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en:tipitaka:sut:kn:dhp:sut.kn.dhp_vara

Dhammapada, transl. by Ven. Varado

Contents

Preface

Sources

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.

Abbreviations

  • 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).

Appendix Bibliography

  • Ven. Ānandajoti Bhikkhu: Ancient Buddhist Texts, www. ancient-buddhisttexts.net
  • Ven. 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).
  • Ven. Ñāṇatusita Bhikkhu: Declension and Conjugation Tables (2005).
  • Rhys Davids & Stede: Pāli-English Dictionary (Pāli Text Society).
  • Rozehnal, Miroslav: Dhammapada, previously available at ccbs.ntu.edu.tw/PALI/
  • Warder A.K., Introduction to Pāli (Pāli Text Society 2001)

Edition Notes

This online Saṅgha-Edition contains various small edits and editions as follows:

  • Styling and layout has been edited to fit to the enviroment online and as base for comfortable e-book.
  • The character has been changed to to fit to the enviroment of the Saṅgha.
  • Comments to each Verse by the Venerable Author are now collected after the translation and are cross-linked back and forth.
  • Informative links have been added.
  • Links to dictionary for Pāli words and the glossary of Ven. Varado Mahathera.
  • Links to the given Sltp-Tipiṭaka and the Chaṭṭha Saṅgāyana online Saṅgha version as well to the Dhammapada-Aṭṭhakathā have been added for most easy access. (login with account – given invitation – necessary for this edition)
  • Sutta reference links lead to the Sltp-Tipitaka (Vinaya is currently not accessable from this edition)
  • For additional Commentaries in Pāli one may search the whole heritage (login required).
  • Link to alternative given translations have been added.
  • For a given transaltion of the Dhp-Commentary see The Dhammapada by Editorial Committee, Burma Tipitaka Association.
  • Further edits and hints and critics are welcome and you are given to place sacrifices toward the Sublime Saṅgha also directly here.
  • For most welcome comments and discussions please see and participate at [ati.eu] Dhammapada by Ven. Varado

Dhammapada

1. Yamakavaggo

Verse 1

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 naṁ dukkhamanveti cakkaṁ va vahato padaṁ

{Comments ⬇}

Verse 2

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 naṁ sukhamanveti chāyā va anapāyinī

{Comments ⬇}

Verse 3

‘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 maṁ avadhi maṁ ajini maṁ ahāsi me Ye ca taṁ upanayhanti veraṁ tesaṁ na sammati

{Comments ⬇}

Verse 4

‘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 maṁ avadhi maṁ ajini maṁ ahāsi me Ye taṁ na upanayhanti veraṁ tesūpasammati

Verse 5

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 kudācanaṁ Averena ca sammanti esa dhammo sanantano

{Comments ⬇}

Verse 6

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

{Comments ⬇}

Verse 7

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.

Subhānupassiṁ viharantaṁ indriyesu asaṁvutaṁ Bhojanamhi amattaññuṁ kusītaṁ hīnaviriyaṁ Taṁ ve pasahati māro vāto rukkhaṁ va dubbalaṁ

{Comments ⬇}

Verse 8

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.

Asubhānupassiṁ viharantaṁ indriyesu susaṁvutaṁ Bhojanamhi ca mattaññuṁ saddhaṁ āraddhaviriyaṁ Taṁ ve nappasahati māro vāto selaṁ va pabbataṁ

{Comments ⬇}

Verse 9

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 kāsāvaṁ yo vatthaṁ paridahissati Apeto damasaccena na so kāsāvamarahati

Verse 10

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

{Comments ⬇}

Verse 11

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 sāraṁ nādhigacchanti micchāsaṅkappagocarā

{Comments ⬇}

Verse 12

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 sāraṁ adhigacchanti sammāsaṅkappagocarā

{Comments ⬇}

Verse 13

Just as rain seeps into a poorly roofed house, likewise attachment seeps into an undeveloped mind.

Yathā agāraṁ ducchannaṁ vuṭṭhi samativijjhati Evaṁ abhāvitaṁ cittaṁ rāgo samativijjhati

{Comments ⬇}

Verse 14

Just as rain does not seep into a well-roofed house, likewise attachment does not seep into a well-developed mind.

Yathā agāraṁ succhannaṁ vuṭṭhi na samativijjhati Evaṁ subhāvitaṁ cittaṁ rāgo na samativijjhati

Verse 15

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

{Comments ⬇}

Verse 16

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

Verse 17

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 Pāpaṁ me katan ti tappati bhiyyo tappati duggatiṁ gato

{Comments ⬇}

Verse 18

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 Puññaṁ me katan ti nandati bhiyyo nandati sugatiṁ gato

Verse 19

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 sahitaṁ bhāsamāno na takkaro hoti naro pamatto Gopo va gāvo gaṇayaṁ paresaṁ na bhāgavā sāmaññassa hoti

{Comments ⬇}

Verse 20

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 sahitaṁ bhāsamāno dhammassa hoti anudhammacārī Rāgañca dosañca pahāya mohaṁ sammappajāno suvimuttacitto Anupādiyāno idha vā huraṁ vā sa bhāgavā sāmaññassa hoti

{Comments ⬇}

2. Appamādavaggo

Verse 21

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 amatapadaṁ pamādo maccuno padaṁ Appamattā na mīyanti ye pamattā yathā matā

{Comments ⬇}

Verse 22

The wise, recognising this special quality of diligence, rejoice in it, taking delight in the Noble People’s sphere of personal application.

Etaṁ visesato ñatvā appamādamhi paṇḍitā Appamāde pamodanti ariyānaṁ gocare ratā

{Comments ⬇}

Verse 23

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 niccaṁ daḷhaparakkamā Phusanti dhīrā nibbānaṁ yogakkhemaṁ anuttaraṁ

{Comments ⬇}

Verse 24

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 Saṁyatassa ca dhammajīvino appamattassa yasobhivaḍḍhati

{Comments ⬇}

Verse 25

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 saṁyamena damena ca Dīpaṁ kayirātha medhāvī yaṁ ogho nābhikīrati

{Comments ⬇}

Verse 26

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 dhanaṁ seṭṭhaṁ va rakkhati

{Comments ⬇}

Verse 27

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 kāmaratisanthavaṁ Appamatto hi jhāyanto pappoti vipulaṁ sukhaṁ

Verse 28

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.

Pamādaṁ appamādena yadā nudati paṇḍito Paññāpāsādamāruyha asoko sokiniṁ pajaṁ Pabbataṭṭho va bhummaṭṭhe dhīro bāle avekkhati

Verse 29

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 Abalassaṁ va sīghasso hitvā yāti sumedhaso

Verse 30

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 devānaṁ seṭṭhataṁ gato Appamādaṁ pasaṁsanti pamādo garahito sadā

{Comments ⬇}

Verse 31

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 Saṁyojanaṁ aṇuṁthūlaṁ ḍahaṁ aggīva gacchati

{Comments ⬇}

Verse 32

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

{Comments ⬇}

3. Cittavaggo

Verse 33

Like a fletcher straightens an arrow, the wise man straightens up his unsteady, fluttery mind, which is hard to supervise, hard to restrain.

Phandanaṁ capalaṁ cittaṁ durakkhaṁ dunnivārayaṁ Ujuṁ karoti medhāvī usukāro va tejanaṁ

{Comments ⬇}

Verse 34

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 Pariphandatidaṁ cittaṁ māradheyyaṁ pahātave

{Comments ⬇}

Verse 35

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 cittaṁ dantaṁ sukhāvahaṁ

Verse 36

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.

Sududdasaṁ sunipuṇaṁ yatthakāmanipātinaṁ Cittaṁ rakkhetha medhāvī cittaṁ guttaṁ sukhāvahaṁ

{Comments ⬇}

Verse 37

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].

Dūraṅgamaṁ ekacaraṁ asarīraṁ guhāsayaṁ Ye cittaṁ saṁyamessanti mokkhanti mārabandhanā

{Comments ⬇}

Verse 38

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 saddhammaṁ avijānato Pariplavapasādassa paññā na paripūrati

{Comments ⬇}

Verse 39

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 bhayaṁ

{Comments ⬇}

Verse 40

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.

Kumbhūpamaṁ kāyamimaṁ viditvā nagarūpamaṁ cittamidaṁ ṭhapetvā Yodhetha māraṁ paññāvudhena jitañca rakkhe anivesano siyā

{Comments ⬇}

Verse 41

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.

Aciraṁ vatayaṁ kāyo paṭhaviṁ adhisessati Chuddho apetaviññāṇo niratthaṁ va kaliṅgaraṁ

{Comments ⬇}

Verse 42

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 disaṁ yaṁ taṁ kayirā verī vā pana verinaṁ Micchāpaṇihitaṁ cittaṁ pāpiyo naṁ tato kare

{Comments ⬇}

Verse 43

Whatever [benefit] even one’s mother, father, or another relative cannot do [one], a rightly directed mind can do [even] better than that.

Na taṁ mātā pitā kayirā aññe vāpi ca ñātakā Sammāpaṇihitaṁ cittaṁ seyyaso naṁ tato kare

4. Pupphavaggo

Verse 44

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 imaṁ paṭhaviṁ vicessati yamalokañca imaṁ sadevakaṁ Ko dhammapadaṁ sudesitaṁ kusalo pupphamiva pacessati

{Comments ⬇}

Verse 45

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 paṭhaviṁ vicessati yamalokañca imaṁ sadevakaṁ Sekho dhammapadaṁ sudesitaṁ kusalo pupphamiva pacessati

Verse 46

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.

Pheṇūpamaṁ kāyamimaṁ viditvā marīcidhammaṁ abhisambudhāno Chetvāna mārassa papupphakāni adassanaṁ maccurājassa gacche

{Comments ⬇}

Verse 47

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 pacinantaṁ vyāsattamanasaṁ naraṁ Suttaṁ gāmaṁ mahogho va maccu ādāya gacchati

{Comments ⬇}

Verse 48

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 pacinantaṁ vyāsattamanasaṁ naraṁ Atittaṁ yeva kāmesu antako kurute vasaṁ

{Comments ⬇}

Verse 49

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 pupphaṁ vaṇṇagandhaṁ aheṭhayaṁ Paleti rasamādāya evaṁ gāme muni care

{Comments ⬇}

Verse 50

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 paresaṁ vilomāni na paresaṁ katākataṁ Attano va avekkheyya katāni akatāni ca

{Comments ⬇}

Verse 51

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 ruciraṁ pupphaṁ vaṇṇavantaṁ agandhakaṁ Evaṁ subhāsitā vācā aphalā hoti akubbato

Verse 52

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 ruciraṁ pupphaṁ vaṇṇavantaṁ sagandhakaṁ Evaṁ subhāsitā vācā saphalā hoti kubbato

Verse 53

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 Evaṁ jātena maccena kattabbaṁ kusalaṁ bahuṁ

{Comments ⬇}

Verse 54

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 candanaṁ tagaramallikā vā Satañca gandho paṭivātameti sabbā disā sappuriso pavāyati

{Comments ⬇}

Verse 55

Sandalwood, tagara, lotus, and jasmine: of [all] these fragrances, the fragrance of virtue is supreme.

Candanaṁ tagaraṁ vāpi uppalaṁ atha vassikī Etesaṁ gandhajātānaṁ sīlagandho anuttaro

Verse 56

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 ayaṁ gandho yāyaṁ tagaracandanī Yo ca sīlavataṁ gandho vāti devesu uttamo

{Comments ⬇}

Verse 57

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].

Tesaṁ sampannasīlānaṁ appamādavihārinaṁ Sammadaññā vimuttānaṁ māro maggaṁ na vindati

{Comments ⬇}

Verse 58-59

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 saṅkāradhānasmiṁ ujjhitasmiṁ mahāpathe Padumaṁ tattha jāyetha sucigandhaṁ manoramaṁ Evaṁ saṅkārabhūte su andhabhūte puthujjane Atirocati paññāya sammāsambuddhasāvako

{Comments ⬇}

5. Bālavaggo

Verse 60

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 dīghaṁ santassa yojanaṁ Dīgho bālānaṁ saṁsāro saddhammaṁ avijānataṁ

{Comments ⬇}

Verse 61

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 seyyaṁ sadisamattano Ekacariyaṁ daḷhaṁ kayirā natthi bāle sahāyatā

{Comments ⬇}

Verse 62

‘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 dhanaṁ

{Comments ⬇}

Verse 63

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 bālyaṁ paṇḍito vāpi tena so Bālo ca paṇḍitamānī sa ve bālo ti vuccati

{Comments ⬇}

Verse 64

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 paṇḍitaṁ payirupāsati Na so dhammaṁ vijānāti dabbī sūparasaṁ yathā

{Comments ⬇}

Verse 65

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 paṇḍitaṁ payirupāsati Khippaṁ dhammaṁ vijānāti jivhā sūparasaṁ yathā

Verse 66

Unwise fools live with themselves as their enemy doing unvirtuous deeds which have a bitter fruit.

Caranti bālā dummedhā amitteneva attanā Karontā pāpakaṁ kammaṁ yaṁ hoti kaṭukaphalaṁ

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Verse 67

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 taṁ kammaṁ kataṁ sādhu yaṁ katvā anutappati Yassa assumukho rodaṁ vipākaṁ paṭisevati

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Verse 68

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 kammaṁ kataṁ sādhu yaṁ katvā nānutappati Yassa patīto sumano vipākaṁ paṭisevati

Verse 69

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 pāpaṁ na paccati Yadā ca paccati pāpaṁ atha bālo dukkhaṁ nigacchati

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Verse 70

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 bhojanaṁ Na so saṅkhātadhammānaṁ kalaṁ agghati soḷasiṁ

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Verse 71

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 pāpaṁ kataṁ kammaṁ sajju khīraṁ va mucchati Ḍahantaṁ bālamanveti bhasmācchanno va pāvako

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Verse 72

Knowledge [of a craft] arises for a fool to his harm. It destroys his bright moral nature, cleaving his head.

Yāvadeva anatthāya ñattaṁ bālassa jāyati Hanti bālassa sukkaṁsaṁ muddhamassa vipātayaṁ

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Verse 73

[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.

Asantaṁ bhāvanamiccheyya purekkhārañca bhikkhusu Āvāsesu ca issariyaṁ pūjā parakulesu ca

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Verse 74

‘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 kataṁ aññantu gihī pabbajitā ubho Mameva ativasā assu kiccākiccesu kismici Iti bālassa saṅkappo icchā māno ca vaḍḍhati

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Verse 75

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 Evametaṁ abhiññāya bhikkhu buddhassa sāvako Sakkāraṁ nābhinandeyya vivekamanubrūhaye

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6. Paṇḍitavaggo

Verse 76

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.

Nidhīnaṁ va pavattāraṁ yaṁ passe vajjadassinaṁ Niggayhavādiṁ medhāviṁ tādisaṁ paṇḍitaṁ bhaje Tādisaṁ bhajamānassa seyyo hoti na pāpiyo

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Verse 77

[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 Sataṁ hi so piyo hoti asataṁ hoti appiyo

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Verse 78

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

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Verse 79

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 sukhaṁ seti vippasannena cetasā Ariyapavedite dhamme sadā ramati paṇḍito

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Verse 80

Irrigators channel water. Fletchers straighten arrows. Carpenters shape wood. The wise tame themselves.

Udakaṁ hi nayanti nettikā usukārā namayanti tejanaṁ Dāruṁ namayanti tacchakā attānaṁ damayanti paṇḍitā

Verse 81

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 Evaṁ nindāpasaṁsāsu na samiñjanti paṇḍitā

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Verse 82

Having heard the teachings the wise become serene like a deep, limpid, and unturbid lake.

Yathā pi rahado gambhīro vippasanno anāvilo Evaṁ dhammāni sutvāna vippasīdanti paṇḍitā

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Verse 83

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 uccāvacaṁ paṇḍitā dassayanti

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Verse 84

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 dhanaṁ na raṭṭhaṁ Na iccheyya adhammena samiddhimattano sa sīlavā paññavā dhammiko siyā

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Verse 85

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 Athāyaṁ itarā pajā tīramevānudhāvati

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Verse 86

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 maccudheyyaṁ suduttaraṁ

Verse 87

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.

Kaṇhaṁ dhammaṁ vippahāya sukkaṁ bhāvetha paṇḍito Okā anokaṁ āgamma viveke yattha dūramaṁ

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Verse 88

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 attānaṁ cittaklesehi paṇḍito

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Verse 89

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.

Yesaṁ sambodhiaṅgesu sammā cittaṁ subhāvitaṁ Ādānapaṭinissagge anupādāya ye ratā Khīṇāsavā jutimanto te loke parinibbutā

7. Arahantavaggo

Verse 90

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

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Verse 91

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 Haṁsā va pallalaṁ hitvā okamokaṁ jahanti te

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Verse 92

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.

Yesaṁ sannicayo natthi ye pariññātabhojanā Suññato animitto ca vimokkho yesaṁ gocaro Ākāse va sakuntānaṁ gati tesaṁ durannayā

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Verse 93

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 sakuntānaṁ padaṁ tassa durannayaṁ

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Verse 94

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 samathaṁ gatāni assā yathā sārathinā sudantā Pahīnamānassa anāsavassa devā pi tassa pihayanti tādino

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Verse 95

[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 saṁsārā na bhavanti tādino

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Verse 96

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.

Santaṁ tassa manaṁ hoti santā vācā ca kamma ca Sammadaññā vimuttassa upasantassa tādino

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Verse 97

[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

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Verse 98

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 taṁ bhūmiṁ rāmaṇeyyakaṁ

Verse 99

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

8. Sahassavaggo

Verse 100

Than a thousand sayings whose words are unconducive to spiritual wellbeing, better is one meaningful saying on hearing which one becomes inwardly at peace.

Sahassamapi ce vācā anatthapadasaṁhitā Ekaṁ atthapadaṁ seyyo yaṁ sutvā upasammati

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Verse 101

Than a thousand verses whose words are unconducive to spiritual wellbeing, better is one word of a verse, on hearing which one becomes inwardly at peace.

Sahassamapi ce gāthā anatthapadasaṁhitā Ekaṁ gāthāpadaṁ seyyo yaṁ sutvā upasammati

Verse 102

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 sataṁ bhāse anatthapadasaṁhitā Ekaṁ dhammapadaṁ seyyo yaṁ sutvā upasammati

Verse 103

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 sahassaṁ sahassena saṅgāme mānuse jine Ekañca jeyyamattānaṁ sa ve saṅgāmajuttamo

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Verse 104-105

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 jitaṁ seyyo yā cāyaṁ itarā pajā Attadantassa posassa niccaṁ saṁyatacārino Neva devo na gandhabbo na māro saha brahmunā Jitaṁ apajitaṁ kayirā tathārūpassa jantuno

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Verse 106

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 sataṁ samaṁ Ekañca bhāvitattānaṁ muhuttamapi pūjaye Sā yeva pūjanā seyyo yañce vassasataṁ hutaṁ

Verse 107

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 vassasataṁ jantu aggiṁ paricare vane Ekañca bhāvitattānaṁ muhuttamapi pūjaye Sā yeva pūjanā seyyo yañce vassasataṁ hutaṁ

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Verse 108

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.

Yaṁ kiñci yiṭṭhaṁ va hutaṁ va loke saṁvaccharaṁ yajetha puññapekkho Sabbampi taṁ na catubhāgameti abhivādanā ujjugatesu seyyo

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Verse 109

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 niccaṁ vaddhāpacāyino Cattāro dhammā vaḍḍhanti āyu vaṇṇo sukhaṁ balaṁ

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Verse 110

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 vassasataṁ jīve dussīlo asamāhito Ekāhaṁ jīvitaṁ seyyo sīlavantassa jhāyino

Verse 111

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 vassasataṁ jīve duppañño asamāhito Ekāhaṁ jīvitaṁ seyyo paññavantassa jhāyino

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Verse 112

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 vassasataṁ jīve kusīto hīnaviriyo Ekāhaṁ jīvitaṁ seyyo viriyamārabhato daḷhaṁ

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Verse 113

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 vassasataṁ jīve apassaṁ udayabbayaṁ Ekāhaṁ jīvitaṁ seyyo passato udayabbayaṁ

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Verse 114

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 vassasataṁ jīve apassaṁ amataṁ padaṁ Ekāhaṁ jīvitaṁ seyyo passato amataṁ padaṁ

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Verse 115

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 vassasataṁ jīve apassaṁ dhammamuttamaṁ Ekāhaṁ jīvitaṁ seyyo passato dhammamuttamaṁ

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9. Pāpavaggo

Verse 116

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 cittaṁ nivāraye Dandhaṁ hi karoto puññaṁ pāpasmiṁ ramati mano

Verse 117

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.

Pāpaṁ ce puriso kayirā na taṁ kayirā punappunaṁ Na tamhi chandaṁ kayirātha dukkho pāpassa uccayo

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Verse 118

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.

Puññaṁ ce puriso kayirā kayirāthetaṁ punappunaṁ Tamhi chandaṁ kayirātha sukho puññassa uccayo

Verse 119

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 bhadraṁ yāva pāpaṁ na paccati Yadā ca paccati pāpaṁ atha pāpo pāpāni passati

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Verse 120

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 pāpaṁ yāva bhadraṁ na paccati Yadā ca paccati bhadraṁ atha bhadro bhadrāni passati

Verse 121

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 maṁ taṁ āgamissati Udabindunipātena udakumbho pi pūrati Pūrati bālo pāpassa thokaṁ thokampi ācinaṁ

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Verse 122

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 maṁ taṁ āgamissati Udabindunipātena udakumbho pi pūrati Dhīro pūrati puññassa thokaṁ thokampi ācinaṁ

Verse 123

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 bhayaṁ maggaṁ appasattho mahaddhano Visaṁ jīvitukāmo va pāpāni parivajjaye

Verse 124

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 visaṁ Nābbaṇaṁ visamanveti natthi pāpaṁ akubbato

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Verse 125

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 bālaṁ pacceti pāpaṁ sukhumo rajo paṭivātaṁ va khitto

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Verse 126

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 nirayaṁ pāpakammino Saggaṁ sugatino yanti parinibbanti anāsavā

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Verse 127

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 pabbatānaṁ vivaraṁ pavissa Na vijjati so jagatippadeso yatthaṭṭhito mucceyya pāpakammā

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Verse 128

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 pabbatānaṁ vivaraṁ pavissa Na vijjati so jagatippadeso yatthaṭṭhitaṁ nappasahetha maccu

10. Daṇḍavaggo

Verse 129

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 Attānaṁ upamaṁ katvā na haneyya na ghātaye

Verse 130

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 sabbesaṁ jīvitaṁ piyaṁ Attānaṁ upamaṁ katvā na haneyya na ghātaye

Verse 131

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 vihiṁsati Attano sukhamesāno pecca so na labhate sukhaṁ

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Verse 132

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 hiṁsati Attano sukhamesāno pecca so labhate sukhaṁ

Verse 133

Speak not harshly to anyone. Those spoken to might retort. Aggressive speech is unpleasant. Retaliation might befall you.

Māvoca pharusaṁ kañci vuttā paṭivadeyyuṁ taṁ Dukkhā hi sārambhakathā paṭidaṇḍā phuseyyuṁ taṁ

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Verse 134

[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 attānaṁ kaṁso upahato yathā Esa pattosi nibbānaṁ sārambho te na vijjati

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Verse 135

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 gocaraṁ Evaṁ jarā ca maccu ca āyuṁ pācenti pāṇinaṁ

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Verse 136

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 karaṁ bālo na bujjhati Sehi kammehi dummedho aggidaḍḍho va tappati

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Verse 137-140

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 Dasannamaññataraṁ ṭhānaṁ khippameva nigacchati Vedanaṁ pharusaṁ jāniṁ sarīrassa ca bhedanaṁ Garukaṁ vāpi ābādhaṁ cittakkhepaṁ va pāpuṇe Rājato vā upasaggaṃ upassaggaṃ abbhakkhānañca abbhakkhānaṃ va dāruṇaṃ Parikkhayañca parikkhayaṃ va ñātīnaṃ bhogānañca bhogānaṃ va pabhaṅguraṃ pabhaṅgunaṃ Atha vāssa agārāni, aggi ḍahati ḍayhati pāvako; Kāyassa bhedā duppañño, nirayaṃ sopapajjati so upapajjati

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Verse 141

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 jallaṁ ukkuṭikappadhānaṁ sodhenti maccaṁ avitiṇṇakaṅkhaṁ

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Verse 142

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 samaṁ careyya santo danto niyato brahmacārī Sabbesu bhūtesu nidhāya daṇḍaṁ so brāhmaṇo so samaṇo sa bhikkhu

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Verse 143

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 lokasmiṁ vijjati Yo nindaṁ apabodhati asso bhadro kasamiva

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Verse 144

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 saṁvegino bhavātha Saddhāya sīlena ca viriyena ca samādhinā dhammavinicchayena ca Sampannavijjācaraṇā patissatā pahassatha dukkhamidaṁ anappakaṁ

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Verse 145

Irrigators channel water. Fletchers straighten arrows. Carpenters shape wood. Those with noble practices tame themselves.

Udakaṁ hi nayanti nettikā usukārā namayanti tejanaṁ Dāruṁ namayanti tacchakā attānaṁ damayanti subbatā

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11. Jarāvaggo

Verse 146

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 niccaṁ pajjalite sati Andhakārena onaddhā padīpaṁ na gavesatha

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Verse 147

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 cittakataṁ bimbaṁ arukāyaṁ samussitaṁ Āturaṁ bahusaṅkappaṁ yassa natthi dhuvaṁ ṭhiti

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Verse 148

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.

Parijiṇṇaṁ idaṁ rūpaṁ roganiḍḍhaṁ pabhaṅguṇaṁ Bhijjati pūtisandeho maraṇantaṁ hi jīvitaṁ

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Verse 149

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

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Verse 150

[This body is] a city built of bones, plastered with flesh and blood, wherein are hidden old age, death, conceit, and denigration.

Aṭṭhīnaṁ nagaraṁ kataṁ maṁsalohitalepanaṁ Yattha jarā ca maccu ca māno makkho ca ohito

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Verse 151

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 jaraṁ upeti Satañca dhammo na jaraṁ upeti santo have sabbhi pavedayanti

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Verse 152

This man of little learning ages like an ox: his stoutness develops, his penetrative discernment does not develop.

Appassutāyaṁ puriso balivaddo va jīrati Maṁsāni tassa vaḍḍhanti paññā tassa na vaḍḍhati

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Verse 153

I roamed countless rounds of birth and death without respite, looking for the housebuilder [craving]. Repeated birth is suffering.

Anekajātisaṁsāraṁ sandhāvissaṁ anibbisaṁ Gahakārakaṁ gavesanto dukkhā jāti punappunaṁ

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Verse 154

[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 gehaṁ na kāhasi Sabbā te phāsukā bhaggā gahakūṭaṁ visaṅkhitaṁ Visaṅkhāragataṁ cittaṁ taṇhānaṁ khayamajjhagā

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Verse 155

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 brahmacariyaṁ aladdhā yobbane dhanaṁ Jiṇṇakoñcā va jhāyanti khīṇamacche va pallale

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Verse 156

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 brahmacariyaṁ aladdhā yobbane dhanaṁ Senti cāpātikhīṇā va purāṇāni anutthunaṁ

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12. Attavaggo

Verse 157

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 piyaṁ jaññā rakkheyya naṁ surakkhitaṁ Tiṇṇaṁ aññataraṁ yāmaṁ paṭijaggeyya paṇḍito

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Verse 158

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 paṭhamaṁ patirūpe nivesaye Athaññamanusāseyya na kilisseyya paṇḍito

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Verse 159

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

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Verse 160

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 nāthaṁ labhati dullabhaṁ

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Verse 161

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 kataṁ pāpaṁ attajaṁ attasambhavaṁ Abhimanthati dummedhaṁ vajiraṁ v’asmamayaṁ maṇiṁ

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Verse 162

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 accantadussīlyaṁ māluvā sālam iv’otataṁ Karoti so tathattānaṁ yathā naṁ icchati diso

Verse 163

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 Yaṁ ve hitañca sādhuñca taṁ ve paramadukkaraṁ

Verse 164

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 sāsanaṁ arahataṁ ariyānaṁ dhammajīvinaṁ Paṭikkosati dummedho diṭṭhiṁ nissāya pāpikaṁ Phalāni kaṭṭhakasseva attaghaññāya phallati

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Verse 165

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 kataṁ pāpaṁ attanā saṅkilissati Attanā akataṁ pāpaṁ attanā va visujjhati Suddhi asuddhi paccattaṁ nāñño aññaṁ visodhaye

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Verse 166

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-atthaṁ paratthena bahunā pi na hāpaye Atta-d-attham abhiññāya sa-d-atthapasuto siyā

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13. Lokavaggo

Verse 167

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].

