṇena apāyadukkhena tappati.
COMMENT
Pāpaṃ: ‘what is demeritorious.’ Here antonymous to puñña in verse 18. See IGPT sv Pāpaka.
In this world he rejoices, having passed on he rejoices. One who has made merit rejoices in both places. [Thinking], ‘I have done what is meritorious,’ he rejoices. He further rejoices on reaching the realm of happiness.
Idha nandati pecca nandati katapuñño ubhayattha nandati
Puññaṃ me katan ti nandati bhiyyo nandati sugatiṃ gato
Although a man much recites the scriptures, if he does not act accordingly he is negligently applied [to the practice]. He is like a cowherd counting other’s cattle. He has no share in [the life of] asceticism.
Bahumpi ce sahitaṃ bhāsamāno na takkaro hoti naro pamatto
Gopo va gāvo gaṇayaṃ paresaṃ na bhāgavā sāmaññassa hoti
COMMENT
Pamatta: ‘negligently applied [to the practice].’ See IGPT sv Appamatta.
COMMENT
Sāmaññassa: ‘[the life of] asceticism.’ Norman: ‘ascetic’s life.’ Compare:
• What is [the life of] asceticism? [The practice of] this noble eightfold path.
☸ Katamañca bhikkhave sāmaññaṃ: ayameva ariyo aṭṭhaṅgiko maggo (S.5.25).
Although [a man] little recites the scriptures; if he practises in accordance with the teaching; if he has abandoned attachment, hatred, and undiscernment of reality; if he possesses right knowledge [of things according to reality]; if his mind is liberated [from perceptually obscuring states]; not grasping anything in either this world or the world beyond; he has a share in [the life of] asceticism.
Appampi ce sahitaṃ bhāsamāno dhammassa hoti anudhammacārī
Rāgañca dosañca pahāya mohaṃ sammappajāno suvimuttacitto
Anupādiyāno idha vā huraṃ vā sa bhāgavā sāmaññassa hoti
COMMENT
Sammappajāno: ‘right knowledge [of things according to reality].’ We parenthesise sammappajāno as we do sammāñāṇaṃ, which we also call right knowledge [of things according to reality]. See IGPT sv Ñāṇa. Certainly some parenthesis is needed to provide an object. The commentary says parijānitabbe dhamme parijānanto.
COMMENT
Suvimuttacitto: ‘mind is liberated [from perceptually obscuring states].’ See IGPT sv Vimutta.
Diligence [in the practice] is the path to the Deathless. Negligence [in the practice] is the path to death. Those who are diligently applied [to the practice] do not die. Those who are negligently applied [to the practice] are as if already dead.
Appamādo amatapadaṃ pamādo maccuno padaṃ
Appamattā na mīyanti ye pamattā yathā matā
COMMENT
Appamādo: ‘diligence [in the practice].’ See IGPT sv Appamatta.
The wise, recognising this special quality of diligence, rejoice in it, taking delight in the Noble People’s sphere of personal application.
Etaṃ visesato ñatvā appamādamhi paṇḍitā
Appamāde pamodanti ariyānaṃ gocare ratā
COMMENT
Ñatvā: ‘recognising.’ See IGPT sv Ñatvā.
COMMENT
Gocare: ‘sphere of personal application.’ See IGPT sv Gocara.
Wise people, those who meditate perseveringly, who constantly and resolutely apply themselves [to the practice], they reach the Untroubled, the unsurpassed safety from [the danger of] bondage [to individual existence].
Te jhāyino sātatikā niccaṃ daḷhaparakkamā
Phusanti dhīrā nibbānaṃ yogakkhemaṃ anuttaraṃ
COMMENT
Parakkamā: ‘apply themselves [to the practice].’ See IGPT sv Parakkama.
COMMENT
Yogakkhemaṃ: ‘unsurpassed safety from [the danger of] bondage [to individual existence].’ See IGPT sv Yogakkhema.
COMMENT
Nibbānaṃ: ‘the Untroubled.’ See IGPT sv Nibbāna.
COMMENT
Jhāyino: ‘those who meditate.’ See IGPT sv Jhāyati.
One who is energetically applied [to the practice], who is mindful, pure in conduct, who behaves carefully [in accordance with the teaching], who is restrained [in conduct], living righteously, who is diligently applied [to the practice], his glory grows.
Uṭṭhānavato satimato sucikammassa nisammakārino
Saṃyatassa ca dhammajīvino appamattassa yasobhivaḍḍhati
COMMENT
Uṭṭhānavato: ‘one who is energetically applied [to the practice].’ Commentary: uṭṭhānavato ti uṭṭhānaviriyavantassa. We treat it as a synonym of āraddhaviriyo. See IGPT sv Viriya.
COMMENT
Nisammakārino: ‘who behaves carefully [in accordance with the teaching].’ Parenthesis from this quote:
• The wise and diligent man who associates with such a person, by carefully practising in accordance with the teaching as a matter of vital concern, he becomes knowledgeable, astute, and intelligent.
☸ Tadaṭṭhikatvāna nisamma dhīro dhammānudhammaṃ paṭipajjamāno
Viññū vibhāvī nipuṇo ca hoti yo tādisaṃ bhajati appamatto (Sn.v.317).
COMMENT
Saṃyatassa: ‘restrained [in conduct].’ Commentary: Saṃyatassā ti kāyādīhi saṃyatassa.
COMMENT
Appamattassa: ‘diligently applied [to the practice].’ See IGPT sv Appamatta.
COMMENT
Yaso: ‘glory.’ See IGPT sv Yasa.
Through exertion and diligence [in the practice], restraint [in conduct], and inward taming, a wise man should make an Island which the flood [of suffering] does not overwhelm.
Uṭṭhānenappamādena saṃyamena damena ca
Dīpaṃ kayirātha medhāvī yaṃ ogho nābhikīrati
COMMENT
Appamāda: ‘diligence [in the practice].’ See IGPT sv Appamatta.
COMMENT
Saṃyamena: ‘restrained [in conduct].’ Commentary to Sn.v.655: Saṃyamenā ti sīlena.
COMMENT
Dīpaṃ: ‘Island.’ Commentary: arahattaphalaṃ dīpaṃ.
COMMENT
Ogha: ‘the flood [of suffering].’ See IGPT sv Ogha. Commentary: Yaṃ ogho nābhikīratīti yaṃ catubbidhopi kilesogho abhikirituṃ viddhaṃsetuṃ na sakkoti. PED (sv Ogha) says: ‘The 5th century commentators persist in the error of explaining the old word ogha, used in the singular, as referring to the four āsavas.’
Fools and unintelligent people apply themselves negligently [to the practice]. A wise man fosters diligence [in the practice] as his greatest wealth.
Pamādamanuyuñjanti bālā dummedhino janā
Appamādañca medhāvī dhanaṃ seṭṭhaṃ va rakkhati
COMMENT
Rakkhati: ‘fosters.’ See IGPT sv Rakkhati.
Do not apply yourself negligently [to the practice]. Do not be on intimate terms with sensuous delight. The diligent, meditative person indeed attains happiness supreme.
Mā pamādamanuyuñjetha mā kāmaratisanthavaṃ
Appamatto hi jhāyanto pappoti vipulaṃ sukhaṃ
When the wise man expels negligence [in the practice] by means of diligence [in the practice], having mounted the palace of wisdom, free of grief he ponders the grieving world. The wise man ponders fools like one who stands on a mountain ponders those standing on the land below.
Pamādaṃ appamādena yadā nudati paṇḍito
Paññāpāsādamāruyha asoko sokiniṃ pajaṃ
Pabbataṭṭho va bhummaṭṭhe dhīro bāle avekkhati
Diligently applied [to the practice] amidst those who are negligently applied [to the practice]; leaving them behind, the one of great wisdom, [spiritually] wide awake amidst sleepers, forges ahead, like a swift horse leaves behind a weak jade.
Appamatto pamattesu suttesu bahujāgaro
Abalassaṃ va sīghasso hitvā yāti sumedhaso
Through diligence [in the practice] Maghavā attained supremacy amongst the devas. [Buddhas] praise diligence [in the practice]. Negligence [in the practice] is ever criticised.
Appamādena maghavā devānaṃ seṭṭhataṃ gato
Appamādaṃ pasaṃsanti pamādo garahito sadā
COMMENT
Pasaṃsanti: ‘[Buddhas] praise.’ Commentary: Pasaṃsantī ti buddhādayo paṇḍitā appamādameva thomenti vaṇṇayanti.
COMMENT
Sakka, Lord of the Devas, was known as Maghavā due to being previously a man called Magha:
☸ Sakko bhikkhave devānamindo pubbe manussabhūto samāno magho nāma māṇavo ahosi. Tasmā maghavā ti vuccati (S.1.229).
COMMENT
Appamādena: ‘Through diligence [in the practice].’ The seven practices that led to Magha becoming Sakka are listed in the Vatapada Sutta:
☸ Sakkassa bhikkhave devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṃ yesaṃ samādinnattā sakko sakkattaṃ ajjhagā. Katamāni satta vatapadāni? Yāvajīvaṃ mātāpettibharo assaṃ. Yāvajīvaṃ kulejeṭṭhāpacāyī assaṃ. Yāvajīvaṃ saṇhavāco assaṃ yāvajīvaṃ apisuṇavāco assaṃ. Yāvajīvaṃ vigatamalamaccherena cetasā agāraṃ ajjhāvaseyyaṃ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Yāvajīvaṃ saccavāco assaṃ. Yāvajīvaṃ akkodhano assaṃ. Sacepi me kodho uppajjeyya khippameva naṃ paṭivineyyanti (S.1.228).
A bhikkhu who takes delight in diligence [in the practice] and sees danger in negligence [in the practice], advances like fire, burning up his ties to individual existence, weak or strong.
Appamādarato bhikkhu pamāde bhayadassivā
Saṃyojanaṃ aṇuṃthūlaṃ ḍahaṃ aggīva gacchati
COMMENT
Bhayadassivā means ‘seeing something to be afraid of,’ i.e. seeing danger, says Norman.
COMMENT
Saṃyojanaṃ: ‘ties to individual existence.’ See IGPT sv Saṃyojana.
COMMENT
Aṇuṃthūlaṃ: ‘weak or strong.’ Commentary: Aṇuṃthūlan ti mahantañca khuddakañca.
A bhikkhu who takes delight in diligence [in the practice] and sees danger in negligence [in the practice], is incapable of falling away [from spiritually wholesome factors]. He is close to the Untroubled.
Appamādarato bhikkhu pamāde bhayadassivā
Abhabbo parihānāya nibbānasseva santike
COMMENT
Parihānāya: ‘falling away [from spiritually wholesome factors].’ Parenthesis from this quote:
• He should understand this thus: ‘I am falling away from spiritually wholesome factors. For this has been called falling away by the Blessed One.’
☸ Veditabbametaṃ bhikkhave bhikkhunā parihāyāmi kusalehi dhammehi parihānaṃ hetaṃ vuttaṃ bhagavatā ti (S.4.76).
Like a fletcher straightens an arrow, the wise man straightens up his unsteady, fluttery mind, which is hard to supervise, hard to restrain.
Phandanaṃ capalaṃ cittaṃ durakkhaṃ dunnivārayaṃ
Ujuṃ karoti medhāvī usukāro va tejanaṃ
COMMENT
Ujuṃ karoti: ‘straighten, straighten up.’ See IGPT sv Uju.
COMMENT
Durakkhaṃ: ‘supervise.’ See IGPT sv Rakkhati
COMMENT
Phandanaṃ: ‘unsteady.’ See IGPT sv Phandana
COMMENT
Capalaṃ: ‘fluttery.’ See IGPT sv Capala
Like a fish removed from its watery abode and thrown onto dry land, the mind flutters about in order to escape Māra’s dominion.
Vārijo va thale khitto okamokato ubbhato
Pariphandatidaṃ cittaṃ māradheyyaṃ pahātave
COMMENT
Oka: ‘watery.’ Commentary: udakaṃ okaṃ.
COMMENT
Pariphandati: ‘flutter about.’ See IGPT sv Phandana.
COMMENT
Pahātave: an infinitive of purpose, says Norman.
Good is the taming of the mind, which is unruly, flighty, darting wherever it wishes. A mind that is tamed brings happiness.
Dunniggahassa lahuno yatthakāmanipātino
Cittassa damatho sādhu cittaṃ dantaṃ sukhāvahaṃ
The mind is very hard to discern, very subtle, darting wherever it wishes. The wise man should guard it [with mindfulness]. A mind that is guarded [by mindfulness] brings happiness.
Sududdasaṃ sunipuṇaṃ yatthakāmanipātinaṃ
Cittaṃ rakkhetha medhāvī cittaṃ guttaṃ sukhāvahaṃ
COMMENT
Rakkhetha: ‘supervise it [with mindfulness].’ See IGPT sv Rakkhati.
COMMENT
Guttaṃ: ‘guarded [by mindfulness].’ See IGPT sv Gutta.
The mind, travelling far, wandering alone, incorporeal, lying in the inner recesses of the heart: those who restrain it will be delivered from Māra’s bond [that binds one to renewed states of individual existence].
Dūraṅgamaṃ ekacaraṃ asarīraṃ guhāsayaṃ
Ye cittaṃ saṃyamessanti mokkhanti mārabandhanā
COMMENT
Guhāsayaṃ: ‘lying in the inner recesses of the heart.’ PED gives the usual meanings for guhā (‘a hiding place, a cave, cavern’) but also ‘the shelter of the heart.’ Guhā is found in a similar sense at A.4.98:
• Death’s snare (i.e. anger, kodha) lying in the inner recesses of the heart.
☸ maccupāso guhāsayo (A.4.98).
COMMENT
Mārabandhanā: ‘Māra’s bond [that binds one to renewed states of individual existence].’ Māra’s bond means bondage to individual existence:
• Having overcome Māra’s tie [that ties one to renewed states of individual existence], they do not come to renewed states of individual existence
☸ Abhibhuyya mārasaṃyogaṃ nāgacchanti punabbhavan ti (Sn.v.733).
Māra’s bond means thinking in personal terms:
• By thinking in personal terms one is held captive by Māra. By not thinking in personal terms one is freed from the Maleficent One.
☸ maññamāno kho bhikkhave baddho Mārassa amaññamāno mutto pāpimato (S.4.202).
For one whose mind is unsettled, who does not understand the teaching, whose faith [in the perfection of the Perfect One’s enlightenment] is unsteady, his wisdom is not perfected.
Anavaṭṭhitacittassa saddhammaṃ avijānato
Pariplavapasādassa paññā na paripūrati
COMMENT
Pasāda: ‘faith [in the perfection of the Perfect One’s enlightenment].’ See IGPT sv Pasīdati.
For one who is free of lust, free of hatred, who has abandoned meritorious and demeritorious [conduct], and who is [devoted to] wakefulness, there is no danger [of spiritual defilement].
Anavassutacittassa ananvāhatacetaso
Puññapāpapahīnassa natthi jāgarato bhayaṃ
COMMENT
Anavassuta: ‘free of lust.’ See IGPT sv Avassuta. Commentary: Anavassutacittassā ti rāgena atintacittassa.
• Filled with lust means: lustful, full of longing, emotionally bound.
☸ Avassutā nāma: sārattā apekkhavatī paṭibaddhacittā (Vin.4.214).
COMMENT
Ananvāhatacetaso: ‘free of hatred.’ Commentary: Ananvāhatacetaso ti āhatacitto khilajāto ti āgataṭṭhāne dosena cittassa pahatabhāvo vutto idha pana dosena appaṭihatacittassā ti attho.
• ‘Full of hatred, hateful’ means angry, displeased, displeased, aggressive, and hardhearted
☸ Duṭṭho doso ti kupito anattamano anabhiraddho āhatacitto khilajāto (Vin.3.163).
COMMENT
Jāgarato: ‘[devoted to] wakefulness.’
1) Commentary: jāgaradhammehi samannāgatattā jāgaro nāma.
2) Kathañca bhikkhave bhikkhu jāgariyaṃ anuyutto hoti: idha bhikkhave bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti... Evaṃ kho bhikkhave bhikkhu jāgariyaṃ anuyutto hoti (A.2.40).
COMMENT
Puññapāpapahīnassa: ‘abandoned 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 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
Natthi bhayaṃ: ‘no danger [of spiritual defilement].’ Commentary: kilesabhayaṃ.
Knowing this [wretched human] body is [fragile] like a clay pot, having made this mind [powerful] like a city, battle Māra with the weapon of penetrative discernment. One should guard the victory. One should be free of attachment.
Kumbhūpamaṃ kāyamimaṃ viditvā nagarūpamaṃ cittamidaṃ ṭhapetvā
Yodhetha māraṃ paññāvudhena jitañca rakkhe anivesano siyā
COMMENT
Kāyamimaṃ: ‘this [wretched human] body.’ See IGPT sv Imaṃ kāyaṃ.
COMMENT
Kumbhūpamaṃ: ‘[fragile] like a clay pot.’ Commentary: kumbhūpaman ti abaladubbalaṭṭhena anaddhaniyatāvakālikaṭṭhena.
COMMENT
Nagarūpamaṃ: ‘[powerful] like a city.’ Commentary: nagaraṃ nāma bahiddhā thiraṃ hoti.
COMMENT
Paññā: ‘penetrative discernment.’ See IGPT sv Pajānāti.
Not long, indeed, till it will rest, this [wretched human] body here, beneath the clod, discarded, void of consciousness, like a useless block of wood.