Hīnaṁ dhammaṁ na seveyya pamādena na saṁvase Micchādiṭṭhiṁ na seveyya na siyā lokavaḍḍhano

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Verse 168

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 dhammaṁ sucaritaṁ care Dhammacārī sukhaṁ seti asmiṁ loke paramhi ca

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Verse 169

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.

Dhammaṁ care sucaritaṁ na naṁ duccaritaṁ care Dhammacārī sukhaṁ seti asmiṁ loke paramhi ca

Verse 170

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 bubbuḷakaṁ passe yathā passe marīcikaṁ Evaṁ lokaṁ avekkhantaṁ maccurājā na passati

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Verse 171

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 passathimaṁ lokaṁ cittaṁ rājarathūpamaṁ Yattha bālā visīdanti natthi saṅgo vijānataṁ

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Verse 172

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 imaṁ lokaṁ pabhāseti abbhā mutto va candimā

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Verse 173

He whose [previous] demeritorious conduct is covered up by what is spiritually wholesome illuminates this world like the moon freed from clouds.

Yassa pāpaṁ kataṁ kammaṁ kusalena pithīyati So imaṁ lokaṁ pabhāseti abbhā mutto va candimā

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Verse 174

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 ayaṁ loko tanuk’ettha vipassati Sakunto jālamutto va appo saggāya gacchati

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Verse 175

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.

Haṁsādiccapathe yanti ākāse yanti iddhiyā Nīyanti dhīrā lokamhā jetvā māraṁ savāhanaṁ

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Verse 176

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.

Ekaṁ dhammaṁ atītassa musāvādissa jantuno Vitiṇṇaparalokassa natthi pāpaṁ akāriyaṁ

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Verse 177

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 devalokaṁ vajanti bālā have nappasaṁsanti dānaṁ Dhīro ca dānaṁ anumodamāno teneva so hoti sukhī parattha

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Verse 178

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 sotāpattiphalaṁ varaṁ

14. Buddhavaggo

Verse 179

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 jitaṁ nāvajīyati jitaṁ yassa no yāti koci loke Taṁ buddhamanantagocaraṁ apadaṁ kena padena nessatha

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Verse 180

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 Taṁ buddhamanantagocaraṁ apadaṁ kena padena nessatha

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Verse 181

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 tesaṁ pihayanti sambuddhānaṁ satimataṁ

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Verse 182

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 kicchaṁ maccānaṁ jīvitaṁ Kicchaṁ saddhammasavanaṁ kiccho buddhānamuppādo

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Verse 183

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 akaraṇaṁ kusalassa upasampadā Sacittapariyodapanaṁ etaṁ buddhānaṁ sāsanaṁ

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Verse 184

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 paramaṁ tapo titikkhā nibbānaṁ paramaṁ vadanti buddhā Na hi pabbajito parūpaghātī samaṇo hoti paraṁ viheṭhayanto

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Verse 185

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 saṁvaro Mattaññutā ca bhattasmiṁ pantañca sayanāsanaṁ Adhicitte ca āyogo etaṁ buddhānaṁ sāsanaṁ

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Verse 186-187

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 ratiṁ so nādhigacchati Taṇhakkhayarato hoti sammāsambuddhasāvako

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Verse 188-189

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.

Bahuṁ ve saraṇaṁ yanti pabbatāni vanāni ca Ārāmarukkhacetyāni manussā bhayatajjitā Netaṁ kho saraṇaṁ khemaṁ netaṁ saraṇamuttamaṁ Netaṁ saraṇamāgamma sabbadukkhā pamuccati

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Verse 190-192

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 saraṇaṁ gato Cattāri ariyasaccāni sammappaññāya passati Dukkhaṁ dukkhasamuppādaṁ dukkhassa ca atikkamaṁ Ariyaṁ c’aṭṭhaṅgikaṁ maggaṁ dukkhūpasamagāminaṁ Etaṁ kho saraṇaṁ khemaṁ etaṁ saraṇamuttamaṁ Etaṁ saraṇamāgamma sabbadukkhā pamuccati

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Verse 193

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 taṁ kulaṁ sukhamedhati

Verse 194

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 samaggānaṁ tapo sukho

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Verse 195-196

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 puññaṁ saṅkhātuṁ imettamapi kenaci

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15. Sukhavaggo

Verse 197

How happily we live, free of unfriendliness amongst those who are unfriendly. Amongst unfriendly men we abide free of unfriendliness.

Susukhaṁ vata jīvāma verinesu averino Verinesu manussesu viharāma averino

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Verse 198

How happily we live, spiritually unailing amidst the spiritually ailing. Amongst men spiritually ailing we abide spiritually unailing.

Susukhaṁ vata jīvāma āturesu anāturā Āturesu manussesu viharāma anāturā

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Verse 199

How happily we live, free of avidity amidst the avid. Amongst avid men we abide free of avidity.

Susukhaṁ vata jīvāma ussukesu anussukā Ussukesu manussesu viharāma anussukā

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Verse 200

Happily indeed we live, we, for whom there is [nowhere] anything at all. We will feed on rapture like the Ābhassarā devas.

Susukhaṁ vata jīvāma yesaṁ no natthi kiñcanaṁ Pītibhakkhā bhavissāma devā ābhassarā yathā

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Verse 201

Victory begets unfriendliness. The defeated dwell in misery. The Peaceful One dwells happily having abandoned victory and defeat.

Jayaṁ veraṁ pasavati dukkhaṁ seti parājito Upasanto sukhaṁ seti hitvā jayaparājayaṁ

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Verse 202

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 santiparaṁ sukhaṁ

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Verse 203

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 Etaṁ ñatvā yathābhūtaṁ nibbānaṁ paramaṁ sukhaṁ

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Verse 204

[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 santuṭṭhiparamaṁ dhanaṁ Vissāsaparamā ñātī nibbānaṁ paramaṁ sukhaṁ

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Verse 205

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.

Pavivekarasaṁ pitvā rasaṁ upasamassa ca Niddaro hoti nippāpo dhammapītirasaṁ pivaṁ

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Verse 206

Good is the seeing of Noble Ones. Living with [them] is always pleasant. One would be constantly happy by not seeing fools.

Sāhu dassanamariyānaṁ sannivāso sadā sukho Adassanena bālānaṁ niccameva sukhī siyā

Verse 207

One who consorts with fools grieves for a long time. Living with fools is always unpleasant. It is like living with an enemy. But a wise person is pleasant to live with. It is like meeting with relatives.

Bālasaṅgatacārī hi dīghamaddhānaṁ socati Dukkho bālehi saṁvāso amitteneva sabbadā Dhīro ca sukhasaṁvāso ñātīnaṁ va samāgamo

Verse 208

Therefore: with one who is wise, discerning, learned, enduring, [perfect] in noble observances [and practices], one should associate with a spiritually outstanding person like this, one of great wisdom, like the moon associates with the stars of the zodiac.

Tasmā hi Dhīrañca paññañca bahussutañca dhorayhasīlaṁ vatavantamariyaṁ Taṁ tādisaṁ sappurisaṁ sumedhaṁ bhajetha nakkhattapathaṁ va candimā

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16. Piyavaggo

Verse 209

Applying himself to what should be avoided, and not applying himself to what should be undertaken, having abandoned [what is conducive to] spiritual well-being, grasping what is agreeable, [such a person later] envies one who applies himself to [what is conducive to] spiritual wellbeing.

Ayoge yuñjamattānaṁ yogasmiñca ayojayaṁ Atthaṁ hitvā piyaggāhī pihetatthānuyoginaṁ

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Verse 210

Never associate with the beloved or the unbeloved. Not seeing the beloved, and seeing the unbeloved are [both] suffering.

Mā piyehi samāgañchi appiyehi kudācanaṁ Piyānaṁ adassanaṁ dukkhaṁ appiyānañca dassanaṁ

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Verse 211

Therefore hold nothing beloved. Separation from the beloved is wretched. There are no spiritual shackles in those for whom there is nothing either beloved or unbeloved.

Tasmā piyaṁ na kayirātha piyāpāyo hi pāpako Ganthā tesaṁ na vijjanti yesaṁ natthi piyāppiyaṁ

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Verse 212

From the beloved come grief and fear. For one who is free of the beloved there is neither grief nor fear.

Piyato jāyatī soko piyato jāyati bhayaṁ Piyato vippamuttassa natthi soko kuto bhayaṁ

Verse 213

From love come grief and fear. For one who is free of love there is neither grief nor fear.

Pemato jāyati soko pemato jāyati bhayaṁ Pemato vippamuttassa natthi soko kuto bhayaṁ

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Verse 214

From sensuous delight come grief and fear. For one who is free of sensuous delight there is neither grief nor fear.

Ratiyā jāyati soko ratiyā jāyati bhayaṁ Ratiyā vippamuttassa natthi soko kuto bhayaṁ

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Verse 215

From sensuous yearning come grief and fear. For one who is free of sensuous yearning there is neither grief nor fear.

Kāmato jāyati soko kāmato jāyati bhayaṁ Kāmato vippamuttassa natthi soko kuto bhayaṁ

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Verse 216

From craving come grief and fear. For one who is free of craving there is neither grief nor fear.

Taṇhāya jāyati soko taṇhāya jāyati bhayaṁ Taṇhāya vippamuttassa natthi soko kuto bhayaṁ

Verse 217

One who is perfect in virtue, who has perfect vision [of things according to reality], who is established in righteousness, who has understood the [four noble] truths, and who undertakes his own task [i.e. fulfilling the three trainings], people consider him beloved.

Sīladassanasampannaṁ dhammaṭṭhaṁ saccavedinaṁ Attano kamma kubbānaṁ taṁ jano kurute piyaṁ

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Verse 218

One should be eager [to realise] the Indescribable. One should suffuse [one’s body] with the [pure and clean] mind [of fourth jhāna]. One should not be emotionally bound to sensuous pleasures. [A person like this] is called ‘going upstream [to Nibbāna].’

Chandajāto anakkhāte manasā ca phuṭo siyā Kāmesu ca appaṭibaddhacitto uddhaṁsoto ti vuccati

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Verse 219-210

A man who has long been living abroad, who returns safely from afar, his relatives, friends, and comrades applaud his return. Meritorious deeds likewise receive the doer of meritorious deeds when he goes from this world to the world beyond, like relatives receive a [longseparated] beloved one on his return [from afar].

Cirappavāsiṁ purisaṁ dūrato sotthimāgataṁ Ñātimittā suhajjā ca abhinandanti āgataṁ Tatheva katapuññampi asmā lokā paraṁ gataṁ Puññāni paṭigaṇhanti piyaṁ ñātīva āgataṁ

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17. Kodhavaggo

Verse 221

One should give up anger. One should abandon conceit. One should transcend all ties to individual existence. Miseries do not afflict one who is liberated from the perception of existence, who does not adhere to immaterial-factors-and-bodily-form.

Kodhaṁ jahe vippajaheyya mānaṁ saṁyojanaṁ sabbamatikkameyya Taṁ nāmarūpasmiṁ asajjamānaṁ akiñcanaṁ nānupatanti dukkhā

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Verse 222

One who can control his anger that has arisen, like [controlling] a chariot that has gone astray, I call him a charioteer. Other folk are [merely] rein holders.

Yo ve uppatitaṁ kodhaṁ rathaṁ bhantaṁ va dhāraye Tamahaṁ sārathiṁ brūmi rasmiggāho itaro jano

Verse 223

One should conquer one’s anger with non-anger. One should conquer one’s unvirtuousness with virtuousness. One should conquer one’s stinginess through generosity. One should conquer a liar by [speaking] truthfully.

Akkodhena jine kodhaṁ asādhuṁ sādhunā jine Jine kadariyaṁ dānena saccena alikavādinaṁ

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Verse 224

One should speak truthfully. One should not get angry. One should give if asked, even if there is only a little. On account of these three practices one would go into the presence of the devas.

Saccaṁ bhaṇe na kujjheyya dajjā appasmimpi yācito Etehi tīhi ṭhānehi gacche devānaṁ santike

Verse 225

Sages who do not harm, who are constantly restrained in conduct of body, [speech, and mind], go to the Unshakeable State where, having gone, they do not grieve.

Ahiṁsakā ye munayo niccaṁ kāyena saṁvutā Te yanti accutaṁ ṭhānaṁ yattha gantvā na socare

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Verse 226

Of those who are always [devoted to] wakefulness, practising [the three trainings] day and night, intent on the Untroubled, their perceptually obscuring states vanish.

Sadā jāgaramānānaṁ ahorattānusikkhinaṁ Nibbānaṁ adhimuttānaṁ atthaṁ gacchanti āsavā

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Verse 227

This is an ancient [truth], Atula, not just of today: [People] criticise one who sits silently; they criticise one who speaks a lot; they even criticise one who speaks moderately. There is no one beyond criticism in the world.

Porāṇametaṁ atula netaṁ ajjatanamiva Nindanti tuṇhimāsīnaṁ nindanti bahubhāṇinaṁ Mitabhāṇimpi nindanti natthi loke anindito

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Verse 228

There never has been, there never will be, and there does not exist in the present either a man who is never praised, or a man who is never criticised.

Na cāhu na ca bhavissati na cetarahi vijjati Ekantaṁ nindito poso ekantaṁ vā pasaṁsito

Verse 229-230

He whom the wise praise having examined him day after day, as being faultless in conduct, wise, and well-established in penetrative discernment and virtue; as being like a golden ornament; who would dare to criticise him? Even the devas praise him. He is praised even by Brahmā.

Yaṁ ce viññū pasaṁsanti anuvicca suve suve Acchiddavuttiṁ medhāviṁ paññāsīlasamāhitaṁ Nekkhaṁ jambonadasseva ko taṁ ninditumarahati Devāpi naṁ pasaṁsanti brahmunāpi pasaṁsito

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Verse 231

One should protect oneself against bodily misconduct. One should be restrained in conduct of body. Having abandoned bad conduct by way of the body, one should practise good conduct by way of the body.

Kāyapakopaṁ rakkheyya kāyena saṁvuto siyā Kāyaduccaritaṁ hitvā kāyena sucaritaṁ care

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Verse 232

One should protect oneself against verbal misconduct. One should be restrained in conduct of speech. Having abandoned bad conduct by way of speech, one should practise good conduct by way of speech.

Vacīpakopaṁ rakkheyya vācāya saṁvuto siyā Vacīduccaritaṁ hitvā vācāya sucaritaṁ care

Verse 233

One should protect oneself against mental misconduct. One should be restrained in conduct of mind. Having abandoned bad conduct by way of the mind, one should practise good conduct by way of the mind.

Manopakopaṁ rakkheyya manasā saṁvuto siyā Manoduccaritaṁ hitvā manasā sucaritaṁ care

Verse 234

The wise are restrained in conduct of body and speech. The wise are restrained in mental conduct. They are well retrained, indeed.

Kāyena saṁvutā dhīrā atho vācāya saṁvutā Manasā saṁvutā dhīrā te ve suparisaṁvutā

18. Malavaggo

Verse 235

You are now like a withered leaf. Yama’s men are standing ready for you. You are on the point of departure but you have no provisions for the journey.

Paṇḍupalāso va dānisi yamapurisā pi ca te upaṭṭhitā Uyyogamukhe ca tiṭṭhasi pātheyyampi ca te na vijjati

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Verse 236

Make an Island for yourself. Endeavour quickly. Be wise. With spiritual stains removed, being spiritually unblemished, you will go to [the Pure Abodes], the heavenly realm of the Noble Ones.

So karohi dīpamattano khippaṁ vāyama paṇḍito bhava Niddhantamalo anaṅgaṇo dibbaṁ ariyabhūmim ehisi

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Verse 237

The [three] periods of your life are now brought to an end. You have come into the presence of death. There is no resting place for you on the way, and you have no provisions for the journey.

Upanītavayo va dānisi sampayātosi yamassa santike Vāso pi ca te natthi antarā pātheyyampi ca te na vijjati

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Verse 238

Make an Island for yourself. Endeavour quickly. Be wise. With spiritual stains removed, being spiritually unblemished, you will never again come to birth and old age.

So karohi dīpamattano khippaṁ vāyama paṇḍito bhava Niddhantamalo anaṅgaṇo na punaṁ jātijaraṁ upehisi

Verse 239

A wise man would remove his [three] spiritual stains gradually, bit by bit, whenever there is an opportunity, like a smith removes dross from silver.

Anupubbena medhāvī thokaṁ thokaṁ khaṇe khaṇe Kammāro rajatasseva niddhame malamattano

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Verse 240

Just as rust eats the very iron from which it has arisen, likewise his own deeds lead one who uses the four requisites without proper reflectiveness to the plane of misery.

Ayasā va malaṁ samuṭṭhitaṁ taduṭṭhāya tameva khādati Evaṁ atidhonacārinaṁ sakakammāni nayanti duggatiṁ

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Verse 241

Non-rehearsal is a stain in [one who memorises] the sacred texts. Nonmaintainance is a stain in [one who keeps] a house. Neglect is a stain in [one who maintains their bodily] beauty. Negligence is a stain in a guard.

Asajjhāyamalā mantā anuṭṭhānamalā gharā Malaṁ vaṇṇassa kosajjaṁ pamādo rakkhato malaṁ

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Verse 242

Adultery is a stain in a woman. Stinginess is a stain in a benefactor. Unvirtuous, [spiritually unwholesome] factors are stains in this world and the world beyond.

Malitthiyā duccaritaṁ maccheraṁ dadato malaṁ Malā ve pāpakā dhammā asmiṁ loke paramhi ca

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Verse 243

Greater than those stains, uninsightfulness into reality is the greatest stain. Having abandoned this stain, bhikkhus, be free of [the three] spiritual stains.

Tato malā malataraṁ avijjā paramaṁ malaṁ Etaṁ malaṁ pahatvāna nimmalā hotha bhikkhavo

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Verse 244

For one who is unashamed of wrongdoing, who is as bold as a crow, brash, impudent, audacious, full of defilements, his life is easy.

Sujīvaṁ ahirikena kākasūrena dhaṁsinā Pakkhandinā pagabbhena saṅkiliṭṭhena jīvitaṁ

Verse 245

But life is difficult for one who is ashamed of wrongdoing, who constantly seeks spiritual purity, who is prudent, unassuming, whose means of livelihood is pure, and who sees [the nature of reality].

Hirīmatā ca dujjīvaṁ niccaṁ sucigavesinā Alīnenāppagabbhena suddhājīvena passatā

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Verse 246-248

Whoever in the world destroys living beings, tells lies, takes what is not given, commits adultery, and whatever man applies himself to drinking fermented liquor and spirits, in this very world he digs himself up by the roots. Thus, my dear man, understand [this]: your unvirtuous, [spiritually unwholesome] factors are not being restrained [by you]. May greed and unrighteousness not deliver you over to long-lasting suffering.

Yo pāṇamatipāteti musāvādañca bhāsati Loke adinnaṁ ādiyati paradārañca gacchati Surāmerayapānañca yo naro anuyuñjati Idhevameso lokasmiṁ mūlaṁ khaṇati attano Evaṁ bho purisa jānāhi pāpadhammā asaṁyatā Mā taṁ lobho adhammo ca ciraṁ dukkhāya randhayuṁ

Verse 249-250

People give [poor or excellent offerings] according to their faith and inspiration. One who is troubled in this respect, about others’ drinks and food, neither day nor night does he attain inward collectedness. For one in whom this [troubledness] is eradicated, destroyed, root and all, removed, then he attains inward collectedness, whether day or night.

Dadāti ve yathāsaddhaṁ yathāpasādanaṁ jano Tattha yo maṅku bhavati paresaṁ pānabhojane Na so divā vā rattiṁ vā samādhiṁ adhigacchati Yassa cetaṁ samucchinnaṁ mūlaghaccaṁ samūhataṁ Sa ve divā vā rattiṁ vā samādhiṁ adhigacchati

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Verse 251

There is no fire like lust. There is no grip like hatred. There is no entanglement like undiscernment of reality. There is no river like [the streams of thought imbued with] craving.

Natthi rāgasamo aggi natthi dosasamo gaho Natthi mohasamaṁ jālaṁ natthi taṇhāsamā nadī

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Verse 252

Others’ faults are easily seen, but one’s own are hard to see, because one winnows others’ faults like chaff, but one hides one’s own like a crafty cheat hides an unlucky throw at dice.

Sudassaṁ vajjamaññesaṁ attano pana duddasaṁ Paresaṁ hi so vajjāni opunāti yathā bhusaṁ Attano pana chādeti kaliṁ va kitavā saṭho

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Verse 253

One who is constantly observant of others’ faults, and constantly indignant, his perceptually obscuring states increase. He is far from the destruction of perceptually obscuring states.

Paravajjānupassissa niccaṁ ujjhānasaññino Āsavā tassa vaḍḍhanti ārā so āsavakkhayā

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Verse 254

There is no path in the air. [Likewise], outside this [training system] there are no ascetics [of the four types]. Ordinary folk take delight in entrenched perception. Perfect Ones are free of entrenched perception.

Ākāse va padaṁ natthi samaṇo natthi bāhire Papañcābhiratā pajā nippapañcā tathāgatā

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Verse 255

There is no path in the air. [Likewise, three things:] Outside this [training system] there are no ascetics [of the four types]. There are no originated phenomenon that are eternal. And in Buddhas there is no spiritual instability.

Ākāse va padaṁ natthi samaṇo natthi bāhire Saṅkhārā sassatā natthi natthi buddhānamiñjitaṁ

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19. Dhammaṭṭhavaggo

Verse 256-257

One is not thereby righteous if one judges a matter hastily. But one who is wise, having ascertained both the truth and falsehood [of the matter], who judges others unhurriedly, righteously, and impartially, is guarded by righteousness. He is wise. He is called righteous.

Na tena hoti dhammaṭṭho yenatthaṁ sahasā naye Yo ca atthaṁ anatthañca ubho niccheyya paṇḍito Asāhasena dhammena samena nayati pare Dhammassa gutto medhāvī dhammaṭṭho ti pavuccati

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Verse 258

One is not wise through speaking much. One who has reached safety from [the danger of] bondage [to individual existence], and who is unhating and fearless is called wise.

Na tena paṇḍito hoti yāvatā bahu bhāsati Khemī averī abhayo paṇḍito ti pavuccati

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Verse 259

One is not expert in the teaching through being loquacious. He who, after hearing just a little, realises the nature of reality with his very being, and is not negligent of the practice, is truly expert in the teaching.

Na tāvatā dhammadharo yāvatā bahu bhāsati Yo ca appampi sutvāna dhammaṁ kāyena passati Sa ve dhammadharo hoti yo dhammaṁ nappamajjati

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Verse 260

One is not a senior [bhikkhu] [just] because one’s head is grey. If one has matured [just] in age one is called ‘aged in vain.’

Na tena thero hoti yenassa palitaṁ siro Paripakko vayo tassa moghajiṇṇo ti vuccati

Verse 261

In whom there is truthfulness, righteousness, harmlessness, and inward taming, he has indeed abandoned [the three] spiritual stains. He is wise. He is truly called a senior [bhikkhu].

Yamhi saccañca dhammo ca ahiṁsā saṁyamo damo Sa ve vantamalo dhīro thero iti pavuccati

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Verse 262-263

Not on account of his eloquence or lotus-like complexion is a man excellent if he is envious, stingy, and fraudulent. For one in whom these [flaws] are eradicated, destroyed, root and all, removed, then being free of spiritual flaws, the wise man is called excellent.

Na vākkaraṇamattena vaṇṇapokkharatāya vā Sādhurūpo naro hoti issukī maccharī saṭho Yassa cetaṁ samucchinnaṁ mūlaghaccaṁ samūhataṁ Sa vantadoso medhāvī sādhurūpo ti vuccati

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Verse 264

One is not an ascetic on account of one’s shaven head. One with ignoble practices, who tells lies, who is full of desire and greed, how could he be an ascetic?

Na muṇḍakena samaṇo abbato alikaṁ bhaṇaṁ Icchālobhasamāpanno samaṇo kiṁ bhavissati

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Verse 265

He who removes all unvirtuous, [spiritually unwholesome] factors, great and small, with the removal of all unvirtuous, [spiritually unwholesome] factors he is truly called an ascetic.

Yo ca sameti pāpāni aṇuṁthūlāni sabbaso Samitattā hi pāpānaṁ samaṇo ti pavuccati

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Verse 266

One is not a bhikkhu simply through begging: one is a bhikkhu through upholding the whole teaching, and not simply on that account.

Na tena bhikkhu hoti yāvatā bhikkhate pare Vissaṁ dhammaṁ samādāya bhikkhu hoti na tāvatā

Verse 267

He in this world who lives the religious life having spurned [the accumulating of] merit and demerit, who fares in the world with reflectiveness, he is truly called a bhikkhu.

Yodha puññañca pāpañca bāhetvā brahmacariyavā Saṅkhāya loke carati sa ve bhikkhū ti vuccati

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Verse 268-269

One is not a sage by virtue of silence if one is undiscerning of reality and ignorant. But the wise man who accepts what is morally better as if weighing it with scales, he avoids unvirtuous, [spiritually unwholesome] factors. He is a sage. He is a sage on account of it. He who knows both [what to accept and what to avoid] in the world is called a sage on that account.

Na monena muni hoti mūḷharūpo aviddasu Yo ca tulaṁ va paggayha varamādāya paṇḍito Pāpāni parivajjeti sa muni tena so muni Yo munāti ubho loke muni tena pavuccati

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Verse 270

One does not become a Noble One by killing living beings. On account of the non-harming of all living beings one is called a Noble One.

Na tena ariyo hoti yena pāṇāni hiṁsati Ahiṁsā sabbapāṇānaṁ ariyo ti pavuccati

Verse 271-272

Bhikkhu, do not rest content on account of your observances and practices, great learning, attainment of inward collectedness, secluded abode, or the thought, 'I enjoy the pleasure of the practice of unsensuousness not pursued by the common man,’ if you have not accomplished the destruction of perceptually obscuring states.

Na sīlabbatamattena bāhusaccena vā pana Atha vā samādhilābhena vivittasayanena vā Phusāmi nekkhammasukhaṁ aputhujjanasevitaṁ Bhikkhu vissāsamāpādi appatto āsavakkhayaṁ

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20. Maggavaggo

Verse 273

Of paths, the Eighfold is the best. Of truths, the four words. Of phenomena, the passing away [of originated phenomena] is the best. The best of two-footed beings is the Seer.

Maggānaṭṭhaṅgiko seṭṭho saccānaṁ caturo padā Virāgo seṭṭho dhammānaṁ dipadānañca cakkhumā

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Verse 274

This [eightfold path] is the only way to purify one’s vision [of things according to reality]. There is no other. Apply yourself to it. It is the bewilderment of Māra.

Eso va maggo natthañño dassanassa visuddhiyā Etaṁ hi tumhe paṭipajjatha mārassetaṁ pamohanaṁ

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Verse 275

Applying yourself to this [eightfold path] you will put an end to suffering. I have explained this path to you having [myself] realised the destruction of the arrow [of craving].

Etaṁ hi tumhe paṭipannā dukkhassantaṁ karissatha Akkhāto vo mayā maggo aññāya sallasanthanaṁ

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Verse 276

The vigorous endeavour [to practise the teaching] must be made by you yourselves. Perfect Ones are just path-proclaimers. Meditators who apply themselves [to the eightfold path] will be delivered from Māra’s bond [that binds one to renewed states of individual existence].

Tumhehi kiccaṁ ātappaṁ akkhātāro tathāgatā Paṭipannā pamokkhanti jhāyino mārabandhanā

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Verse 277

All originated phenomena are unlasting. When one sees [this] [according to reality] with penetrative discernment, then one is disillusioned with suffering. This is the path to spiritual purity.

Sabbe saṅkhārā aniccā ti yadā paññāya passati Atha nibbindati dukkhe esa maggo visuddhiyā

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Verse 278

All originated phenomena are intrinsically unsatisfactory. When one sees [this] [according to reality] with penetrative discernment, then one is disillusioned with suffering. This is the path to spiritual purity.

Sabbe saṅkhārā dukkhā ti yadā paññāya passati Atha nibbindati dukkhe esa maggo visuddhiyā

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Verse 279

All things are void of personal qualities. When one sees [this] [according to reality] with penetrative discernment, then one is disillusioned with suffering. This is the path to spiritual purity.