Aciraṃ vatayaṃ kāyo paṭhaviṃ adhisessati
Chuddho apetaviññāṇo niratthaṃ va kaliṅgaraṃ
COMMENT
Apetaviññāṇo: ‘void of consciousness.’ See IGPT sv Viññāṇa.
Whatever [harm] an enemy might do to an enemy, or a foe might do to a foe, a wrongly directed mind can do one worse [harm] than that.
Diso disaṃ yaṃ taṃ kayirā verī vā pana verinaṃ
Micchāpaṇihitaṃ cittaṃ pāpiyo naṃ tato kare
COMMENT
Yaṃ taṃ: ‘Whatever [harm].’ Commentary: Yaṃ taṃ kayirā ti yaṃ taṃ tassa anayavyasanaṃ kareyya.
Whatever [benefit] even one’s mother, father, or another relative cannot do [one], a rightly directed mind can do [even] better than that.
Na taṃ mātā pitā kayirā aññe vāpi ca ñātakā
Sammāpaṇihitaṃ cittaṃ seyyaso naṃ tato kare
Who will investigate this world [of beings] with its devas, this [wretched] world of death? Who will gather up the well-taught words of the teaching like a proficient person gathers up flowers?
Ko imaṃ paṭhaviṃ vicessati yamalokañca imaṃ sadevakaṃ
Ko dhammapadaṃ sudesitaṃ kusalo pupphamiva pacessati
COMMENT
Imaṃ paṭhaviṃ... sadevakaṃ: ‘this world [of beings] with its devas.’ Interpreting paṭhaviṃ as lokaṃ. Compare:
☸ So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti (Sn.p.103).
COMMENT
Imaṃ: ‘this [wretched].’ Ayaṃ/idaṃ/imaṃ can be tinged with contempt, say the dictionaries. Imaṃ has ‘a touch of (often sarcastic) characterisation,’ says PED (sv Ayaṃ). DOP (sv Idaṃ) says: ‘such, like that (often implying contempt).’
COMMENT
Yamalokañca: ‘world of death.’ Commentary: Yamalokañcā ti catubbidhaṃ apāyalokañca. But it seems more likely that yama here stands ‘in general sense of “death”’ (PED sv Yama2). It has this meaning also in verse 237, where the commentary explains it as maraṇa.
COMMENT
Dhammapadaṃ: ‘words of the teaching.’ The context supports a plural.
The disciple in training will investigate this world [of beings] with its devas, this [wretched] world of death. The disciple in training will gather up the well-taught words of the teaching like a proficient person gathers up flowers.
Sekho paṭhaviṃ vicessati yamalokañca imaṃ sadevakaṃ
Sekho dhammapadaṃ sudesitaṃ kusalo pupphamiva pacessati
Knowing this [wretched human] body is [without substantial reality] like [a lump of] froth, realising its mirage-like nature, having destroyed Māra’s flower-tipped [arrows], he would leave the sight of the King of Death.
Pheṇūpamaṃ kāyamimaṃ viditvā marīcidhammaṃ abhisambudhāno
Chetvāna mārassa papupphakāni adassanaṃ maccurājassa gacche
COMMENT
Marīcidhammaṃ: ‘[without substantial reality] like [a lump of] froth.’
• Remember the bodily form of this most unfortunate body which, like a lump of froth, has no substantial reality.
☸ Sara rūpaṃ pheṇapiṇḍopamassa kāyakalino asārassa (Thī.v.501).
COMMENT
Papupphakāni: ‘Māra’s flower-tipped [arrows].’ See PED sv Papupphaka.
COMMENT
Adassanaṃ maccurājassa gacche: ‘he would leave the sight of the King of Death.’ Commentary: amatamahānibbānaṃ gaccheyyā ti.
As a great flood carries off a village asleep, so death carries off [spiritually asleep] the man busy gathering the flowers [of sensuous pleasure], whose mind is attached [to sensuous pleasure].
Pupphāni heva pacinantaṃ vyāsattamanasaṃ naraṃ
Suttaṃ gāmaṃ mahogho va maccu ādāya gacchati
COMMENT
Pupphāni: ‘the flowers [of sensuous pleasure].’ Commentary: pañcakāmaguṇasaṅkhātāni pupphāni.
COMMENT
Vyāsattamanasaṃ: ‘whose mind is attached [to sensuous pleasure].’ Commentary: kāmaguṇe vyāsattamanasaṃ.
The man busy gathering the flowers [of sensuous pleasure], whose mind is attached [to sensuous pleasure], who is truly insatiable in sensuous pleasures, the Destroyer brings under his control.
Pupphāni heva pacinantaṃ vyāsattamanasaṃ naraṃ
Atittaṃ yeva kāmesu antako kurute vasaṃ
COMMENT
Kurute vasaṃ: ‘brings under his control.’ Commentary: attano vasaṃ pāpetī ti.
Just as a bee takes the honey and departs without harming the colour or fragrance of a flower, likewise a sage would walk on almsround in the village without harming [the villagers’ faith or well-being].
Yathā pi bhamaro pupphaṃ vaṇṇagandhaṃ aheṭhayaṃ
Paleti rasamādāya evaṃ gāme muni care
COMMENT
Care: ‘would walk on almsround.’ See IGPT sv Eko care khaggavisāṇakappo.
COMMENT
Aheṭhayaṃ: ‘without harming [the villagers’ faith or well-being].’ Commentary: Na hi tassa gāme caraṇapaccayā kulānaṃ saddhāhāni vā bhogahāni vā honti.
One should not scrutinise others’ wrongdoings. One should not scrutinise others’ acts and omissions. One should only scrutinise one’s own acts and omissions.
Na paresaṃ vilomāni na paresaṃ katākataṃ
Attano va avekkheyya katāni akatāni ca
COMMENT
Paresaṃ katākataṃ: ‘others’ acts and omissions.’ See IGPT sv
Commentary: Na paresaṃ katākatan ti
1) asuko upāsako assaddho appasanno, nāpissa gehe kaṭacchubhikkhādīni diyyanti, na salākabhattādīni, na cīvarādipaccayadānaṃ etassa atthi
2) asukā upāsikā assaddhā appasannā, nāpissā gehe kaṭacchubhikkhādīni diyyanti, na salākabhattādīni, na cīvarādipaccayadānaṃ etissā atthi
3) asuko bhikkhu assaddho appasanno, nāpi upajjhāyavattaṃ karoti, na ācariyavattaṃ, na āgantukavattaṃ, na gamikavattaṃ, na cetiyaṅgaṇavattaṃ, na uposathāgāravattaṃ, na bhojanasālāvattaṃ, na jantāgharavattādīni, nāpissa kiñci dhutaṅgaṃ atthi, na bhāvanārāmatāya ussāhamattampī ti.
COMMENT
Attano va avekkheyya katāni akatāni ca: ‘One should scrutinise only one’s own acts and omissions.’
Commentary: Attanova avekkheyyā ti
1) kathaṃ bhūtassa me rattindivā vītivattantī ti pabbajitena abhiṇhaṃ paccavekkhitabban ti imaṃ ovādaṃ anussaranto saddhāpabbajito kulaputto
2) kiṃ nu kho ahaṃ aniccaṃ dukkhaṃ anattā ti tilakkhaṇaṃ āropetvā yoge kammaṃ kātuṃ sakkhiṃ nāsakkhin ti
As a beautiful flower that is colourful but odourless, likewise fruitless are the well-spoken words of one who does not put them into practice.
Yathā pi ruciraṃ pupphaṃ vaṇṇavantaṃ agandhakaṃ
Evaṃ subhāsitā vācā aphalā hoti akubbato
As a beautiful flower that is colourful and fragrant, likewise fruitful are the well-spoken words of one who puts them into practice.
Yathā pi ruciraṃ pupphaṃ vaṇṇavantaṃ sagandhakaṃ
Evaṃ subhāsitā vācā saphalā hoti kubbato
Just as one can make many kinds of garlands from a heap of flowers, likewise much good should be done by one born a mortal man.
Yathā pi puppharāsimhā kayirā mālāguṇe bahū
Evaṃ jātena maccena kattabbaṃ kusalaṃ bahuṃ
COMMENT
Guṇe: ‘kinds of.’ See IGPT sv Guṇa.
COMMENT
Kusalaṃ: ‘good.’ See IGPT sv Kusala.
The fragrances of blossoms, sandalwood, tagara, and jasmine does not travel upwind. The fragrance of good people travels upwind. The spiritually outstanding person permeates all quarters [with the fragrance of virtue].
Na pupphagandho paṭivātameti na candanaṃ tagaramallikā vā
Satañca gandho paṭivātameti sabbā disā sappuriso pavāyati
COMMENT
Sabbā disā: ‘all quarters [with the fragrance of virtue].’ Commentary: sīlagandhena.
Sandalwood, tagara, lotus, and jasmine: of [all] these fragrances, the fragrance of virtue is supreme.
Candanaṃ tagaraṃ vāpi uppalaṃ atha vassikī
Etesaṃ gandhajātānaṃ sīlagandho anuttaro
Trifling are these fragrances, [namely] the fragrances of tagara and sandalwood. The fragrance of the virtuous is the best fragrance. It blows amidst the devas.
Appamatto ayaṃ gandho yāyaṃ tagaracandanī
Yo ca sīlavataṃ gandho vāti devesu uttamo
Māra will not find the path [taken by the stream of consciousness at death] of those who are perfect in virtue, who dwell diligently applied [to the practice], who, through the complete knowledge [of things according to reality], are liberated [from perceptually obscuring states].
Tesaṃ sampannasīlānaṃ appamādavihārinaṃ
Sammadaññā vimuttānaṃ māro maggaṃ na vindati
COMMENT
Sampannasīlānaṃ: ‘those who are perfect in virtue.’ See IGPT sv Sampanna.
COMMENT
Appamādavihārinaṃ: ‘dwell diligently applied [to the practice].’ See IGPT sv Appamatta.
COMMENT
Aññā: ‘knowledge [of things according to reality].’ See IGPT sv Aññā.
COMMENT
Vimuttānaṃ: ‘liberated [from perceptually obscuring states].’ See IGPT sv Vimutta.
COMMENT
Maggaṃ: ‘the path [taken by the stream of consciousness at death].’ This verse concerns Godhika, who died by his own hand. Following his death, the Buddha pointed to a cloud moving across the sky, and said:
• ‘That, bhikkhus, is Māra, the Maleficent One, searching for the stream of consciousness of the noble young man Godhika wondering where it has been established. But with the stream of consciousness unestablished, the noble young man Godhika has passed away to the Untroubled-without-residue.
☸ Eso kho bhikkhave māro pāpimā godhikassa kulaputtassa viññāṇaṃ samannesati kattha godhikassa kulaputtassa viññāṇaṃ patiṭṭhitan ti. Appatiṭṭhitena ca bhikkhave viññāṇena godhiko kulaputto parinibbuto ti (S.1.122).
COMMENT
Viññāṇaṃ: ‘The stream of consciousness.’ See IGPT sv Viññāṇa.
As upon a heap of rubbish left beside the highway a fragrant and charming lotus might grow; likewise amongst blind, common men, who are like [a heap of] rubbish, a disciple of the Perfectly Enlightened One shines forth due to his wisdom.
Yathā saṅkāradhānasmiṃ ujjhitasmiṃ mahāpathe
Padumaṃ tattha jāyetha sucigandhaṃ manoramaṃ
Evaṃ saṅkārabhūte su andhabhūte puthujjane
Atirocati paññāya sammāsambuddhasāvako
COMMENT
Saṅkārabhūte su. We follow Norman’s spelling. He says ‘It is not easy to see how -bhūtesu can go with two singular forms in -e.’ He treats su like eva, ‘like rubbish.’
Long is the night for one who is awake. Long is a league to one who is weary. Long is the round of birth and death for the fool who does not understand the true teaching.
Dīghā jāgarato ratti dīghaṃ santassa yojanaṃ
Dīgho bālānaṃ saṃsāro saddhammaṃ avijānataṃ
COMMENT
Saṃsāro: ‘the round of birth and death.’ See IGPT sv Saṃsāra.
COMMENT
Avijānataṃ: ‘not understand.’ See IGPT sv Vijānata.
If, living the religious life, one does not find one’s better or one’s equal, one should resolutely live the religious life by oneself. There is no companionship with fools.
Carañce nādhigaccheyya seyyaṃ sadisamattano
Ekacariyaṃ daḷhaṃ kayirā natthi bāle sahāyatā
COMMENT
Caraṃ: ‘living the religious life.’ See IGPT sv Eko care khaggavisāṇakappo.
‘I have sons. I have wealth’: [thinking thus] the fool is troubled [by craving]. Even he himself is not his own, how much less his sons and wealth.
Puttā matthi dhanammatthi iti bālo vihaññati
Attā hi attano natthi kuto puttā kuto dhanaṃ
COMMENT
Vihaññati: ‘troubled [by craving].’ Commentary: puttataṇhāya ceva dhanataṇhāya ca haññati vihaññati dukkhayati puttā me nassiṃsū ti vihaññati nassantī ti vihaññati nassissantī ti vihaññati.
Whatever fool acknowledges his foolishness is a wise man on that account. But a fool who thinks he is a wise man, he is truly called a fool.
Yo bālo maññati bālyaṃ paṇḍito vāpi tena so
Bālo ca paṇḍitamānī sa ve bālo ti vuccati
COMMENT
Maññati: ‘acknowledges.’ Commentary: maññati jānāti.
Even if a fool associates with a wise man his whole life, he does not know the nature of reality, just as a spoon does not know the taste of soup.
Yāvajīvampi ce bālo paṇḍitaṃ payirupāsati
Na so dhammaṃ vijānāti dabbī sūparasaṃ yathā
COMMENT
Dhammaṃ: ‘the nature of reality.’ See IGPT sv Dhamma.
If a discerning man associates with a wise man even for a moment, he quickly knows the nature of reality, like the tongue knows the taste of soup.
Muhuttamapi ce viññū paṇḍitaṃ payirupāsati
Khippaṃ dhammaṃ vijānāti jivhā sūparasaṃ yathā
Unwise fools live with themselves as their enemy doing unvirtuous deeds which have a bitter fruit.
Caranti bālā dummedhā amitteneva attanā
Karontā pāpakaṃ kammaṃ yaṃ hoti kaṭukaphalaṃ
That deed is not well done which, having done it, one regrets it, the karmic consequence of which one experiences with tears on one’s face, weeping.
Na taṃ kammaṃ kataṃ sādhu yaṃ katvā anutappati
Yassa assumukho rodaṃ vipākaṃ paṭisevati
COMMENT
Vipākaṃ: ‘karmic consequence.’ See IGPT sv Vipāka.
That deed is well done which, having done it, one does not regret it, the karmic consequence of which one experiences pleased and happy.
Tañca kammaṃ kataṃ sādhu yaṃ katvā nānutappati
Yassa patīto sumano vipākaṃ paṭisevati
The fool thinks unvirtuousness as [sweet as] honey as long as the demerit does not bear fruit. When the demerit bears fruit, then the fool meets with suffering.
Madhuvā maññati bālo yāva pāpaṃ na paccati
Yadā ca paccati pāpaṃ atha bālo dukkhaṃ nigacchati
COMMENT
Madhuvā: ‘[sweet as] honey.’ Commentary: madhu viya madhurarasaṃ.
COMMENT
Pāpaṃ: ‘unvirtuousness... demerit.’ See IGPT sv Pāpaka.
Though month after month a fool eats his food with the tip of a blade of grass, he is not worth a sixteenth part of those who have mastered the teaching.
Māse māse kusaggena bālo bhuñjetha bhojanaṃ
Na so saṅkhātadhammānaṃ kalaṃ agghati soḷasiṃ
COMMENT
Saṅkhātadhammānaṃ: ‘of those who have mastered the teaching.’ Definition:
• And in what way has one mastered the teaching? Here one perceives according to reality with perfect penetrative discernment: ‘This is brought about’ etc.
☸ Katañca bhante saṅkhātadhammo hoti? Bhūtamidan ti bhante yathābhūtaṃ sammappaññāya passati (S.2.42).
When a demeritorious deed is done it does not bear results the same day, like milk which curdles the same day. It follows the fool, burning [him] like fire covered in ashes.
Na hi pāpaṃ kataṃ kammaṃ sajju khīraṃ va mucchati
Ḍahantaṃ bālamanveti bhasmācchanno va pāvako
COMMENT
Mucchati: ‘bear results... curdles.’ The meaning ‘bear results’ for mucchati is not in PED.
COMMENT
The long vowel before -cch- violating the two morae rule is probably the effect of Sanskritisation upon the Pāli tradition, says Norman.
Knowledge [of a craft] arises for a fool to his harm. It destroys his bright moral nature, cleaving his head.
Yāvadeva anatthāya ñattaṃ bālassa jāyati
Hanti bālassa sukkaṃsaṃ muddhamassa vipātayaṃ
COMMENT
Sukkaṃsaṃ: ‘bright moral nature.’ See IGPT sv Kaṇha. We equate aṃsaṃ and dhammo by comparison with this quote:
• Because his mind was overpowered and overcome by gains, honour, and renown, Devadatta’s bright moral nature was eradicated.
☸ Lābhasakkārasilokana abhibhūtassa pariyādinnacittassa bhikkhave devadattassa sukko dhammo samucchedamagamā (S.2.240).
See IGPT sv Dhamma.
COMMENT
Ñattaṃ: ‘knowledge [of a craft].’ Commentary: Sippaṃ vā hi issariyādibhāvo vā bālassa anatthāyeva jāyati.
COMMENT
Muddhamassa vipātayaṃ: ‘cleaving his head.’ Perhaps this is meant metaphorically, that a fool misuses whatever is taught to him, to his own harm. But in the story linked to the verse, when someone was taught how to sling stones, he used this skill to murder a paccekabuddha, for which, after a soujourn in hell, he was reborn as a ghost whose head was continuously crushed by sledge-hammers.
[The fool] would want respect for his non-existent [good qualities]. He would want precedence amongst the bhikkhus. He would want authority in the monasteries. He would want [to be the sole recipient of] honour [and gifts, even] when amidst other people’s families.
Asantaṃ bhāvanamiccheyya purekkhārañca bhikkhusu
Āvāsesu ca issariyaṃ pūjā parakulesu ca
COMMENT
Asantaṃ: ‘non-existent [good qualities].’ Commentary: Tattha asantan ti yo bālo bhikkhu avijjamānaṃ sambhāvanaṃ iccheyya assaddho va samāno saddho ti maṃ jano jānātū ti icchatī ti.
COMMENT
Parakulesu: ‘[to be the sole recipient of] honour [and gifts, even] when amidst other people’s families.’ Commentary: Pūjā parakulesu cā ti neva mātāpitūnaṃ na ñātakānaṃ paresuyeva kulesu aho vatime mayhameva dadeyyuṃ na aññesan ti evaṃ catuppaccayehi pūjaṃ icchati.
‘Let both householders and those gone forth [into the ascetic life] understand that whatever was achieved was achieved by me alone. In respect of their various duties, let them be under my sole control.’ Such are the thoughts of a fool. His desires and conceit grow.
Mameva kataṃ aññantu gihī pabbajitā ubho
Mameva ativasā assu kiccākiccesu kismici
Iti bālassa saṅkappo icchā māno ca vaḍḍhati
COMMENT
Aññantu: ‘understand.’ See IGPT sv Ājānāti.
COMMENT
Kataṃ: ‘whatever was achieved was achieved,’ translating kataṃ twice, to give the sentence an object. Compare: Sace tayā kataṃ katan ti vadehi sace akataṃ akatan ti vadehī ti (Vin.3.167). Most versions read kata maññantu, but Norman says, ‘The absence of any case ending on kata calls for comment... we could assume that the original form of the Pāli was mam’eva kataṃ aññantu.’
One is the path to worldly gain, another the path leading to the Untroubled. Fully understanding this, the bhikkhu, the disciple of the Buddha, should not take delight in worldly honour. He should cultivate seclusion [from sensuous pleasures and spiritually unwholesome factors] instead.
Aññā hi lābhūpanisā aññā nibbānagāminī
Evametaṃ abhiññāya bhikkhu buddhassa sāvako
Sakkāraṃ nābhinandeyya vivekamanubrūhaye
COMMENT
Abhiññāya: ‘fully understanding.’ See IGPT sv Abhijānāti.
COMMENT
Viveka: ‘seclusion [from sensuous pleasures and spiritually unwholesome factors].’ See IGPT sv Viveka.
If one finds a seer of one’s faults, a wise man who speaks rebukingly, one should associate with such a wise person as if he were a revealer of hidden treasure. For one associating with such a person [his growth in spiritually wholesome factors] is improved not worsened.
Nidhīnaṃ va pavattāraṃ yaṃ passe vajjadassinaṃ
Niggayhavādiṃ medhāviṃ tādisaṃ paṇḍitaṃ bhaje
Tādisaṃ bhajamānassa seyyo hoti na pāpiyo
COMMENT
Seyyo hoti na pāpiyo: ‘[his growth in spiritually wholesome factors] is improved not worsened.’ We parenthesise kusalesu dhammesu in accordance with the meaning of vuḍḍhiyeva and parihāni in the following quotes:
1) Commentary: seyyo hoti na pāpiyo vuḍḍhiyeva hoti no parihānī ti.
2) Vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni (A.5.26).
[A seer of faults] should advise and instruct. He should stop what is unsuitable. He is beloved to good people. He is unbeloved to bad people.
Ovadeyyānusāseyya asabbhā ca nivāraye
Sataṃ hi so piyo hoti asataṃ hoti appiyo
COMMENT
Piyo: ‘beloved.’ See IGPT sv Piya.
One should not associate with unvirtuous friends. One should not associate with spiritually inferior men. One should associate with virtuous friends. One should associate with the best of men.
Na bhaje pāpake mitte na bhaje purisādhame
Bhajetha mitte kalyāṇe bhajetha purisuttame
COMMENT
Purisādhame: ‘spiritually inferior men.’ DOP (sv Adhama): adhamajana, ‘low, inferior people.’
COMMENT
Mitte kalyāṇe: ‘virtuous friends.’ See IGPT sv Kalyāṇa.
One who drinks the teaching sleeps well, with a serene mind. The wise man always takes delight in the teaching explained by the Noble Ones.
Dhammapīti sukhaṃ seti vippasannena cetasā
Ariyapavedite dhamme sadā ramati paṇḍito
COMMENT
Vippasannena cetasā: ‘with a serene mind.’ See IGPT sv Pasīdati.
COMMENT
Norman says ‘Pāda a says that he sleeps with a clear mind, perhaps unfuddled by drinking the dhamma as opposed to the intoxication he would have experienced if he had drunk strong drink.’
Irrigators channel water. Fletchers straighten arrows. Carpenters shape wood. The wise tame themselves.
Udakaṃ hi nayanti nettikā usukārā namayanti tejanaṃ
Dāruṃ namayanti tacchakā attānaṃ damayanti paṇḍitā
Wise men are unruffled amidst praise and criticism, just as a solid mass of rock is unmoved by the wind.
Selo yathā ekaghano vātena na samīrati
Evaṃ nindāpasaṃsāsu na samiñjanti paṇḍitā
COMMENT
Nindā: ‘criticism.’ See IGPT sv Nindā.
Having heard the teachings the wise become serene like a deep, limpid, and unturbid lake.
Yathā pi rahado gambhīro vippasanno anāvilo
Evaṃ dhammāni sutvāna vippasīdanti paṇḍitā
COMMENT
Vippasanno: ‘limpid.’ See IGPT sv Pasīdati.
COMMENT
Vippasīdanti: ‘become serene.’ See IGPT sv Pasīdati.
COMMENT
Anāvilo: ‘unturbid.’ See IGPT sv Āvila.
Spiritually outstanding people abandon [fondness and attachment] for all things. Good people do not speak out of desire for sensuous pleasure. Whether impinged on by pleasure or pain the wise show neither elation nor dejection.
Sabbattha ve sappurisā cajanti na kāmakāmā lapayanti santo
Sukhena phuṭṭhā atha vā dukkhena na uccāvacaṃ paṇḍitā dassayanti
COMMENT
Sappurisā: ‘spiritually outstanding people.’ See IGPT sv Sappurisa.
COMMENT
Cajanti: ‘abandon [fondness and attachment].’ Commentary: Cajantī ti arahattamaggañāṇena apakaḍḍhantā chandarāgaṃ vijahanti. See IGPT sv Chanda and Rāga.
COMMENT
Sabbattha: ‘for all things.’ Commentary: Tattha sabbatthā ti pañcakkhandhādibhedesu sabbadhammesu.
• Whatever within these five grasped aggregates is the elimination and abandonment of fondness and attachment is the ending of suffering.
Yo imesu pañcasupādānakkhandhesu chandarāgavinayo chandarāgappahānaṃ so dukkhanirodho ti (M.1.191).
Commentary: Tattha sabbatthā ti pañcakkhandhādibhedesu sabbadhammesu. Sappurisā ti supurisā. Cajantī ti arahattamaggañāṇena apakaḍḍhantā chandarāgaṃ vijahanti.
COMMENT
Uccāvacaṃ: ‘elation nor dejection.’ Commentary: aṭṭhahi pana lokadhammehi phuṭṭhā tuṭṭhibhāvamaṅkubhāvavasena vā vaṇṇabhaṇanaavaṇṇabhaṇanavasena vā uccāvacaṃ ākāraṃ paṇḍitā na dassayantī ti.
Neither for one’s own sake nor for the sake of another should one wish for a son, or for wealth, or for an empire. Nor should one wish for one’s own success by unrighteous means. One should be virtuous, blessed with penetrative discernment, and righteous.
Na attahetu na parassa hetu na puttamicche na dhanaṃ na raṭṭhaṃ
Na iccheyya adhammena samiddhimattano sa sīlavā paññavā dhammiko siyā
COMMENT
Paññavā: ‘blessed with penetrative discernment.’ See IGPT sv Pajānāti.
Few are those people amongst mankind who are making for the Far Shore. These other folk are just following the [Near] Shore.
Appakā te manussesu ye janā pāragāmino
Athāyaṃ itarā pajā tīramevānudhāvati
COMMENT
Tīramevānudhāvati: ‘the [Near] Shore.’ The (capitalised) ‘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). Commentary: sakkāyadiṭṭhitīrameva anudhāvati.
But when the teaching has been rightly explained, those people who practise in accordance with the teaching will go beyond the realm of death which is so hard to get beyond.
Ye ca kho sammadakkhāte dhamme dhammānuvattino
Te janā pāramessanti maccudheyyaṃ suduttaraṃ
Having gone from home to homelessness, having abandoned dark [spiritually unwholesome] factors, a wise person should develop bright [spiritually wholesome] factors in physical seclusion which is difficult to enjoy.
Kaṇhaṃ dhammaṃ vippahāya sukkaṃ bhāvetha paṇḍito
Okā anokaṃ āgamma viveke yattha dūramaṃ
COMMENT
Kaṇhaṃ dhammaṃ... sukkaṃ: ‘dark [spiritually unwholesome] factors... bright [spiritually wholesome] factors.’
1) Commentary to S.5.24: Kaṇhan ti akusaladhammaṃ. Sukkan ti kusaladhammaṃ.
2) What are spiritually unwholesome factors? Namely, the eightfold path [of wrong factors].
☸ Katame ca bhikkhave akusalā dhammā seyyathīdaṃ micchādiṭṭhi... micchāsamādhi (S.5.18).
3) What are spiritually wholesome factors? Namely, the eightfold path [of right factors].
☸ Katame ca bhikkhave kusalā dhammā seyyathīdaṃ sammādiṭṭhi... sammāsamādhi (S.5.18).
COMMENT
Viveke: ‘in physical seclusion’ (=paviveka, metri causa). See IGPT sv Viveka and Paviveka.
There [in physical seclusion] he should seek delight. Having abandoned sensuous pleasures, being possessionless, the wise man would cleanse himself of spiritual defilements.
Tatrābhiratimiccheyya hitvā kāme akiñcano
Pariyodapeyya attānaṃ cittaklesehi paṇḍito
COMMENT
Iccheyya: ‘should seek.’ DOP (sv Icchati): ‘strives to obtain.’
COMMENT
Akiñcano: ‘possessionless.’ See IGPT sv Ākiñcañña.
Those whose minds are well developed in the factors of enlightenment, who through being without grasping find delight in the relinquishment of attachment: those glorious ones whose āsavas are destroyed have realised the Untroubled in the world.
Yesaṃ sambodhiaṅgesu sammā cittaṃ subhāvitaṃ
Ādānapaṭinissagge anupādāya ye ratā
Khīṇāsavā jutimanto te loke parinibbutā
In one who is done with the round of rebirth, who is free of grief, completely freed [from individual existence], who has abandoned all spiritual shackles, no anguish is to be found.
Gataddhino visokassa vippamuttassa sabbadhi
Sabbaganthappahīnassa pariḷāho na vijjati
COMMENT
Gataddhino: ‘In one who is done with the round of rebirth.’ Commentary: vaṭṭaddhā.
• Those who are spiritually perfected, the round of rebirth for them is not to be discerned.
☸ ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya (S.3.63).
COMMENT
Vippamutta: ‘freed [from individual existence].’ See IGPT sv Mutta.
COMMENT
Ganthā: ‘spiritual shackles.’
• There are these four spiritual shackles: the spiritual shackle of greed, the spiritual shackle of ill will, the spiritual shackle of adherence to observances and practices, the spiritual shackle of stubborn attachment to dogmatic opinions.
☸ Cattārome bhikkhave ganthā katame cattāro: abhijjhā kāyagantho vyāpādo kāyagantho sīlabbataparāmāso kāyagantho idaṃsaccābhiniveso kāyagantho (S.5.59).
COMMENT
Pariḷāho: ‘anguish.’ See IGPT sv Pariḷāha.
The mindful exert themselves. They take no delight in permanent abodes. They abandon one home after another like geese leaving a lake.
Uyyuñjanti satimanto na nikete ramanti te
Haṃsā va pallalaṃ hitvā okamokaṃ jahanti te
COMMENT
Nikete: ‘permanent abodes.’ See IGPT sv Niketa.
Those for whom there is no accumulation [of merit and demerit], who have profoundly understood [and are free of attachment to] food, whose sphere of personal application is the state of refined awareness that is void [of the perception of personal qualities] and that is focused upon the unabiding [phenomena], his afterlife destiny is as hard to discover as the destination of the birds in the sky.
Yesaṃ sannicayo natthi ye pariññātabhojanā
Suññato animitto ca vimokkho yesaṃ gocaro
Ākāse va sakuntānaṃ gati tesaṃ durannayā
COMMENT
Sannicayo natthi: ‘no accumulation [of merit and demerit].’
1) Commentary: Tattha sannicayo ti dve sannicayā kammasannicayo ca paccayasannicayo ca. Tesu kusalākusalakammaṃ kammasannicayo nāma cattāro paccayā paccayasannicayo nāma. Tattha vihāre vasantassa bhikkhuno ekaṃ guḷapiṇḍaṃ catubhāgamattaṃ sappiṃ ekañca taṇḍulanāḷiṃ ṭhapentassa paccayasannicayo natthi tato uttari hoti. Yesaṃ ayaṃ duvidhopi sannicayo natthi.
2) We reject the Commentary’s ‘accumulation of requisites’ (paccayasannicayo) because it then admits that requisites are somewhat accumulated (paccayasannicayo natthi tato uttari hoti), whereas the verse says ‘no accumulation.’
3) We accept the Commentary’s ‘accumulation of kamma’ (kammasannicayo). Where kamma is ‘accumulated’ (upacita) it stands for merit or demerit. For example:
• This is the first time that demerit whose consequence comes without delay has been accumulated by Devadatta.
☸ idaṃ bhikkhave devadattena paṭhamaṃ ānantariyakammaṃ upacitaṃ (Vin.2.193).
• Venerable Cunda the metalworker has accumulated merit that is conducive to long life.
☸ Āyusaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ (D.2.136).
4) The arahant does not accumulate merit or demerit because he 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).
COMMENT
Pariññātabhojanā: ‘profoundly understood [and are free of attachment to] food.’ Profound understanding implies freedom from attachment:
1) Profoundly understanding all existential nourishment, one is free of attachment to all existential nourishment.
☸ Sabbāhāraṃ pariññāya sabbāhāramanissito (Sn.v.748).
2) 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
Gocaro: ‘sphere of personal application.’ See IGPT sv Gocara.
COMMENT
Vimokkho: ‘the state of refined awareness.’ See IGPT sv Vimokkha.
COMMENT
Suññato: ‘void [of the perception of personal qualities].’ See IGPT sv Suññata.
COMMENT
Animitto vimokkho: ‘state of refined awareness that is focused upon the unabiding [phenomena].’ See IGPT sv Nimitta.
COMMENT
Gati: ‘afterlife destiny... destination.’ What happens to the arahant after death is one of the unexplained issues of Buddhism (avyākatavatthū, A.4.68-70).
• 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 (Sn.v.644).
Those people whose perceptually obscuring states are destroyed, who are not attached to existential nourishment, whose sphere of personal application is the state of refined awareness that is void [of the perception of personal qualities] and that is focused upon the unabiding [phenomena], their path of practice is as hard to emulate as that of the birds in the sky.
Yassāsavā parikkhīṇā āhāre ca anissito
Suññato animitto ca vimokkho yassa gocaro
Ākāse va sakuntānaṃ padaṃ tassa durannayaṃ
COMMENT
Āsavā: ‘perceptually obscuring states.’ See IGPT sv Āsava.
COMMENT
Āhāre: ‘existential nourishment.’
The four kinds of āhārā are for ‘the maintenance of beings that have been brought into existence and for the assistance of those about to arise [into new existence]’ (bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya). We call them the four kinds of existential nourishment.
See IGPT sv Āhāra.
COMMENT
Anissito: ‘not attached.’ See IGPT sv Nissaya.
COMMENT
Gocaro: ‘sphere of personal application.’ See IGPT sv Gocara.
COMMENT
Vimokkho: ‘state of refined awareness.’ See IGPT sv Vimokkha.
COMMENT
Suññato: ‘void [of the perception of personal qualities].’ See IGPT sv Suññata.
COMMENT
Animitto vimokkho: ‘state of refined awareness that is focused upon the unabiding [phenomena].’ See IGPT sv Nimitta.
COMMENT
Padaṃ: ‘path of practice.’ This meaning of padaṃ is seen also in Th.v. 199:
• Katapadaṃ jhānāni ocetuṃ: ‘a path of practice has been presented [to you], to [help you] develop the meditations’ (Th.v. 199). Commentary: katapadaṃ kaṭamaggavihitabhāvanāmaggaṃ.