Sabbe dhammā anattā ti yadā paññāya passati Atha nibbindati dukkhe esa maggo visuddhiyā

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Verse 280

Being indolent at the time of exertion [though] young and able-bodied, the idler is full of sloth, mentally sluggish, and lazy. He does not with penetrative discernment find the path [to spiritual purity].

Uṭṭhānakālamhi anuṭṭhahāno yuvā balī ālasiyaṁ upeto Saṁsannasaṅkappamano kusīto paññāya maggaṁ alaso na vindati

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Verse 281

Guarding one’s speech, and being well restrained in mental [conduct], one should not do what is spiritually unwholesome by way of body. Purifying these three ways of conduct one would attain the Path proclaimed by the Seer.

Vācānurakkhī manasā susaṁvuto kāyena ca akusalaṁ na kayirā Ete tayo kammapathe visodhaye ārādhaye maggaṁ isippaveditaṁ

Verse 282

Penetrative discernment arises from effort [in proper contemplation]. Without effort [in proper contemplation] penetrative discernment is destroyed. Recognising these two paths to the development and cessation [of wisdom], let a man so conduct himself that his wisdom increases.

Yogā ve jāyati bhūri ayogā bhūrisaṅkhayo Etaṁ dvedhāpathaṁ ñatvā bhavāya vibhavāya ca Tathattānaṁ niveseyya yathā bhūri pavaḍḍhati

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Verse 283

Cut down craving, bhikkhus, not trees. From craving comes fear. Having cut down all forms of craving, be free of craving.

Vanaṁ chindatha mā rukkhaṁ vanato jāyati bhayaṁ Chetvā vanañca vanathañca nibbanā hotha bhikkhavo

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Verse 284

So long as even the slightest craving of a man for women is not obliterated, so long is he emotionally bound to them, like a suckling calf to its mother.

Yāva hi vanatho na chijjati aṇumatto pi narassa nārisu Paṭibaddhamano va tāva so vaccho khīrapako va mātari

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Verse 285

Destroy your love for yourself like [destroying] an autumn lily with your hand. Develop the Path to Peace, as explained by the Sublime One, [leading to] the Untroubled.

Ucchinda sinehamattano kumudaṁ sāradikaṁ va pāṇinā Santimaggameva brūhaya nibbānaṁ sugatena desitaṁ

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Verse 286

‘I will dwell here for the rainy season. I will dwell there in winter and summer.’ Thus thinks the fool. He does not realise the [mortal] danger [of his life].

Idha vassaṁ vasissāmi idha hemantagimhisu Iti bālo vicinteti antarāyaṁ na bujjhati

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Verse 287

As a great flood carries off a village asleep, so death carries off [spiritually asleep] the man who is besotted with children and cattle, whose mind is attached [to gold coins, bullion, and all kinds of possessions].

Taṁ puttapasusammattaṁ vyāsattamanasaṁ naraṁ Suttaṁ gāmaṁ mahogho va maccu ādāya gacchati

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Verse 288-289

One’s children are not a shelter [against death], nor is one’s father, nor are one’s [other] relatives. For one who is seized by death, [even] while amidst his relatives there is no shelter [against death]. The wise man abiding restrained in [conduct within the constraints of] the code of morality, knowing this good reason, should quickly purify the path leading to the Untroubled.

Na santi puttā tāṇāya na pitā na pi bandhavā Antakenādhipannassa natthi ñātisu tāṇatā Etamatthavasaṁ ñatvā paṇḍito sīlasaṁvuto Nibbānagamanaṁ maggaṁ khippameva visodhaye

{Comments ⬇}

21. Pakiṇṇakavaggo

Verse 290

If by abandoning inconsequential happiness one found abundant happiness, a wise man would abandon inconsequential happiness [for the sake of] finding abundant happiness.

Mattāsukhapariccāgā passe ce vipulaṁ sukhaṁ Caje mattāsukhaṁ dhīro sampassaṁ vipulaṁ sukhaṁ

Verse 291

He who wants his own happiness through causing others suffering, in embroiling himself in unfriendliness, from unfriendliness he will not be released.

Paradukkhūpadhānena attano sukhamicchati Verasaṁsaggasaṁsaṭṭho verā so na parimuccati

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Verse 292

What should be done is shunned. What should be avoided is done. Of those who are frivolous and negligently applied [to the practice] their perceptually obscuring states increase.

Yaṁ hi kiccaṁ tadapaviddhaṁ akiccaṁ pana kayirati Unnaḷānaṁ pamattānaṁ tesaṁ vaḍḍhanti āsavā

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Verse 293

But those who constantly undertake mindfulness of the body do not pursue what should be avoided. They continuously do what should be done. The perceptually obscuring states vanish in those who are mindful and fully conscious.

Yesañca susamāraddhā niccaṁ kāyagatā sati Akiccaṁ te na sevanti kicce sātaccakārino Satānaṁ sampajānānaṁ atthaṁ gacchanti āsavā

Verse 294

Having slain his mother [craving], his father [self-centredness], two khattiya kings [eternalist and annihilationist views], having razed a kingdom [the twelve bases of sensation] together with its agents [spiritually fettering delight and attachment], the Brahman fares on, rid of spiritual defilement.

Mātaraṁ pitaraṁ hantvā rājāno dve ca khattiye Raṭṭhaṁ sānucaraṁ hantvā anīgho yāti brāhmaṇo

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Verse 295

Having slain his mother [craving], his father [self-centredness], two learned kings [eternalist and annihilationist views], and slaughtered a tiger [the five hindrances] as fifth, the Brahman fares on, rid of spiritual defilement.

Mātaraṁ pitaraṁ hantvā rājāno dve ca sotthiye Veyyagghapañcamaṁ hantvā anīgho yāti brāhmaṇo

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Verse 296

Gotama’s disciples are always thoroughly [spiritually] awake who day and night are constantly mindful of the [qualities of the] Buddha.

Suppabuddhaṁ pabujjhanti sadā gotamasāvakā Yesaṁ divā ca ratto ca niccaṁ buddhagatā sati

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Verse 297

Gotama’s disciples are always thoroughly [spiritually] awake who day and night are constantly mindful of the [qualities of the] teaching.

Suppabuddhaṁ pabujjhanti sadā gotamasāvakā Yesaṁ divā ca ratto ca niccaṁ dhammagatā sati

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Verse 298

Gotama’s disciples are always thoroughly [spiritually] awake who day and night are constantly mindful of the [qualities of the] community of disciples.

Suppabuddhaṁ pabujjhanti sadā gotamasāvakā Yesaṁ divā ca ratto ca niccaṁ saṅghagatā sati

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Verse 299

Gotama’s disciples are always thoroughly [spiritually] awake who day and night are constantly mindful of the body.

Suppabuddhaṁ pabujjhanti sadā gotamasāvakā Yesaṁ divā ca ratto ca niccaṁ kāyagatā sati

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Verse 300

Always thoroughly [spiritually] awake are Gotama’s disciples, whose minds day and night take delight in harmlessness.

Suppabuddhaṁ pabujjhanti sadā gotamasāvakā Yesaṁ divā ca ratto ca ahiṁsāya rato mano

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Verse 301

Always thoroughly [spiritually] awake are Gotama’s disciples, whose minds day and night take delight in spiritual development.

Suppabuddhaṁ pabujjhanti sadā gotamasāvakā Yesaṁ divā ca ratto ca bhāvanāya rato mano

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Verse 302

Going forth [into the ascetic life] is difficult. It is hard to enjoy. The household life is [likewise] difficult and unpleasant. Living with people who are unmatched is unpleasant. Suffering befalls one who travels [the round of rebirth]. Therefore if one did not travel [the round of rebirth] suffering would not befall one.

Duppabbajjaṁ durabhiramaṁ durāvāsā gharā dukkhā Dukkho asamānasaṁvāso dukkhānupatitaddhagū Tasmā na c’addhagū siyā na ca dukkhānupatito siyā

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Verse 303

One with faith [in the perfection of the Perfect One’s enlightenment], who is perfect in virtue and is prestigous and wealthy, to whatever region he resorts he is honoured everywhere.

Saddho sīlena sampanno yasobhogasamappito Yaṁ yaṁ padesaṁ bhajati tattha tattheva pūjito

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Verse 304

Good people shine forth from afar, like the Himalaya mountains. Bad people are inconspicuous in this world, like arrows shot at night.

Dūre santo pakāsenti himavanto va pabbato Asantettha na dissanti rattiṁ khittā yathā sarā

Verse 305

Sitting alone, sleeping alone, living alone, tirelessly applied [to the practice], taming oneself in solitude, one would be [thereby] delighted in the woods.

Ekāsanaṁ ekaseyyaṁ eko caramatandito Eko damayamattānaṁ vanante ramito siyā

{Comments ⬇}

22. Nirayavaggo

Verse 306

One who speaks untruthfully ends up in hell, and also he who having done something, denies he did it. Having passed on, both these men of base conduct become equal in the hereafter.

Abhūtavādī nirayaṁ upeti yo vāpi katvā na karomī ti cāha Ubho pi te pecca samā bhavanti nihīnakammā manujā parattha

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Verse 307

There are many with an ochre robe round their necks who are of an unvirtuous moral nature and are unrestrained [in conduct]. Being odious on account of their unvirtuous deeds, they are reborn in hell.

Kāsāvakaṇṭhā bahavo pāpadhammā asaṁyatā Pāpā pāpehi kammehi nirayaṁ te upapajjare

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Verse 308

It is better that an unvirtuous man, unrestrained [in conduct], eats an iron ball glowing like blazing fire than he eats the country’s almsfood.

Seyyo ayoguḷo bhutto tatto aggisikhūpamo Yañce bhuñjeyya dussīlo raṭṭhapiṇḍaṁ asaṁyato

{Comments ⬇}

Verse 309-310

The man negligently applied [to the practice] who pursues another’s wife meets with four states: the accumulation of demerit; insomnia; thirdly, criticism; fourthly, hell. [There is also] the accumulation of demerit; an odious rebirth; and for the frightened man and woman a delight that is insignificant; and the king inflicts a serious penalty. Therefore a man should not pursue another’s wife.

Cattāri ṭhānāni naro pamatto āpajjati paradārūpasevī Apuññalābhaṁ na nikāmaseyyaṁ nindaṁ tatiyaṁ nirayaṁ catutthaṁ Apuññalābho ca gati ca pāpikā bhītassa bhītāya rati ca thokikā Rājā ca daṇḍaṁ garukaṁ paṇeti tasmā naro paradāraṁ na seve

{Comments ⬇}

Verse 311

Just as kusa grass that is wrongly grasped cuts one’s hand, likewise the ascetic life that is wrongly handled drags one to hell.

Kuso yathā duggahito hatthamevānukantati Sāmaññaṁ dupparāmaṭṭhaṁ nirayāyupakaḍḍhati

Verse 312

Whatever [spiritually wholesome] practice is slackly [undertaken]; and whatever [noble] practice is defiled; and whatever religious life is [lived] odiously: none are of any great fruit.

Yaṁ kiñci sithilaṁ kammaṁ saṅkiliṭṭhañca yaṁ vataṁ Saṅkassaraṁ brahmacariyaṁ na taṁ hoti mahapphalaṁ

{Comments ⬇}

Verse 313

If there is something to be done one should do it. One should resolutely indeed apply oneself [to the practice]. The ascetic who is slackly applied [to spiritually wholesome practices] all the more covers himself with dust [i.e. spiritual defilements].

Kayirañce kayirāthenaṁ daḷhameva parakkame Sithilo hi paribbājo bhiyyo ākirate rajaṁ

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Verse 314

A bad deed is better left undone. One later regrets a bad deed. A good deed is better done, which having done it one does not [later] regret it.

Akataṁ dukkataṁ seyyo pacchā tappati dukkataṁ Katañca sukataṁ seyyo yaṁ katvā nānutappati

Verse 315

Just as a border city is safeguarded within and without, likewise keep watch over yourself. May the [rare] opportunity [to live the religious life] not pass you by, because those who miss the opportunity grieve when consigned to hell.

Nagaraṁ yathā paccantaṁ guttaṁ santarabāhiraṁ Evaṁ gopetha attānaṁ khaṇo vo mā upaccagā Khaṇātītā hi socanti nirayamhi samappitā

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Verse 316

[Nigaṇṭha ascetics] are conscience-stricken about what is not shameful [i.e. eating dust fallen into their almsbowls]. [Naked ascetics] are not conscience-stricken about what is shameful [i.e. going naked]. By upholding wrong views [of reality] [such] beings are reborn in the plane of misery.

Alajjitāye lajjanti lajjitāye na lajjare Micchādiṭṭhisamādānā sattā gacchanti duggatiṁ

{Comments ⬇}

Verse 317

Seeing a danger [to one’s spiritual purity through eating dust] where there is no danger; and seeing no danger [to one’s spiritual purity by going naked] where there is a danger, by upholding wrong views [of reality] [such] beings are reborn in the plane of misery.

Abhaye bhayadassino bhaye cābhayadassino Micchādiṭṭhisamādānā sattā gacchanti duggatiṁ

Verse 318

Thinking there is wrongdoing where there is innocence, and seeing innocence where there is wrongdoing, by upholding wrong views [of reality] beings are reborn in the plane of misery.

Avajje vajjamatino vajje cāvajjadassino Micchādiṭṭhisamādānā sattā gacchanti duggatiṁ

{Comments ⬇}

Verse 319

Knowing wrongdoing as wrongdoing, and innocence as innocence, by undertaking right views [of reality] beings are reborn in the realm of happiness.

Vajjañca vajjato ñatvā avajjañca avajjato Sammādiṭṭhisamādānā sattā gacchanti sugatiṁ

23. Nāgavaggo

Verse 320

As an elephant in battle [must endure] arrows shot from bows, so must I endure abuse, for many people are badly behaved.

Ahaṁ nāgo va saṅgāme cāpāto patitaṁ saraṁ Ativākyaṁ titikkhissaṁ dussīlo hi bahujjano

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Verse 321

They lead a tamed [elephant] into the assembly. The king mounts a tamed [elephant]. One who is tamed, who endures abuse, is the best amongst men.

Dantaṁ nayanti samitiṁ dantaṁ rājābhirūhati Danto seṭṭho manussesu yotivākyaṁ titikkhati

Verse 322

Mules are excellent when tamed; and so are the thoroughbred [horses] from the Sindh country; so are Kuñjara elephants and great Nāga elephants. But more excellent than these [when tamed] is one who has tamed himself.

Varamassatarā dantā ājānīyā ca sindhavā Kuñjarā ca mahānāgā attadanto tato varaṁ

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Verse 323

Not by all these vehicles could one go to [that] Unvisited Quarter [i.e. nibbāna], as one would go on account of oneself being well-tamed. One who is tamed travels by means of what is well tamed.

Na hi etehi yānehi gaccheyya agataṁ disaṁ Yathāttanā sudantena danto dantena gacchati

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Verse 324

The rutting elephant called Dhanapālaka is difficult to control. Being held captive he does not eat a morsel. He is remembering [his blind mother in] the elephant forest.

Dhanapālako nāma kuñjaro kaṭukappabhedano dunnivārayo Baddho kabalaṁ na bhuñjati sumarati nāgavanassa kuñjaro

{Comments ⬇}

Verse 325

One who is sluggish, a big eater, a drowsy person rolling about in his sleep like a fat hog nourished on fodder, again and again ends up in a womb, the fool.

Middhī yadā hoti mahagghaso ca niddāyitā samparivattasāyī Mahāvarāho va nivāpapuṭṭho punappunaṁ gabbhamupeti mando

{Comments ⬇}

Verse 326

Formely this mind roamed where it wanted, where it liked, as it pleased. Now I shall control it properly, as a mahout controls an elephant in rut.

Idaṁ pure cittamacari cārikaṁ yenicchakaṁ yatthakāmaṁ yathāsukhaṁ Tadajjahaṁ niggahessāmi yoniso hatthippabhinnaṁ viya aṅkusaggaho

{Comments ⬇}

Verse 327

Take delight in diligence [in the practice]. Supervise your mind [with mindfulness]. Rescue yourself from the difficult road [of spiritual defilement] like the elephant sunk in the mud.

Appamādaratā hotha sacittamanurakkhatha Duggā uddharathattānaṁ paṅke sanno va kuñjaro

{Comments ⬇}

Verse 328

If one should find a mindful companion, a wise comrade of good disposition, then, overcoming all adversities, pleased and mindful, one should live the religious life with him.

Sace labhetha nipakaṁ sahāyaṁ saddhiṁ caraṁ sādhuvihāriṁ dhīraṁ Abhibhuyya sabbāni parissayāni careyya tenattamano satimā

{Comments ⬇}

Verse 329

If one does not find a mindful companion, a wise comrade of good disposition, then, like a king abandoning his conquered kingdom, one should live the religious life as solitarily as a Mātaṅga elephant in the forest.

No ce labhetha nipakaṁ sahāyaṁ saddhiṁ caraṁ sādhuvihāriṁ dhīraṁ Rājā va raṭṭhaṁ vijitaṁ pahāya eko care mātaṅgaraññe va nāgo

{Comments ⬇}

Verse 330

Living the religious life solitarily is better: there is no companionship with fools. One should live the religious life solitarily and do no unvirtuous deeds. One should abide at ease like a Mātaṅga elephant in the forest.

Ekassa caritaṁ seyyo natthi bāle sahāyatā Eko care na ca pāpāni kayirā appossukko mātaṅgaraññe va nāgo

{Comments ⬇}

Verse 331

Excellent are [good-hearted] friends when need arises. Excellent is contentment [with what is paltry and easily gotten]. Excellent is merit at the time of death. Excellent is the riddance of all suffering.

Atthamhi jātamhi sukhā sahāyā tuṭṭhī sukhā yā itarītarena Puññaṁ sukhaṁ jīvitasaṅkhayamhi sabbassa dukkhassa sukhaṁ pahānaṁ

{Comments ⬇}

Verse 332

Excellent in the world is reverence for one’s mother. Excellent is reverence for one’s father. Excellent in the world is reverence for ascetics. Excellent is reverence for Brahmans.

Sukhā matteyyatā loke atho petteyyatā sukhā Sukhā sāmaññatā loke atho brahmaññatā sukhā

{Comments ⬇}

Verse 333

Excellent is virtue [maintained] until old age. Excellent is unshakeable faith [in the perfection of the Perfect One’s enlightenment]. Excellent is the attainment of penetrative discernment. Excellent is the non-doing of unvirtuous deeds.

Sukhaṁ yāva jarā sīlaṁ sukhā saddhā patiṭṭhitā Sukho paññāya paṭilābho pāpānaṁ akaraṇaṁ sukhaṁ

{Comments ⬇}

24. Taṇhāvaggo

Verse 334

The craving of a man who negligently practises [the teaching] grows like a māluvā creeper [stretched through the woods]. [Such a man] chases about here and there like a monkey wanting fruit in the forest.

Manujassa pamattacārino taṇhā vaḍḍhati māluvā viya So uplavati hurāhuraṁ phalamicchaṁ va vanasmiṁ vānaro

{Comments ⬇}

Verse 335

Whoever in the world this wretched and sticky craving overcomes, his griefs flourish like grass well rained upon.

Yaṁ esā sahati jammī taṇhā loke visattikā Sokā tassa pavaḍḍhanti abhivaṭṭhaṁ va bīraṇaṁ

{Comments ⬇}

Verse 336

Whoever in the world overcomes this wretched craving, so difficult to overcome, his griefs fall away like waterdrops from a lotus.

Yo cetaṁ sahati jammiṁ taṇhaṁ loke duraccayaṁ Sokā tamhā papatanti udabindu va pokkharā

Verse 337

This I tell you, sirs, as many as are gathered here: Dig up the root of craving like one needing its sweet roots digs up bīraṇa grass. Let not Māra repeatedly destroy you like a stream that breaks a reed.

Taṁ vo vadāmi bhaddaṁ vo yāvantettha samāgatā Taṇhāya mūlaṁ khaṇatha usīrattho va bīraṇaṁ Mā vo naḷaṁ va soto va māro bhañji punappunaṁ

{Comments ⬇}

Verse 338

Just as a tree that is felled will grow back if its roots are undestroyed and uninjured, likewise this [wretched] suffering is manifested again and again if the proclivity to craving is undestroyed.

Yathā pi mūle anupaddave daḷhe chinno pi rukkho punareva rūhati Evam pi taṇhānusaye anūhate nibbattati dukkhamidaṁ punappunaṁ

{Comments ⬇}

Verse 339

The man of wrong view [of reality] in whom the 36 streams [of thought bound up with attachment] flowing towards the pleasing are strong, his thoughts bound up with attachment will carry him away.

Yassa chattiṁsati sotā manāpassavanā bhusā Vāhā vahanti duddiṭṭhiṁ saṅkappā rāganissitā

{Comments ⬇}

Verse 340

Flowing everywhere are the streams [of thought bound up with attachment]. The burgeoning creeper [of craving] stands firm. Seeing that [wretched] creeper growing, cut its root with penetrative discernment.

Savanti sabbadhi sotā latā ubbhijja tiṭṭhati Tañca disvā lataṁ jātaṁ mūlaṁ paññāya chindatha

{Comments ⬇}

Verse 341

People experience fleeting and lustful joys. Whoever are attached to what is agreeable, searching for what is pleasant, those [wretched] men indeed undergo birth and old age.

Saritāni sinehitāni ca somanassāni bhavanti jantuno Ye sātasitā sukhesino te ve jātijarūpagā narā

{Comments ⬇}

Verse 342

People led on by craving scurry about like hunted hares. Attached by ties and bonds [to individual existence], they end up with suffering again and again for a long time.

Tasiṇāya purakkhatā pajā parisappanti saso va bādhito Saṁyojanasaṅgasattakā dukkhamupenti punappunaṁ cirāya

{Comments ⬇}

Verse 343

People led on by craving scurry about like hunted hares. Therefore a bhikkhu wanting non-attachment [to originated phenomena] for himself should dispel craving.

Tasiṇāya purakkhatā pajā parisappanti saso va bādhito Tasmā tasiṇaṁ vinodaye bhikkhu ākaṅkhaṁ virāgamattano

{Comments ⬇}

Verse 344

Come, look at that man who, [wanting to be] free of craving, was intent upon [life in] the forest. [Wanting to be] free of craving he ran to the forest. [But though] freed [from the bonds of lay life], he ran back to that same bondage.

Yo nibbanatho vanādhimutto vanamutto vanameva dhāvati Taṁ puggalametha passatha mutto bandhanameva dhāvati

{Comments ⬇}

Verse 345-346

That bond is not strong, say the wise, that is made of iron, wood, or rope. Passionate attachment to jewellery and earrings, and affection for children and wives, these are the strong bonds, say the wise. They drag one down [to the plane of sub-human existence]. It is difficult for those who are slackly applied [to the practice] to shake them off. Having destroyed them, those who are indifferent [to sensuous pleasures] having abandoned sensuous pleasure fulfil the ideals of religious asceticism.

Na taṁ daḷhaṁ bandhanamāhu dhīrā yadāyasaṁ dārujaṁ babbajañca Sārattarattā maṇikuṇḍalesu puttesu dāresu ca yā apekkhā Etaṁ daḷhaṁ bandhanamāhu dhīrā ohārinaṁ sithilaṁ duppamuñcaṁ Etampi chetvāna paribbajanti anapekkhino kāmasukhaṁ pahāya

{Comments ⬇}

Verse 347

Those who are passionately attached [to sensuous pleasure and individual existence] fall into the streams [of thought bound up with attachment] they themselves have made, like a spider [might fall] into a web it itself has made. Having closed off these [streams by mindfulness and penetrative discernment] the wise fare on indifferent [to sensuous pleasures], having abandoned all suffering.

Ye rāgarattānupatanti sotaṁ sayaṁkataṁ makkaṭako va jālaṁ Etampi chetvāna vajanti dhīrā anapekkhino sabbadukkhaṁ pahāya

{Comments ⬇}

Verse 348

Abandon the past. Abandon the future. Abandon the present. Having gone beyond individual existence, with a mind completely liberated [from perceptually obscuring states], you will never again come to birth and old age.

Muñca pure muñca pacchato majjhe muñca bhavassa pāragū Sabbattha vimuttamānaso na punaṁ jātijaraṁ upehisi

{Comments ⬇}

Verse 349

The craving of a person of distracted thoughts, who is full of attachment and contemplates the loveliness [of the female body] will only develop. Such a person reinforces his bondage [to individual existence].

Vitakkapamathitassa jantuno tibbarāgassa subhānupassino Bhiyyo taṇhā pavaḍḍhati esa kho daḷhaṁ karoti bandhanaṁ

{Comments ⬇}

Verse 350

But he who, taking delight in the calming of thought, develops the [meditation on the] unloveliness [of the body], ever mindful, will make an end [of craving for states of individual existence]. He will destroy Māra’s bond [that binds one to renewed states of individual existence].

Vitakkupasame ca yo rato asubhaṁ bhāvayati sadā sato Esa kho vyantikāhiti esacchecchati mārabandhanaṁ

{Comments ⬇}

Verse 351

He has reached perfection [in this training system]. He is free of fear, free of craving, and unblemished [by spiritual defilement]. He has destroyed [all] the arrows of individual existence. This is his last body.

Niṭṭhaṁ gato asantāsī vītataṇho anaṅgaṇo Acchindi bhavasallāni antimoyaṁ samussayo

{Comments ⬇}

Verse 352

One who is free of craving, free of grasping, who is proficient in the use of conventional expressions and vocabulary, would know the [correct] assemblage and orderly sequence of words. He indeed bears his final body. He is one of great wisdom. He is called a Great Man.

Vītataṇho anādāno niruttipadakovido Akkharānaṁ sannipātaṁ jaññā pubbāparāni ca Sa ve antimasārīro mahāpañño mahāpuriso ti vuccati

Verse 353

I have transcended the All. I have understood the All. I do not cleave to any phenomenon. I have abandoned the All. I am liberated [from perceptually obscuring states] through the destruction of craving. Having fully understood [the All] by myself, who could I designate [as my teacher]?

Sabbābhibhū sabbavidūhamasmi sabbesu dhammesu anupalitto Sabbañjaho taṇhakkhaye vimutto sayaṁ abhiññāya kamuddiseyyaṁ

{Comments ⬇}

Verse 354

The gift of the teaching excels all gifts. The flavour of the teaching excels all flavours. Delight in the teaching excels all delights. The destruction of craving overcomes all suffering.

Sabbadānaṁ dhammadānaṁ jināti sabbaṁ rasaṁ dhammaraso jināti Sabbaṁ ratiṁ dhammarati jināti taṇhakkhayo sabbadukkhaṁ jināti

Verse 355

Wealth destroys the fool but not those seeking the Far Shore. Fools through craving for wealth destroy themselves and others too.

Hananti bhogā dummedhaṁ no ca pāragavesino Bhogataṇhāya dummedho hanti aññe va attānaṁ

Verse 356

Weeds are the imperfection of fields; attachment is the imperfection of this people. Therefore what is given to those free of attachment is [karmically] very fruitful.

Tiṇadosāni khettāni rāgadosā ayaṁ pajā Tasmā hi vītarāgesu dinnaṁ hoti mahapphalaṁ

{Comments ⬇}

Verse 357

Weeds are the imperfection of fields; hatred is the imperfection of this people. Therefore what is given to those without hatred is [karmically] very fruitful.

Tiṇadosāni khettāni dosadosā ayaṁ pajā Tasmā hi vītadosesu dinnaṁ hoti mahapphalaṁ

Verse 358

Weeds are the imperfection of fields; undiscernment of reality is the imperfection of this people. Therefore what is given to those who are free of undiscernment of reality is [karmically] very fruitful.

Tiṇadosāni khettāni mohadosā ayaṁ pajā Tasmā hi vītamohesu dinnaṁ hoti mahapphalaṁ

Verse 359

Weeds are the imperfection of fields; desire is the imperfection of this people. Therefore what is given to those without desire is [karmically] very fruitful.

Tiṇadosāni khettāni icchādosā ayaṁ pajā Tasmā hi vigaticchesu dinnaṁ hoti mahapphalaṁ

25. Bhikkhuvaggo

Verse 360

Restraint of the eye [from grasping, through mindfulness] is good; restraint of the ear [from grasping, through mindfulness] is good; restraint of the nose [from grasping, through mindfulness] is good; restraint of the tongue [from grasping, through mindfulness] is good.

Cakkhunā saṁvaro sādhu sādhu sotena saṁvaro Ghānena saṁvaro sādhu sādhu jivhāya saṁvaro

{Comments ⬇}

Verse 361

Restraint [in conduct] of body, speech, and mind is good. Restraint [in conduct] in all respects is good. A bhikkhu who is restrained [in conduct] in all respects is released from all suffering.