COMMENT
Durannayo: ‘hard to emulate.’ This is in accordance with the Maccharī Sutta where a deva said:
• Bad people do not emulate (nānukubbanti) good people, who give and do what is hard to give and do. The practice of good people is hard to emulate (durannayo).
☸ Duddadaṃ dadamānānaṃ dukkaraṃ kamma kubbataṃ
Asanto nānukubbanti sataṃ dhammo durannayo (S.1.10).
One whose [mental] faculties have been calmed like horses well-tamed by a handler, who has abandoned self-centredness and is free of perceptually obscuring states, even the devas envy one of such good qualities.
Yassindriyāni samathaṃ gatāni assā yathā sārathinā sudantā
Pahīnamānassa anāsavassa devā pi tassa pihayanti tādino
COMMENT
Indriyāni samathaṃ gatāni: ‘[mental] faculties calmed.’ See IGPT sv Vippasannāni indriyāni.
COMMENT
Māna: ‘self-centredness.’ See IGPT sv Māna.
COMMENT
Anāsavassa: ‘free of perceptually obscuring states.’ See IGPT sv Āsava.
COMMENT
Tādino: ‘of such good qualities.’ See IGPT sv Tādin.
[One whose mind is as immoveable in respect of the eight worldly conditions] as earth, as [unshakeable as] a locking-post, who neither rejects [nor welcomes the eight worldly conditions], who has noble practices, one like this is as [free of defilements as] an unturbid lake. For one of such good qualities there are no [further] rounds of birth and death.
Paṭhavisamo no virujjhati indakhīlūpamo tādi subbato
Rahado va apetakaddamo saṃsārā na bhavanti tādino
COMMENT
Paṭhavisamo: ‘[One whose mind is as immoveable in respect of the eight worldly conditions] as earth.’ We parenthesise according to these quotes:
1) Commentary: khīṇāsavo bhikkhu aṭṭhahi lokadhammehi akampiyabhāvena tādi
2) Bhante, I abide with a mind like earth.
☸ Ahaṃ bhante paṭhavisamena cetasā viharāmi (A.4.375).
3) Just as a rocky mountain is immoveable, unshakeable, so a bhikkhu with undiscernment of reality destroyed, like such a mountain, is unshaken [by the eight worldly conditions].
☸ Yathā pi pabbato selo acalo suppatiṭṭhito
Evaṃ mohakkhayā bhikkhu pabbato va na vedhati (Th.v.651).
COMMENT
Indakhīlūpamo: ‘as [unshakeable as] a locking-post.’ We parenthesise either ṭhitā or asampakampiyo according to these quotes:
• As unshakeable as a locking-post.
☸ Ṭhitā te indakhīlo (Th.v.663).
• Like a locking-post firmly embedded in the ground that is unshakeable by the winds of the four quarters
☸ Yathindakhīlo paṭhaviṃ sito siyā catubbhi vātehi asampakampiyo (Sn.v.229).
COMMENT
No virujjhati: ‘who neither rejects [nor welcomes the eight worldly conditions].’ Commentary: Tattha pathaviyā indakhīlassa ca neva anurodho uppajjati na virodho; evameva yvāyaṃ khīṇāsavo bhikkhu aṭṭhahi lokadhammehi akampiyabhāvena tādi, vatānaṃ sundaratāya subbato. So ime maṃ catūhi paccayehi sakkaronti ime pana na sakkarontī ti sakkārañca asakkārañca karontesu neva anurujjhati no virujjhati atha kho pathavisamo ca indakhilupamo eva ca hoti.
Therefore virujjhati stands for paṭivirujjhati in the following passage:
• He welcomes the arisen acquisition and rejects the arisen loss. He welcomes the arisen prestige and rejects the arisen imprestige. He welcomes the arisen praise and rejects the arisen criticism. He welcomes the arisen pleasure and rejects the arisen pain.
☸ Uppannaṃ yasaṃ anurujjhati ayase paṭivirujjhati uppannaṃ pasaṃsaṃ anurujjhati nindāya paṭivirujjhati. Uppannaṃ sukhaṃ anurujjhati. Dukkhe paṭivirujjhati (A.4.158).
• One whose mind does not tremble when touched by the [eight] worldly conditions.
☸ Phuṭṭhassa lokadhammehi cittaṃ yassa na kampati (Sn.v.268).
COMMENT
Subbato: ‘who has noble practices.‘ See IGPT sv Sīlabbata.
COMMENT
Rahado va apetakaddamo: ‘he is as [free of defilements as] an unturbid lake.’ Commentary: Yathā ca apagatakaddamo rahado pasannodako hoti evaṃ apagatakilesatāya rāgakaddamādīhi akaddamo vippasannova hoti.
COMMENT
Saṃsārā: ‘rounds of birth and death.’ See IGPT sv Saṃsāra.
COMMENT
Tādi... tādino: ‘one like this... for one of such good qualities.’ See IGPT sv Tādin.
For one who is liberated [from perceptually obscuring states] through the complete knowledge [of things according to reality], who is inwardly at peace, for one of such good qualities, his acts of mind, speech, and body are peaceful.
Santaṃ tassa manaṃ hoti santā vācā ca kamma ca
Sammadaññā vimuttassa upasantassa tādino
COMMENT
Santaṃ tassa manaṃ hoti santā vācā ca kamma ca: ‘his acts of mind, speech, and body are peaceful.’ Commentary: Tattha santaṃ tassā ti tassa khīṇāsavasāmaṇerassa abhijjhādīnaṃ abhāvena manaṃ santameva hoti upasantaṃ nibbutaṃ. Tathā musāvādādīnaṃ abhāvena vācā ca pāṇātipātādīnaṃ abhāvena kāyakammañca santameva hoti.
COMMENT
Vimuttassa: ‘liberated [from perceptually obscuring states].’ See IGPT sv Vimutta.
COMMENT
Sammadaññā: ‘through the complete knowledge [of things according to reality].’ See IGPT sv Aññā.
[Real meaning:]
The man who is not credulous, who knows the Uncreated, who has severed his link to the round of rebirth, who has destroyed the opportunity [for rebirth], who is rid of expectations [in regard to both this world and the world beyond], he is the highest human, indeed.
[Humorous meaning:]
The man who has no faith [in the perfection of the Perfect One’s enlightenment], who is ungrateful, who is a housebreaker, who has destroyed the opportunity [to have his doubts answered], who is an eater of vomit, he is of extreme audacity, indeed.
Assaddho akataññū ca sandhicchedo ca yo naro
Hatāvakāso vantāso sa ve uttamaporiso
COMMENT
Assaddho: ‘credulous.’ See IGPT sv Saddhā. Saddha means credulous also in Sn.v.853.
COMMENT
Assaddho: ‘no faith [in the perfection of the Perfect One’s enlightenment].’ See IGPT sv Saddhā.
COMMENT
Sandhicchedo: ‘severed his link to the round of rebirth.’ Commentary: Vaṭṭasandhiṃ saṃsārasandhiṃ chinditvā ṭhito ti sandhicchedo.
COMMENT
Hatāvakāso: ‘who has destroyed the opportunity [to have his doubts answered].’
• On all the doubts of Bāvari, of yourself, and of all of you, having been given the opportunity to do so, ask whatever your mind desires.’
☸ Bāvarissa ca tuyhaṃ vā sabbesaṃ sabbasaṃsayaṃ
Katāvakāsā pucchavho yaṃ kiñci manasicchatha (Sn.v.1030).
COMMENT
Hatāvakāso: ‘who has destroyed the opportunity for rebirth.’ Commentary: Kusalākusalakammabījassa khīṇattā nibbattanāvakāso hato assāti hatāvakāso.
COMMENT
Vantāso: ‘who is rid of expectations [in regard to both this world and the world beyond].’
• ‘He in whom there are no expectations [for anything] in either this world or the world beyond.
☸ Āsā yassa na vijjanti asmiṃ loke paramhi ca (Sn.v.634).
COMMENT
Uttamaporiso: ‘the highest human... of extreme audacity.’
• DOP (sv Uttama): uttamaporiso: (m.) a most excellent man; (mfn) of extreme audacity.
Whether in the village or forest, whether on low ground or high, wherever the arahants dwell, that place is delightful.
Gāme vā yadi vāraññe ninne vā yadi vā thale
Yattha arahanto viharanti taṃ bhūmiṃ rāmaṇeyyakaṃ
Forests are delightful, where ordinary people find no delight. Those who are free of attachment will find delight there, [for] they are not seeking sensuous pleasures.
Ramaṇīyāni araññāni yattha na ramati jano
Vītarāgā ramissanti na te kāmagavesino
Than a thousand sayings whose words are unconducive to spiritual well-being, better is one meaningful saying on hearing which one becomes inwardly at peace.
Sahassamapi ce vācā anatthapadasaṃhitā
Ekaṃ atthapadaṃ seyyo yaṃ sutvā upasammati
COMMENT
Attha... attha: ‘spiritual well-being... meaningful.’ See IGPT sv Attha.
Than a thousand verses whose words are unconducive to spiritual well-being, better is one word of a verse, on hearing which one becomes inwardly at peace.
Sahassamapi ce gāthā anatthapadasaṃhitā
Ekaṃ gāthāpadaṃ seyyo yaṃ sutvā upasammati
Though one might recite a hundred verses whose words are unconducive to spiritual well-being, better is one word of the teaching, on hearing which one becomes inwardly at peace.
Yo ce gāthā sataṃ bhāse anatthapadasaṃhitā
Ekaṃ dhammapadaṃ seyyo yaṃ sutvā upasammati
Though in battle one might conquer a million men, he who conquers just one thing, his ego, he is victorious in the greatest of battles.
Yo sahassaṃ sahassena saṅgāme mānuse jine
Ekañca jeyyamattānaṃ sa ve saṅgāmajuttamo
COMMENT
Attānaṃ: ‘his ego.’ See IGPT sv Attā.
COMMENT
Saṅgāmajuttamo: ‘victorious in the greatest of battles.’ Saṅgāmajuttamo is often rendered as if it read juttamo, saying ‘best of conquerors.’ But ji means victorious, not victor (jino). PED (sv Ji) contradicts itself by saying: ‘[From jayati to conquer] winning, victorious: sangāmaji victorious in fight, in sangāmaj’uttama ‘greatest of conquerors.’
The conquest of one’s ego is indeed better than this [wretched] conquest of other folk. For a man who has tamed his ego, who is ever restrained in conduct, no deva, or heavenly musician, or māra plus brahmā can turn into defeat the victory of such a person.
Attā have jitaṃ seyyo yā cāyaṃ itarā pajā
Attadantassa posassa niccaṃ saṃyatacārino
Neva devo na gandhabbo na māro saha brahmunā
Jitaṃ apajitaṃ kayirā tathārūpassa jantuno
COMMENT
Jitaṃ: ‘The conquest.’ The masculine form would be expected here (attā jito), not the neuter (Rozenhal).
COMMENT
Ayaṃ: ‘this [wretched].’ See comment on verse 44.
If someone performed sacrifices a thousand times a month for a century, but then venerated even for a moment someone who had spiritually developed himself, that veneration would be certainly better than those sacrifices for a century.
Māse māse sahassena yo yajetha sataṃ samaṃ
Ekañca bhāvitattānaṃ muhuttamapi pūjaye
Sā yeva pūjanā seyyo yañce vassasataṃ hutaṃ
If a person venerated fire in the forest for a century, but then venerated even for a moment someone who had spiritually developed himself, that veneration would be certainly better than that [fire] veneration for a century.
Yo ca vassasataṃ jantu aggiṃ paricare vane
Ekañca bhāvitattānaṃ muhuttamapi pūjaye
Sā yeva pūjanā seyyo yañce vassasataṃ hutaṃ
COMMENT
The ceremony of venerating the sacrificial fire has three aspects:
1) It begins with pouring foodstuffs into the fire (aggiṃ juhati), for example, milk rice (S.1.166) or milk (A.2.207) or ghee, oil and butter (A.5.234), though sometimes animals (A.4.41; D.1.141).
2) Then follows the veneration of the sacrificial fire (aggihuttaṃ paricarati). This is done by venerating the fire with joined palms, and solemnly addressing it:
• ‘We lower ourselves before thee, Lord. We lower ourselves before thee, Lord.’
☸ paccorohāma bhavantaṃ paccorohāma bhavantan ti (A.5.234).
3) Then comes the distribution of the remains of the oblation (havyasesaṃ Sn.p.79) to any available ascetics or Brahmanists.
Whatever gift or offering is bestowed in the world in the course of a year by one looking for merit is not worth a quarter [of what is better, namely]: paying respects to those who are spiritually purified is better.
Yaṃ kiñci yiṭṭhaṃ va hutaṃ va loke saṃvaccharaṃ yajetha puññapekkho
Sabbampi taṃ na catubhāgameti abhivādanā ujjugatesu seyyo
COMMENT
Ujugata: ‘spiritually purified.’ See IGPT sv Uju.
For one who habitually pays respect to and constantly honours those who are [possessed of qualities that make them] Elders, four things increase: his lifespan, good looks, happiness, and strength.
Abhivādanasīlissa niccaṃ vaddhāpacāyino
Cattāro dhammā vaḍḍhanti āyu vaṇṇo sukhaṃ balaṃ
COMMENT
Vaddhā: ‘those who are [possessed of qualities that make them] Elders.’ Commentary: vuḍḍhatare guṇavuḍḍhe apacāyamānassa. Vaddhā here does not mean (uncapitalised) ‘the elderly.’ Once, the Buddha was criticised for not paying respects to the elderly:
• Nahi bhavaṃ gotamo brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti (A.2.22).
Thereupon he preached the Dutiya Uruvela Sutta, in which he defined ‘Elder with the [four] qualities that make one an Elder’ (theraṃ vā therakaraṇe vā dhamme, A.2.22), which are:
1) sīlavā hoti
2) bahussuto hoti
3) catunnaṃ jhānānaṃ... nikāmalābhī hoti
4) cetovimuttiṃ paññāvimuttiṃ... upasampajja viharati (A.2.22-23).
Better than the life of one who lives a hundred years unvirtuously and inwardly uncollected, is the life of a single day of one who is virtuous and meditative.
Yo ca vassasataṃ jīve dussīlo asamāhito
Ekāhaṃ jīvitaṃ seyyo sīlavantassa jhāyino
Better than the life of one who lives a hundred years void of penetrative discernment and who is inwardly uncollected, is the life of a single day of one who is blessed with penetrative discernment and who is meditative.
Yo ca vassasataṃ jīve duppañño asamāhito
Ekāhaṃ jīvitaṃ seyyo paññavantassa jhāyino
COMMENT
Duppañño: ‘void of penetrative discernment.’ See IGPT sv Pajānāti.
COMMENT
Paññavantassa: ‘blessed with penetrative discernment.’ See IGPT sv Pajānāti.
Better than the life of one who lives a hundred years lazily and slothfully, is the life of a single day of one who is resolutely and energetically applied [to the practice].
Yo ca vassasataṃ jīve kusīto hīnaviriyo
Ekāhaṃ jīvitaṃ seyyo viriyamārabhato daḷhaṃ
COMMENT
Viriyamārabhato: ‘energetically applied [to the practice].’ See IGPT sv Viriya.
Better than the life of one who lives a hundred years not contemplating arising and disappearance, is the life of a single day of one who contemplates arising and disappearance.
Yo ca vassasataṃ jīve apassaṃ udayabbayaṃ
Ekāhaṃ jīvitaṃ seyyo passato udayabbayaṃ
COMMENT
Passato: ‘of one who contemplates.’ See IGPT sv Passati.
Better than the life of one who lives a hundred years not realising the Deathless State, is the life of a single day of one who realises the Deathless State.
Yo ca vassasataṃ jīve apassaṃ amataṃ padaṃ
Ekāhaṃ jīvitaṃ seyyo passato amataṃ padaṃ
COMMENT
Passato: ‘of one who realises.’ See IGPT sv Passati.
Better than the life of one who lives a hundred years not understanding the supreme teaching, is the life of a single day of one who understands the supreme teaching.
Yo ca vassasataṃ jīve apassaṃ dhammamuttamaṃ
Ekāhaṃ jīvitaṃ seyyo passato dhammamuttamaṃ
COMMENT
Passato: ‘of one who understands.’ See IGPT sv Passati.
One should hurry to do what is virtuous. One should restrain the mind from unvirtuousness. For one who is slow to do what is meritorious his mind takes delight in unvirtuousness.
Abhittharetha kalyāṇe pāpā cittaṃ nivāraye
Dandhaṃ hi karoto puññaṃ pāpasmiṃ ramati mano
Should a person do what is unvirtuous, he should not do it again and again. He should not develop a fondness for it. The accumulation of demerit is suffering.
Pāpaṃ ce puriso kayirā na taṃ kayirā punappunaṃ
Na tamhi chandaṃ kayirātha dukkho pāpassa uccayo
COMMENT
Chandaṃ: ‘fondness.’ See IGPT sv Chanda.
Should a person do what is meritorious, he should do it again and again. He should develop a fondness for it. The accumulation of merit is happiness.
Puññaṃ ce puriso kayirā kayirāthetaṃ punappunaṃ
Tamhi chandaṃ kayirātha sukho puññassa uccayo
Even an unvirtuous person experiences good fortune as long as his demerit does not bear fruit. But when his demerit bears fruit, then the unvirtuous person experiences [the karmic consequences of] his unvirtuous [deeds].
Pāpo pi passati bhadraṃ yāva pāpaṃ na paccati
Yadā ca paccati pāpaṃ atha pāpo pāpāni passati
COMMENT
Pāpo... pāpaṃ... pāpāni: ‘an unvirtuous person... demerit... unvirtuous.’ See IGPT sv Pāpaka.
COMMENT
Pāpāni: ‘[the karmic consequences of] his unvirtuous [deeds].’ Pāpāni stands for pāpakānaṃ kammānaṃ vipākaṃ, according to the following quotes:
1) Commentary: Yāva pāpaṃ na paccatī ti yāvassa taṃ pāpakammaṃ diṭṭhadhamme vā samparāye vā vipākaṃ na deti. Yadā panassa taṃ diṭṭhadhamme vā samparāye vā vipākaṃ deti atha diṭṭhadhamme vividhā kammakāraṇā samparāye ca apāyadukkhaṃ anubhonto so pāpo pāpāniyeva passati.
2) While performing unvirtuous deeds the fool does not realise that later it will be bitter for him.
☸ Atha pāpāni kammāni karaṃ bālo na bujjhati
Pacchāssa kaṭukaṃ hoti (Th.v.146).
3) Experiences here and there the karmic consequences of meritorious and demeritorious deeds
☸ tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti (M.1.8).
Vipākaṃ: ‘the karmic consequences.’ See IGPT sv Vipāka.
Even a virtuous person experiences misfortune as long as his merit does not bear fruit. But when his merit bears fruit, then the virtuous person experiences [the karmic consequences of] his virtuous [deeds].
Bhadro pi passati pāpaṃ yāva bhadraṃ na paccati
Yadā ca paccati bhadraṃ atha bhadro bhadrāni passati
Do not underestimate [small acts of] unvirtuousness, [or think], ‘[Their karmic consequences] will not catch up with me.’ A waterpot is filled by the falling of mere waterdrops. A fool, accumulating it little by little, is [eventually] filled with demerit.
Māppamaññetha pāpassa na maṃ taṃ āgamissati
Udabindunipātena udakumbho pi pūrati
Pūrati bālo pāpassa thokaṃ thokampi ācinaṃ
COMMENT
Māppamaññetha: ‘Do not underestimate.’ PED (sv Appamaññati): to think little of, to underrate, despise.
COMMENT
Pāpassa: ‘[small acts of] unvirtuousness.’ Commentary: appamattakaṃ me pāpakaṃ kataṃ.
COMMENT
Na maṃ taṃ āgamissati: ‘[Their karmic consequences] will not catch up with me.’ Commentary: kadā etaṃ vipaccissatī ti.
Do not underestimate [small acts of] virtue, [or think], ‘[Their karmic consequences] will not come to me.’ A waterpot is filled by the falling of mere waterdrops. A wise man, accumulating it little by little, is [eventually] filled with merit.
Māppamaññetha puññassa na maṃ taṃ āgamissati
Udabindunipātena udakumbho pi pūrati
Dhīro pūrati puññassa thokaṃ thokampi ācinaṃ
Just as a merchant with a small convoy but much wealth would avoid a dangerous route; or just as one wanting to live would avoid poison; likewise one should avoid unvirtuous [deeds].
Vāṇijo va bhayaṃ maggaṃ appasattho mahaddhano
Visaṃ jīvitukāmo va pāpāni parivajjaye
If there is no wound on one’s hand, one can carry poison with one’s hand. Poison does not affect one who is unwounded. There is no demerit for one who does not do [what is unvirtuous].
Pāṇimhi ce vaṇo nāssa hareyya pāṇinā visaṃ
Nābbaṇaṃ visamanveti natthi pāpaṃ akubbato
COMMENT
This verse concerns the stream-enterer wife of a hunter, who helped her husband prepare for his work. The Buddha explained that there is no demerit for one who is free of spiritually unwholesome intentions, doing nothing unvirtuous, who takes down bows and other weapons and presents them to another person.
☸ akusalacetanāya abhāvena pāpaṃ akarontassa dhanuādīni nīharitvā dadatopi pāpaṃ nāma na hotī ti (DhA.3.28).
Whoever wrongs a man who is free of hatred, a pure person unblemished [by spiritual defilement], the demerit rebounds on the fool himself like fine dust thrown against the wind.
Yo appaduṭṭhassa narassa dussati suddhassa posassa anaṅgaṇassa
Tameva bālaṃ pacceti pāpaṃ sukhumo rajo paṭivātaṃ va khitto
COMMENT
Appaduṭṭhassa: ‘free of hatred.’ Padussati has two roots: to defile, and to be filled with hatred. PED overlooks the hatred aspect (‘to do wrong, offend against, make bad, corrupt’), in spite of recognising the two roots of dosa. A similar issue is seen with aduṭṭho (‘without hatred’) in verse 399.
• He who, without hatred, endures abuse, punishment, and imprisonment.
☸ Akkosaṃ vadhabandhañca aduṭṭho yo titikkhati (Dh.v.399).
See IGPT sv Padussati.
COMMENT
Anaṅgaṇassa: ‘unblemished [by spiritual defilement].’ The parenthesis follows a common linkage of terms: anaṅgaṇe vigatūpakkilese (D.1.76); anaṅgaṇo asaṅkiliṭṭhacitto (M.1.25).
Some are reborn in a womb. Evildoers are reborn in hell. The righteous go to heaven. Those free of perceptually obscuring states pass away to the Untroubled-without-residue.
Gabbhameke upapajjanti nirayaṃ pāpakammino
Saggaṃ sugatino yanti parinibbanti anāsavā
COMMENT
Upapajjanti: ‘reborn.’ Variant reading Uppajjanti. PED (sv Upapajjati) reports: ‘Trenckner defends upapajjati, and considers in many cases uppajjati a substitution for upapajjati. The diaeresis may be due to metre, as nearly all forms are found in poetry. The variant reading uppajjati is apparently frequent. But it is almost impossible to distinguish between upapajjati and uppajjati in the Sinhalese writing, and either the scribe or the reader may mistake one for the other.’
COMMENT
Parinibbanti: ‘pass away to the Untroubled-without-residue.’ See IGPT sv Nibbāna.
COMMENT
Anāsavā: ‘those free of perceptually obscuring states.’ See IGPT sv Āsava.
Neither up in the sky, nor in the depths of the ocean, nor having entered a mountain cleft, is there a place on earth where staying one could be free from [experiencing the karmic consequences of] one’s unvirtuous conduct.
Na antalikkhe na samuddamajjhe na pabbatānaṃ vivaraṃ pavissa
Na vijjati so jagatippadeso yatthaṭṭhito mucceyya pāpakammā
COMMENT
Mucceyya pāpakammā: ‘free from [experiencing the karmic consequences of] one’s unvirtuous conduct.’ By comparison:
• Experiences here and there the karmic consequences of meritorious and demeritorious deeds
☸ tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti (M.1.8).
Neither up in the sky, nor in the depths of the ocean, nor having entered a mountain cleft, is there a place on earth where staying death would not crush one.
Na antalikkhe na samuddamajjhe na pabbatānaṃ vivaraṃ pavissa
Na vijjati so jagatippadeso yatthaṭṭhitaṃ nappasahetha maccu
All tremble at violence. All fear death. Having compared oneself [with others], one would neither kill nor cause to kill.
Sabbe tasanti daṇḍassa sabbe bhāyanti maccuno
Attānaṃ upamaṃ katvā na haneyya na ghātaye
All tremble at violence. Life is dear to all. Having compared oneself [with others], one would neither kill nor cause to kill.
Sabbe tasanti daṇḍassa sabbesaṃ jīvitaṃ piyaṃ
Attānaṃ upamaṃ katvā na haneyya na ghātaye
A person who, seeking happiness for himself, injures with a stick beings who [likewise] desire happiness finds no happiness when he passes on.
Sukhakāmāni bhūtāni yo daṇḍena vihiṃsati
Attano sukhamesāno pecca so na labhate sukhaṃ
COMMENT
Vihiṃsati: ‘injures.’ See IGPT sv Vihesā.
A person who, seeking happiness for himself, does not injure with a stick beings who [likewise] desire happiness finds happiness when he passes on.
Sukhakāmāni bhūtāni yo daṇḍena na hiṃsati
Attano sukhamesāno pecca so labhate sukhaṃ
Speak not harshly to anyone. Those spoken to might retort. Aggressive speech is unpleasant. Retaliation might befall you.
Māvoca pharusaṃ kañci vuttā paṭivadeyyuṃ taṃ
Dukkhā hi sārambhakathā paṭidaṇḍā phuseyyuṃ taṃ
COMMENT
Sārambhakathā: ‘aggressive speech.’ See IGPT sv Ārambha.
[When you are spoken to abusively], if you do not tremble [either in body or mind], [you are] like a broken gong. You have realised the Untroubled. No aggressiveness is to be found in you.
Sace neresi attānaṃ kaṃso upahato yathā
Esa pattosi nibbānaṃ sārambho te na vijjati
COMMENT
‘[When you are spoken to abusively].’ In the story to this, a bhikkhu said he insulted other bhikkhus because they had spoken [abusively] to him (mayā saddhiṃ kathitakāraṇā ti, DhA.3.56).
COMMENT
Sace neresi attānaṃ: ‘If you do not tremble [either in body or mind].’
• Ereti (DOP sv Iriyati): makes move, stirs; makes sound; raises one’s voice.
In accordance with this DOP definition, the commentary says one should make no noise either with one’s voice, or via a noising thrashing:
• Commentary: Kaṃso upahato yathā ti mukhavaṭṭiyaṃ chinditvā talamattaṃ katvā ṭhapitakaṃsathālaṃ viya. Tañhi hatthapādehi vā daṇḍakena vā pahaṭampi saddaṃ na karoti
This solution is unsatisfactory because neresi (not trembling) is linked in the verse to realising the Untroubled, and must have a more exalted meaning than ‘making no noise.’ So we prefer the commentary’s other explanation, in which it links neresi to niccalaṃ:
• Commentary: Sace neresī ti sace attānaṃ niccalaṃ kātuṃ sakkhissasi.
This approach is more convincing, because, as we have said, the verse links neresi to arahantship. Secondly, the synonym na calati (i.e. not trembling) is likewise linked to arahantship, in the following way:
• One who is free of attachment does not tremble.
☸ Anissito na calati (Sn.v.752).
Because trembling has two aspects (i.e. body and mind), both these aspects should be parenthesised:
• When inward collectedness by mindfulness with breathing has been developed and cultivated, no trembling or unsteadiness arises either in body or mind.
☸ ānāpānasatisamādhissa bhikkhave bhāvitattā bahulīkatattā neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā na cittassa iñjitattaṃ vā hoti phanditattaṃ vā (S.5.316).
COMMENT
Sārambho: ‘aggressiveness.’ See IGPT sv Ārambha.
Just as a herdsman with a stick drives cows to pasture, so old age and death torment the lives of living beings.
Yathā daṇḍena gopālo gāvo pāceti gocaraṃ
Evaṃ jarā ca maccu ca āyuṃ pācenti pāṇinaṃ
COMMENT
Pāceti... pācenti: ‘drives... torment.’ PED says:
• Pāceti1 to cause to boil, fig. to cause to torment.
• Pāceti2 to drive, urge on.
While performing unvirtuous deeds the fool does not realise that [later it will be bitter for him. The karmic consequence will be truly wretched]. The fool is tormented by his own accumulated demerit, like being burned by fire.
Atha pāpāni kammāni karaṃ bālo na bujjhati
Sehi kammehi dummedho aggidaḍḍho va tappati
COMMENT
Na bujjhati: ‘does not realise that [later it will be bitter for him. The karmic consequence will be truly wretched].’ Parenthesis from this quote:
• While performing unvirtuous deeds the fool does not realise that later it will be bitter for him. The karmic consequence will be truly wretched.
☸ Atha pāpāni kammāni karaṃ bālo na bujjhati
Pacchāssa kaṭukaṃ hoti vipāko hissa pāpako ti (Th.v.146).
COMMENT
Kammehi: ‘accumulated demerit.’ See IGPT sv Kamma.
One who wrongs with violence those who are free of violence and hatred, comes to one of ten states. He incurs intense physical pain, the forceful loss of property, the amputation of hands and feet, serious physical illness, or mental derangement, or trouble from the king, or a serious accusation, or the loss of his relatives, or the loss of his possessions, or else blazing fire burns down his homes. [And] with the demise of the body, the fool is reborn in hell.
Yo daṇḍena adaṇḍesu appaduṭṭhesu dussati
Dasannamaññataraṃ ṭhānaṃ khippameva nigacchati:
Vedanaṃ pharusaṃ jāniṃ sarīrassa ca bhedanaṃ
Garukaṃ vāpi ābādhaṃ cittakkhepaṃ va pāpuṇe
Sarīrassa ca bhedanaṃ: ‘the amputation of hands and feet.’ Commentary: Bhedanan ti hatthacchedādikaṃ sarīrabhedanaṃ.
Rājato vā upasaggaṃ abbhakkhānaṃ va dāruṇaṃ
Parikkhayaṃ va ñātīnaṃ bhogānaṃ va pabhaṅguṇaṃ
Atha vāssa agārāni aggi ḍahati pāvako
Kāyassa bhedā duppañño nirayaṃ so upapajjati
Neither wandering naked, nor matted hair, nor [covering oneself with] mud, nor fasting, nor lying on the bare ground, nor the practice of uncleanliness, nor inward striving through squatting on one’s heels, will purify a mortal who has not overcome his unsureness [about the excellence of the teaching].
Na naggacariyā na jaṭā na paṅkā nānāsakā thaṇḍilasāyikā vā
Rajo va jallaṃ ukkuṭikappadhānaṃ sodhenti maccaṃ avitiṇṇakaṅkhaṃ
COMMENT
Rajo va jallaṃ: ‘the practice of uncleanliness.’ Compare:
• It never occurred to me: ‘I should rub this dust and dirt off with my hand.’
☸ na evaṃ hoti ahovatāhaṃ imaṃ rajojallaṃ pāṇinā parimajjeyyaṃ (M.1.78).
COMMENT
Kaṅkhaṃ: ‘doubt [about the excellence of the teaching],’ i.e. the Buddha’s teaching. See IGPT sv Vicikicchā.
Though dressed in fine feather, if one fares in [mental] tranquillity, if one is peaceful, inwardly tamed, one who is assured of deliverance, one who lives the religious life having renounced violence towards all creatures, he is a Brahman. He is an ascetic. He is a bhikkhu.
Alaṅkato ce pi samaṃ careyya santo danto niyato brahmacārī
Sabbesu bhūtesu nidhāya daṇḍaṃ so brāhmaṇo so samaṇo sa bhikkhu
COMMENT
Alaṅkato: ‘dressed in fine feather.’ Commentary: alaṅkato ti vatthābharaṇehi paṭimaṇḍito. The verse was spoken in reference to Santati, one of King Pasenadi’s ministers, who became enlightened as a layman.
COMMENT
Niyato: ‘one who is assured of deliverance.‘ Commentary: catumagganiyamena niyato. Definition:
• In destroying the first three ties to individual existence, he becomes a stream-enterer, no more liable to rebirth in the plane of damnation, assured of deliverance, with enlightenment as his destiny.
☸ So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo (A.4.11-13).
COMMENT
Samaṃ: ‘in [mental] tranquillity.’ Case-form adverbs: see PGPL para.532. Also, compare:
• I do not recall ever attaining mental tranquillity.
☸ Nābhijānāmi cittassa samaṃ laddhaṃ kudācanaṃ (Thī.v.39).
Is there anywhere found in the world a man restrained by shame of wrongdoing who stays clear of criticism like a good horse stays clear of the whip?
Hirīnisedho puriso koci lokasmiṃ vijjati
Yo nindaṃ apabodhati asso bhadro kasamiva
COMMENT
Apabodhati: ‘stays clear.’ DOP (sv Apabodhati): ‘wards of, keeps clear of, avoids.’
Like a good horse touched by the whip, be vigorously applied [to the practice] and have an earnest attitude [to the practice].
Through faith [in the perfection of the Perfect One’s enlightenment], virtue, energy, inward collectedness, and a [proper] analysis of the teaching, being perfect in insightfulness into reality and in conduct, and being mindful, you will abandon this not inconsiderable suffering.
Asso yathā bhadro kasāniviṭṭho ātāpino saṃvegino bhavātha
Saddhāya sīlena ca viriyena ca samādhinā dhammavinicchayena ca
Sampannavijjācaraṇā patissatā pahassatha dukkhamidaṃ anappakaṃ
COMMENT
Vijjā: ‘insightfulness into reality.’ See IGPT sv Avijjā.
COMMENT
Sampanna: ‘perfect.’ See IGPT sv Sampanna.
COMMENT
Niviṭṭho: ‘touched.’ Norman says this may stand for nipiṭṭha ('touched' or 'tormented by'). Bhavātha is likely an imperative.
COMMENT
Ātāpino: ‘vigorously applied [to the practice].’ See IGPT sv Ātāpin.
COMMENT
Saṃvegino: ‘have an earnest attitude [to the practice].’ See IGPT sv Saṃvega.
COMMENT
Saddhāya: ‘faith [in the perfection of the Perfect One’s enlightenment].’ See IGPT sv Saddhā.
Irrigators channel water. Fletchers straighten arrows. Carpenters shape wood. Those with noble practices tame themselves.
Udakaṃ hi nayanti nettikā usukārā namayanti tejanaṃ
Dāruṃ namayanti tacchakā attānaṃ damayanti subbatā
COMMENT
Subbatā: ‘those with noble practices.’ See IGPT sv Sīlabbata.