Kāyena saṁvaro sādhu sādhu vācāya saṁvaro Manasā saṁvaro sādhu sādhu sabbattha saṁvaro Sabbattha saṁvuto bhikkhu sabbadukkhā pamuccati

{Comments ⬇}

Verse 362

One restrained in [conduct of] hand and foot, restrained in speech, restrained in [conduct of] mind, who finds inward delight, who is inwardly collected, who is unaccompanied [by craving], and who is inwardly at peace, him they [rightly] call a bhikkhu.

Hatthasaṁyato pādasaṁyato vācāsaṁyato saṁyatuttamo Ajjhattarato samāhito eko santusito tamāhu bhikkhuṁ

{Comments ⬇}

Verse 363

Whatever bhikkhu is restrained in speech, whose speech is pithy, who is not vain, who explains the meaning and significance [of the teaching], his speech is ambrosial.

Yo mukhasaṁyato bhikkhu mantabhāṇī anuddhato Atthaṁ dhammañca dīpeti madhuraṁ tassa bhāsitaṁ

{Comments ⬇}

Verse 364

One who takes pleasure and delight in the teaching, who contemplates and recollects the teaching, does not fall away from the true teaching.

Dhammārāmo dhammarato dhammaṁ anuvicintayaṁ Dhammaṁ anussaraṁ bhikkhu saddhammā na parihāyati

Verse 365

One should not despise one’s own gains. One should not envy the gains of others. A bhikkhu who envies others’ gains does not attain inward collectedness.

Salābhaṁ nātimaññeyya nāññesaṁ pihayaṁ care Aññesaṁ pihayaṁ bhikkhu samādhiṁ nādhigacchati

{Comments ⬇}

Verse 366

If, though he receives but little, a bhikkhu does not despise his gains, even the devas praise him, one of pure livelihood who is tirelessly applied [to the practice].

Appalābho pi ce bhikkhu salābhaṁ nātimaññati Taṁ ve devā pasaṁsanti suddhājīviṁ atanditaṁ

{Comments ⬇}

Verse 367

One for whom there is nothing in any way cherished in immaterialfactors-and-bodily-form, and who does not grieve over what does not exist [externally or internally], he is truly called a bhikkhu.

Sabbaso nāmarūpasmiṁ yassa natthi mamāyitaṁ Asatā ca na socati sa ve bhikkhū ti vuccati

{Comments ⬇}

Verse 368

The bhikkhu who abides in a state of [unlimited] goodwill, who has faith in the Buddha’s training system, would attain to the state of Peace, the stilling of originated phenomena, happiness [supreme].

Mettāvihārī yo bhikkhu pasanno buddhasāsane Adhigacche padaṁ santaṁ saṅkhārūpasamaṁ sukhaṁ

{Comments ⬇}

Verse 369

Bail out [wrong thoughts from] this boat [i.e. from this state of individuality], bhikkhu. When bailed it will go more quickly for you. Having destroyed attachment and hatred, then you will go to the Untroubled.

Siñca bhikkhu imaṁ nāvaṁ sittā te lahumessati Chetvā rāgañca dosañca tato nibbānamehisi

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Verse 370

One should destroy the five [ties to individual existence in the low plane of existence]. One should abandon the five [ties to individual existence in the middle and high planes of existence]. One should moreover develop the five [spiritual faculties]. The bhikkhu who has overcome the five bonds [to individual existence] is called one who has crossed the flood [of suffering].

Pañca chinde pañca jahe pañca c’uttaribhāvaye Pañcasaṅgātigo bhikkhu oghatiṇṇo ti vuccati

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Verse 371

Meditate, bhikkhu. Do not be negligently applied [to the practice]. Let not your mind wander in the [five] varieties of sensuous pleasure. Do not, being negligently applied [to the practice], swallow a [red-hot] iron ball. While you are burning do not wail, ‘This is painful!’.

Jhāya bhikkhu mā ca pamādo mā te kāmaguṇe bhamassu cittaṁ Mā lohaguḷaṁ gilī pamatto mā kandi dukkhamidan ti ḍayhamāno

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Verse 372

There is no jhāna for one without penetrative discernment. There is no penetrative discernment for one who does not meditate. Whoever has jhāna together with penetrative discernment, is right in the presence of the Untroubled.

Natthi jhānaṁ apaññassa paññā natthi ajjhāyato Yamhi jhānañca paññā ca sa ve nibbānasantike

Verse 373

The bhikkhu of peaceful mind who retires to solitude and rightly sees the nature of reality experiences superhuman delight.

Suññāgāraṁ paviṭṭhassa santacittassa bhikkhuno Amānusī rati hoti sammā dhammaṁ vipassato

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Verse 374

Whenever one meditates upon the arising and disappearance of the [five] aggregates one obtains rapture and gladness. For those who understand [the teaching] this [leads one to] the Deathless.

Yato yato sammasati khandhānaṁ udayabbayaṁ Labhati pītipāmojjaṁ amataṁ taṁ vijānataṁ

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Verse 375

This is the basis [of spiritually wholesome factors] for a wise bhikkhu here [in the Buddha’s training system]: having sense [portals] guarded [by mindfulness]; being content [with what is paltry and easily gotten]; and being restrained [in conduct within the constraints of] the rules of discipline.

Tatrāyamādi bhavati idha paññassa bhikkhuno Indriyagutti santuṭṭhi pātimokkhe ca saṁvaro

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Verse 376

Associate with virtuous friends who are of pure livelihood, and who are tirelessly applied [to the practice]. One should conduct oneself amicably. One should be well behaved. Then, filled with gladness [about the teaching], one will put an end to suffering.

Mitte bhajassu kalyāṇe suddhājīve atandite Paṭisanthāravutt’assa ācārakusalo siyā Tato pāmojjabahulo dukkhassantaṁ karissati

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Verse 377

As the jasmine sheds its withered flowers, so should you should shed your attachment and hatred, bhikkhus.

Vassikā viya pupphāni maddavāni pamuñcati Evaṁ rāgañca dosañca vippamuñcetha bhikkhavo

Verse 378

The bhikkhu who is calm in body, calm in speech, who is tranquil, inwardly well-collected, and who has rejected [all] objects of worldly enjoyment, is called inwardly at peace.

Santakāyo santavāco santavā susamāhito Vantalokāmiso bhikkhu upasanto ti vuccati

Verse 379

You should urge yourself on all by yourself. You should restrain yourself all by yourself. Safeguarding yourself and being mindful, bhikkhu, you will abide happily.

Attanā coday’attānaṁ paṭimāse attānamattanā So attagutto satimā sukhaṁ bhikkhu vihāhisi

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Verse 380

One is oneself one’s own Saviour. One is oneself [the maker of] one’s destiny. One should restrain oneself as a [horse] merchant controls a noble thoroughbred.

Attā hi attano nātho attā hi attano gati Tasmā saṁyamay’attānaṁ assaṁ bhadraṁ va vāṇijo

Verse 381

The bhikkhu who is filled with gladness [about the teaching], who has faith in the Buddha’s training system, would attain to the state of Peace, the stilling of originated phenomena, happiness [supreme].

Pāmojjabahulo bhikkhu pasanno buddhasāsane Adhigacche padaṁ santaṁ saṅkhārūpasamaṁ sukhaṁ

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Verse 382

The young bhikkhu who applies himself to the Buddha’s training system illuminates this world like the moon freed from clouds.

Yo have daharo bhikkhu yuñjati buddhasāsane So imaṁ lokaṁ pabhāseti abbhā mutto va candimā

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26. Brāhmaṇavaggo

Verse 383

Close off the streams [of thought bound up with attachment], Brahman, [resolutely] applying yourself [to the practice]. Thrust aside sensuous pleasures. Knowing the destruction of originated phenomena [according to reality], you will know the Uncreated.

Chinda sotaṁ parakkamma kāme panuda brāhmaṇa Saṅkhārānaṁ khayaṁ ñatvā akataññūsi brāhmaṇa

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Verse 384

When the Brahman has gone beyond the pairs of phenomena [i.e. the internal and external bases of sensation], then, knowing [the pairs of phenomena as unlasting], all his ties to individual existence vanish.

Yadā dvayesu dhammesu pāragū hoti brāhmaṇo Athassa sabbe saṁyogā atthaṁ gacchanti jānato

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Verse 385

One for whom there is no [acquisition of] the Far Shore, nor the Near Shore, nor the Far plus Near Shore, who is free of suffering and is emancipated [from individual existence], he is what I call a Brahman.

Yassa pāraṁ apāraṁ vā pārāpāraṁ na vijjati Vītaddaraṁ visaṁyuttaṁ tamahaṁ brūmi brāhmaṇaṁ

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Verse 386

One who is meditative, one who sits [alone in the woods] and is spiritually undefiled, who has done what needed to be done, who is free of perceptually obscuring states, who has attained the supreme goal, he is what I call a Brahman.

Jhāyiṁ virajamāsīnaṁ katakiccaṁ anāsavaṁ Uttamatthaṁ anuppattaṁ tamahaṁ brūmi brāhmaṇaṁ

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Verse 387

The sun shines by day. The moon glows at night. The khattiya shines clad in armour. The brahman shines in meditation. But all day and night the Buddha shines in glory.

Divā tapati ādicco rattiṁ ābhāti candimā Sannaddho khattiyo tapati jhāyī tapati brāhmaṇo Atha sabbamahorattiṁ buddho tapati tejasā

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Verse 388

One with unvirtuousness banished is called a Brahman. Through living virtuously one is called an ascetic. Because he is driving out his spiritual stains he is called one who has gone forth [into the ascetic life].

Bāhitapāpo ti brāhmaṇo samacariyā samaṇo ti vuccati Pabbājayamattano malaṁ tasmā pabbajito ti vuccati

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Verse 389

One should not strike a Brahman. [Likewise], a Brahman should not vent [wrath on his assailant]. Shame on the one who strikes a Brahman! And shame on [the Brahman] who vents [wrath on his assailant]!

Na brāhmaṇassa pahareyya nāssa muñcetha brāhmaṇo Dhī brāhmaṇassa hantāraṁ tato dhī y’assa muñcati

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Verse 390

It is not worse for a Brahman when his mind is restrained from agreeable things. The more his mind turns away from agreeable things the more his suffering subsides.

Na brāhmaṇassetadakiñci seyyo yadā nisedho manaso piyehi Yato yato hiṁsamano nivattati tato tato sammatimeva dukkhaṁ

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Verse 391

In whom there is no wrongdoing by way of body, speech, or mind, who is restrained in these three respects, he is what I call a Brahman.

Yassa kāyena vācāya manasā natthi dukkataṁ Saṁvutaṁ tīhi ṭhānehi tamahaṁ brūmi brāhmaṇaṁ

Verse 392

From whoever one might learn the teaching explained by the Perfectly Enlightened One, one should respectfully venerate him like a brahman venerates the sacrificial fire.

Yamhā dhammaṁ vijāneyya sammāsambuddhadesitaṁ Sakkaccaṁ taṁ namasseyya aggihuttaṁ va brāhmaṇo

Verse 393

Not by matted hair, nor clan, nor birth does one become a Brahman. In whom there is truthfulness and righteousness, he is a Pure One and a Brahman.

Na jaṭāhi na gottena na jaccā hoti brāhmaṇo Yamhi saccañca dhammo ca so sucī so ca brāhmaṇo

Verse 394

What use to you, fool, is matted hair? What use to you is a garment of black antelope hide? Inside you is a thicket [of defilements]. You are [merely] polishing the outside.

Kiṁ te jaṭāhi dummedha kiṁ te ajinasāṭiyā Abbhantaraṁ te gahanaṁ bāhiraṁ parimajjasi

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Verse 395

A skinny man wearing rag-robes, strewn with veins, meditating in the woods unaccompanied [by craving], he is what I call a Brahman.

Paṁsukūladharaṁ jantuṁ kisaṁ dhamanisanthataṁ Ekaṁ vanasmiṁ jhāyantaṁ tamahaṁ brūmi brāhmaṇaṁ

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Verse 396

I do not call one a Brahman due to one’s birth from a particular womb, or due to having arisen from a particular mother. If he is attached to the perception of existence, [one who nonetheless regards himself a Brahman] is simply a snob. But one who is liberated from the perception of existence, free of grasping, he is what I call a Brahman.

Na cāhaṁ brāhmaṇaṁ brūmi yonijaṁ mattisambhavaṁ Bhovādi nāma so hoti sace hoti sakiñcano Akiñcanaṁ anādānaṁ tamahaṁ brūmi brāhmaṇaṁ

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Verse 397

He who has severed every tie to individual existence is truly free of agitation. He has overcome the bonds [to individual existence]. He is emancipated [from individual existence]. He is what I call a Brahman.

Sabbasaṁyojanaṁ chetvā yo ve na paritassati Saṅgātigaṁ visaṁyuttaṁ tamahaṁ brūmi brāhmaṇaṁ

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Verse 398

[Whoever] has cut the strap [of anger], the thong [of craving], the cord [of attachment to dogmatic views], together with the bridle [of the seven unwholesome proclivities]; and lifted the barrier [of uninsightfulness into reality], and is enlightened, he is what I call a Brahman.

Chetvā naddhiṁ varattañca sandānaṁ sahanukkamaṁ Ukkhittapalighaṁ buddhaṁ tamahaṁ brūmi brāhmaṇaṁ

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Verse 399

He who, without hatred, endures abuse, punishment, and imprisonment, whose patience is his strength and powerful army, he is what I call a Brahman.

Akkosaṁ vadhabandhañca aduṭṭho yo titikkhati Khantibalaṁ balānīkaṁ tamahaṁ brūmi brāhmaṇaṁ

{Comments ⬇}

Verse 400

One who is not ill-tempered, who is [perfect in noble] observances and practices, who is free of conceit, inwardly tamed, and bears his final body, he is what I call a Brahman.

Akkodhanaṁ vatavantaṁ sīlavantaṁ anussadaṁ Dantaṁ antimasarīraṁ tamahaṁ brūmi brāhmaṇaṁ

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Verse 401

Whoever does not cleave to sensuous pleasures as water does not cleave to a lotus leaf, or as a mustard seed does not cleave to the tip of an arrow, he is what I call a Brahman.

Vāri pokkharapatte va āraggeriva sāsapo Yo na limpati kāmesu tamahaṁ brūmi brāhmaṇaṁ

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Verse 402

He who in this world discerns in himself the destruction of suffering, whose burden [of the five grasped aggregates] is laid down, who is emancipated [from individual existence], he is what I call a Brahman.

Yo dukkhassa pajānāti idheva khayamattano Pannabhāraṁ visaṁyuttaṁ tamahaṁ brūmi brāhmaṇaṁ

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Verse 403

One of profound wisdom, who is intelligent, knowledgeable about what is the Path and what is not the Path, and who has attained the supreme goal, he is what I call a Brahman.

Gambhīrapaññaṁ medhāviṁ maggāmaggassa kovidaṁ Uttamatthaṁ anuppattaṁ tamahaṁ brūmi brāhmaṇaṁ

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Verse 404

One who remains aloof from householders and ascetics alike, who roams about homeless [free of attachment to the five aggregates], and is of few needs, he is what I call a Brahman.

Asaṁsaṭṭhaṁ gahaṭṭhehi anāgārehi cūbhayaṁ Anokasāriṁ appicchaṁ tamahaṁ brūmi brāhmaṇaṁ

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Verse 405

Whoever, having renounced violence towards creatures whether timid or mettlesome, neither kills nor causes to kill, he is what I call a Brahman.

Nidhāya daṇḍaṁ bhūtesu tasesu thāvaresu ca Yo na hanti na ghāteti tamahaṁ brūmi brāhmaṇaṁ

Verse 406

One who is unhostile amidst the hostile, inwardly at peace amidst the violent, free of grasping amidst the grasping, he is what I call a Brahman.

Aviruddhaṁ viruddhesu attadaṇḍesu nibbutaṁ Sādānesu anādānaṁ tamahaṁ brūmi brāhmaṇaṁ

{Comments ⬇}

Verse 407

He whose attachment, hatred, conceit, and denigration have fallen away like mustard seeds from the tip of an arrow, he is what I call a Brahman.

Yassa rāgo ca doso ca māno makkho ca pātito Sāsaporiva āraggā tamahaṁ brūmi brāhmaṇaṁ

Verse 408

Whoever utters speech that is gentle, illuminating, true, and offensive to none, he is what I call a Brahman.

Akakkasaṁ viññāpaniṁ giraṁ saccaṁ udīraye Yāya nābhisaje kañci tamahaṁ brūmi brāhmaṇaṁ

Verse 409

Whoever here in the world does not take what is not given, be it long or short, small or large, fair or foul, he is what I call a Brahman.

Yodha dīghaṁ va rassaṁ vā aṇuṁthūlaṁ subhāsubhaṁ Loke adinnaṁ nādiyati tamahaṁ brūmi brāhmaṇaṁ

Verse 410

He in whom there are no expectations [for anything] in either this world or the world beyond, who is free of expectations, emancipated [from individual existence], he is what I call a Brahman.

Āsā yassa na vijjanti asmiṁ loke paramhi ca Nirāsayaṁ visaṁyuttaṁ tamahaṁ brūmi brāhmaṇaṁ

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Verse 411

He in whom no states of clinging are found, who is free of uncertainty [about the excellence of the teaching] on account of his knowledge [of things according to reality], who has attained and realised the Deathless, he is what I call a Brahman.

Yassālayā na vijjanti aññāya akathaṅkathī Amatogadhaṁ anuppattaṁ tamahaṁ brūmi brāhmaṇaṁ

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Verse 412

He in this world who has gone beyond both meritorious and demeritorious [conduct], transcended bondage [to individual existence], and who is free of grief, free of spiritual defilement, and who is spiritually purified, he is what I call a Brahman.

Yodha puññañca pāpañca ubho saṅgaṁ upaccagā Asokaṁ virajaṁ suddhaṁ tamahaṁ brūmi brāhmaṇaṁ

{Comments ⬇}

Verse 413

[One whose mind is] as stainless as the moon, purified, serene, and free of impurity; one whose spiritually fettering delight in individual existence is destroyed, he is what I call a Brahman.

Candaṁ va vimalaṁ suddhaṁ vippasannamanāvilaṁ Nandibhavaparikkhīṇaṁ tamahaṁ brūmi brāhmaṇaṁ

{Comments ⬇}

Verse 414

Whoever has overcome this obstacle [to the development of good spiritual qualities, i.e. greed], this difficult road [of spiritual defilement], the round of birth and death, undiscernment of reality, crossed [to the Far Shore], reached the Far Shore, being one who is meditative, imperturbable, not uncertain [about the excellence of the teaching], one who has realised the Untroubled through being without grasping, he is what I call a Brahman.

Yo imaṁ palipathaṁ duggaṁ saṁsāraṁ mohamaccagā Tiṇṇo pāragato jhāyī anejo akathaṅkathī Anupādāya nibbuto tamahaṁ brūmi brāhmaṇaṁ

{Comments ⬇}

Verse 415

Whichever homeless one, having abandoned sensuous pleasure in this world, should fulfil the ideals of religious asceticism, and for whom individual existence in the sensuous plane of existence is destroyed, he is what I call a Brahman.

Yodha kāme pahatvāna anāgāro paribbaje Kāmabhavaparikkhīṇaṁ tamahaṁ brūmi brāhmaṇaṁ

{Comments ⬇}

Verse 416

Whichever homeless one, having abandoned sensuous pleasure in this world, should fulfil the ideals of religious asceticism, and for whom craving and individual existence are destroyed, he is what I call a Brahman.

Yodha taṇhaṁ pahatvāna anāgāro paribbaje Taṇhābhavaparikkhīṇaṁ tamahaṁ brūmi brāhmaṇaṁ

{Comments ⬇}

Verse 417

He who, having abandoned the bondage to renewed states of human existence, has transcended the bondage to renewed states of divine existence, he is emancipated from all bondage [to individual existence]. He is what I call a Brahman.

Hitvā mānusakaṁ yogaṁ dibbaṁ yogaṁ upaccagā Sabbayogavisaṁyuttaṁ tamahaṁ brūmi brāhmaṇaṁ

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Verse 418

One who has abandoned both sensuous delight and disgruntlement [with the celibate life], who is freed from inward distress, free of attachment, who has transcended the whole world [of phenomena], a Hero, he is what I call a Brahman.

Hitvā ratiñca aratiñca sītibhūtaṁ nirupadhiṁ Sabbalokābhibhuṁ vīraṁ tamahaṁ brūmi brāhmaṇaṁ

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Verse 419

One who knows the death and rebirth of beings, who is liberated [from individual existence] in every respect, who is a Sublime One, a Buddha, he is what I call a Brahman.

Cutiṁ yo vedi sattānaṁ upapattiñca sabbaso Asattaṁ sugataṁ buddhaṁ tamahaṁ brūmi brāhmaṇaṁ

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Verse 420

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 gatiṁ na jānanti devā gandhabbamānusā Khīṇāsavaṁ arahantaṁ tamahaṁ brūmi brāhmaṇaṁ

{Comments ⬇}

Verse 421

A person for whom there is [nowhere] anything at all in either the past, the future, or the present, who is liberated from the perception of existence, free of grasping, he is what I call a Brahman.

Yassa pure ca pacchā ca majjhe ca natthi kiñcanaṁ Akiñcanaṁ anādānaṁ tamahaṁ brūmi brāhmaṇaṁ

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Verse 422

One who is a Great Being, a most excellent and victorious Hero, a great seer, imperturbable, spiritually cleansed, enlightened, he is what I call a Brahman.

Usabhaṁ pavaraṁ vīraṁ mahesiṁ vijitāvinaṁ Anejaṁ nahātakaṁ buddhaṁ tamahaṁ brūmi brāhmaṇaṁ

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Verse 423

One who knows his past lives, who sees heaven and the plane of subhuman existence, and has attained the destruction of birth, is a sage who has achieved supernormal attainments. Being one who has attained complete perfection [of transcendent insight], he is what I call a Brahman.

Pubbenivāsaṁ yo vedi saggāpāyañca passati Atho jātikkhayaṁ patto abhiññā vosito muni Sabbavositavosānaṁ tamahaṁ brūmi brāhmaṇaṁ

{Comments ⬇}

Comments

Comments Verse 1

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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.

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.

Comments Verse 2

Comments Verse 3

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Veraṁ: ‘unfriendliness.’ See IGPT sv Vera.

Comments Verse 5

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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 (MN iii 154): ‘not by wrath are wrathful moods allayed’
  • Bodhi (MN iii 154): ‘Hatred is never allayed by further acts of hate.’

Comments Verse 6

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Yamāmase: ‘we face [the ever-present possibility of] death.’ See IGPT sv Yamāmase.

Comments Verse 7

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Subhānupassiṁ: ‘contemplating the loveliness [of the female body].’ Commentary iṭṭhārammaṇe mānasaṁ vissajjetvā viharantanti attho. Yo hi puggalo nimittaggāhaṁ anuvyañjanaggāhaṁ gaṇhanto nakhā sobhanā ti gaṇhāti, aṅguliyo sobhanā ti gaṇhāti hatthapādā jaṅghā ūru kaṭi udaraṁ thanā gīvā oṭṭhā dantā mukhaṁ nāsā akkhīni kaṇṇā bhamukā nalāṭaṁ kesā sobhanā ti gaṇhāti kesā lomā nakhā dantā taco sobhanā ti gaṇhāti vaṇṇo subho saṇṭhānaṁ subhanti ayaṁ subhānupassī nāma.

Asaṁvutaṁ: ‘unrestrained [from grasping, through mindfulness].’ See IGPT sv Saṁvara.

Comments Verse 8

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Asubhānupassiṁ: ‘contemplating the unloveliness [of the body].’ Commentary Asubhānupassinti dasasu asubhesu aññataraṁ asubhaṁ passantaṁ paṭikūlamanasikāre yuttaṁ kese asubhato passantaṁ lome nakhe dante tacaṁ vaṇṇaṁ saṇṭhānaṁ asubhato passantaṁ. Compare: atthi imasmiṁ kāye kesā… muttan ti. Iti imasmiṁ kāye asubhānupassī viharati (AN v 109).

Susaṁvutaṁ: ‘well-restrained [from grasping, through mindfulness].’ See IGPT sv Saṁvara.

Saddhaṁ: ‘faith [in the perfection of the Perfect One’s enlightenment].’ See IGPT sv Saddhā.

Āraddhaviriyaṁ: ‘energetically applied [to the practice].’ See IGPT sv Viriya.

Comments Verse 10

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Samāhito: ‘established.’ See IGPT sv Samāhita.

Comments Verse 11

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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 nayidaṁ brahmacariyaṁ lābhasakkārasilokānisaṁsaṁ na sīlasampadānisaṁsaṁ na samādhisampadānisaṁsasaṁ na ñāṇadassanānisaṁsaṁ. Yā ca kho ayaṁ bhikkhave akuppā cetovimutti etadatthamidaṁ bhikkhave brahmacariyaṁ. Etaṁ sāraṁ. Etaṁ pariyosānanti. (MN i 197)

  • 2) Commentary Tattha asāre sāramatino ti cattāro paccayā dasavatthukā micchādiṭṭhi… Te sāranti… sīlasāraṁ samādhisāraṁ paññāsāraṁ vimuttisāraṁ vimuttiñāṇadassanasāraṁ, i.e. contradicts quote 1.

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 vihiṁsāsaṅkappo ayaṁ bhikkhave micchāsaṅkappo. (MN iii 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 yadidaṁ pañcakāmaguṇā. (SN v 147)

Comments Verse 12

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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 avihiṁsāsaṅkappo. Ayaṁ vuccati bhikkhave sammāsaṅkappo. (DN iii 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 yadidaṁ cattāro satipaṭṭhānā. (SN v 147-8)

Comments Verse 13

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Rāgo: ‘attachment.’ See IGPT sv Rāga.

Comments Verse 15

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Vihaññati: ‘troubled.’ See IGPT sv Vihaññati.

Kammakiliṭṭhamattano: ‘his own immoral activities.’ DOP (sv Kilisati): Kiliṭṭhakamma: ‘dirty work, a defiled action, immoral activity.’

Comments Verse 17

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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 subhuman existence].’ Commentary Tattha idha tappatī ti idha kammatappanena domanassamattena tappati. Peccā ti paraloke pana vipākatappanena atidāruṇena apāyadukkhena tappati.

Pāpaṁ: ‘what is demeritorious.’ Here antonymous to puñña in verse 18. See IGPT sv Pāpaka.

Comments Verse 19

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Pamatta: ‘negligently applied [to the practice].’ See IGPT sv Appamatta.

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 sāmaññaṁ: ayameva ariyo aṭṭhaṅgiko maggo. (SN v 25)

Comments Verse 20

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Sammappajāno: ‘right knowledge [of things according to reality].’ We parenthesise sammappajāno as we do sammāñāṇaṁ, 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.

Suvimuttacitto: ‘mind is liberated [from perceptually obscuring states].’ See IGPT sv Vimutta.

Comments Verse 21

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Appamādo: ‘diligence [in the practice].’ See IGPT sv Appamatta.

Comments Verse 22

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Ñatvā: ‘recognising.’ See IGPT sv Ñatvā.

Gocare: ‘sphere of personal application.’ See IGPT sv Gocara.

Comments Verse 23

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Jhāyino: ‘those who meditate.’ See IGPT sv Jhāyati.

Parakkamā: ‘apply themselves [to the practice].’ See IGPT sv Parakkama.

Nibbānaṁ: ‘the Untroubled.’ See IGPT sv Nibbāna.

Yogakkhemaṁ: ‘unsurpassed safety from [the danger of] bondage [to individual existence].’ See IGPT sv Yogakkhema.

Comments Verse 24

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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.

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 dhammānudhammaṁ paṭipajjamāno Viññū vibhāvī nipuṇo ca hoti yo tādisaṁ bhajati appamatto. (Snp 317)

Saṁyatassa: ‘restrained [in conduct].’ Commentary Saṁyatassā ti kāyādīhi saṁyatassa.

Appamattassa: ‘diligently applied [to the practice].’ See IGPT sv Appamatta.

Yaso: ‘glory.’ See IGPT sv Yasa.

Comments Verse 25

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Appamāda: ‘diligence [in the practice].’ See IGPT sv Appamatta.

Saṁyamena: ‘restrained [in conduct].’ Commentary to Snp 655: Saṁyamenā ti sīlena.

Dīpaṁ: ‘Island.’ Commentary arahattaphalaṁ dīpaṁ.

Ogha: ‘the flood [of suffering].’ See IGPT sv Ogha. Commentary Yaṁ ogho nābhikīratīti yaṁ catubbidhopi kilesogho abhikirituṁ viddhaṁsetuṁ 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.’