Why, then, the mirth? Why the delight, when [the world] is constantly blazing [with the fires of attachment, hatred, undiscernment of reality, and with suffering]?
Cloaked in the darkness [of uninsightfulness into reality], will you not seek for the light [of knowledge of things according to reality]?
Ko nu hāso kimānando niccaṃ pajjalite sati
Andhakārena onaddhā padīpaṃ na gavesatha
COMMENT
‘Why, then, the mirth?’ Spoken to monastery visitors, singing and dancing while drunk.
COMMENT
Niccaṃ pajjalite sati: ‘when [the world] is constantly blazing [with the fires of attachment, hatred, undiscernment of reality, and with suffering].’ Commentary: imasmiṃ lokasannivāse rāgādīhi ekādasahi aggīhi niccaṃ pajjalite sati. Parenthesis from the following quote:
• Bhikkhus, all is burning... Burning with what? Burning with the fire of attachment, of hatred, and of undiscernment of reality; burning with birth, old age, and death; with grief, lamentation, physical pain, psychological pain, and vexation.
☸ Sabbaṃ bhikkhave ādittaṃ... Kena ādittaṃ? Rāgagginā dosagginā mohagginā ādittaṃ. Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan ti vadāmi. (Vin.1.34).
COMMENT
Andhakārena: ‘the darkness [of uninsightfulness into reality].’
Padīpaṃ: ‘the light [of knowledge of things according to reality].’
Commentary: avijjāndhakārena onaddhā tumhe tasseva andhakārassa vidhamanatthāya kiṃ kāraṇā ñāṇappadīpaṃ na gavesatha na karothāti.
• Avijjā: ‘uninsightfulness into reality.’ See IGPT sv Avijjā.
• Ñāṇa: ‘knowledge [of things according to reality].’ See IGPT sv Ñāṇa.
Look at the dolled-up [human] form, a heap of [nine] orifices, pieced together [with 300 bones], full of ailments, an object of many [greedy] thoughts, in which there is neither endurance nor stability.
Passa cittakataṃ bimbaṃ arukāyaṃ samussitaṃ
Āturaṃ bahusaṅkappaṃ yassa natthi dhuvaṃ ṭhiti
COMMENT
Arukāyaṃ: ‘a heap of [nine] orifices.’ Commentary: Arukāyanti navannaṃ vaṇamukhānaṃ vasena arubhūtaṃ kāyaṃ. These are words of reflection on the body of beautful courtesan, Sirimā, four days after her death, says the commentary, which in the light of cittakataṃ (‘dolled-up’) and bahusaṅkappaṃ (‘an object of many [greedy] thoughts’) seems unlikely.
COMMENT
Samussitaṃ: ‘pieced together [with 300 bones].’ Commentary: Samussitan ti tīhi aṭṭhisatehi samussitaṃ.
COMMENT
Bahusaṅkappaṃ: ‘an object of many [greedy] thoughts.’ Commentary: Bahusaṅkappan ti mahājanena bahudhā saṅkappitaṃ. Commentary to M.2.64: Bahusaṅkappan ti paresaṃ uppannapatthanāsaṅkappehi bahusaṅkappaṃ. Itthīnañhi kāye purisānaṃ saṅkappā uppajjanti, tesaṃ kāye itthīnaṃ. Susāne chaḍḍitakaḷevarabhūtampi cetaṃ kākakulalādayo patthayantiyevāti bahusaṅkappo nāma hoti
Thoroughly worn out is this [wretched] bodily form, a hotbed of illnesses, easily destroyed. The putrid mass [will soon] break up. Truly, life ends in death.
Parijiṇṇaṃ idaṃ rūpaṃ roganiḍḍhaṃ pabhaṅguṇaṃ
Bhijjati pūtisandeho maraṇantaṃ hi jīvitaṃ
COMMENT
The Buddha’s words to an old bhikkhunī who collapsed on almsround through starvation, says the commentary.
COMMENT
Rūpaṃ: ‘[wretched] bodily form.’ See IGPT sv Imaṃ kāyaṃ.
COMMENT
Bhijjati: ‘[will soon] break up.’ Commentary: bhijjati na cirasseva bhijjissatī ti.
These [wretched] grey bones discarded like autumnal gourd-shells: what possible [sensuous] delight is there in seeing them?
Yānimāni apatthāni alāpūneva sārade
Kāpotakāni aṭṭhīni tāni disvāna kā rati
COMMENT
Words spoken to bhikkhus filled with lust on seeing freshly dead female bodies in the charnel ground, says the commentary, which does not fit.
COMMENT
Rati: ‘[sensuous] delight.’ Commentary: kāmaratiṃ.
COMMENT
Kā: ‘what possible.’ DOP (sv Ka) ‘sometimes expressing indignation.’
[This body is] a city built of bones, plastered with flesh and blood, wherein are hidden old age, death, conceit, and denigration.
Aṭṭhīnaṃ nagaraṃ kataṃ maṃsalohitalepanaṃ
Yattha jarā ca maccu ca māno makkho ca ohito
COMMENT
Aṭṭhīnaṃ nagaraṃ kataṃ: ‘[This body is] a city built of bones.’ This verse was recited to the daughter of Mahāpajāpatī, Nandā, the Buddha’s half-sister. Because her parents made her become a bhikkhunī against her will, she remained infatuated with her own beauty, refusing to meet the Buddha. So the Buddha arranged a compulsory meeting in which he showed her a psychically created image of a beautiful woman going through the process of ageing. Then he recited two verses concerning the unattractiveness of the body:
• ‘See the body [according to reality], Nandā, as ailing, foul, and loathsome. Develop an undistracted and well-collected mind by [meditating on] unloveliness. As is this one, so is that one. As is that one, so is this one. It emits a foul stench. Fools take delight in it’ (Thī.v.82-83).
Meditating on this led to her enlightenment.
Even the gaily coloured chariots of kings decay; and the body, too, reaches old age. But the teaching of good people does not enter old age. Good people do indeed make [this] known to good people.
Jīranti ve rājarathā sucittā atho sarīrampi jaraṃ upeti
Satañca dhammo na jaraṃ upeti santo have sabbhi pavedayanti
COMMENT
Words spoken on viewing the chariots that belonged to King Pasendi’s father and grandfather.
COMMENT
Upeti... upeti: ‘reaches... enter.’ See IGPT sv Upeti.
This man of little learning ages like an ox: his stoutness develops, his penetrative discernment does not develop.
Appassutāyaṃ puriso balivaddo va jīrati
Maṃsāni tassa vaḍḍhanti paññā tassa na vaḍḍhati
COMMENT
Reflection on the infamous bhikkhu Lāl Udāyin
COMMENT
Maṃsāni: ‘stoutness.’ Commentary: kāyaṃ posentassa maṃsāni vaḍḍhanti, thūlasarīro hutvā vicarati.
COMMENT
Paññā: ‘penetrative discernment.’ See IGPT sv Pajānāti.
I roamed countless rounds of birth and death without respite, looking for the housebuilder [craving]. Repeated birth is suffering.
Anekajātisaṃsāraṃ sandhāvissaṃ anibbisaṃ
Gahakārakaṃ gavesanto dukkhā jāti punappunaṃ
COMMENT
Verses 153-4 were spoken by the Buddha after his enlightenment.
COMMENT
Anekajātisaṃsāraṃ: ‘countless rounds of birth and death.’ See IGPT sv Saṃsāra.
COMMENT
Anibbisaṃ: ‘without respite.’ Norman argues for this meaning on grounds of comparative linguistics. But the solution is also well-supported by context. Let us examine this:
Anibbisaṃ is commonly translated as either:
1) ‘but not finding him’
2) ‘in vain’
Solution 1 would only be valid in the context of a search, for example Dh.v.153:
• I roamed countless rounds of birth and death looking for the housebuilder ‘but not finding him.’
☸ Anekajātisaṃsāraṃ sandhāvissaṃ anibbisaṃ
Gahakārakaṃ gavesanto (Dh.v.153).
But Solution 1 is invalid in verses where there is no search, for example in Th.v.78:
• I roamed countless rounds of birth and death ‘but not finding him.’ It brought me suffering.
By comparison, Solution 2 would only be valid in the context where nothing is found. But this is nowhere the case. In Dh.v.154 the housebuilder is found, and in Th.v.78 the suffering has disappeared. In neither of these cases can the search be called ‘in vain.’
COMMENT
Gahakāraṃ: ‘housebuilder [craving].’ Commentary: taṇhā.
[But now] you are discovered, housebuilder. You will build no house [bodily form] again. All your rafters [spiritual defilements] are broken. The roof [uninsightfulness into reality] is destroyed. My mind is free of originated phenomenon. I have attained the destruction of craving.
Gahakāraka diṭṭhosi puna gehaṃ na kāhasi
Sabbā te phāsukā bhaggā gahakūṭaṃ visaṅkhitaṃ
Visaṅkhāragataṃ cittaṃ taṇhānaṃ khayamajjhagā
COMMENT
Gehaṃ: ‘house [bodily form].’ Commentary: Puna gehan ti puna imasmiṃ saṃsāravaṭṭe attabhāvasaṅkhātaṃ mama gehaṃ na kāhasi. See IGPT sv Attabhāva.
COMMENT
Phāsukā: ‘rafters [spiritual defilements].’ Commentary: kilesā. This means rāga, dosa, and moha:
☸ Kilesappahānanti rāgassa pahānaṃ dosassa pahānaṃ mohassa pahānaṃ (Vin.3.93).
COMMENT
Gahakūṭaṃ: ‘roof [uninsightfulness into reality].’ The commentary does not interpret this symbol. This verse corresponds to Th.v.184. See below. Therefore gahakūṭaṃ corresponds to thūṇirā. The commentary to Th.v.184 says thūṇirā=avijjā. Therefore gahakūṭaṃ=avijjā:
• All your rafters [spiritual defilements] are broken. Your central pole [uninsightfulness into reality] is split.
☸ Sabbā te phāsukā bhaggā thūṇirā ca vidālitā (Th.v.184).
COMMENT
Visaṅkhāragataṃ cittaṃ: ‘My mind is free of originated phenomenon.’ When the Buddha taught the successive ending of originated phenomena (anupubbasaṅkhārānaṃ nirodho), he concluded:
• 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).
Therefore visaṅkhāragataṃ cittaṃ means arahantship.
Those who have neither lived the religious life nor, in their youth, accumulated savings, mope [in their declining years] like old herons beside a lake without fish.
Acaritvā brahmacariyaṃ aladdhā yobbane dhanaṃ
Jiṇṇakoñcā va jhāyanti khīṇamacche va pallale
COMMENT
Jhāyanti: ‘mope.’ See IGPT sv Jhāyati.
Those who have neither lived the religious life nor, in their youth, accumulated savings, abide [in their declining years] like discharged arrows, raking up the [pleasures of the] past.
Acaritvā brahmacariyaṃ aladdhā yobbane dhanaṃ
Senti cāpātikhīṇā va purāṇāni anutthunaṃ
COMMENT
Senti: ‘abide.’ PED (sv Seti): to lie down, to sleep; (applied) to be in a condition, to dwell, behave etc.
COMMENT
Purāṇāni anutthunaṃ: ‘raking up the [pleasures of the] past.’ Commentary: Purāṇāni anutthunan ti iti amhehi khāditaṃ iti pītan ti pubbe katāni khāditapivitanaccagītavāditādīni anutthunantā socantā anusocantā sentī ti.
COMMENT
Cāpātikhīṇā: ‘discharged arrows.’ Commentary: Cāpātikhīṇāvā ti cāpato atikhīṇā, cāpā vinimuttā ti attho. Cāpātikhīṇā therefore means ‘what is discharged from a bow,’ i.e. discharged arrows. Norman says ‘lie like [arrows] scattered from a bow,’ which does not collocate.
If one knew [how] beloved oneself [was to oneself], one would carefully watch over oneself. A wise man would be wakeful in one of the three parts of the night.
Attānañce piyaṃ jaññā rakkheyya naṃ surakkhitaṃ
Tiṇṇaṃ aññataraṃ yāmaṃ paṭijaggeyya paṇḍito
COMMENT
Paṭijaggeyya: ‘would be wakeful in one of the three parts of the night.’ Bhikkhus are encouraged to purify their minds of obstructive states during the first watch of the night, and likewise after they arise in the last watch:
• In what way is a bhikkhu devoted to wakefulness? In this regard, during the day the bhikkhu while pacing back and forth and sitting, he purifies his mind of obstructive states. In the first watch of the night... After rising, in the last watch of the night, while pacing back and forth and sitting, he purifies his mind of obstructive states.
☸ Kathañca bhikkhave bhikkhu jāgariyaṃ anuyutto hoti: idha bhikkhave bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Rattiyā paṭhamaṃ yāmaṃ... Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti (S.4.177).
COMMENT
Rakkheyya naṃ surakkhitaṃ: ‘would carefully watch over oneself.’ See IGPT sv Rakkhati.
COMMENT
Attānañce piyaṃ jaññā: ‘If one knew [how] beloved oneself [was to oneself].’ By comparison:
• There is no one, great king, more beloved to me than myself.
☸ Natthi kho me mahārāja ko cañño attanā piyataro (S.1.75).
One should firstly establish oneself in what is fitting [for one who has entered the life of asceticism]. Then, [having done so], one can instruct others [in those qualities]. The wise man would not become spiritually defiled [through the welcoming of praise, and the rejecting of criticism].
Attānameva paṭhamaṃ patirūpe nivesaye
Athaññamanusāseyya na kilisseyya paṇḍito
COMMENT
Patirūpe: ‘in what is fitting [for one who has entered the life of asceticism].’ Parenthesis according to the first of Gotama’s verses:
• One should know what is for one’s own spiritual well-being, one should contemplate the words [of the Perfectly Enlightened One], and one should consider what would be fitting for one who has entered the life of asceticism.
☸ Vijāneyya sakaṃ atthaṃ avalokeyyātha pāvacanaṃ
Yañcettha assa patirūpaṃ sāmaññaṃ ajjhupagatassa (Th.v.587).
COMMENT
Atha: ‘Then, [having done so], one can instruct others [in those qualities].’ Commentary: Evaṃ patiṭṭhāpetvā athaññaṃ tehi guṇehi anusāseyya. For details of the qualities, see the rest of Gotama’s verses (Th.v.588-596). For example:
• Virtuous friendship, the undertaking of extensive training [in the higher virtue, the higher mental states, and the higher penetrative discernment], and attentiveness to teachers, this is fitting for an ascetic.
☸ Mittaṃ idha ca kalyāṇaṃ sikkhā vipulaṃ samādānaṃ
Sussūsā ca garūnaṃ etaṃ samaṇassa patirūpaṃ(Th.v.588).
COMMENT
Na kilisseyya: ‘would not become spiritually defiled [through the welcoming of praise, and the rejecting of criticism].’ Parenthesising on the basis of two quotes:
1) Commentary: Attānañhi tattha anivesetvā kevalaṃ parameva anusāsamāno parato nindaṃ labhitvā kilissati nāma tattha attānaṃ nivesetvā anusāsamāno parato pasaṃsaṃ labhati tasmā na kilissati nāma. Evaṃ karonto paṇḍito na kilisseyyā ti.
2) He welcomes the arisen praise and rejects the arisen criticism... As he is thus engaged in welcoming and rejecting, he is not freed from birth, old age, or death
☸ uppannaṃ pasaṃsaṃ anurujjhati nindāya paṭivirujjhati... So evaṃ anurodhavirodhasamāpanno na parimuccati jātiyā jarāya maraṇena (A.4.158).
One should indeed do oneself whatever one instructs others [to do]. One who is [himself] well tamed can certainly tame [others]. But the ego is truly difficult to tame.
Attānā ce tathā kayirā yath’aññamanusāsati
Sudanto vata dametha attā hi kira duddamo
COMMENT
Attānā: ‘oneself.’ Norman says of the text’s attānaṃ (‘do to himself’) that attānā (‘do himself’) ‘seems to make better sense.’
• The Perfect One is one who behaves in line with the way he speaks, and speaks in line with the way he behaves. Thus he is called the Perfect One.
☸ Yathāvādi bhikkhave tathāgato tathākārī. Yathākārī tathāgato tathāvādī. Iti yathāvādītatākārī yathākārī tathāvādī. Tasmā tathāgato ti vuccati (It.121-2; A.2.24).
COMMENT
Ce: ‘indeed.’ Norman says ‘In pāda a I translate ce as “if,” but it is possible that we should read ve for ce, since there is no reference to ce in the commentary.’
COMMENT
Attā: ‘the ego.’ See IGPT sv Attā.
COMMENT
Hi: ‘but.’ This is not a recognised meaning of hi, but it fits the context, and ‘for’ does not.
One is oneself one’s own Saviour. Who else could be one’s Saviour? With one’s ego well tamed one finds a Saviour hard to find.
Attā hi attano nātho ko hi nātho paro siyā
Attanā hi sudantena nāthaṃ labhati dullabhaṃ
COMMENT
Nātho: ‘Saviour.’ Nonetheless, the Buddha is called the Saviour of the World (lokanātho, Sn.v.995, Th.v.921, Thī.v.307).
Demerit generated by his ego, born from his ego, arisen from his ego, crushes the fool like a diamond crushes a hard gem.
Attanā va kataṃ pāpaṃ attajaṃ attasambhavaṃ
Abhimanthati dummedhaṃ vajiraṃ v’asmamayaṃ maṇiṃ
COMMENT
Pāpaṃ: ‘demerit.’ See IGPT sv Pāpaka.
COMMENT
Attasambhavaṃ: ‘arisen from his ego.’ See IGPT sv Attā and Sambhava.
One whose conduct [is] extremely immoral behaves like a māluvā creeper strangling a sāl tree. He does to himself what his enemy would wish [to do to him].
Yassa accantadussīlyaṃ māluvā sālam iv’otataṃ
Karoti so tathattānaṃ yathā naṃ icchati diso
Things which are bad and not beneficial to oneself are easy to do. That which is beneficial to oneself and good, is very difficult to do.
Sukarāni asādhūni attano ahitāni ca
Yaṃ ve hitañca sādhuñca taṃ ve paramadukkaraṃ
The fool who, relying on an odious dogmatic view, reviles the teaching of the arahants, the Noble Ones, those living righteously, bears the fruit [of his gains, honour, and renown] to his own destruction. [They are to him] like the fruits of the bamboo.
Yo sāsanaṃ arahataṃ ariyānaṃ dhammajīvinaṃ
Paṭikkosati dummedho diṭṭhiṃ nissāya pāpikaṃ
Phalāni kaṭṭhakasseva attaghaññāya phallati
COMMENT
Phallati: ‘bears the fruit [of his gains, honour, and renown].’ Commentary: Phalaṃ ve kadaliṃ hanti phalaṃ veḷuṃ phalaṃ naḷaṃ; sakkāro kāpurisaṃ hanti gabbho assatariṃ yathā ti (A.2.73).
• Just as bamboo yields fruit to its own destruction and ruination, so Devadatta’s gains, honour, and renown arose to his own destruction and spiritual ruination.
☸ Seyyathāpi bhikkhave veḷu attavadhāya phalaṃ deti parābhavāya phalaṃ deti evameva kho bhikkhave attavadhāya devadattassa lābhasakkārasiloko udapādi. Parābhavāya devadattassa lābhasakkārasiloko udapādi (A.2.73).
COMMENT
Kaṭṭhakasseva: ‘of the bamboo.’ Commentary: veḷusaṅkhātassa kaṭṭhakassa phalāni.
Demerit is created by oneself. One is spiritually defiled by oneself. Demerit is avoided by oneself. One is spiritually purified by oneself. Purity and impurity are matters of personal responsibility. Nobody can purify another.
Attanā va kataṃ pāpaṃ attanā saṅkilissati
Attanā akataṃ pāpaṃ attanā va visujjhati
Suddhi asuddhi paccattaṃ nāñño aññaṃ visodhaye
COMMENT
Pāpaṃ: ‘demerit.’ See IGPT sv Pāpaka.
One should not neglect one’s own spiritual well-being for the sake of others, however many of them. Fully understanding [the reality of] one’s own spiritual well-being, one should be intent upon one’s own spiritual well-being.
Atta-d-atthaṃ paratthena bahunā pi na hāpaye
Atta-d-attham abhiññāya sa-d-atthapasuto siyā
COMMENT
Atthaṃ... atthena: ‘spiritual well-being... for the sake of.’ See IGPT sv Attha.
One should not pursue the low state [i.e. the pleasure and happiness that is linked to sensuous pleasure]. One should not abide negligently applied [to the practice]. One should not embrace a wrong view [of reality]. One should not foster the world [of phenomenon].
Hīnaṃ dhammaṃ na seveyya pamādena na saṃvase
Micchādiṭṭhiṃ na seveyya na siyā lokavaḍḍhano
COMMENT
Hīnaṃ dhammaṃ na seveyya: ‘One should not pursue the low state [i.e. the pleasure and happiness that is linked to sensuous pleasure].’ Parenthesis in accordance with two quotes:
1) Commentary: Hīnaṃ dhamman ti pañcakāmaguṇaṃ dhammaṃ.
2) The pursuit of the pleasure and happiness that is linked to sensuous pleasure is low, vulgar, the way of the common man, ignoble, and unconducive to spiritual well-being. It is a state associated with pain, distress, vexation, and anguish. It is wrong practice.
☸ yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho micchāpaṭipadā (M.3.231).
COMMENT
Pamādena: ‘negligently applied [to the practice].’ See IGPT sv Appamatta. Case-form adverbs: see PGPL para.532.
COMMENT
Micchādiṭṭhiṃ: ‘a wrong view [of reality].’ See IGPT sv Diṭṭhi.
COMMENT
Na siyā lokavaḍḍhano: ‘One should not foster the world [of phenomenon].’ The world [of phenomena] is defined in this quote as whatever is destined to decay, meaning the elements of sensation.
• World [of phenomena]’ is said, bhante. In reference to what was it said? Whatever is destined to decay is called ‘the world [of phenomena]’ in the [terminology of the] Noble One’s training system. And what is destined to decay? The visual sense is destined to decay....etc
☸ loko loko ti bhante vuccati kittāvatā nu kho bhante loko ti vuccatī ti. Yaṃ kho ānanda palokadhammaṃ ayaṃ vuccati ariyassa vinaye loko. Kiñca ānanda palokadhammaṃ? Cakkhuṃ kho ānanda palokadhammaṃ (S.4.53).
Fostering means grasping; not fostering means not grasping:
1) Whatever they grasp in the world [of phenomena], by that very thing Māra follows a man. Therefore, knowing this, the bhikkhu, being mindful, should not grasp anything in the whole world [of phenomena].
☸ Yaṃ yaṃ hi lokasmiṃ upādiyanti teneva māro anveti janatuṃ. Tasmā pajānaṃ na upādiyetha bhikkhu sato kiñcanaṃ sabbaloke (Sn.v.1103-4).
2) Grasping arises dependent on craving... This is the origination of the world [of phenomena].
☸ Taṇhāpaccayā upādānaṃ... Ayaṃ kho bhikkhave lokassa samudayo (S.2.73; S.4.87).
COMMENT
Loka: ‘the world [of phenomenon].’ See IGPT sv Loka.
Rouse yourself. One should not be negligently [applied to the practice]. One should practise the teaching well. One who practises the teaching [well] sleeps well in this world and the world beyond.
Uttiṭṭhe nappamajjeyya dhammaṃ sucaritaṃ care
Dhammacārī sukhaṃ seti asmiṃ loke paramhi ca
COMMENT
Napamajjeyya: ‘one should not be negligently [applied to the practice].’ See IGPT sv Appamatta. See IGPT sv Dhamma.
One should practise the teaching well. One should not practise it badly. One who practises the teaching [well] sleeps well in this world and the world beyond.
Dhammaṃ care sucaritaṃ na naṃ duccaritaṃ care
Dhammacārī sukhaṃ seti asmiṃ loke paramhi ca
Look at the world [of phenomena] as if it were a [water] bubble. Look at the world [of phenomena] as if it were a mirage. Viewing the world in this way, the King of Death does not find one.
Yathā bubbuḷakaṃ passe yathā passe marīcikaṃ
Evaṃ lokaṃ avekkhantaṃ maccurājā na passati
COMMENT
Bubbuḷakaṃ... marīcikaṃ: ‘a [water] bubble... a mirage.’
• For what substantial reality could there be in a water bubble?... For what substantial reality could there be in a mirage?
kiṃ hi siyā bhikkhave udakabubbuḷe sāro?... kiṃ hi siyā bhikkhave marīcikāya sāro? (S.3.141).
Come! Behold this world, like an ornate royal chariot. Here fools founder. But for those who understand [the teaching], there is no bondage [to individual existence].
Etha passathimaṃ lokaṃ cittaṃ rājarathūpamaṃ
Yattha bālā visīdanti natthi saṅgo vijānataṃ
COMMENT
Saṅgo: ‘bondage [to individual existence].’ See IGPT sv Saṅga.
COMMENT
Vijānataṃ: ‘one who understands [the teaching].’ See IGPT sv Vijānata.
He who was earlier negligent [in the practice] and was later diligent [in the practice], illuminates this world like the moon freed from clouds.
Yo ca pubbe pamajjitvā pacchā so nappamajjati
So imaṃ lokaṃ pabhāseti abbhā mutto va candimā
COMMENT
Verses 172 and 173 were originally spoken by Aṅgulimāla concerning himself.
COMMENT
Pamajjitvā: ‘negligent [in the practice].’ See IGPT sv Appamatta.
He whose [previous] demeritorious conduct is covered up by what is spiritually wholesome illuminates this world like the moon freed from clouds.
Yassa pāpaṃ kataṃ kammaṃ kusalena pithīyati
So imaṃ lokaṃ pabhāseti abbhā mutto va candimā
COMMENT
Pāpaṃ kataṃ kammaṃ: ‘[previous] demeritorious conduct.’ The parenthesis stems from this quote:
• Previous demeritorious conduct whose karmic consequence has not yet ripened.
☸ pubbe pāpakammaṃ kataṃ avipakkavipākaṃ (A.2.196).
See IGPT sv Kamma.
COMMENT
Kusalena: ‘by what is spiritually wholesome.’ For example:
• And what is spiritually wholesome?... Refraining from killing is spiritually wholesome
☸ katamañcāvuso kusalaṃ)?... pāṇātipātā veramaṇī kusalaṃ (M.1.47).
See IGPT sv Kusala.
Spiritually blind is this world [of beings]. Few [men] here see [the nature of reality]. Few birds escape from a net. Likewise, few [beings] go to heaven.
Andhabhūto ayaṃ loko tanuk’ettha vipassati
Sakunto jālamutto va appo saggāya gacchati
COMMENT
Vipassati: ‘see [the nature of reality].’ See IGPT sv Passati.
Swans pass through the sky. [Those who have fully developed the paths to psychic power] go through the air by psychic power. The wise depart from the world [of beings] having conquered Māra and his elephant.
Haṃsādiccapathe yanti ākāse yanti iddhiyā
Nīyanti dhīrā lokamhā jetvā māraṃ savāhanaṃ
COMMENT
Ādiccapathe: ‘through the sky.’ PED (sv Ādicca): ‘the sky, the heavens’. DOP: (sv Ādicca): ‘the sky.’ Commentary: ime haṃsā ādiccapathe ākāse gacchanti.
COMMENT
Ākāse yanti iddhiyā: ‘[Those who have fully developed the paths to psychic power] go through the air by psychic power.’ Commentary: Yesaṃ iddhipādā subhāvitā tepi ākāse yanti iddhiyā.
COMMENT
Nīyanti: ‘depart.’ Norman likewise regards this as from Niyyāti (‘to go out, get out, esp. of saṃsāra,’ PED), not Nīyati (‘to be led or guided, to go, to be moved,’ PED). Niyyanti dhīrā lokamhā occurs at S.5.6.
COMMENT
Lokamhā: ‘from the world [of beings].‘ See IGPT sv Loka.
COMMENT
Savāhanaṃ: elephant. Māra’s elephant, Girimekhalā, is one hundred and fifty leagues in height (BDPPN).
For a person who transgresses one principle, [i.e. truthfulness], who is a speaker of falsehood, who has [thereby] abandoned [rebirth amongst humans and devas in] the hereafter, there is nothing unvirtuous he could not do.
Ekaṃ dhammaṃ atītassa musāvādissa jantuno
Vitiṇṇaparalokassa natthi pāpaṃ akāriyaṃ
COMMENT
The verse was spoken in reference to Ciñca Māṇavikā who accused the Buddha of making her pregnant.
COMMENT
Dhammaṃ: ‘principle.’ See IGPT sv Dhamma.
COMMENT
Vitiṇṇaparalokassa: ‘who has [thereby] abandoned [rebirth amongst humans and devas in] the hereafter.’ Commentary: Evarūpo hi manussasampattiṃ devasampattiṃ avasāne nibbānasampattinti imā tissopi sampattiyo na passati.
COMMENT
Natthi pāpaṃ akāriyaṃ: ‘there is nothing unvirtuous he could not do.’ Likewise:
• When one is not ashamed to tell a deliberate lie, there is nothing unvirtuous one could not do, I declare.
☸ Evameva kho rāhula yassa kassaci sampajānamusāvāde natthi lajjā nāhaṃ tassa kiñci pāpaṃ akaraṇīyanti vadāmi (M.1.415).
The stingy certainly do not go the deva world. Fools indeed do not praise generosity. But the wise man, in applauding generosity, for that reason is happy in the hereafter.
Na ve kadariyā devalokaṃ vajanti bālā have nappasaṃsanti dānaṃ
Dhīro ca dānaṃ anumodamāno teneva so hoti sukhī parattha
COMMENT
Anumodamāno: ‘applauding.’ See IGPT sv Anumodati.
Better than complete sovereignty on earth, or going to heaven, or lordship over the whole world, is [to attain] the fruit of stream-entry.
Pathavyā ekarajjena saggassa gamanena vā
Sabbalokādhipaccena sotāpattiphalaṃ varaṃ
He whose victory [over unvirtuous, spiritually unwholesome factors] cannot be undone, whose conquered [spiritual defilements] do not continue on anywhere in the world, that Buddha whose sphere of personal application is without limit, who is untraceable, along what path will you lead him?
Yassa jitaṃ nāvajīyati jitaṃ yassa no yāti koci loke
Taṃ buddhamanantagocaraṃ apadaṃ kena padena nessatha
COMMENT
Verses 179-180 were spoken to Māgandiya when he invited the Buddha to marry his daughter, Māgandiyā, says the commentary, though they are not included in the account of the conversation in the Māgandiya Sutta (Sn.v.835-847) where the Buddha tells Māgandiya: ‘You cannot understand the simplest notion.’
COMMENT
Jitaṃ: ‘victory [over unvirtuous, spiritually unwholesome factors].’
• I have conquered [all] unvirtuous, [spiritually unwholesome] factors, therefore, Upaka, I am a Conqueror.
☸ Jitā me pāpakā dhammā tasmāhaṃ upakā jino ti (M.1.171).
COMMENT
Jitaṃ yassa: ‘whose conquered [spiritual defilements].’ Commentary: yassa jitaṃ kilesajātaṃ rāgādīsu.
COMMENT
Gocaraṃ: ‘sphere of personal application.’ See IGPT sv Gocara.
COMMENT
Ananta: ‘without limit.’ For example:
• As regards the past, the Perfect One has knowledge of past lives. He can remember as far back as he wishes.
☸ Atītaṃ kho cunda addhānaṃ ārabbha tathāgatassa satānusāri ñāṇaṃ hoti. So yāvatakaṃ ākaṅkhati tāvatakaṃ anussarati (D.3.134).
COMMENT
Apadaṃ: ‘who is untraceable.’ Apadaṃ means ‘no path.’ No path implies no coming and going. No coming and going implies one’s stream of consciousness is not established anywhere:
• When one’s stream of consciousness is neither established nor [egoistically] matured, there is no inclination. When there is no inclination, there is no coming and going. When there is no coming and going, there is no passing away and being reborn.
☸ Tadappatiṭṭhite viññāṇe virūḷhe nati na hoti. Natiyā asati āgatigati na hoti. Āgatigatiyā asati cutūpapāto na hoti (S.2.67).
If one’s stream of consciousness is not established anywhere, it means one is untraceable:
• When the devas with Inda, Brahmā, and Pajāpati seek a bhikkhu who is liberated in mind, they do not find [anything of which they could say]: ‘The stream of consciousness of the Perfect One is attached to this. For what reason? The Perfect One is untraceable even in this lifetime, I declare.
☸ evaṃ vimuttacittaṃ kho bhikkhave bhikkhuṃ saindā devā sabrahmakā sapajāpatikā anvesaṃ nādhigacchanti idaṃ nissitaṃ tathāgatassa viññāṇan ti. Taṃ kissa hetu? Diṭṭhevāhaṃ bhikkhave dhamme tathāgataṃ ananuvejjoti vadāmi (M.1.140).
He for whom entangling and sticky craving no more exists to lead him anywhere, that Buddha whose sphere of personal application is without limit, who is untraceable, along what path will you lead him?
Yassa jālinī visattikā taṇhā natthi kuhiñci netave
Taṃ buddhamanantagocaraṃ apadaṃ kena padena nessatha
COMMENT
Jālinī: ‘entangling.’ See IGPT sv Jāla.
COMMENT
Visattikā: ‘sticky.’ An adjective, as it is in the following quote, too: Taṇhaṃ vo bhikkhave desissāmi jāliniṃ saritaṃ visaṭaṃ visattikaṃ (A.2.212).
Even the devas envy those who are enlightened and mindful, those who are intent upon meditation, who are wise, and who take delight in inward peace and the practice of unsensuousness.
Ye jhānapasutā dhīrā nekkhammūpasame ratā
Devā pi tesaṃ pihayanti sambuddhānaṃ satimataṃ
COMMENT
Jhāna: ‘meditation.’ See IGPT sv Jhāyati.
COMMENT
Nekkhamma: ‘the practice of unsensuousness.’ See IGPT sv Nekkhamma.
Human existence is rarely obtained. The life of mortals is difficult. The [opportunity of] hearing the true teaching is rarely come by. The arising of Buddhas is rare.
Kiccho manussapaṭilābho kicchaṃ maccānaṃ jīvitaṃ
Kicchaṃ saddhammasavanaṃ kiccho buddhānamuppādo
COMMENT
Manussa: ‘human existence.’ Commentary: manussattapaṭilābho. PED (sv): Manussatta: human existence, state of men.
COMMENT
Kiccho: ‘rarely... difficult... rarely come by... rare.’ By comparison:
• It is hard to repeatedly see perfectly enlightened Buddhas.
☸ Dullabhaṃ dassanaṃ hoti sambuddhānaṃ abhiṇhaso (Sn.v.559; Th.v.829).