Comments Verse 26

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Rakkhati: ‘fosters.’ See IGPT sv Rakkhati.

Comments Verse 30

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Pasaṁsanti: ‘[Buddhas] praise.’ Commentary Pasaṁsantī ti buddhādayo paṇḍitā appamādameva thomenti vaṇṇayanti.

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. (SN i 229)

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 ahesuṁ yesaṁ samādinnattā sakko sakkattaṁ ajjhagā. Katamāni satta vatapadāni? Yāvajīvaṁ mātāpettibharo assaṁ. Yāvajīvaṁ kulejeṭṭhāpacāyī assaṁ. Yāvajīvaṁ saṇhavāco assaṁ yāvajīvaṁ apisuṇavāco assaṁ. Yāvajīvaṁ vigatamalamaccherena cetasā agāraṁ ajjhāvaseyyaṁ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato. Yāvajīvaṁ saccavāco assaṁ. Yāvajīvaṁ akkodhano assaṁ. Sacepi me kodho uppajjeyya khippameva naṁ paṭivineyyanti. (SN i 228)

Comments Verse 31

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Bhayadassivā: means ‘seeing something to be afraid of,’ i.e. seeing danger, says Norman.

Saṁyojanaṁ: ‘ties to individual existence.’ See IGPT sv Saṁyojana.

Aṇuṁthūlaṁ: ‘weak or strong.’ Commentary Aṇuṁthūlan ti mahantañca khuddakañca.

Comments Verse 32

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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.’

Veditabbametaṁ bhikkhave bhikkhunā parihāyāmi kusalehi dhammehi parihānaṁ hetaṁ vuttaṁ bhagavatā ti. (SN iv 76)

Comments Verse 33

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Ujuṁ karoti: ‘straighten, straighten up.’ See IGPT sv Uju.

Durakkhaṁ: ‘supervise.’ See IGPT sv Rakkhati

Phandanaṁ: ‘unsteady.’ See IGPT sv Phandana

Capalaṁ: ‘fluttery.’ See IGPT sv Capala

Comments Verse 34

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Oka: ‘watery.’ Commentary udakaṁ okaṁ.

Pariphandati: ‘flutter about.’ See IGPT sv Phandana.

Pahātave: an infinitive of purpose, says Norman.

Comments Verse 36

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Rakkhetha: ‘supervise it [with mindfulness].’ See IGPT sv Rakkhati.

Guttaṁ: ‘guarded [by mindfulness].’ See IGPT sv Gutta.

Comments Verse 37

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Guhāsayaṁ: ‘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 AN iv 98:

• Death’s snare (i.e. anger, kodha) lying in the inner recesses of the heart.

maccupāso guhāsayo. (AN iv 98)

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 mārasaṁyogaṁ nāgacchanti punabbhavan ti. (Snp 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. (SN iv 202)

Comments Verse 38

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Pasāda: ‘faith [in the perfection of the Perfect One’s enlightenment].’ See IGPT sv Pasīdati.

Comments Verse 39

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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)

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)

Jāgarato: ‘[devoted to] wakefulness.’

  • 1) Commentary jāgaradhammehi samannāgatattā jāgaro nāma.
  • 2) Kathañca bhikkhave bhikkhu jāgariyaṁ anuyutto hoti: idha bhikkhave bhikkhu divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti… Evaṁ kho bhikkhave bhikkhu jāgariyaṁ anuyutto hoti (AN ii 40).

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.

puññābhisaṅkhāraṁ vā abhisaṅkhareyya apuññābhisaṅkhāraṁ vā abhisaṅkhareyya āneñjābhisaṅkhāraṁ vā abhisaṅkhareyyā ti. (SN ii 83)

Natthi bhayaṁ: ‘no danger [of spiritual defilement].’ Commentary kilesabhayaṁ.

Comments Verse 40

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Kāyamimaṁ: ‘this [wretched human] body.’ See IGPT sv Imaṁ kāyaṁ.

Kumbhūpamaṁ: ‘[fragile] like a clay pot.’ Commentary kumbhūpaman ti abaladubbalaṭṭhena anaddhaniyatāvakālikaṭṭhena.

Nagarūpamaṁ: ‘[powerful] like a city.’ Commentary nagaraṁ nāma bahiddhā thiraṁ hoti.

Paññā: ‘penetrative discernment.’ See IGPT sv Pajānāti.

Comments Verse 41

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Apetaviññāṇo: ‘void of consciousness.’ See IGPT sv Viññāṇa.

Comments Verse 42

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Yaṁ taṁ: ‘Whatever [harm].’ Commentary Yaṁ taṁ kayirā ti yaṁ taṁ tassa anayavyasanaṁ kareyya.

Comments Verse 44

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Imaṁ paṭhaviṁ… sadevakaṁ: ‘this world [of beings] with its devas.’ Interpreting paṭhaviṁ as lokaṁ. Compare:

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. (Sn.p.103)

Imaṁ: ‘this [wretched].’ Ayaṁ/idaṁ/imaṁ can be tinged with contempt, say the dictionaries. Imaṁ has ‘a touch of (often sarcastic) characterisation,’ says PED (sv Ayaṁ). DOP (sv Idaṁ) says: ‘such, like that (often implying contempt).’

Yamalokañca: ‘world of death.’ Commentary Yamalokañcā ti catubbidhaṁ 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.

Dhammapadaṁ: ‘words of the teaching.’ The context supports a plural.

Comments Verse 46

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Marīcidhammaṁ: ‘[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 rūpaṁ pheṇapiṇḍopamassa kāyakalino asārassa. (Thi 501)

Papupphakāni: ‘Māra’s flower-tipped [arrows].’ See PED sv Papupphaka.

Adassanaṁ maccurājassa gacche: ‘he would leave the sight of the King of Death.’ Commentary amatamahānibbānaṁ gaccheyyā ti.

Comments Verse 47

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Pupphāni: ‘the flowers [of sensuous pleasure].’ Commentary pañcakāmaguṇasaṅkhātāni pupphāni.

Vyāsattamanasaṁ: ‘whose mind is attached [to sensuous pleasure].’ Commentary kāmaguṇe vyāsattamanasaṁ.

Comments Verse 48

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Kurute vasaṁ: ‘brings under his control.’ Commentary attano vasaṁ pāpetī ti.

Comments Verse 49

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Care: ‘would walk on almsround.’ See IGPT sv Eko care khaggavisāṇakappo.

Aheṭhayaṁ: ‘without harming [the villagers’ faith or well-being].’ Commentary Na hi tassa gāme caraṇapaccayā kulānaṁ saddhāhāni vā bhogahāni vā honti.

Comments Verse 50

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Paresaṁ katākataṁ: ‘others’ acts and omissions.’ See IGPT sv Commentary Na paresaṁ katākatan ti

  • 1) asuko upāsako assaddho appasanno, nāpissa gehe kaṭacchubhikkhādīni diyyanti, na salākabhattādīni, na cīvarādipaccayadānaṁ etassa atthi
  • 2) asukā upāsikā assaddhā appasannā, nāpissā gehe kaṭacchubhikkhādīni diyyanti, na salākabhattādīni, na cīvarādipaccayadānaṁ etissā atthi
  • 3) asuko bhikkhu assaddho appasanno, nāpi upajjhāyavattaṁ karoti, na ācariyavattaṁ, na āgantukavattaṁ, na gamikavattaṁ, na cetiyaṅgaṇavattaṁ, na uposathāgāravattaṁ, na bhojanasālāvattaṁ, na jantāgharavattādīni, nāpissa kiñci dhutaṅgaṁ atthi, na bhāvanārāmatāya ussāhamattampī ti

Attano va avekkheyya katāni akatāni ca: ‘One should scrutinise only one’s own acts and omissions.’ Commentary Attanova avekkheyyā ti.

  • 1) kathaṁ bhūtassa me rattindivā vītivattantī ti pabbajitena abhiṇhaṁ paccavekkhitabban ti imaṁ ovādaṁ anussaranto saddhāpabbajito kulaputto
  • 2) kiṁ nu kho ahaṁ aniccaṁ dukkhaṁ anattā ti tilakkhaṇaṁ āropetvā yoge kammaṁ kātuṁ sakkhiṁ nāsakkhin ti

Comments Verse 53

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Guṇe: ‘kinds of.’ See IGPT sv Guṇa.

Kusalaṁ: ‘good.’ See IGPT sv Kusala.

Comments Verse 54

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Sabbā disā: ‘all quarters [with the fragrance of virtue].’ Commentary sīlagandhena.

Comments Verse 57

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Sampannasīlānaṁ: ‘those who are perfect in virtue.’ See IGPT sv Sampanna.

Appamādavihārinaṁ: ‘dwell diligently applied [to the practice].’ See IGPT sv Appamatta.

Aññā: ‘knowledge [of things according to reality].’ See IGPT sv Aññā.

Vimuttānaṁ: ‘liberated [from perceptually obscuring states].’ See IGPT sv Vimutta.

Maggaṁ: ‘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 viññāṇaṁ samannesati kattha godhikassa kulaputtassa viññāṇaṁ patiṭṭhitan ti. Appatiṭṭhitena ca bhikkhave viññāṇena godhiko kulaputto parinibbuto ti. (SN i 122)

Viññāṇaṁ: ‘The stream of consciousness.’ See IGPT sv Viññāṇa.

Comments Verse 58-59

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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.’

Comments Verse 60

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Saṁsāro: ‘the round of birth and death.’ See IGPT sv Saṁsāra.

Avijānataṁ: ‘not understand.’ See IGPT sv Vijānata.

Comments Verse 61

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Caraṁ: ‘living the religious life.’ See IGPT sv Eko care khaggavisāṇakappo.

Comments Verse 62

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Vihaññati: ‘troubled [by craving].’ Commentary puttataṇhāya ceva dhanataṇhāya ca haññati vihaññati dukkhayati puttā me nassiṁsū ti vihaññati nassantī ti vihaññati nassissantī ti vihaññati.

Comments Verse 63

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Maññati: ‘acknowledges.’ Commentary maññati jānāti.

Comments Verse 64

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Dhammaṁ: ‘the nature of reality.’ See IGPT sv Dhamma.

Comments Verse 67

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Vipākaṁ: ‘karmic consequence.’ See IGPT sv Vipāka.

Comments Verse 69

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Madhuvā: ‘[sweet as] honey.’ Commentary madhu viya madhurarasaṁ.

Pāpaṁ: ‘unvirtuousness… demerit.’ See IGPT sv Pāpaka.

Comments Verse 70

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Saṅkhātadhammānaṁ: ‘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 yathābhūtaṁ sammappaññāya passati. (SN ii 42)

Comments Verse 71

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Mucchati: ‘bear results… curdles.’ The meaning ‘bear results’ for mucchati is not in PED.

The long vowel before -cch- violating the two morae rule is probably the effect of Sanskritisation upon the Pāli tradition, says Norman.

Comments Verse 72

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Sukkaṁsaṁ: ‘bright moral nature.’ See IGPT sv Kaṇha. We equate aṁsaṁ 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. (SN ii 240)

See IGPT sv Dhamma.

Ñattaṁ: ‘knowledge [of a craft].’ Commentary Sippaṁ vā hi issariyādibhāvo vā bālassa anatthāyeva jāyati.

Muddhamassa vipātayaṁ: ‘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.

Comments Verse 73

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Asantaṁ: ‘non-existent [good qualities].’ Commentary Tattha asantan ti yo bālo bhikkhu avijjamānaṁ sambhāvanaṁ iccheyya assaddho va samāno saddho ti maṁ jano jānātū ti icchatī ti.

Parakulesu: ‘[to be the sole recipient of] honour [and gifts, even] when amidst other people’s families.’ Commentary Pūjā parakulesu cā ti neva mātāpitūnaṁ na ñātakānaṁ paresuyeva kulesu aho vatime mayhameva dadeyyuṁ na aññesan ti evaṁ catuppaccayehi pūjaṁ icchati.

Comments Verse 74

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Aññantu: ‘understand.’ See IGPT sv Ājānāti.

Kataṁ: ‘whatever was achieved was achieved,’ translating kataṁ twice, to give the sentence an object. Compare: Sace tayā kataṁ katan ti vadehi sace akataṁ 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 kataṁ aññantu.’

Comments Verse 75

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Abhiññāya: ‘fully understanding.’ See IGPT sv Abhijānāti.

Viveka: ‘seclusion [from sensuous pleasures and spiritually unwholesome factors].’ See IGPT sv Viveka.

Comments Verse 76

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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 (AN v 26).

Comments Verse 77

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Piyo: ‘beloved.’ See IGPT sv Piya.

Comments Verse 78

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Purisādhame: ‘spiritually inferior men.’ DOP (sv Adhama): adhamajana, ‘low, inferior people.’

Mitte kalyāṇe: ‘virtuous friends.’ See IGPT sv Kalyāṇa.

Comments Verse 79

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Vippasannena cetasā: ‘with a serene mind.’ See IGPT sv Pasīdati.

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.’

Comments Verse 81

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Nindā: ‘criticism.’ See IGPT sv Nindā.

Comments Verse 82

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Vippasanno: ‘limpid.’ See IGPT sv Pasīdati.

Vippasīdanti: ‘become serene.’ See IGPT sv Pasīdati.

Anāvilo: ‘unturbid.’ See IGPT sv Āvila.

Comments Verse 83

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Sappurisā: ‘spiritually outstanding people.’ See IGPT sv Sappurisa.

Cajanti: ‘abandon [fondness and attachment].’ Commentary Cajantī ti arahattamaggañāṇena apakaḍḍhantā chandarāgaṁ vijahanti. See IGPT sv Chanda and Rāga.

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 chandarāgappahānaṁ so dukkhanirodho ti. (MN i 191)

Commentary Tattha sabbatthā ti pañcakkhandhādibhedesu sabbadhammesu. Sappurisā ti supurisā. Cajantī ti arahattamaggañāṇena apakaḍḍhantā chandarāgaṁ vijahanti.

Uccāvacaṁ: ‘elation nor dejection.’ Commentary aṭṭhahi pana lokadhammehi phuṭṭhā tuṭṭhibhāvamaṅkubhāvavasena vā vaṇṇabhaṇanaavaṇṇabhaṇanavasena vā uccāvacaṁ ākāraṁ paṇḍitā na dassayantī ti.

Comments Verse 84

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Paññavā: ‘blessed with penetrative discernment.’ See IGPT sv Pajānāti.

Comments Verse 85

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Tīramevānudhāvati: ‘the [Near] Shore.’ The (capitalised) ‘Near Shore’ likely means personal identity, because the simile in the Āsivisopama Sutta (SN iv 172) says the near shore of a great expanse of water (orimaṁ tīraṁ) is a metaphor for personal identity (sakkāyassetaṁ adhivacanaṁ) and the far shore (pārimaṁ tīraṁ) is a metaphor for nibbāna (nibbānassetaṁ adhivacanaṁ). Commentary sakkāyadiṭṭhitīrameva anudhāvati.

Comments Verse 87

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Kaṇhaṁ dhammaṁ… sukkaṁ: ‘dark [spiritually unwholesome] factors… bright [spiritually wholesome] factors.’

  • 1) Commentary to SN v 24: Kaṇhan ti akusaladhammaṁ. Sukkan ti kusaladhammaṁ.
  • 2) What are spiritually unwholesome factors? Namely, the eightfold path [of wrong factors].

Katame ca bhikkhave akusalā dhammā seyyathīdaṁ micchādiṭṭhi… micchāsamādhi. (SN v 18)

  • 3) What are spiritually wholesome factors? Namely, the eightfold path [of right factors].

Katame ca bhikkhave kusalā dhammā seyyathīdaṁ sammādiṭṭhi… sammāsamādhi. (SN v 18)

Viveke: ‘in physical seclusion’ (= paviveka, metri causa). See IGPT sv Viveka and Paviveka.

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Iccheyya: ‘should seek.’ DOP (sv Icchati): ‘strives to obtain.’

Akiñcano: ‘possessionless.’ See IGPT sv Ākiñcañña.

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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 vaṭṭaṁ tesaṁ natthi paññāpanāya. (SN iii 63)

Vippamutta: ‘freed [from individual existence].’ See IGPT sv Mutta.

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 idaṁsaccābhiniveso kāyagantho. (SN v 59)

Pariḷāho: ‘anguish.’ See IGPT sv Pariḷāha.

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Nikete: ‘permanent abodes.’ See IGPT sv Niketa.

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Sannicayo natthi: ‘no accumulation [of merit and demerit].’

  • 1) Commentary Tattha sannicayo ti dve sannicayā kammasannicayo ca paccayasannicayo ca. Tesu kusalākusalakammaṁ kammasannicayo nāma cattāro paccayā paccayasannicayo nāma. Tattha vihāre vasantassa bhikkhuno ekaṁ guḷapiṇḍaṁ catubhāgamattaṁ sappiṁ ekañca taṇḍulanāḷiṁ ṭhapentassa paccayasannicayo natthi tato uttari hoti. Yesaṁ ayaṁ 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.

idaṁ bhikkhave devadattena paṭhamaṁ ānantariyakammaṁ upacitaṁ. (Vin.2.193)

• Venerable Cunda the metalworker has accumulated merit that is conducive to long life.

Āyusaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ. (DN ii 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.

puññābhisaṅkhāraṁ vā abhisaṅkhareyya apuññābhisaṅkhāraṁ vā abhisaṅkhareyya āneñjābhisaṅkhāraṁ vā abhisaṅkhareyyā ti. (SN ii 83)

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.

Sabbāhāraṁ pariññāya sabbāhāramanissito. (Snp 748)

  • 2) What is profound understanding? The destruction of attachment, hatred, and undiscernment of reality.

Katamā ca bhikkhave pariññā? Yo bhikkhave rāgakkhayo dosakkhayo mohakkhayo. (SN iii 26)

Gocaro: ‘sphere of personal application.’ See IGPT sv Gocara.

Vimokkho: ‘the state of refined awareness.’ See IGPT sv Vimokkha.

Suññato: ‘void [of the perception of personal qualities].’ See IGPT sv Suññata.

Animitto vimokkho: ‘state of refined awareness that is focused upon the unabiding [phenomena].’ See IGPT sv Nimitta.

Gati: ‘afterlife destiny… destination.’ What happens to the arahant after death is one of the unexplained issues of Buddhism (avyākatavatthū, AN iv 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 gatiṁ na jānanti devā gandhabbamānusā Khīṇāsavaṁ arahantaṁ tamahaṁ brūmi brāhmaṇaṁ. (Snp 644)

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Āsavā: ‘perceptually obscuring states.’ See IGPT sv Āsava.

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]’ (bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya). We call them the four kinds of existential nourishment. See IGPT sv Āhāra.

Anissito: ‘not attached.’ See IGPT sv Nissaya.

Gocaro: ‘sphere of personal application.’ See IGPT sv Gocara.

Vimokkho: ‘state of refined awareness.’ See IGPT sv Vimokkha.

Suññato: ‘void [of the perception of personal qualities].’ See IGPT sv Suññata.

Animitto vimokkho: ‘state of refined awareness that is focused upon the unabiding [phenomena].’ See IGPT sv Nimitta.

Padaṁ: ‘path of practice.’ This meaning of padaṁ is seen also in Th.v. 199:

Katapadaṁ jhānāni ocetuṁ: ‘a path of practice has been presented [to you], to [help you] develop the meditations’. (Th.v. 199)

Commentary katapadaṁ kaṭamaggavihitabhāvanāmaggaṁ.

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).

Duddadaṁ dadamānānaṁ dukkaraṁ kamma kubbataṁ Asanto nānukubbanti sataṁ dhammo durannayo. (SN i 10)

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Indriyāni samathaṁ gatāni: ‘[mental] faculties calmed.’ See IGPT sv Vippasannāni indriyāni.

Māna: ‘self-centredness.’ See IGPT sv Māna.

Anāsavassa: ‘free of perceptually obscuring states.’ See IGPT sv Āsava.

Tādino: ‘of such good qualities.’ See IGPT sv Tādin.

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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. Ahaṁ bhante paṭhavisamena cetasā viharāmi. (AN iv 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 Evaṁ mohakkhayā bhikkhu pabbato va na vedhati. (Tha 651)

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. (Tha 663)

• Like a locking-post firmly embedded in the ground that is unshakeable by the winds of the four quarters

Yathindakhīlo paṭhaviṁ sito siyā catubbhi vātehi asampakampiyo. (Snp 229)

No virujjhati: ‘who neither rejects [nor welcomes the eight worldly conditions].’ Commentary Tattha pathaviyā indakhīlassa ca neva anurodho uppajjati na virodho; evameva yvāyaṁ khīṇāsavo bhikkhu aṭṭhahi lokadhammehi akampiyabhāvena tādi, vatānaṁ sundaratāya subbato. So ime maṁ 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.

Uppannaṁ yasaṁ anurujjhati ayase paṭivirujjhati uppannaṁ pasaṁsaṁ anurujjhati nindāya paṭivirujjhati. Uppannaṁ sukhaṁ anurujjhati. Dukkhe paṭivirujjhati. (AN iv 158)

• One whose mind does not tremble when touched by the [eight] worldly conditions.

Phuṭṭhassa lokadhammehi cittaṁ yassa na kampati. (Snp 268)

Subbato: ‘who has noble practices.‘ See IGPT sv Sīlabbata.

Rahado va apetakaddamo: ‘he is as [free of defilements as] an unturbid lake.’ Commentary Yathā ca apagatakaddamo rahado pasannodako hoti evaṁ apagatakilesatāya rāgakaddamādīhi akaddamo vippasannova hoti.

Saṁsārā: ‘rounds of birth and death.’ See IGPT sv Saṁsāra.

Tādi… tādino: ‘one like this… for one of such good qualities.’ See IGPT sv Tādin.

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Santaṁ tassa manaṁ hoti santā vācā ca kamma ca: ‘his acts of mind, speech, and body are peaceful.’ Commentary Tattha santaṁ tassā ti tassa khīṇāsavasāmaṇerassa abhijjhādīnaṁ abhāvena manaṁ santameva hoti upasantaṁ nibbutaṁ. Tathā musāvādādīnaṁ abhāvena vācā ca pāṇātipātādīnaṁ abhāvena kāyakammañca santameva hoti.

Vimuttassa: ‘liberated [from perceptually obscuring states].’ See IGPT sv Vimutta.

Sammadaññā: ‘through the complete knowledge [of things according to reality].’ See IGPT sv Aññā.

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Assaddho: ‘credulous.’ See IGPT sv Saddhā. Saddha means credulous also in Snp 853.

Assaddho: ‘no faith [in the perfection of the Perfect One’s enlightenment].’ See IGPT sv Saddhā.

Sandhicchedo: ‘severed his link to the round of rebirth.’ Commentary Vaṭṭasandhiṁ saṁsārasandhiṁ chinditvā ṭhito ti sandhicchedo.

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 tuyhaṁ vā sabbesaṁ sabbasaṁsayaṁ Katāvakāsā pucchavho yaṁ kiñci manasicchatha. (Snp 1030)

Hatāvakāso: ‘who has destroyed the opportunity for rebirth.’ Commentary Kusalākusalakammabījassa khīṇattā nibbattanāvakāso hato assāti hatāvakāso.

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 asmiṁ loke paramhi ca. (Snp 634)

Uttamaporiso: ‘the highest human… of extreme audacity.’

• DOP (sv Uttama): uttamaporiso: (m.) a most excellent man; (mfn) of extreme audacity.

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Attha… attha: ‘spiritual well-being… meaningful.’ See IGPT sv Attha.

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Attānaṁ: ‘his ego.’ See IGPT sv Attā.

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.’

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Jitaṁ: ‘The conquest.’ The masculine form would be expected here (attā jito), not the neuter (Rozenhal).

Ayaṁ: ‘this [wretched].’ See Comment on verse 44.

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→ The ceremony of venerating the sacrificial fire has three aspects:

  • 1) It begins with pouring foodstuffs into the fire (aggiṁ juhati), for example, milk rice (SN i 166) or milk (AN ii 207) or ghee, oil and butter (AN v 234), though sometimes animals (AN iv 41; DN i 141).
  • 2) Then follows the veneration of the sacrificial fire (aggihuttaṁ 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 bhavantaṁ paccorohāma bhavantan ti. (AN v 234)

  • 3) Then comes the distribution of the remains of the oblation (havyasesaṁ Sn.p.79) to any available ascetics or Brahmanists.

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Ujugata: ‘spiritually purified.’ See IGPT sv Uju.

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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 bhavaṁ gotamo brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. (AN ii 22)

Thereupon he preached the Dutiya Uruvela Sutta, in which he defined ‘Elder with the [four] qualities that make one an Elder’ (theraṁ vā therakaraṇe vā dhamme, AN ii 22), which are:

  • 1) sīlavā hoti
  • 2) bahussuto hoti
  • 3) catunnaṁ jhānānaṁ… nikāmalābhī hoti
  • 4) cetovimuttiṁ paññāvimuttiṁ… upasampajja viharati (AN ii 22-23).

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Duppañño: ‘void of penetrative discernment.’ See IGPT sv Pajānāti.

Paññavantassa: ‘blessed with penetrative discernment.’ See IGPT sv Pajānāti.

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Viriyamārabhato: ‘energetically applied [to the practice].’ See IGPT sv Viriya.

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Passato: ‘of one who contemplates.’ See IGPT sv Passati.

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Passato: ‘of one who realises.’ See IGPT sv Passati.

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Passato: ‘of one who understands.’ See IGPT sv Passati.

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Chandaṁ: ‘fondness.’ See IGPT sv Chanda.

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Pāpo… pāpaṁ… pāpāni: ‘an unvirtuous person… demerit… unvirtuous.’ See IGPT sv Pāpaka.

Pāpāni: ‘[the karmic consequences of] his unvirtuous [deeds].’ Pāpāni stands for pāpakānaṁ kammānaṁ vipākaṁ, according to the following quotes:

  • 1) Commentary Yāva pāpaṁ na paccatī ti yāvassa taṁ pāpakammaṁ diṭṭhadhamme vā samparāye vā vipākaṁ na deti. Yadā panassa taṁ diṭṭhadhamme vā samparāye vā vipākaṁ deti atha diṭṭhadhamme vividhā kammakāraṇā samparāye ca apāyadukkhaṁ 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 karaṁ bālo na bujjhati Pacchāssa kaṭukaṁ hoti. (Tha 146)

  • 3) Experiences here and there the karmic consequences of meritorious and demeritorious deeds

tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedeti. (MN i 8)

Vipākaṁ: ‘the karmic consequences.’ See IGPT sv Vipāka.

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Māppamaññetha: ‘Do not underestimate.’ PED (sv Appamaññati): to think little of, to underrate, despise.

Pāpassa: ‘[small acts of] unvirtuousness.’ Commentary appamattakaṁ me pāpakaṁ kataṁ.

Na maṁ taṁ āgamissati: ‘[Their karmic consequences] will not catch up with me.’ Commentary kadā etaṁ vipaccissatī ti.

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→ 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 pāpaṁ akarontassa dhanuādīni nīharitvā dadatopi pāpaṁ nāma na hotī ti. (DhA.3.28)

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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.

Akkosaṁ vadhabandhañca aduṭṭho yo titikkhati. (Dhp 399)

See IGPT sv Padussati.

Anaṅgaṇassa: ‘unblemished [by spiritual defilement].’ The parenthesis follows a common linkage of terms: anaṅgaṇe vigatūpakkilese (DN i 76); anaṅgaṇo asaṅkiliṭṭhacitto (MN i 25).

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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.’

Parinibbanti: ‘pass away to the Untroubled-without-residue.’ See IGPT sv Nibbāna.

Anāsavā: ‘those free of perceptually obscuring states.’ See IGPT sv Āsava.

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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 kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedeti. (MN i 8)

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Vihiṁsati: ‘injures.’ See IGPT sv Vihesā.

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Sārambhakathā: ‘aggressive speech.’ See IGPT sv Ārambha.

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‘[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 saddhiṁ kathitakāraṇā ti, DhA.3.56).

Sace neresi attānaṁ: ‘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 Kaṁso upahato yathā ti mukhavaṭṭiyaṁ chinditvā talamattaṁ katvā ṭhapitakaṁsathālaṁ viya. Tañhi hatthapādehi vā daṇḍakena vā pahaṭampi saddaṁ 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 niccalaṁ:

  • Commentary Sace neresī ti sace attānaṁ niccalaṁ kātuṁ 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. (Snp 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 iñjitattaṁ vā hoti phanditattaṁ vā na cittassa iñjitattaṁ vā hoti phanditattaṁ vā. (SN v 316)

Sārambho: ‘aggressiveness.’ See IGPT sv Ārambha.

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Pāceti… pācenti: ‘drives… torment.’ PED says:

  • Pāceti1 to cause to boil, fig. to cause to torment.
  • Pāceti2 to drive, urge on.

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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 karaṁ bālo na bujjhati Pacchāssa kaṭukaṁ hoti vipāko hissa pāpako ti. (Tha 146)

Kammehi: ‘accumulated demerit.’ See IGPT sv Kamma.

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Sarīrassa ca bhedanaṁ ‘the amputation of hands and feet.’ Commentary Bhedanan ti hatthacchedādikaṁ sarīrabhedanaṁ.

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Rajo va jallaṁ: ‘the practice of uncleanliness.’ Compare:

• It never occurred to me: ‘I should rub this dust and dirt off with my hand.’

na evaṁ hoti ahovatāhaṁ imaṁ rajojallaṁ pāṇinā parimajjeyyaṁ. (MN i 78)

Kaṅkhaṁ: ‘doubt [about the excellence of the teaching],’ i.e. the Buddha’s teaching. See IGPT sv Vicikicchā.

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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.

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 tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. (AN iv 11-13)

Samaṁ: ‘in [mental] tranquillity.’ Case-form adverbs: see PGPL para.532. Also, compare:

• I do not recall ever attaining mental tranquillity.

Nābhijānāmi cittassa samaṁ laddhaṁ kudācanaṁ. (Thi 39)

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Apabodhati: ‘stays clear.’ DOP (sv Apabodhati): ‘wards of, keeps clear of, avoids.’

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Vijjā: ‘insightfulness into reality.’ See IGPT sv Avijjā.

Sampanna: ‘perfect.’ See IGPT sv Sampanna.

Niviṭṭho: ‘touched.’ Norman says this may stand for nipiṭṭha ('touched' or 'tormented by'). Bhavātha is likely an imperative.

Ātāpino: ‘vigorously applied [to the practice].’ See IGPT sv Ātāpin.

Saṁvegino: ‘have an earnest attitude [to the practice].’ See IGPT sv Saṁvega.

Saddhāya: ‘faith [in the perfection of the Perfect One’s enlightenment].’ See IGPT sv Saddhā.

Comments Verse 145

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Subbatā: ‘those with noble practices.’ See IGPT sv Sīlabbata.

Comments Verse 146

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→ ‘Why, then, the mirth?’ Spoken to monastery visitors, singing and dancing while drunk.

Niccaṁ pajjalite sati: ‘when [the world] is constantly blazing [with the fires of attachment, hatred, undiscernment of reality, and with suffering].’ Commentary imasmiṁ lokasannivāse rāgādīhi ekādasahi aggīhi niccaṁ 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.

Sabbaṁ bhikkhave ādittaṁ… Kena ādittaṁ? Rāgagginā dosagginā mohagginā ādittaṁ. Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan ti vadāmi. (Vin.1.34)

Andhakārena: ‘the darkness [of uninsightfulness into reality].’ Padīpaṁ: ‘the light [of knowledge of things according to reality].’ Commentary avijjāndhakārena onaddhā tumhe tasseva andhakārassa vidhamanatthāya kiṁ kāraṇā ñāṇappadīpaṁ na gavesatha na karothāti.

Avijjā: ‘uninsightfulness into reality.’ See IGPT sv Avijjā.

Ñāṇa: ‘knowledge [of things according to reality].’ See IGPT sv Ñāṇa.

Comments Verse 147

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Arukāyaṁ: ‘a heap of [nine] orifices.’ Commentary Arukāyanti navannaṁ vaṇamukhānaṁ vasena arubhūtaṁ kāyaṁ. 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 cittakataṁ (‘dolled-up’) and bahusaṅkappaṁ (‘an object of many [greedy] thoughts’) seems unlikely.

Samussitaṁ: ‘pieced together [with 300 bones].’ Commentary Samussitan ti tīhi aṭṭhisatehi samussitaṁ.

Bahusaṅkappaṁ: ‘an object of many [greedy] thoughts.’ Commentary Bahusaṅkappan ti mahājanena bahudhā saṅkappitaṁ.

Commentary to MN ii 64: Bahusaṅkappan ti paresaṁ uppannapatthanāsaṅkappehi bahusaṅkappaṁ. Itthīnañhi kāye purisānaṁ saṅkappā uppajjanti, tesaṁ kāye itthīnaṁ. Susāne chaḍḍitakaḷevarabhūtampi cetaṁ kākakulalādayo patthayantiyevāti bahusaṅkappo nāma hoti

Comments Verse 148

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→ The Buddha’s words to an old bhikkhunī who collapsed on almsround through starvation, says the Commentary.

Rūpaṁ: ‘[wretched] bodily form.’ See IGPT sv Imaṁ kāyaṁ.

Bhijjati: ‘[will soon] break up.’ Commentary bhijjati na cirasseva bhijjissatī ti.

Comments Verse 149

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→ Words spoken to bhikkhus filled with lust on seeing freshly dead female bodies in the charnel ground, says the Commentary, which does not fit.

Rati: ‘[sensuous] delight.’ Commentary kāmaratiṁ.

: ‘what possible.’ DOP (sv Ka) ‘sometimes expressing indignation.’

Comments Verse 150

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Aṭṭhīnaṁ nagaraṁ kataṁ: ‘[This body is] a city built of bones.’ This verse was recited to the daughter of Mahāpajāpatī, Nandā, the Buddha’s halfsister. 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’. (Thi 82-83)

Meditating on this led to her enlightenment.

Comments Verse 151

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→ Words spoken on viewing the chariots that belonged to King Pasendi’s father and grandfather.

Upeti… upeti: ‘reaches… enter.’ See IGPT sv Upeti.

Comments Verse 152

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→ Reflection on the infamous bhikkhu Lāl Udāyin

Maṁsāni: ‘stoutness.’ Commentary kāyaṁ posentassa maṁsāni vaḍḍhanti, thūlasarīro hutvā vicarati.

Paññā: ‘penetrative discernment.’ See IGPT sv Pajānāti.

Comments Verse 153

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→ Verses 153-4 were spoken by the Buddha after his enlightenment.

Anekajātisaṁsāraṁ: ‘countless rounds of birth and death.’ See IGPT sv Saṁsāra.

Anibbisaṁ: ‘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: Anibbisaṁ 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 Dhp 153:

• I roamed countless rounds of birth and death looking for the housebuilder ‘but not finding him.’

Anekajātisaṁsāraṁ sandhāvissaṁ anibbisaṁ Gahakārakaṁ gavesanto. (Dhp 153)

But Solution 1 is invalid in verses where there is no search, for example in Tha 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 Dhp 154 the housebuilder is found, and in Tha 78 the suffering has disappeared. In neither of these cases can the search be called ‘in vain.’

Gahakāraṁ: ‘housebuilder [craving].’ Commentary taṇhā.

Comments Verse 154

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Gehaṁ: ‘house [bodily form].’ Commentary Puna gehan ti puna imasmiṁ saṁsāravaṭṭe attabhāvasaṅkhātaṁ mama gehaṁ na kāhasi. See IGPT sv Attabhāva.

Phāsukā: ‘rafters [spiritual defilements].’ Commentary kilesā. This means rāga, dosa, and moha:

Kilesappahānanti rāgassa pahānaṁ dosassa pahānaṁ mohassa pahānaṁ. (Vin.3.93)

Gahakūṭaṁ: ‘roof [uninsightfulness into reality].’ The

Commentary does not interpret this symbol. This verse corresponds to Tha 184. See below. Therefore gahakūṭaṁ corresponds to thūṇirā. The Commentary to Tha 184 says thūṇirā = avijjā. Therefore gahakūṭaṁ = avijjā:

• All your rafters [spiritual defilements] are broken. Your central pole [uninsightfulness into reality] is split.

Sabbā te phāsukā bhaggā thūṇirā ca vidālitā. (Tha 184)

Visaṅkhāragataṁ cittaṁ: ‘My mind is free of originated phenomenon.’ When the Buddha taught the successive ending of originated phenomena (anupubbasaṅkhārānaṁ 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. (SN iv 217)

Therefore visaṅkhāragataṁ cittaṁ means arahantship.

Comments Verse 155

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Jhāyanti: ‘mope.’ See IGPT sv Jhāyati.

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Senti: ‘abide.’ PED (sv Seti): to lie down, to sleep; (applied) to be in a condition, to dwell, behave etc.

Purāṇāni anutthunaṁ: ‘raking up the [pleasures of the] past.’ Commentary Purāṇāni anutthunan ti iti amhehi khāditaṁ iti pītan ti pubbe katāni khāditapivitanaccagītavāditādīni anutthunantā socantā anusocantā sentī ti.

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.

Comments Verse 157

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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 jāgariyaṁ anuyutto hoti: idha bhikkhave bhikkhu divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. Rattiyā paṭhamaṁ yāmaṁ… Rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. (SN iv 177)

Rakkheyya naṁ surakkhitaṁ: ‘would carefully watch over oneself.’ See IGPT sv Rakkhati.

Attānañce piyaṁ 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. (SN i 75)

Comments Verse 158

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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 sakaṁ atthaṁ avalokeyyātha pāvacanaṁ Yañcettha assa patirūpaṁ sāmaññaṁ ajjhupagatassa. (Tha 587)

Atha: ‘Then, [having done so], one can instruct others [in those qualities].’ Commentary Evaṁ patiṭṭhāpetvā athaññaṁ tehi guṇehi anusāseyya. For details of the qualities, see the rest of Gotama’s verses (Tha 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.

Mittaṁ idha ca kalyāṇaṁ sikkhā vipulaṁ samādānaṁ Sussūsā ca garūnaṁ etaṁ samaṇassa patirūpaṁ. (Tha 588)

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 kevalaṁ parameva anusāsamāno parato nindaṁ labhitvā kilissati nāma tattha attānaṁ nivesetvā anusāsamāno parato pasaṁsaṁ labhati tasmā na kilissati nāma. Evaṁ 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

uppannaṁ pasaṁsaṁ anurujjhati nindāya paṭivirujjhati… So evaṁ anurodhavirodhasamāpanno na parimuccati jātiyā jarāya maraṇena. (AN iv 158)

Comments Verse 159

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Attānā: ‘oneself.’ Norman says of the text’s attānaṁ (‘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; AN ii 24)

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.’

Attā: ‘the ego.’ See IGPT sv Attā.

Hi: ‘but.’ This is not a recognised meaning of hi, but it fits the context, and ‘for’ does not.

Comments Verse 160

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Nātho: ‘Saviour.’ Nonetheless, the Buddha is called the Saviour of the World (lokanātho, Snp 995, Tha 921, Thi 307).

Comments Verse 161

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Pāpaṁ: ‘demerit.’ See IGPT sv Pāpaka.

Attasambhavaṁ: ‘arisen from his ego.’ See IGPT sv Attā and Sambhava.

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Phallati: ‘bears the fruit [of his gains, honour, and renown].’ Commentary Phalaṁ ve kadaliṁ hanti phalaṁ veḷuṁ phalaṁ naḷaṁ; sakkāro kāpurisaṁ hanti gabbho assatariṁ yathā ti (AN ii 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 phalaṁ deti parābhavāya phalaṁ deti evameva kho bhikkhave attavadhāya devadattassa lābhasakkārasiloko udapādi. Parābhavāya devadattassa lābhasakkārasiloko udapādi. (AN ii 73)

Kaṭṭhakasseva: ‘of the bamboo.’ Commentary veḷusaṅkhātassa kaṭṭhakassa phalāni.

Comments Verse 165

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Pāpaṁ: ‘demerit.’ See IGPT sv Pāpaka.

Comments Verse 166

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Atthaṁ… atthena: ‘spiritual well-being… for the sake of.’ See IGPT sv Attha.

Comments Verse 167

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Hīnaṁ dhammaṁ 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 Hīnaṁ dhamman ti pañcakāmaguṇaṁ dhammaṁ.
  • 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 anatthasaṁhito sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho micchāpaṭipadā. (MN iii 231)

Pamādena: ‘negligently applied [to the practice].’ See IGPT sv Appamatta. Case-form adverbs: see PGPL para.532.

Micchādiṭṭhiṁ: ‘a wrong view [of reality].’ See IGPT sv Diṭṭhi.

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. Yaṁ kho ānanda palokadhammaṁ ayaṁ vuccati ariyassa vinaye loko. Kiñca ānanda palokadhammaṁ? Cakkhuṁ kho ānanda palokadhammaṁ. (SN iv 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].

Yaṁ yaṁ hi lokasmiṁ upādiyanti teneva māro anveti janatuṁ. Tasmā pajānaṁ na upādiyetha bhikkhu sato kiñcanaṁ sabbaloke. (Snp 1103-4)

  • 2) Grasping arises dependent on craving… This is the origination of the world [of phenomena].

Taṇhāpaccayā upādānaṁ… Ayaṁ kho bhikkhave lokassa samudayo. (SN ii 73; SN iv 87)

Loka: ‘the world [of phenomenon].’ See IGPT sv Loka.

Comments Verse 168

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Napamajjeyya: ‘one should not be negligently [applied to the practice].’ See IGPT sv Appamatta. See IGPT sv Dhamma.

Comments Verse 170

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Bubbuḷakaṁ… marīcikaṁ: ‘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?

kiṁ hi siyā bhikkhave udakabubbuḷe sāro?… kiṁ hi siyā bhikkhave marīcikāya sāro? (SN iii 141)

Comments Verse 171

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Saṅgo: ‘bondage [to individual existence].’ See IGPT sv Saṅga.

Vijānataṁ: ‘one who understands [the teaching].’ See IGPT sv Vijānata.

Comments Verse 172

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→ Verses 172 and 173 were originally spoken by Aṅgulimāla concerning himself.

Pamajjitvā: ‘negligent [in the practice].’ See IGPT sv Appamatta.

Comments Verse 173

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Pāpaṁ kataṁ kammaṁ: ‘[previous] demeritorious conduct.’ The parenthesis stems from this quote:

• Previous demeritorious conduct whose karmic consequence has not yet ripened.

pubbe pāpakammaṁ kataṁ avipakkavipākaṁ. (AN ii 196)

See IGPT sv Kamma.

Kusalena: ‘by what is spiritually wholesome.’ For example:

• And what is spiritually wholesome?… Refraining from killing is spiritually wholesome

katamañcāvuso kusalaṁ)?… pāṇātipātā veramaṇī kusalaṁ. (MN i 47)

See IGPT sv Kusala.

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Vipassati: ‘see [the nature of reality].’ See IGPT sv Passati.

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Ādiccapathe: ‘through the sky.’ PED (sv Ādicca): ‘the sky, the heavens’. DOP: (sv Ādicca): ‘the sky.’ Commentary ime haṁsā ādiccapathe ākāse gacchanti.

Ākāse yanti iddhiyā: ‘[Those who have fully developed the paths to psychic power] go through the air by psychic power.’ Commentary Yesaṁ iddhipādā subhāvitā tepi ākāse yanti iddhiyā.

Nīyanti: ‘depart.’ Norman likewise regards this as from Niyyāti (‘to go out, get out, esp. of saṁsāra,’ PED), not Nīyati (‘to be led or guided, to go, to be moved,’ PED). Niyyanti dhīrā lokamhā occurs at SN v 6.

Lokamhā: ‘from the world [of beings].‘ See IGPT sv Loka.

Savāhanaṁ: elephant. Māra’s elephant, Girimekhalā, is one hundred and fifty leagues in height (BDPPN).

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→ The verse was spoken in reference to Ciñca Māṇavikā who accused the Buddha of making her pregnant.

Dhammaṁ: ‘principle.’ See IGPT sv Dhamma.

Vitiṇṇaparalokassa: ‘who has [thereby] abandoned [rebirth amongst humans and devas in] the hereafter.’ Commentary Evarūpo hi manussasampattiṁ devasampattiṁ avasāne nibbānasampattinti imā tissopi sampattiyo na passati.

Natthi pāpaṁ akāriyaṁ: ‘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 nāhaṁ tassa kiñci pāpaṁ akaraṇīyanti vadāmi. (MN i 415)

Comments Verse 177

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Anumodamāno: ‘applauding.’ See IGPT sv Anumodati.

Comments Verse 178

Comments Verse 179

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→ 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 (Snp 835-847) where the Buddha tells Māgandiya: ‘You cannot understand the simplest notion.’

Jitaṁ: ‘victory [over unvirtuous, spiritually unwholesome factors].’

• I have conquered [all] unvirtuous, [spiritually unwholesome] factors, therefore, Upaka, I am a Conqueror.

Jitā me pāpakā dhammā tasmāhaṁ upakā jino ti. (MN i 171)

Jitaṁ yassa: ‘whose conquered [spiritual defilements].’ Commentary yassa jitaṁ kilesajātaṁ rāgādīsu.

Gocaraṁ: ‘sphere of personal application.’ See IGPT sv Gocara.

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.

Atītaṁ kho cunda addhānaṁ ārabbha tathāgatassa satānusāri ñāṇaṁ hoti. So yāvatakaṁ ākaṅkhati tāvatakaṁ anussarati. (DN iii 134)

Apadaṁ: ‘who is untraceable.’ Apadaṁ 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. (SN ii 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.

evaṁ vimuttacittaṁ kho bhikkhave bhikkhuṁ saindā devā sabrahmakā sapajāpatikā anvesaṁ nādhigacchanti idaṁ nissitaṁ tathāgatassa viññāṇan ti. Taṁ kissa hetu? Diṭṭhevāhaṁ bhikkhave dhamme tathāgataṁ ananuvejjoti vadāmi. (MN i 140)

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Jālinī: ‘entangling.’ See IGPT sv Jāla.

Visattikā: ‘sticky.’ An adjective, as it is in the following quote, too: Taṇhaṁ vo bhikkhave desissāmi jāliniṁ saritaṁ visaṭaṁ visattikaṁ (AN ii 212).

Comments Verse 181

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Jhāna: ‘meditation.’ See IGPT sv Jhāyati.

Nekkhamma: ‘the practice of unsensuousness.’ See IGPT sv Nekkhamma.

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Manussa: ‘human existence.’ Commentary manussattapaṭilābho. PED (sv): Manussatta: human existence, state of men.

Kiccho: ‘rarely… difficult… rarely come by… rare.’ By comparison:

• It is hard to repeatedly see perfectly enlightened Buddhas.

Dullabhaṁ dassanaṁ hoti sambuddhānaṁ abhiṇhaso. (Snp 559; Tha 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. Ven. 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, Dhp 182)

Comments Verse 183

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Kusalassa: ‘what is spiritually wholesome.’ See Comment on verse 173.

Sāsanaṁ: ‘training system.’ See IGPT sv Sāsana.

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Nibbānaṁ: ‘the Untroubled.’ See IGPT sv Nibbāna.

Paramaṁ: ‘the supreme [happiness].’ Although the Commentary does not suggest this parenthesis, nonetheless nibbānaṁ paramaṁ sukhaṁ 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. (MN i 510)

Hi: ‘really… really.’ Translating twice.

Comments Verse 185

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Anupavādo: ‘not insulting [living beings].’ Commentary anūpavādāpanañca

Pātimokkhe ca saṁvaro: ‘being restrained [in conduct] within the [constraints of the] rules of discipline.’ See IGPT sv Saṁvara. Parenthesis from this quote:

• Abide restrained [in conduct] within the constraints of the rules of discipline

pātimokkhasaṁvarasaṁvutā viharāhi. (MN iii 2)

Pantañca sayanāsanaṁ: ‘[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 sayanāsanaṁ Vivittaṁ appanigghosaṁ mattaññū hohi bhojane. (Snp 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 ahaṁ moggallāna saṁsaggaṁ 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 saṁsaggaṁ vaṇṇayāmī ti. (AN iv 87-8)

Adhicitte ca āyogo: ‘being applied to the higher mental states.’ See IGPT sv Citta.

Comments Verse 186-187

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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. (MN i 91)

Comments Verse 188-189

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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.

Comments Verse 190-192

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Sammappaññāya passati: ‘he sees [according to reality] with perfect penetrative discernment.’ In its exalted sense, passati is linked to yathābhūtaṁ. For example:

• One perceives according to reality with perfect penetrative discernment: ‘This is brought about.’

Bhūtamidan ti bhante yathābhūtaṁ sammappaññāya passati. (SN ii 48)

See IGPT sv Passati.

Comments Verse 194

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Sukho… sukhā: ‘blessed.’ Commentary

  • 1) Tattha buddhānamuppādo ti yasmā buddhā uppajjamānā mahājanaṁ rāgakantārādīhi tārenti tasmā buddhānaṁ uppādo sukho uttamo.
  • 2) Yasmā saddhammadesanaṁ āgamma jātiādidhammā sattā jātiādīhi muccanti tasmā saddhammadesanā sukhā.
  • 3) Sāmaggī ti samacittatā, sāpi sukhā eva.
  • 4) Samaggānaṁ pana ekacittānaṁ yasmā buddhavacanaṁ vā uggaṇhituṁ dhutaṅgāni vā pariharituṁ samaṇadhammaṁ vā kātuṁ sakkā tasmā samaggānaṁ tapo sukho ti vuttaṁ.

Comments Verse 195-196

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Tiṇṇa: ‘overcome.’ See IGPT sv Tarati.

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.

Yaṁ vitakketi taṁ papañceti. (MN i 111)

Te tādise: ‘those of such good qualities.’ See IGPT sv Tādin.

Nibbute: ‘realised the Untroubled.’ See IGPT sv Nibbāna.

Imettamapi: ‘just so much [and no more].’ Norman assumes api emphasises the totality of ettaṁ.

Comments Verse 197

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→ 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.

Averino: ‘free of unfriendliness.’ See IGPT sv Vera.

Comments Verse 198

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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 cittaṁ anāturaṁ bhavissatī ti). Sāriputta explained that ‘ailing in mind’ (cittaṁ anāturaṁ) 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’ (SN iii 3). Commentary kilesāturesu manussesu nikkilesatāya anāturā.

Comments Verse 199

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Anussukā: ‘free of avidity.’ This means arahantship: Khīṇāsavā arahanto te lokasmiṁ anussukā ti (SN i 15).

Comments Verse 200

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→ This verse was spoken to Māra after he had prevented the Buddha receiving food on almsround.

Natthi kiñcanaṁ: ‘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 ākiñcaññāyatanaṁ neyyan ti. (MN i 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 kiñcanaṁ ti. (Uda 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].

Ākiñcaññaṁ pekkhamāno satimā natthī ti nissāya tarassu oghaṁ. (Snp 1070)

Comments Verse 201

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→ Spoken after the victory in battle of King Ajātasattu over King Pasenadi.

Veraṁ: ‘unfriendliness.’ See IGPT sv Vera.

Upasanto: ‘Peaceful One.’ Commentary Upasanto ti abbhantare upasantarāgādikileso khīṇāsavo jayañca parājayañca hitvā sukhaṁ seti.

Comments Verse 202

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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 cittaṁ me pariḍayhati Sādhu nibbāpanaṁ brūhi anukampāya gotamāti. (SN i 188)

Santi: ‘[unsurpassed] Peace.’ Commentary Santiparan ti nibbānato uttariṁ aññaṁ sukhampi natthi. We parenthesise because nibbāna is also called the unsurpassed Peaceful State (santipadamanuttaraṁ, It.53).

Comments Verse 203

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Jighacchāparamā rogā: ‘Hunger is the most [persistent] of illnesses.’ Commentary Tattha jighacchāparamā rogā ti yasmā añño rogo sakiṁ tikicchito vinassati vā tadaṅgavasena vā pahīyati, jighacchā pana niccakālaṁ tikicchitabbāyevāti sesarogānaṁ ayaṁ paramā nāma.

Yathābhūtaṁ: ‘according to reality.’ See IGPT sv Yathābhūta.

Comments Verse 204

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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.

Taṁ hi te māgandiya ariyaṁ cakkhuṁ natthi yena tvaṁ ariyena cakkhunā ārogyaṁ jāneyyāsi nibbānaṁ passeyyāsī ti. (MN i 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. (AN ii 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 lokasmiṁ ye cetasikena rogena muhuttampi ārogyaṁ paṭijānanti aññatra khīṇāsavehi. (AN ii 143)

3) Though I am ailing in body, my mind will be unailing.

āturakāyassa me sato cittaṁ anāturaṁ bhavissatī ti. (SN iii 3)

Santuṭṭhiparamaṁ dhanaṁ: ‘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, AN ii 27). See IGPT sv Santusita. It does not mean ‘contentment with what one has got.’

Comments Verse 205

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Paviveka: ‘physical seclusion.’ See IGPT sv Paviveka.

Niddaro: ‘free of suffering.‘ See IGPT sv Daratha.

Nippāpo: ‘free of unvirtuousness.’ See IGPT sv Pāpaka.

Comments Verse 208

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Vatavantamariyaṁ: ‘[perfect] in noble observances [and practices].’ We interpret this in accordance with this quote:

• One who is [perfect in noble] observances and practices.

vatavantaṁ sīlavantaṁ. (Snp 624)

We take vatavantaṁ sīlavantaṁ as sīlabbatasampannaṁ.

• He who is perfect in [noble] observances and practices…

Yo sīlabbatasampanno. (AN i 168)

The terms ‘noble’ or ‘Noble One’s discipline’ are constantly associated with exalted types of observances and practices. We parenthesise accordingly. See IGPT sv Sīlabbata.

Sappurisaṁ: ‘spiritually outstanding person.’ See IGPT sv Sappurisa.

Nakkhattapathaṁ: ‘the stars of the zodiac.’ Zodiac: ‘an imaginary belt in the heavens usually 18 degrees wide that encompasses the apparent paths of all the principle planets except Pluto’ (Webster’s).

Comments Verse 209

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Ayoge yuñjamattānaṁ yogasmiñca ayojayaṁ: ‘Applying himself to what should be avoided, and not applying himself to what should be undertaken.’ By comparison:

• What should be done is shunned. What should be avoided is done. Of those who are frivolous and negligently applied [to the practice] their perceptually obscuring states increase.

Yaṁ hi kiccaṁ tadapaviddhaṁ akiccaṁ pana kayirati Unnaḷānaṁ pamattānaṁ tesaṁ vaḍḍhanti āsavā. (Tha 635; Dhp 292)

Atthaṁ: ‘[what is conducive to] spiritual well-being.’ Parenthesising saṁhito. For example:

• These thoughts are conducive to spiritual well-being.

ete bhikkhave vitakkā atthasaṁhitā. (SN v 417-8)

Piyaggāhī: ‘grasping what is agreeable.’ This means unrestrained faculties. By comparison:

• In this regard, in seeing a visible object via the visual sense, a bhikkhu does not grasp its aspects and features. Since, by abiding with the faculty of sight unrestrained [from grasping, through mindfulness], greed, dejection, and unvirtuous, spiritually unwholesome factors would pursue him.

cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānuvyañjanaggāhī yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ. (SN iv 176)

Atthānuyoginaṁ: Norman recommends this spelling versus the text’s attānuyoginaṁ (‘It would seem that a contrast is implied between one who has abandoned the goal and one who applies himself to it’). The Patna Dharmapada likewise spells thus.

Pihetatthānuyoginaṁ: ‘[such a person later] envies one who applies himself to [what is conducive to] spiritual well-being.’ Commentary pacchā ye attānuyogaṁ anuyuttā sīlādīni sampādetvā devamanussānaṁ santikā sakkāraṁ labhanti, tesaṁ piheti, aho vatāhampi evarūpo assan ti icchatī ti attho.

Comments Verse 210

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Piyehi… appiyehi: ‘beloved… unbeloved.’ See IGPT sv Piya.

Samāgañchi: ‘associate.’ An aorist standing for an imperative in the context of : see PED sv .

Comments Verse 211

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Tasmā piyaṁ na kayirātha: ‘Therefore hold nothing beloved.’

• One finds nowhere anyone more beloved to oneself than oneself.

Nevajjhagā piyataramattanā kvaci. (SN i 75)

Pāpako: ‘wretched.’ See IGPT sv Pāpaka.

Ganthā: ‘spiritual shackles.’ See Comment to verse 90.

Comments Verse 213

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Pemato: ‘love.’ See IGPT sv Pema.

Comments Verse 214

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Ratiyā: ‘sensuous delight.’ Here rati is unwholesome and stands for kāmarati. See IGPT sv Rati.

Comments Verse 215

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Kāmato: ‘from sensuous yearning.’ Kāma here means ‘sensuous yearning’. See IGPT sv Kāma:

• The sensuous yearning of a man is his thoughts bound up with attachment.