DOP (sv): Kiccha: ‘causing trouble or pain; attended with pain or labour; obtained with difficulty.’ These meanings hardly fit here. We say rare/rarely. Narada seems to agree:
• Rare is birth as a human being. Hard is the life of mortals. Hard is the hearing of the Sublime Truth. Rare is the appearance of the Buddhas (Narada, Dh.v.182).
The refraining from everything unvirtuous; the undertaking of what is spiritually wholesome; the purification of one’s mind: this is the training system of the Buddhas.
Sabbapāpassa akaraṇaṃ kusalassa upasampadā
Sacittapariyodapanaṃ etaṃ buddhānaṃ sāsanaṃ
COMMENT
Kusalassa: ‘what is spiritually wholesome.’ See comment on verse 173.
COMMENT
Sāsanaṃ: ‘training system.’ See IGPT sv Sāsana.
Patience and endurance are the supreme austerity. The Untroubled is the supreme [happiness], say the Buddhas. One who injures others has not really gone forth [into the ascetic life]. He is not really an ascetic who harms others.
Khanti paramaṃ tapo titikkhā nibbānaṃ paramaṃ vadanti buddhā
Na hi pabbajito parūpaghātī samaṇo hoti paraṃ viheṭhayanto
COMMENT
Nibbānaṃ: ‘the Untroubled.’ See IGPT sv Nibbāna.
COMMENT
Paramaṃ: ‘the supreme [happiness].’ Although the commentary does not suggest this parenthesis, nonetheless nibbānaṃ paramaṃ sukhaṃ occurs in the Māgandiya Sutta, where the Buddha says:
• This verse was spoken by earlier arahants, Perfectly Enlightened Ones.
☸ Pubbakehesā māgandiya arahantehi sammāsambuddhehi gāthā bhāsitā (M.1.510).
COMMENT
Hi: ‘really... really.’ Translating twice.
Not insulting [living beings], not physically injuring [them], being restrained [in conduct] within the [constraints of the] rules of discipline, being moderate in the use of food, [associating with] a distant abode [which is secluded and free of noise], being applied to the higher mental states: this is the training system of the Buddhas.
Anupavādo anupaghāto pātimokkhe ca saṃvaro
Mattaññutā ca bhattasmiṃ pantañca sayanāsanaṃ
Adhicitte ca āyogo etaṃ buddhānaṃ sāsanaṃ
COMMENT
Anupavādo: ‘not insulting [living beings].’ Commentary: anūpavādāpanañca
COMMENT
Pātimokkhe ca saṃvaro: ‘being restrained [in conduct] within the [constraints of the] rules of discipline.’ See IGPT sv Saṃvara. Parenthesis from this quote:
• Abide restrained [in conduct] within the constraints of the rules of discipline
☸ pātimokkhasaṃvarasaṃvutā viharāhi (M.3.2).
COMMENT
Pantañca sayanāsanaṃ: ‘[associating with] a distant abode [which is secluded and free of noise].’ Parenthesis from this quote:
• Associate with virtuous friends; and associate with a distant abode which is secluded and free of noise. Be moderate in the use of food.
☸ Mitte bhajassu kalyāṇe pantañca sayanāsanaṃ
Vivittaṃ appanigghosaṃ mattaññū hohi bhojane (Sn.v.338).
The idea of associating with a distant abode as if with a friend, is seen also in the Pacalāyana Sutta, where the Buddha says:
• I do not praise association with householders and ascetics.
☸ Sagahaṭṭhapabbajitehi kho ahaṃ moggallāna saṃsaggaṃ na vaṇṇayāmi.
... But dwellings that are quiet, undisturbed by voices, with a quiet atmosphere, remote from people, suitable for solitary retreat, I praise the association with such dwellings.
☸ Yāni ca kho tāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhaseyyakāni paṭisallānasāruppāni tathārūpehi senāsanehi saṃsaggaṃ vaṇṇayāmī ti (A.4.87-8).
COMMENT
Adhicitte ca āyogo: ‘being applied to the higher mental states.’ See IGPT sv Citta.
Satisfaction is not to be found in sensuous pleasures, [even] with a rainfall of money. Knowing that sensuous pleasures offer little enjoyment, and are [full of] suffering [and vexation], the wise man finds no delight even in [the prospect of] divine sensuous pleasures. A disciple of the Perfectly Enlightened One takes delight in the destruction of craving.
Na kahāpaṇavassena titti kāmesu vijjati
Appassādā dukkhā kāmā iti viññāya paṇḍito
Api dibbesu kāmesu ratiṃ so nādhigacchati
Taṇhakkhayarato hoti sammāsambuddhasāvako
COMMENT
Appassādā dukkhā kāmā: ‘sensuous pleasures offer little enjoyment, and are [full of] suffering [and vexation].’ The prose form is this:
• Sensuous pleasures offer little enjoyment, and are full of suffering and vexation
☸ appassādā kāmā bahudukkhā bahūpāyāsā (M.1.91).
Men terrified of danger resort to many a refuge, to [sacred] mountains, forests, monasteries, trees, and shrines. Those are not safe refuges. Those are not the supreme refuge. Having reached these refuges one is not released from all suffering.
Bahuṃ ve saraṇaṃ yanti pabbatāni vanāni ca
Ārāmarukkhacetyāni manussā bhayatajjitā
Netaṃ kho saraṇaṃ khemaṃ netaṃ saraṇamuttamaṃ
Netaṃ saraṇamāgamma sabbadukkhā pamuccati
COMMENT
Pabbatāni vanāni ca ārāmarukkhacetyāni: ‘[sacred] mountains, forests, monasteries, trees, and shrines.’ Commentary: Pabbatānī ti tattha tattha isigilivepullavebhārādike pabbate ca mahāvanagosiṅgasālavanādīni vanāni ca veḷuvanajīvakambavanādayo ārāme ca udenacetiyagotamacetiyādīni rukkhacetyāni.
But if anyone goes for refuge to the Buddha, the teaching, and the community of the Blessed One’s [noble] disciples, he sees the four noble truths [according to reality] with perfect penetrative discernment, [namely:] suffering, the origin of suffering, the transcendence of suffering, and the noble eightfold path leading to the subsiding of suffering. That is indeed a safe refuge. That is a supreme refuge. Having reached that refuge one is released from all suffering.
Yo ca buddhañca dhammañca saṅghañca saraṇaṃ gato
Cattāri ariyasaccāni sammappaññāya passati
Dukkhaṃ dukkhasamuppādaṃ dukkhassa ca atikkamaṃ
Ariyaṃ c’aṭṭhaṅgikaṃ maggaṃ dukkhūpasamagāminaṃ
Etaṃ kho saraṇaṃ khemaṃ etaṃ saraṇamuttamaṃ
Etaṃ saraṇamāgamma sabbadukkhā pamuccati
COMMENT
Sammappaññāya passati: ‘he sees [according to reality] with perfect penetrative discernment.’ In its exalted sense, passati is linked to yathābhūtaṃ. For example:
• One perceives according to reality with perfect penetrative discernment: ‘This is brought about.’
☸ Bhūtamidan ti bhante yathābhūtaṃ sammappaññāya passati (S.2.48).
See IGPT sv Passati.
A man of noble qualities is hard to find. He does not come to birth just anywhere. The family in which that wise man is born prospers in happiness.
Dullabho purisājañño na so sabbattha jāyati
Yattha so jāyati dhīro taṃ kulaṃ sukhamedhati
Blessed is the arising of Buddhas. Blessed is the explaining of the true teaching. Blessed is concord in the community of bhikkhus. Of those in concord, blessed is their practice of austerity.
Sukho buddhānamuppādo sukhā saddhammadesanā
Sukhā saṅghassa sāmaggī samaggānaṃ tapo sukho
COMMENT
Sukho... sukhā: ‘blessed.’ Commentary:
1) Tattha buddhānamuppādo ti yasmā buddhā uppajjamānā mahājanaṃ rāgakantārādīhi tārenti tasmā buddhānaṃ uppādo sukho uttamo.
2) Yasmā saddhammadesanaṃ āgamma jātiādidhammā sattā jātiādīhi muccanti tasmā saddhammadesanā sukhā.
3) Sāmaggī ti samacittatā, sāpi sukhā eva.
4) Samaggānaṃ pana ekacittānaṃ yasmā buddhavacanaṃ vā uggaṇhituṃ dhutaṅgāni vā pariharituṃ samaṇadhammaṃ vā kātuṃ sakkā tasmā samaggānaṃ tapo sukho ti vuttaṃ.
One who venerates those who are worthy of veneration, Buddhas or their disciples, those who have transcended entrenched perception and overcome grief and lamentation: one venerating those of such good qualities who have realised the Untroubled, and who are free of fear from any quarter, it is not possible for their merit to be estimated by anyone as just so much [and no more].
Pūjārahe pūjayato buddhe yadi va sāvake
Papañcasamatikkante tiṇṇasokapariddave
Te tādise pūjayato nibbute akutobhaye
Na sakkā puññaṃ saṅkhātuṃ imettamapi kenaci
COMMENT
Tiṇṇa: ‘overcome.’ See IGPT sv Tarati.
COMMENT
Papañca: ‘entrenched perception.’ See IGPT sv Papañca. The meaning of papañceti (‘to perceptually entrench’) can be concisely illustrated like this:
• What one thinks about, one perceptually entrenches.
☸ Yaṃ vitakketi taṃ papañceti (M.1.111).
COMMENT
Te tādise: ‘those of such good qualities.’ See IGPT sv Tādin.
COMMENT
Nibbute: ‘realised the Untroubled.’ See IGPT sv Nibbāna.
COMMENT
Imettamapi: ‘just so much [and no more].’ Norman assumes api emphasises the totality of ettaṃ.
How happily we live, free of unfriendliness amongst those who are unfriendly. Amongst unfriendly men we abide free of unfriendliness.
Susukhaṃ vata jīvāma verinesu averino
Verinesu manussesu viharāma averino
COMMENT
Verses 197-199 were spoken after the Buddha prevented war between the Sākyans and Koliyans, who were competing for the use of the Rohini River during a drought.
COMMENT
Averino: ‘free of unfriendliness.’ See IGPT sv Vera.
How happily we live, spiritually unailing amidst the spiritually ailing. Amongst men spiritually ailing we abide spiritually unailing.
Susukhaṃ vata jīvāma āturesu anāturā
Āturesu manussesu viharāma anāturā
COMMENT
Āturesu anāturā: ‘spiritually unailing amidst the spiritually ailing.’ When Nakulapitā complained of being old, aged, ailing in body, often unwell, the Buddha told him to reflect: ‘Though I am ailing in body, my mind will be unailing’ (āturakāyassa me sato cittaṃ anāturaṃ bhavissatī ti). Sāriputta explained that ‘ailing in mind’ (cittaṃ anāturaṃ) means considering that the five aggregates are endowed with personal qualities, and being absorbed in the views: ‘I am the five aggregates, the five aggregates are mine’ (S.3.3). Commentary: kilesāturesu manussesu nikkilesatāya anāturā.
How happily we live, free of avidity amidst the avid. Amongst avid men we abide free of avidity.
Susukhaṃ vata jīvāma ussukesu anussukā
Ussukesu manussesu viharāma anussukā
COMMENT
Anussukā: ‘free of avidity.’ This means arahantship: Khīṇāsavā arahanto te lokasmiṃ anussukā ti (S.1.15).
Happily indeed we live, we, for whom there is [nowhere] anything at all. We will feed on rapture like the Ābhassarā devas.
Susukhaṃ vata jīvāma yesaṃ no natthi kiñcanaṃ
Pītibhakkhā bhavissāma devā ābhassarā yathā
COMMENT
This verse was spoken to Māra after he had prevented the Buddha receiving food on almsround.
COMMENT
Natthi kiñcanaṃ: ‘there is [nowhere] anything at all.’ See IGPT sv Ākiñcañña, which includes these quotes:
1) The state of awareness of nonexistence can be known, where one perceives that there is [nowhere] anything at all
☸ natthi kiñcī ti ākiñcaññāyatanaṃ neyyan ti (M.1.293).
2) For one who has mastered craving, for one who knows and sees [the nature of reality], there is [nowhere] anything at all.
☸ Paṭividdhā taṇhā jānato passato natthi kiñcanaṃ ti (Ud.80).
By comparison, the Buddha told Venerable Upasīva:
• Being intent upon the perception of nonexistence, being mindful, with the help of the reflection ‘It does not exist,’ cross the flood [of suffering].
☸ Ākiñcaññaṃ pekkhamāno satimā natthī ti nissāya tarassu oghaṃ (Sn.v.1070).
Victory begets unfriendliness. The defeated dwell in misery. The Peaceful One dwells happily having abandoned victory and defeat.
Jayaṃ veraṃ pasavati dukkhaṃ seti parājito
Upasanto sukhaṃ seti hitvā jayaparājayaṃ
COMMENT
Spoken after the victory in battle of King Ajātasattu over King Pasenadi.
COMMENT
Veraṃ: ‘unfriendliness.’ See IGPT sv Vera.
COMMENT
Upasanto: ‘Peaceful One.’ Commentary: Upasanto ti abbhantare upasantarāgādikileso khīṇāsavo jayañca parājayañca hitvā sukhaṃ seti.
There is no fire like lust. There is no bad luck like hatred. There is no suffering like the [five] aggregates. There is no happiness higher than [unsurpassed] Peace.
Natthi rāgasamo aggi natthi dosasamo kali
Natthi khandhasamā dukkhā natthi santiparaṃ sukhaṃ
COMMENT
Rāga: ‘lust.’ See IGPT sv Rāga. Compare:
• I am burning with lust for sensuous pleasure, my mind is burning. Please tell me how to extinguish it, out of tender concern, O Gotama clansman.
☸ Kāmarāgena ḍayhāmi cittaṃ me pariḍayhati
Sādhu nibbāpanaṃ brūhi anukampāya gotamāti (S.1.188).
COMMENT
Santi: ‘[unsurpassed] Peace.’ Commentary: Santiparan ti nibbānato uttariṃ aññaṃ sukhampi natthi. We parenthesise because nibbāna is also called the unsurpassed Peaceful State (santipadamanuttaraṃ, It.53).
Hunger is the most [persistent] of illnesses. Originated phenomena are the worst suffering. [For one] knowing this according to reality, the Untroubled is happiness supreme.
Jighacchāparamā rogā saṅkhāraparamā dukkhā
Etaṃ ñatvā yathābhūtaṃ nibbānaṃ paramaṃ sukhaṃ
COMMENT
Jighacchāparamā rogā: ‘Hunger is the most [persistent] of illnesses.’ Commentary: Tattha jighacchāparamā rogā ti yasmā añño rogo sakiṃ tikicchito vinassati vā tadaṅgavasena vā pahīyati, jighacchā pana niccakālaṃ tikicchitabbāyevāti sesarogānaṃ ayaṃ paramā nāma.
COMMENT
Yathābhūtaṃ: ‘according to reality.’ See IGPT sv Yathābhūta.
[Spiritual] health is the greatest of gains. Contentment [with what is paltry and easily gotten] is the greatest wealth. One who is trustworthy is the best of relatives. The Untroubled is happiness supreme.
Ārogyaparamā lābhā santuṭṭhiparamaṃ dhanaṃ
Vissāsaparamā ñātī nibbānaṃ paramaṃ sukhaṃ
COMMENT
Ārogyaparamā: ‘[Spiritual] health is the greatest of gains.’ This verse stems from a conversation with Māgandiya, in which the Buddha said:
• Māgandiya, you do not have noble vision by which you might know [spiritual] health and see the Untroubled.
☸ Taṃ hi te māgandiya ariyaṃ cakkhuṃ natthi yena tvaṃ ariyena cakkhunā ārogyaṃ jāneyyāsi nibbānaṃ passeyyāsī ti (M.1.510).
Therefore the verse does not concern physical health, but spiritual health, which could be called mental health:
1) There are these two illnesses. Which two? Illness of the body, and illness of the mind.
☸ Dveme bhikkhave rogā. Katame dve? Kāyiko ca rogo. Cetasiko ca rogo (A.2.143).
2) Those beings are hard to find in the world who can claim to be free of mental illness even for a moment except those whose āsavas are destroyed.
☸ Te bhikkhave sattā dullabhā lokasmiṃ ye cetasikena rogena muhuttampi ārogyaṃ paṭijānanti aññatra khīṇāsavehi (A.2.143).
3) Though I am ailing in body, my mind will be unailing.
☸ āturakāyassa me sato cittaṃ anāturaṃ bhavissatī ti (S.3.3).
COMMENT
Santuṭṭhiparamaṃ dhanaṃ: ‘Contentment [with what is paltry and easily gotten] is the greatest wealth.’ As a ‘factor of asceticism’ santuṭṭha occurs in the phrase ‘content with what is paltry and easily gotten’ (appāni ca sulabhāni, A.2.27). See IGPT sv Santusita. It does not mean ‘contentment with what one has got.’
Having tasted the deliciousness of physical seclusion and of inward peace, and the delectableness of rapture that is righteous, one becomes free of suffering, and free of unvirtuousness.
Pavivekarasaṃ pitvā rasaṃ upasamassa ca
Niddaro hoti nippāpo dhammapītirasaṃ pivaṃ
COMMENT
Paviveka: ‘physical seclusion.’ See IGPT sv Paviveka.
COMMENT
Niddaro: ‘free of suffering.‘ See IGPT sv Daratha.
COMMENT
Nippāpo: ‘free of unvirtuousness.’ See IGPT sv Pāpaka.