Saṅkapparāgo purisassa kāmo. (AN iii 411)

Comments Verse 217

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Sampannaṁ: ‘perfect.’ See IGPT sv Sampanna.

Dassana: ‘vision [of things according to reality].’ See IGPT sv Dassana.

Saccavedinaṁ: ‘who has understood the [four noble] truths.’ Commentary catunnaṁ saccānaṁ

Attano kamma kubbānaṁ: ‘who undertakes his own task [i.e. fulfilling the three trainings].’ Commentary tisso sikkhā:

• Three trainings: training in the higher virtue, the higher mental states, and the higher penetrative discernment.

Tisso sikkhā adhisīlasikkhā adhicittasikkhā adhipaññāsikkhā. (DN iii 219)

Comments Verse 218

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Chandajāto: ‘eager.’ See IGPT sv Chanda.

Manasā ca phuṭhā siyā: ‘should suffuse [one’s body] with the [pure and clean] mind [of fourth jhāna].’ The five factors of right inward collectedness to be developed are: suffusion with rapture, suffusion with physical pleasure, suffusion with mind, suffusion with light, and the object of meditation: Pañcaṅgiko sammāsamādhi; pītipharaṇatā sukhapharaṇatā cetopharaṇatā ālokapharaṇatā paccavekkhaṇanimittaṁ (DN iii 277-8). If suffusion with rapture and physical pleasure corresponds to the first three jhānas, then suffusion with mind corresponds to fourth jhāna, in which a bhikkhu sits, permeating his body with a pure and clean mind (imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti. Nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti (DN i 75-76).

Appaṭibaddhacitto: ‘not emotionally bound.’ See IGPT sv Baddha.

Comments Verse 219-210

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Abhinandanti: ‘applaud.’ See IGPT sv Abhinandati.

Comments Verse 221

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Saṁyojanaṁ: ‘ties to individual existence.’ See IGPT sv Saṁyojana. Commentary kāmarāgasaṁyojanādikaṁ dasavidhampi sabbasaṁyojanaṁ atikkameyya.

Akiñcanaṁ: ‘liberated from the perception of existence.‘ See IGPT sv Ākiñcañña.

Nāmarūpasmiṁ: ‘immaterial-factors-and-bodily-form.’ See IGPT sv Nāmarūpa.

Comments Verse 223

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→ ‘One’s… one’s… one’s.’ This is suggested by the three abstract nouns, whereas one would not rationally advise that one should ‘conquer one’s lies by speaking truthfully.’ Norman says ‘It seems impossible to take kodha as referring to a person; asādhu is ambiguous, as is kadariya… After three abstract nouns it seems strange to find a person mentioned in pāda d. We should expect “one should conquer falsehood by truth.”’

Saccena alikavādinaṁ: ‘One should conquer a liar by [speaking] truthfully.’ Commentary Alikavādī saccavacanena jinitabbo.

Comments Verse 225

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Kāyena saṁvutā: ‘restrained in conduct of body, [speech, and mind].’ Commentary: Kāyenā ti desanāmattamevetaṁ tīhipi dvārehi susaṁvutā ti attho.

Comments Verse 226

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Sadā jāgaramānānaṁ: ‘always [devoted to] wakefulness.’ Not ‘always wakeful.’ Bhikkhus are encouraged to sleep during the second watch of the night. See Comment on verse 157.

Ahorattānusikkhinaṁ: ‘practising [the three trainings] day and night.’ Commentary divā ca rattiñca tisso sikkhā sikkhamānānaṁ. On three trainings, see Comment to verse 217.

Atthaṁ gacchanti: ‘vanish.’ See IGPT sv Atthaṅgama.

Āsavā: ‘perceptually obscuring states.’ See IGPT sv Āsava.

Comments Verse 227

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→ Verse spoken after Atula complained to the Buddha about meetings with three bhikkhus, saying that Revata had said nothing, Sāriputta had talked at great length, and Ānanda spoke, but too briefly.

Nindanti… anindito: ‘criticise… beyond criticism .’ See IGPT sv Nindā.

Comments Verse 229-230

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Paññā: ‘penetrative discernment.’ See IGPT sv Pajānāti.

Samāhito: ‘well-established.’ See IGPT sv Samāhita.

Comments Verse 231

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Kāyapakopaṁ: ‘bodily misconduct.’ The four reasons for saying ‘bodily misconduct’ not ‘bodily anger’:

• Those who misconduct themselves by way of body, speech, and mind do not [spiritually] protect themselves.

ye hi keci kāyena duccaritaṁ caranti vācāya duccaritaṁ caranti manasā duccaritaṁ caranti tesaṁ arakkhito attā. (SN i 73)

Comments Verse 235

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→ Verses 235-238 were for a man of little merit, brought to the Buddha by his concerned sons.

Yamapurisā: ‘Yama’s men.’ Commentary Yamapurisā ti yamadūtā vuccanti. ‘Yama’s men’ likely means the wardens of hell (nirayapālā). A very bad sign. See Devadūta Sutta, MN 130.

Comments Verse 236

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Dīpa: ‘an Island.’ Compare:

  • 1) Make a Good Island for yourself, for certainly there is no other shelter to be found for you.

So karohi sudīpamattano tvaṁ na hi tāṇaṁ tava vijjateva aññaṁ. (Tha 412)

  • 2) ‘This Island, supreme, free of the perception of existence, free of grasping, I call it the Untroubled, the destruction of old age and death.

Akiñcanaṁ anādānaṁ etaṁ dīpaṁ anaparaṁ Nibbānaṁ iti naṁ brūmi jarāmaccuparikkhayaṁ. (Snp 1094)

Niddhantamalo: ‘With spiritual stains removed.’ Tīṇimāni bhikkhave malāni. Katamāni tīṇi? Rāgo malaṁ. Doso malaṁ. Moho malaṁ (SN v 57).

Dibbaṁ ariyabhūmim: ‘[the Pure Abodes], the heavenly realm of the Noble Ones.’ Commentary pañcavidhaṁ suddhāvāsabhūmiṁ.

Comments Verse 237

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Vayo: ‘the [three] periods of your life.’ Commentary tvañcasi dāni tayo vaye atikkamitvā maraṇamukhe ṭhitoti attho.

Yamassa: ‘death.’ Commentary maraṇamukhaṁ.

Comments Verse 239

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Khaṇe khaṇe: ‘whenever there is an opportunity.’ Commentary Khaṇe khaṇe ti okāse okāse kusalaṁ karonto.

Malamattano: ‘his [three] spiritual stains.’ See Comment on verse 236.

Comments Verse 240

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Atidhonacārinaṁ: ‘one who uses the four requisites without proper reflectiveness.’ Commentary Atidhonacārinan ti dhonā vuccati cattāro paccaye idamatthaṁ ete ti paccavekkhitvā paribhuñjanapaññā taṁ atikkamitvā caranto atidhonacārī nāma. For example:

• Properly reflecting, he uses the abode simply to ward off cold and heat, and to ward off the touch of horseflies, mosquitoes, wind, sun, and snakes;

Paṭisaṅkhā yoniso senāsanaṁ paṭisevati yāvadeva sītassa paṭighātāya uṇhassa paṭighātāya ḍaṁsamakasavātātapasiriṁsapasamphassānaṁ paṭighātāya. (MN i 10)

• It was not for the sake of robe material that I went forth from the household life into the ascetic life, nor almsfood, nor abodes, nor honour and renown.

na kho panā'haṁ cīvarahetu… piṇḍapātahetu… senāsanahetu… itibhavābhavahetu agārasmā anagāriyaṁ pabbajito. (AN i 147)

Sakakammāni nayanti duggatiṁ: ‘his own deeds lead him to the plane of misery.’ In other words, people are led to the plane of misery according to their deeds, whether or not they use requisites reflectively.

Comments Verse 241

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→ [One who memorises]… [one who keeps]… [one who maintains their bodily]: Norman says, ‘The Commentary is explaining that anuṭṭhāna on the part of the inhabitant of a house leads to the destruction of the house, and can therefore be regarded as a defect of the house (ghara). Sanskrit grha, however, is attested in the meaning ‘the inhabitants of a house, family,' and I do not doubt that that is the sense intended here.’ Norman’s view is confirmed by the ‘guard’ of pāda d, and the ‘woman’ and ‘benefactor’ of the following verse 242.

Anuṭṭhāna: ‘Non-maintainance.’ Commentary Yasmā pana gharāvāsaṁ vasantassa uṭṭhāyuṭṭhāya jiṇṇapaṭisaṅkharaṇādīni akarontassa gharaṁ nāma vinassati tasmā anuṭṭhānamalā gharā ti.

Kosajjaṁ: ‘neglect… bodily beauty.’ Commentary Yasmā gihissa vā pabbajitassa vā kosajjavasena sarīrapaṭijagganaṁ vā parikkhārapaṭijagganaṁ vā akarontassa kāyo dubbaṇṇo hoti, tasmā malaṁ vaṇṇassa kosajjan ti vuttaṁ.

Comments Verse 242

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Duccaritaṁ: ‘adultery.’ Commentary Tattha duccaritanti aticāro. Aticāriniñhi itthiṁ sāmikopi gehā nīharati. PED: Aticārin (adj. n.) [from aticarati] transgressing, sinning, esp. as aticārinī, an adulteress.

Pāpakā dhammā: ‘unvirtuous, [spiritually unwholesome] factors.’ Taking pāpakā dhammā as standing for pāpakā akusalā dhammā. Commentary Pāpakā dhammā ti akusaladhammā.

Comments Verse 243

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Nimmalā: ‘free of [the three] spiritual stains.’

  • 1) Commentary (ThA.2.146): Tato eva rāgamalādīnaṁ abhāvena nimmalattā nimmalo.
  • 2) Mala Sutta: Tīṇimāni bhikkhave malāni. Katamāni tīṇi? Rāgo malaṁ. Doso malaṁ. Moho malaṁ (SN v 57).

Comments Verse 245

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Passatā: ‘who sees [the nature of reality].’ See IGPT sv Passati.

Comments Verse 249-250

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Dadāti: ‘give [poor or excellent offerings].’ Commentary lūkhapaṇītādīsu yaṁkiñci dento jano yathāsaddhaṁ attano saddhānurūpameva deti.

Samādhiṁ: ‘inward collectedness.’ See IGPT sv Samādhi.

Comments Verse 251

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Rāga: ‘lust.’ See Comment to verse 202.

Moha: ‘undiscernment of reality.’ See IGPT sv Moha.

Jālaṁ: ‘entanglement.’ See IGPT sv Jāla.

Taṇhā: ‘[the streams of thought imbued with] craving.’ See Comment to verse 339.

Comments Verse 252

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Hi: ‘because.’ Translating hi as ‘because’ explains why one’s own faults are hard to see. In hiding them from others, one hides them also from oneself.

Comments Verse 253

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Āsavā: ‘perceptually obscuring states.’ See IGPT sv Āsava.

Comments Verse 254

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Samaṇo natthi: ‘no ascetics [of the four types].’

Yasmiṁ kho subhadda dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati samaṇo pi na upalabbhati dutiyo pi tattha samaṇo na upalabbhati tatiyo pi tattha samaṇo na upalabbhati catuttho pi tattha samaṇo na upalabbhati. (DN ii 151)

Bāhire: ‘outside this [training system].’ Commentary mama sāsanato bahiddhā. See IGPT sv Sāsana.

Papañca: ‘entrenched perception.’ See IGPT sv Papañca.

Comments Verse 255

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Iñjitaṁ: ‘spiritual instability.’ For example:

• The notion “I am” is a matter of spiritual instability.

asmī ti bhikkhave iñjitametaṁ. (SN iv 203)

See IGPT sv Ejā.

Comments Verse 256-257

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Atthaṁ: ‘matter.’ See IGPT sv Attha.

Atthaṁ anatthañca: ‘truth and falsehood.’ Commentary Atthaṁ anatthañcāti bhūtañca abhūtañca kāraṇaṁ.

Gutto: ‘guarded.’ See IGPT sv Gutta.

Comments Verse 258

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Khemī: ‘One who has reached safety from [the danger of] bondage [to individual existence].’ Khemī means yogakkhemī. See IGPT sv Yogakkhema.

Comments Verse 259

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→ This is the Buddha’s praise of Ekudāniya, whose epithet (‘one who knows a single udāna’) came from hearing the Buddha’s solemn reflection (udāna) in praise of Sāriputta (Uda 43; Tha 68). This was the only verse he ever learnt and he never tired of reciting it.

Dhamma… dhammaṁ… dhammaṁ: ‘the teaching… the nature of reality… the practice.’ See IGPT sv Dhamma.

Kāyena: ‘with his very being.’

  • 1) PED (sv Kāya2): ‘Best to be grouped here is an application of kāya in the sense of the self as experiencing a great joy; the whole being, the “inner sense,” or heart.’
  • 2) DOP (sv Kāya) calls this ‘the experiencer mentally’: ‘The body is (i) the experiencer of sensation and feeling, either (a) generally (physically and/or mentally); or (b) specifically, as one of the organs of sense or perception (ii) the performer of action.’

Comments Verse 261

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Vantamalo: ‘abandoned [the three] spiritual stains.’ Tīṇimāni bhikkhave malāni. Katamāni tīṇi? Rāgo malaṁ. Doso malaṁ. Moho malaṁ (SN v 57).

Comments Verse 262-263

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Vantadosa: ‘free of spiritual flaws.’ See IGPT sv Dosa.

Comments Verse 264

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Abbato: ‘one with ignoble practices.’ The arahant’s sīlabbata is ‘noble;’ so he is subbata, meaning ‘one with noble practices.’ Abbato is the opposite. See IGPT sv Sīlabbata.

Sampanna: ‘full of.’ See IGPT sv Sampanna.

Comments Verse 265

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Sameti: ‘removes.’ Commentary vūpasameti.

Pāpāni: ‘unvirtuous, [spiritually unwholesome] factors.’ Reading this as pāpakā akusalā dhammā, as in verses 261, 386, 388, 407.

Comments Verse 267

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Saṅkhāya: ‘with reflectiveness.’ See IGPT sv Saṅkhā.

Puññañca pāpañca bāhetvā: ‘spurned [the accumulating of] merit and demerit.’ The arahant does not undertake karmically consequential deeds:

• What do you think, bhikkhus: can a bhikkhu whose āsavas are destroyed (khīṇāsavo bhikkhu) undertake a karmically consequential deed that is meritorious, demeritorious, or karmically neutral? No, bhante.

puññābhisaṅkhāraṁ vā abhisaṅkhareyya apuññābhisaṅkhāraṁ vā abhisaṅkhareyya āneñjābhisaṅkhāraṁ vā abhisaṅkhareyyā ti. (SN ii 83)

Comments Verse 268-269

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Mūḷharūpo: ‘undiscerning of reality.’ See IGPT sv Moha.

Pāpāni: ‘unvirtuous, [spiritually unwholesome] factors.’ See Comment on verse 265.

Comments Verse 271-272

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Nekkhammasukhaṁ: ‘the pleasure of the practice of unsensuousness.’ See IGPT sv Nekkhamma.

Comments Verse 273

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Caturo padā: ‘the four words.’ Namely: dukkhaṁ samudayaṁ nirodhaṁ maggaṁ (DN i 110). Commentary dukkhaṁ ariyasaccantiādayo caturo padā seṭṭhā nāma.

Virāgo: ‘the passing away [of originated phenomena].’ See IGPT sv Virāga.

• Of phenomena either originated or unoriginated, the passing away [of originated phenomena] is reckoned as best of them, in other words the quelling of exuberance, the elimination of thirst, the uprooting of clinging, the curtailment of the round of rebirth, the destruction of craving, the passing away [of originated phenomena], the ending [of originated phenomena], the Untroubled.

Yāvatā bhikkhave dhammā saṅkhatā vā asaṅkhatā vā virāgo tesaṁ dhammānaṁ aggamakkhāyati yadidaṁ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhakkhayo virāgo nirodho nibbānaṁ. (AN ii 34)

Dipadānañca: ‘of two-footed beings.’ Commentary sabbesaṁ devamanussādibhedānaṁ dvipadānaṁ.

Comments Verse 274

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Dassanassa: ‘vision [of things according to reality].’ See IGPT sv Dassana.

Paṭipajjatha: ‘Apply yourself.’ See IGPT sv Paṭipadā.

Comments Verse 275

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Aññāya: ‘having realised.’ See IGPT sv Ājānāti.

Santhanaṁ: ‘destruction.’ PED derives santhana incorrectly, says Norman.

Salla: ‘the arrow [of craving].’

• Craving has been called the arrow by the Ascetic.

taṇhā kho sallaṁ samaṇena vuttaṁ. (MN ii 259)

Comments Verse 276

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Ātappaṁ: ‘vigorous endeavour [to practise the teaching].’ See IGPT sv Ātāpin.

Paṭipannā: ‘who apply themselves [to the eightfold path].’ Paṭipanna can be parenthesised ‘one who applies himself [to the eightfold path]. See IGPT sv Paṭipadā.

Mārabandhanā: ‘Māra’s bond [that binds one to renewed states of individual existence].’ See Comment to verse 37.

Comments Verse 277

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Saṅkhārā: ‘originated phenomena.’ See IGPT sv Saṅkhāra.

Aniccā: ‘unlasting.’ See IGPT sv Anicca.

Paññāya: ‘with penetrative discernment.’ See IGPT sv Pajānāti.

Passati: ‘sees [according to reality].’ See IGPT sv Passati.

Nibbindati: ‘disillusioned.’ See IGPT sv Nibbidā.

Dukkhe: ‘suffering.’ Commentary atha imasmiṁ khandhapariharaṇadukkhe nibbindati.

Comments Verse 278

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Dukkhā: ‘intrinsically unsatisfactory.’ This is the dukkha in relation to anicca, i.e. tilakkhaṇa dukkha. See IGPT sv Dukkha.

Comments Verse 279

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Anattā: ‘void of personal qualities.’ See IGPT sv Attā.

Comments Verse 280

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Ālasiyaṁ upeto: ‘full of sloth,’ i.e. ‘come to slothfulness.’

Saṁsannasaṅkappamano: ‘mentally sluggish.’ Saṅkappa can mean mind or thought. Compare paduṭṭhamanasaṅkappo (MN iii 49). See IGPT sv Saṅkappa.

Paññāya: ‘with penetrative discernment.’ Instrumental, as in verse 277.

Comments Verse 282

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Yogā: ‘from effort [in proper contemplation].’ Commentary Tattha yogā ti aṭṭhatiṁsāya ārammaṇesu yoniso manasikārā.

Bhūri: ‘penetrative discernment.’ Commentary Bhūrī ti pathavīsamāya vitthatāya paññāyetaṁ nāmaṁ. Compare: Cattārome bhikkhave dhammā paññāvuddhiyā saṁvattantī. Katame cattāro? Sappurisasaṁsevo saddhammasavaṇaṁ yoniso manasikāro dhammānudhammapaṭipatti (AN ii 245).

Bhavāya vibhavāya: ‘the development and cessation [of wisdom].’ See IGPT sv Bhava.

Comments Verse 283

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→ Vanaṁ… vanañca vanathañca: ‘craving… all forms of craving.’ See IGPT sv Vanatha.

Comments Verse 284

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Paṭibaddhamano: ‘emotionally bound.’ Compare:

• Being emotionally bound [to others]

paṭibaddhacitto. (Snp 37)

Comments Verse 285

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Sinehamattano: ‘love for yourself.’ Consider:

  • 1) Therefore hold nothing beloved.

Tasmā piyaṁ na kayirātha. (Dhp 21)

  • 2) One finds nowhere anyone more beloved to oneself than oneself.

Nevajjhagā piyataramattanā kvaci. (SN i 75)

Santimaggameva brūhaya: ‘Develop the Path to Peace… [leading to] the Untroubled.’ Commentary Santimaggan ti nibbānagāmiṁ aṭṭhaṅgikaṁ maggaṁ.

Comments Verse 286

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Antarāyaṁ: ‘the [mortal] danger [of his life].’ Commentary Antarāyan ti asukasmiṁ nāma kāle vā dese vā vaye vā marissāmī ti attano jīvitantarāyaṁ na bujjhatī ti.

Comments Verse 287

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Vyāsattamanasaṁ: ‘whose mind is attached [to gold coins, bullion, and all kinds of possessions].’ Commentary Vyāsattamanasan ti hiraññasuvaṇṇādīsu vā pattacīvarādīsu vā kiñcideva labhitvā tato uttaritaraṁ patthanatāya āsattamānasaṁ vā cakkhuviññeyyādīsu ārammaṇesu vuttappakāresu vā parikkhāresu yaṁ yaṁ laddhaṁ hoti tattha tattheva lagganatāya byāsattamānasaṁ vā.

Comments Verse 288-289

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Atthavasaṁ: ‘good reason.’ See IGPT sv Attha.

Comments Verse 291

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Saṁsaggasaṁsaṭṭho: ‘in embroiling himself.’ See IGPT sv Saṁsagga.

Verā: ‘unfriendliness.’ See IGPT sv Vera.

Comments Verse 292

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Unnaḷānaṁ: ‘frivolous.’ See IGPT sv Unnaḷā.

Pamattānaṁ: ‘negligently applied [to the practice].’ See IGPT sv Appamatta.

Āsavā: ‘perceptually obscuring states.’ See IGPT sv Āsava.

Comments Verse 294

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Mātaraṁ: ‘his mother [craving].’ Commentary taṇhā mātā nāma.

Pitaraṁ: ‘his father [self-centredness].’ Commentary asmimāno pitā nāma. See IGPT sv Māna.

Rājāno dve ca khattiye: ‘two khattiya kings [eternalist and annihilationist views].’ Commentary dve sassatucchedadiṭṭhiyo dve khattiyarājāno nāma. The eternalist view (sassatadiṭṭhi) is the view that ‘I am or will be everlasting’ (bhavissāmi nicco). The annihilationist view (ucchedadiṭṭhi) is the view ‘I will be not’ (na bhavissāmi, SN iii 99).

Raṭṭhaṁ: ‘a kingdom [the twelve bases of sensation].’ Commentary Dvādasāyatanāni vitthataṭṭhena raṭṭhadisattā raṭṭhaṁ nāma.

Sānucaraṁ: ‘together with its agents [spiritually fettering delight and attachment].’ Commentary Āyasādhako āyuttakapuriso viya tannissito nandirāgo anucaro nāma. See IGPT sv Nandi and Rāga.

Anīgho: ‘rid of spiritual defilement.’ See IGPT sv Anīgha.

Comments Verse 295

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Veyyagghapañcamaṁ: ‘a tiger [the five hindrances] as fifth.’ Commentary taṁ pañcamaṁ assāti nīvaraṇapañcakaṁ veyagghapañcamaṁ nāma.

• For those bhikkhus who are arahants… the five hindrances have been abandoned, so they are chopped down at the root, completely and irreversibly destroyed, never to arise again in future.

Ye ca te kho āvuso mahānāma bhikkhū arahanto… tesaṁ pañca nīvaraṇā pahīnā ucchinnamūlā tālāvatthukatā anabhāvakatā āyatiṁ anuppādadhammā. (SN v 327)

Comments Verse 296

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Buddhagatā sati: ‘mindful of the [qualities of the] Buddha.’ Commentary Buddhagatā satī ti yesaṁ itipi so bhagavā tiādippabhede buddhaguṇe ārabbha uppajjamānā sati niccakālaṁ atthi.

Comments Verse 297

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Dhammagatā sati: ‘mindful of the [qualities of the] teaching.’ Commentary Dhammagatā satī ti svākhāto bhagavatā dhammo tiādippabhede dhammaguṇe ārabbha uppajjamānā sati.

Comments Verse 298

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Saṅghagatā sati: ‘mindful of the [qualities of the] community of disciples.’ Commentary Saṅghagatā satī ti suppaṭipanno bhagavato sāvakasaṅgho tiādippabhede saṅghaguṇe ārabbha uppajjamānā sati.

Comments Verse 299

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Kāyagatā sati: ‘mindful of the body.’ Commentary Kāyagatā satī ti dvattiṁsākāravasena vā navasivathikāvasena vā catudhātuvavatthānavasena vā ajjhattanīlakasiṇādirūpajjhānavasena vā uppajjamānā sati.

Comments Verse 300

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Ahiṁsāya rato: ‘take delight in harmlessness.’ Commentary Ahiṁsāya rato ti so karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā viharatī ti.

Comments Verse 301

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Bhāvanāya rato: ‘take delight in spiritual development.’ Commentary Bhāvanāyā ti mettābhāvanāya [etc].

Comments Verse 302

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Durāvāsā gharā dukkhā: ‘The household life is difficult and unpleasant.’ Compare:

• The household life is busy; there is much to do.

Bahukiccā gharāvāsā bahukaraṇīyā. (Vin.3.11)

Addhagū: ‘one who travels [the round of rebirth].’ Commentary Dukkhānupatitaddhagū ti ye vaṭṭasaṅkhātaṁ addhānaṁ paṭipannattā addhagū te dukkhe anupatitāva.

Ca… ca: means two actions occur simultaneously (Norman’s Comment on verse 235).

Comments Verse 303

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Saddho: ‘One with faith [in the perfection of the Perfect One’s enlightenment].’ See IGPT sv Saddha.

Yaso: ‘prestige.’ See IGPT sv Yasa.

Comments Verse 305

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Caram: ‘living.’ See IGPT sv Eko care khaggavisāṇakappo.

Atandito: ‘tirelessly applied [to the practice].’ See IGPT sv Atandita.

Comments Verse 306

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→ Non-Buddhist ascetics asked the young and beautiful Sundari to make it appear she was having an affair with the Buddha. After a few days they killed her and accused the bhikkhus of trying to cover up the Buddha’s misconduct. When the bhikkhus then faced angry public criticism, the Buddha told them to respond by reciting this verse 306. This led to the king investigating the matter and punishing the offenders.

Comments Verse 307

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Pāpadhammā… pāpā: ‘of an unvirtuous moral nature… odious.’ See IGPT sv Pāpaka.

Asaṁyatā: ‘unrestrained [in conduct].’ Commentary kāyādisaṁyamarahitā.

Comments Verse 308

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→ This verse originally concerned bhikkhus who attracted lavish support during a famine by falsely claiming to have attained supernormal attainments (Vin.3.90).

Comments Verse 309-310

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→ These verses were a warning to Anāthapiṇḍika’s good looking nephew, Khema, who was repeatedly committing adultery. COMMENT Pamatto: ‘negligently applied [to the practice].’ See IGPT sv Appamatta.

Nindaṁ: ‘criticism.’ See IGPT sv Nindā.

Comments Verse 312

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Yaṁ kiñci sithilaṁ kammaṁ: ‘Whatever [spiritually wholesome] practice is slackly [undertaken].’ Commentary to Th.1.277: Yaṁ kiñci sithilaṁ kamman ti oliyitvā karaṇena sithilagāhaṁ katvā sāthalibhāvena kataṁ yaṁ kiñci kusalakammaṁ.

Saṅkiliṭṭhañca yaṁ vataṁ: ‘whatever [noble] practice is defiled.’ The terms ‘noble’ or ‘Noble One’s discipline’ are constantly associated with exalted types of observances and practices. See IGPT sv Sīlabbata.

• He who is perfect in [noble] observances and practices, resolutely applied [to the practice], and inwardly collected, with a mind that is mastered, concentrated, and well-collected…

Yo sīlabbatasampanno pahitatto samāhito Cittaṁ yassa vasībhūtaṁ ekaggaṁ susamāhitaṁ. (AN i 168)

Saṅkassaraṁ: ‘odiously.’ Saṅkassara is ‘doubtful; wicked,’ says PED. The suttas link it to asuci and na sataṁ:

• And the Venerable MahāMoggallāna saw that person sitting in the midst of the assembly of bhikkhus―unvirtuous, of an unvirtuous moral nature, of foul and odious behaviour, secretive in conduct, no ascetic though pretending to be one, not celibate though pretending to be so, spiritually rotten, full of defilement, and morally decayed.

Addasā kho āyasmā mahāmoggallāno taṁ puggalaṁ dussīlaṁ pāpadhammaṁ asucisaṅkassarasamācāraṁ paṭicchannakammantaṁ assamaṇaṁ samaṇapaṭiññaṁ abrahmacāriṁ brahmacārīpaṭiññaṁ antopūtiṁ avassutaṁ kasambujātaṁ majjhe bhikkhusaṅghassa nisinnaṁ. (Uda 52)

• The naked ascetic who is a speaker of falsehood, even if he is a teacher of a crowd of disciples, is one of odious behaviour. He bears no resemblance to good people.

Naggo musāvādī gaṇassa satthā Saṅkassarācāro na sataṁ sarikkhoti. (SN i 66)

Comments Verse 313

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Kayirañce kayirāthenaṁ: ‘If there is something to be done one should do it.’ By comparison: katakiccā, one who has done what needed to be done, Thi 336.

Daḷhameva: ‘resolutely indeed.’ Norman recommends daḷhameva over daḷhamenaṁ.

Parakkame: ‘One should apply oneself [to the practice].’ This follows our parenthesis of the noun. See IGPT sv Parakkama.

Paribbājo: ‘the ascetic.’ This stands for paribbājaka not paribbajjā, says Norman. See IGPT sv Paribbajati. For example:

• He who abuses the Buddha or his disciple, whether an ascetic or a householder, one should know him as a wretch.

Yo buddhaṁ paribhāsati atha vā tassa sāvakaṁ Paribbājaṁ gahaṭṭhaṁ vā taṁ jaññā vasalo iti. (Snp 134)

Sithilo: ‘slackly applied [to spiritually wholesome practices].’ Parenthesis explained under verse 312.

Rajaṁ: ‘dust [i.e. spiritual defilements].’ Commentary rāgarajādiṁ.

Comments Verse 315

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Khaṇo: ‘the [rare] opportunity [to live the religious life].’ Parenthesising brahmacariyavāsāya for the following reasons:

  • 1) Commentary to Tha 1004: Khaṇo vo mā upaccagā ti aṭṭhahi akkhaṇehi vivajjito ayaṁ navamo khaṇo mā tumhe atikkamī ti attho.
  • 2) Aṭṭha akkhaṇā asamayā brahmacariyavāsāya. Ekova bhikkhave khaṇo ca samayo ca brahmacariyavāsāya (AN iv 227).

Comments Verse 316

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→ The Nigaṇṭhas were conscience-stricken about eating dust because they thought it contained a life-principle (jīvitindriya), which on the microscopic level it may do. For them, eating dust would be demeritorious regardless of intention, whereas the Buddha said:

• Intentional effort is karmically consequential conduct, I declare.

Cetanāhaṁ bhikkhave kammaṁ vadāmi. (AN iii 415)

Nigaṇṭhas would reply that bhikkhus strain their drinking water, so what is the difference? Well, drinking unstrained drinking water with no intention to kill is not an offence against the precept on killing, but it is nonetheless uncompassionate. By comparison, Dhaniya’s mud hut was ordered to be demolished because the Buddha considered it unmerciful to the small creatures that live in mud to build a hut purely of mud:

• This worthless man must have absolutely no sympathy, tender concern, or compassion for living beings.

Na hi nāma bhikkhave tassa moghapurisassa pāṇesu anuddayā anukampā avihesā bhavissati. (Vin.3.42)

But the rule he established was against building huts purely of mud. It was made a dukkaṭa offence to do so, not a pācittiya offence one would have expected if it was intentional killing. And building huts partly of mud is no offence at all. The fact is that human life inevitably involves the unintentional killing of beings. Even strainers do not prevent killing water-borne creatures, and neither do cloth covers placed over the almsbowl. Filtering water is done out of compassion. But misguided views about unintentional killing are the basis for demeritorious fretting. Hence the Buddha has said:

1) He should desist from fretting.

virame kukkuccā. (Snp 925)

2) Restlessness and anxiety are a defilement of the mind, he abandons them.

uddhaccakukkuccaṁ cittassa upakkileso ti iti viditvā uddhaccakukkuccaṁ cittassa upakkileso pahīṇo hoti. (AN ii 67)

Micchādiṭṭhi: ‘wrong views [of reality].’ See IGPT sv Diṭṭhi.

Comments Verse 318

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→ The Commentary’s explanation is this: it says verses 318-319 concerns the children of non-Buddhist families who were told by their parents not to associate with bhikkhus. But when the Buddha invited them into the monastery to take drinking water, they ended up as stream-enterers, and later on, so did their families. Therefore, saluting bhikkhus, though innocent, would be originally seen by them as a wrongdoing. Not saluting would be considered innocent. Then as stream-enterers they would properly understand innocence and wrongdoing. But this interpretation is strained. We suggest that the verse is intended as a continuation of the preceding verses, where innocence links with eating dusty almsfood, and wrongdoing links with going naked.

Comments Verse 319

Comments Verse 320

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Ānanda begged the Buddha to leave Kosambi because of the abuse he was receiving at Māgandiyā’s instigation. The Buddha replied that he might end up getting abused in the next town, too, and recited this verse.

Titikkhissaṁ: ‘must I endure.’ ‘Obedience to a law of nature, and also habit (innate or acquired), may be expressed by the future: all living beings (must/will) die,’ (Warder p.55). Then pāda d gives the reason, and hi means ‘for’ not ‘indeed.’

Comments Verse 322

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Vara: ‘excellent [as vehicles].’ See verse 323.

Comments Verse 323

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Agataṁ disaṁ: ‘Unvisited Quarter [i.e. nibbāna].’ Commentary nibbānadisaṁ.

Comments Verse 324

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Baddho: ‘being held captive.’ See IGPT sv Baddha.

Sumarati nāgavanassa: ‘He is remembering [his blind mother in] the elephant forest.’ This verse is an elaboration of the Mahāsāḷa Sutta (SN i 175) which relates the story of four sons who neglected their father. After the sons mended their ways, they visited the Buddha who related to them the Mātuposaka Jātaka (see BDPPN), saying that in a former life he, the Buddha, was the elephant Dhanapālaka. After being treacherously captured he refused to eat because of his concern for his blind mother, who was left to fend for herself in the forest. When the king realised the situation he released Dhanapālaka amid the applause of his people. The moral is that even animals feel concern for their parents, therefore humans have no excuse.

Comments Verse 325

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Upeti: ‘ends up.’ See IGPT sv Upeti.

→ ‘The [Dhammapada] compiler presumably thought that this [Nāga]vagga was the most suitable [chapter] for the inclusion of a verse about a large animal,’ jokes Norman. The verse was delivered to King Pasenadi who, nodding in front of the Buddha, had tried to excuse his drowsiness and inattentiveness by blaming it on a heavy meal.

Comments Verse 326

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Yoniso: ‘properly.’ See IGPT sv Yoniso.

Comments Verse 327

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→ When one of Pasenadi’s elderly elephants was foundering in mud, the trainer beat the battle-drum. The elephant’s spirits rose and he quickly freed himself.

Appamādaratā hotha: ‘Take delight in diligence [in the practice].’ See IGPT sv Appamatta.

Sacittamanurakkhatha: ‘Supervise your mind [with mindfulness].’ See IGPT sv Rakkhati.

Duggā: ‘the difficult road [of spiritual defilement].’ Commentary kilesaduggato.

Comments Verse 328

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Nipakaṁ: ‘mindful.’ See IGPT sv Nipaka.

Comments Verse 329

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Mātaṅgaraññe va nāgo: ‘a Mātaṅga elephant in the forest.’ Commentary to MN iii 154: Mātaṅgaraññe va nāgo ti mātaṅgo araññe nāgova. Mātaṅgo ti hatthi vuccati. Nāgo ti mahantādhivacanametaṁ.

Comments Verse 330

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Caritaṁ… care: ‘Living the religious life… One should live the religious life.’ See IGPT sv Eko care khaggavisāṇakappo. Commentary Ekassāti pabbajitassa.

Appossukko: ‘One should abide at ease.’ Abiding at ease usually means having no desire to teach. If there are only fools to teach, this may be the best course.

• His mind inclined to living at ease, not to explaining the teaching

appossukkatāya cittaṁ namati no dhammadesanāya. (SN i 137)

Comments Verse 331

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Sahāyā: ‘[good-hearted] friends.’ Mittā suhadā are contrasted with amitto mittapatirūpako in the Sigālaka Sutta (DN iii 186-7)

Itarītarena: ‘what is paltry and easily gotten.’ See IGPT sv Santusita.

Comments Verse 332

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→ ‘Reverence.’ Commentary Matteyyatāti mātari sammā paṭipatti… Brahmaññatāti bāhitapāpesu buddhapaccekabuddhasāvakesu sammā paṭipattiyeva.

Comments Verse 333

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Saddhā: ‘faith [in the perfection of the Perfect One’s enlightenment].’ See IGPT sv Saddhā.

Paññāya: ‘penetrative discernment.’ See IGPT sv Pajānāti.

Comments Verse 334

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Māluvā viya: ‘like a māluvā creeper [stretched through the woods].’ We parenthesise from the expression māluvāva vitatāvane (Snp 272) because the simile is meant to illustrate extent of growth, not speed of growth.

Pamattacārino: ‘negligently practises [the teaching].’ See IGPT sv Appamatta.

Uplavati hurāhuraṁ: ‘chases about here and there.’ This is because taṇhā leads to search:

  • 1) Because of craving, search. taṇhaṁ paṭicca pariyesanā (AN iv 401).
  • 2) When craving is chopped down at the root, what should one go about seeking?

Taṇhāya mūlato chetvā kissa pariyesanaṁ care ti. (Uda 79)

Comments Verse 335

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Visattikā: ‘sticky.’ An adjective, as it is in the following quote, too: Taṇhaṁ vo bhikkhave desissāmi jāliniṁ saritaṁ visaṭaṁ visattikaṁ (AN ii 212).

Comments Verse 337

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Taṇhāya mūlaṁ: ‘the root of craving.’ Craving arises from seeing things wrongly, which is therefore its origin, as follows:

• Whatever ascetics and Brahmanists at present regard that in the world which is agreeable and pleasing as lasting, as essentially substantial, as endowed with personal qualities, as unailing, as free of danger: they nurture craving.

Yepi hi keci bhikkhave etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti te taṇhaṁ vaḍḍhenti. (SN ii 109)

Comments Verse 338

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Anupaddave: ‘undestroyed.’ See IGPT sv Upadduta.

Idaṁ: ‘this [wretched].’ See Comment on verse 44.

Comments Verse 339

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Chattiṁsati sotā: ‘the 36 streams [of thought bound up with attachment].’ In this verse we see the linkage of:

  • 1) streams (sotā) &
  • 2) thoughts bound up with attachment (saṅkappā rāganissitā). The number 36 corresponds to the 36 thoughts imbued with craving listed in the Taṇhājālinī Sutta (AN ii 212).

The Commentary agrees: taṇhāsotā. The Taṇhājālinī Sutta lists these thoughts in two groups of eighteen, inward and outward, as follows:

• These are the eighteen thoughts imbued with craving connected with what is inward

Imāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya.

1) When there is the notion “I am,” then the following thoughts arise:

asmī ti bhikkhave sati

2) I am here

itthasmī ti hoti

18) I will be otherwise

aññathā bhavissan ti hoti

These are the eighteen thoughts imbued with craving connected with what is outward.

Imāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.

When there is the notion “Because of this, I am”

19), then the following thoughts arise:

Iminā asmī ti bhikkhave sati

20) Because of this, I am here

iminā itthasmī ti hoti

36) Because of this, I will be otherwise

iminā aññathā bhavissan ti hoti. (AN ii 212-3)

Comments Verse 340

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Latā: ‘creeper [of craving].’ Commentary taṇhālataṁ.

Taṁ: ‘that [wretched].’ See Comment on verse 44.

Comments Verse 341

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Saritāni: ‘fleeting.’ PED (sv Sarita): ‘gone, set into motion.’

Sinehitāni: ‘lustful.’ PED (sv Sinehita): ‘lustful, covetous.’

Ye: ‘Whoever.’ Norman says ye ‘seems preferable since there is nothing to identify those referred to as te.’

Te: ‘those [wretched].’ See Comment on verse 44.

Comments Verse 342

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Tasiṇāya: ‘craving.’ Commentary taṇhāya.

Purakkhatā: ‘led on by.’ See IGPT sv Purakkhata.

Bādhito: ‘hunted.’ PED (sv): ‘oppressed, pressed hard, harassed.’

Saṁyojana: ‘ties to individual existence.’ See IGPT sv Saṁyojana.

Saṅga: ‘bonds [to individual existence].’ See IGPT sv Saṅga.

Upenti: ‘end up with.’ See IGPT sv Upeti.

Comments Verse 343

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Virāga: ‘non-attachment [to originated phenomena].’ See IGPT sv Virāga.

Comments Verse 344

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Nibbanatho: ‘[Wanting to be] free of craving.’ The verse without parenthesis says a man free of craving, and who would therefore have been an arahant, later returned to lay life. We resolve the puzzle with parenthesis, in accordance with the aspirations of the bhikkhus Ekavihāriya and Tāḷapuṭa:

• When will I dwell alone in that huge and delightful wood, unaccompanied [by craving] having done what needed to be done, free of perceptually obscuring states?

Ekākiyo adutiyo ramaṇīye mahāvane Kadāhaṁ viharissāmi katakicco anāsavo. (Ekavihāriya, Tha 541)

• When indeed will I dwell alone in mountain caves unaccompanied [by craving], seeing all states of individual existence [according to reality] as unlasting? This [dream] of mine, when, oh when, will it [come true]?

Kadā nuhaṁ pabbatakandarāsu ekākiyo adutiyo vihassaṁ Aniccato sabbabhavaṁ vipassaṁ taṁ me idaṁ taṁ nu kadā bhavissati. (Tāḷapuṭa, Tha 1091)

Nibbanatho… vanamutto: ‘[wanting to be] free of craving.. [Wanting to be] free of craving.’ See IGPT sv Vanatha.

Adhimutto: ‘intent upon.’ See IGPT sv Adhimuccati.

Mutto bandhanameva: ‘freed [from the bonds of lay life].’ Bandhana needs parenthesising here. See IGPT sv Bandhana. Commentary gharāvāsabandhanato mutto.

Comments Verse 345-346

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Bandhana: ‘bond.’ See IGPT sv Bandhana.

Babbaja: ‘rope.’ Commentary yañca pabbajatiṇehi vā aññehi vā vākādīhi rajjuṁ katvā kataṁ rajjubandhanaṁ.

Ohārinaṁ: ‘They drag one down [to the plane of sub-human existence].’ Commentary Ohārinan ti ākaḍḍhitvā catūsu apāyesu pātanato avaharati heṭṭhā haratī ti ohārinaṁ.

Sithilaṁ duppamuñcaṁ: ‘It is difficult for those who are slackly applied [to the practice] to shake them off.’ Norman says, ‘Translators have had problems with sithilaṁ as an epithet of the fetter, and have had to devise alternative meanings to the usual one to make it fit the context.’ He says the problem ‘can be overcome by assuming sithilaṁ is a compound with ṁ metri causa.’ The word sithilaṁ occurs also in verse 312: Whatever [spiritually wholesome] practice is slackly [undertaken] (yaṁ kiñci sithilaṁ kammaṁ, Dhp 312).

Paribbajanti: ‘fulfil the ideals of religious asceticism.’ See IGPT sv Paribbajati.

Anapekkhino: ‘those who are indifferent [to sensuous pleasures].’ This parenthesis accords with the context, and the frequent association elsewhere with kāmesu, e.g. kāmesu anapekkhinaṁ (Snp 166; Snp 857).

Comments Verse 347

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Rāgarattā: ‘passionately attached [to sensuous pleasure and individual existence].’ Taking the object from these phrases, because the Commentary is silent:

  • 1) passionately attached to sensuous pleasure

kāmarāgarattāyaṁ. (AN iii 310)

  • 2) passionate attachment to individual existence

bhavarāgarattā. (Snp 1046)

Sotaṁ: ‘the streams [of thought bound up with attachment].’ See Comment to verse 340, which shows that sotaṁ must be considered a plural.

Sayaṁkataṁ makkaṭako va jālaṁ: ‘like a spider [might fall] into a web it itself has made.’ But according to a different simile:

• Make a limitation to the streams, bhante, an arrestment, lest the mindmade stream fells you like a tree, and violently.

Velaṁ karotha bhaddante sotānaṁ sannivāraṇaṁ Mā te manomayo soto rukkhaṁ va sahasā luve. (Tha 762)

Etampi chetvāna: ‘Having closed off these [streams by mindfulness and penetrative discernment].’ The streams are closed off by mindfulness and penetrative discernment:

• ‘Whatever streams [of thought bound up with attachment] there are in the world, mindfulness is their arrestment. I will tell you about the [complete] restraint of these streams: they are closed off by penetrative discernment.’

Yāni sotāni lokasmiṁ sati tesaṁ nivāraṇaṁ Sotānaṁ saṁvaraṁ brūmi paññāyete pidhiyyare. (Snp 1035)

Anapekkhino: ‘those who are indifferent [to sensuous pleasures].’ See Comment on verse 346.

Comments Verse 348

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Pāragū: ‘having gone beyond.’ Commentary pāragū pāraṅgato hutvā. See IGPT sv Pāragata.

Bhavassa: ‘individual existence.’ See IGPT sv Bhava.

Vimutta: ‘ liberated [from perceptually obscuring states].’ See IGPT sv Vimutta.

Comments Verse 349

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Bandhanaṁ: ‘bondage [to individual existence].’ See IGPT sv Bandhana.

Pamathitassa: ‘distracted.’ See IGPT sv Mathita.

Subhānupassino: ‘contemplates the loveliness [of the female body].’ See Comment on verse 7.

Comments Verse 350

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Asubhaṁ bhāvayati: ‘develops the [meditation on the] unloveliness [of the body].’ Commentary asubhajhānaṁ bhāveti. See Comment on verse 8.

Vyantikāhiti: ‘will make an end [of craving for states of individual existence].’ Commentary esa bhikkhu tīsu bhavesu uppajjanakaṁ taṇhaṁ vigatantaṁ karissati.

Mārabandhanaṁ: ‘Māra’s bond [that binds one to renewed states of individual existence].’ See Comment to verse 37.

Comments Verse 351

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→ This pronouncement concerns Rāhula, the Buddha’s biological son, addressed apparently to Māra who had tried to frighten him.

Niṭṭhaṁ gato: ‘He has reached perfection [in this training system].’ Commentary niṭṭhaṅgato ti imasmiṁ sāsane pabbajitānaṁ arahattaṁ niṭṭhaṁ nāma.

Anaṅgaṇo: ‘unblemished [by spiritual defilement].’ The parenthesis follows a common linkage of terms: anaṅgaṇe vigatūpakkilese (DN i 76); anaṅgaṇo asaṅkiliṭṭhacitto (MN i 25).

Acchindi bhavasallāni: ‘He has destroyed [all] the arrows of individual existence.’ Singular ‘arrow’ is a symbol of the second noble truth, craving:

• Craving has been called the arrow by the Ascetic.

taṇhā kho sallaṁ samaṇena vuttaṁ (MN ii 259) Plural ‘arrows’ symbolises aspects of the first noble truth:

• One seeking happiness for himself should extract from within himself the arrows of his own lamentation, longing, and dejection.

Paridevaṁ pajappañca domanassañca attano Attano sukhamesāno abbahe sallamattano. (Snp 592)

• Taking no food he wasted away, affected by the arrow of grief.

Ussussati anāhāro sokasallasamappito. (Snp 985)

Comments Verse 353

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→ This verse was spoken to Kāḷa Upaka, the Ājīvaka ascetic, by the Buddha who was walking to Benares shortly after his enlightenment.

Sabbābhibhū: ‘transcended the All.’ See IGPT sv Abhibhū.

• And what is the All? The visual sense and visible objects, the auditory sense and audible objects, the olfactory sense and smellable objects, the gustatory sense and tasteable objects, the tactile sense and tangible objects, the mental sense and mentally known objects. This is called the All.

Kiñca bhikkhave sabbaṁ. Cakkhuñceva rūpā ca sotañca saddā ca ghānañca gandhā ca jivhā ca rasā ca kāyo ca phoṭṭhabbā ca mano ca dhammā ca. Idaṁ vuccati bhikkhave sabbaṁ. (SN iv 15)

Sabbavidū: ‘understood the All.’

• What is profound understanding? The destruction of attachment, hatred, and undiscernment of reality.

Katamā ca bhikkhave pariññā? Yo bhikkhave rāgakkhayo dosakkhayo mohakkhayo. (SN iii 26)

Anupalitto: ‘I do not cleave.‘ See IGPT sv Limpati.

Taṇhakkhaye vimutto: ‘liberated [from perceptually obscuring states] through the destruction of craving.’ Norman treats taṇhakkhaye as a locative (‘freed in the destruction of craving’). We follow the more usual relationship between taṇhā and vimutta, as seen in these quotes:

• Liberation [from perceptually obscuring states] through the destruction of craving

taṇhāsaṅkhayavimuttiṁ. (Uda 77)

• Liberated [from perceptually obscuring states] through the destruction of craving,

taṇhāsaṅkhayavimutto hoti. (MN i 252)

See IGPT sv Vimutta.

Abhiññāya: ‘having fully understood [the All].’

  • 1) Commentary Sayaṁ abhiññāyāti abhiññeyyādibhede dhamme sayameva jānitvā.
  • 2) Sabbaṁ bhikkhave abhiññeyyaṁ (SN iv 29).

Kamuddiseyyaṁ: ‘who could I designate [as my teacher]?’ Commentary Kamuddiseyyan ti ayaṁ me upajjhāyo vā ācariyo vā ti kaṁ nāma uddiseyyanti.

Comments Verse 356

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Mahapphalaṁ: ‘[karmically] very fruitful.’ Bāhirake kāmesu vītarāge dānaṁ datvā koṭisatasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā (MN iii 255).

Comments Verse 360

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Cakkhunā saṁvaro: ‘Restraint of the eye [from grasping, through mindfulness] is good.’

  • 1) So, too, when a bhikkhu has developed and cultivated mindfulness of the body, the eye does not incline towards pleasing visible objects nor are displeasing visible objects loathsome.

kāyagatā sati bhāvitā bahulīkatā cakkhu nāviñjati manāpikesu rūpesu amanāpikassa rūpāni nappaṭikkūlā honti. (SN iv 200)

  • 2) And how is there restraint [of the sense faculties] [from grasping, through mindfulness]? In this regard, in seeing a visible object via the visual sense, a bhikkhu is not intent upon an agreeable visible object, nor troubled by a disagreeable visible object. He abides having established mindfulness of the body, with an unlimited mental state.

Kathañca bhikkhave saṁvaro hoti. Idha bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe nādhimuccati appiyarūpe rūpe na vyāpajjati. Upaṭṭhitakāyasati ca viharati appamāṇacetaso. (SN iv 189-90)

Comments Verse 361

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→ This verse was spoken in response to King Pasenadi, who had said:

• Those who misconduct themselves by way of body, speech, and mind do not [spiritually] protect themselves.

ye kho keci kāyena duccaritaṁ caranti vācāya duccaritaṁ caranti manasā duccaritaṁ caranti tesaṁ arakkhito attā. (SN i 73)

The mention of ‘bhikkhu’ seems out of place in this conversation with a king. The record of the same event at SN i 73 has the same poem, except that its pāda e and f say: ‘A conscientious person who is restrained [in conduct] in all respects is called [spiritually] protected’ (Sabbattha saṁvuto lajjī rakkhito ti pavuccatī ti). This present version has presumably been edited to allow its inclusion in the Bhikkhuvaggo.

Comments Verse 362

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Saṁyatuttamo: ‘restrained in [conduct of] mind.’ Interpreting uttamo as manaso from the following quote:

• In whom there is no wrongdoing by way of body, speech, or mind, who is restrained in these three respects, he is what I call a Brahman.

Yassa kāyena vācāya manasā natthi dukkataṁ Saṁvutaṁ tīhi ṭhānehi tamahaṁ brūmi brāhmaṇaṁ. (Dhp 391)

Ven. Narada says: ‘He who is controlled in hand, in foot, in speech, and in the highest [i.e. the head]’ (Narada, Dhp 362).

Eko: ‘unaccompanied [by craving].’ The significance of eko is shown in this quote:

• Craving is his partner, and he has abandoned it; therefore he is called ‘one living unaccompanied.’

Taṇhā hissa dutiyā sāssa pahīnā tasmā ekavihārī ti vuccatī ti. (SN iv 37)

Santusito: ‘inwardly at peace.’ See IGPT sv Santusita.

Comments Verse 363

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Mantabhāṇī: ‘whose speech is pithy.’ See IGPT sv Mantabhāṇin.

Anuddhato: ‘who is not vain.’ See IGPT sv Uddhacca.

Atthaṁ dhammañca: ‘the meaning and significance [of the teaching].’ We derive the parenthesis from the following quote:

• When a teacher… explains the teaching [the bhikkhu] accordingly realises the meaning and significance of the teaching

Yathā yathā āvuso bhikkhuno satthā dhammaṁ deseti… tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. (DN iii 242)

See IGPT sv Attha and Dhamma.

Comments Verse 365

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Nātimaññeyya: ‘not despise.’ See IGPT sv Atimaññati.

Comments Verse 366

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Atandito: ‘unwearied [night and day].’ Parenthesisng from rattindivamatandito (SN i 53; Tha 83; Tha 212).

Atanditaṁ: ‘tirelessly applied [to the practice].’ See IGPT sv Atandita.

Comments Verse 367

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Nāmarūpasmiṁ: ‘immaterial-factors-and-bodily-form.’ See IGPT sv Nāmarūpa.

Asatā ca na socati: ‘He does not grieve over what does not exist [externally or internally].’ The Alagaddūpama Sutta says ‘what does not exist externally’ (bahiddhā asati) means either that what one had in the past is lost, or that one does not get what one wants in the present:

• Alas, it was mine, but now is not mine! What might have been mine, alas, I do not get it!

ahu vata me taṁ vata me natthi siyā vata me taṁ vatāhaṁ na labhāmī ti. (MN i 136)

The Alagaddūpama Sutta says ‘what does not exist internally’ (ajjhattaṁ asati) means that one considers the Buddha’s teachings on anattā to be a threat to one’s very selfhood:

• Good grief, I will be annihilated! Good grief, I will be destroyed! Good grief, I will exist no more!

ucchijjissāmi nāma su vinassissāmi nāma su na su nāma bhavissāmī ti. (MN i 137)

Either of these meanings would fit verse 367.

Comments Verse 368

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Mettā: ‘state of [unlimited] goodwill.’ See IGPT sv Mettā.

Buddhasāsane: ‘the Buddha’s training system.’ See IGPT sv Sāsana.

Sukhaṁ: ‘happiness [supreme].’ Commentary paramasukhatāya sukhanti laddhanāmaṁ nibbānaṁ adhigacchati.

Comments Verse 369

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Siñca: ‘Bail out [wrong thoughts]. Commentary micchāvitakkodakaṁ chaḍḍento siñca.

• And what is wrong thought? Sensuous thought, unbenevolent thought, malicious thought.

Katamo ca bhikkhave micchāsaṅkappo? Kāmasaṅkappo vyāpādasaṅkappo vihiṁsāsaṅkappo. (MN iii 73)

Imaṁ nāvaṁ: ‘this boat [i.e. from this state of individuality].’ Commentary imaṁ attabhāvasaṅkhātaṁ nāvaṁ. Attabhāva: ‘state of individuality.’ See IGPT sv Attabhāva. For example:

• Bhante, given that I cannot even recall with their aspects and particulars what I have experienced in this present state of individuality, how should I recall my manifold past lives?

iminā attabhāvena paccanubhūtaṁ tampi nappahomi sākāraṁ sauddesaṁ anussarituṁ kuto panāhaṁ anekavihitaṁ pubbenivāsaṁ anussarissāmi. (MN ii 32)

Comments Verse 370

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Pañca chinde: ‘destroy the five [ties to individual existence in the low plane of existence].’ Commentary pañcorambhāgiyasaṁyojanāni. See IGPT sv Saṁyojana.

Pañca jahe: ‘abandon the five [ties to individual existence in the middle and high planes of existence].’ Commentary pañcuddhambhāgiyasaṁyojanāni. See IGPT sv Saṁyojana.

Pañca c’uttaribhāvaye: ‘one should moreover develop the five [spiritual faculties].’ Commentary pañcindriyāni.

Pañcasaṅgā: ‘five bonds [to individual existence].’ The Commentaries to Tha 633 and SN i 3 list these as rāgasaṅgo dosasaṅgo mohasaṅgo mānasaṅgo diṭṭhisaṅgo. See IGPT sv Saṅga.

Oghatiṇṇo: ‘one who has crossed the flood [of suffering].’ See IGPT sv Ogha and Tiṇṇa.

Comments Verse 371

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Pamādo: ‘negligently applied [to the practice].’ See IGPT sv Appamatta.

Kāmaguṇe: ‘the [five] varieties of sensuous pleasure.’ See IGPT sv Guṇa.

Comments Verse 373

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Suññāgāraṁ: ‘solitude.’ See IGPT sv Suññāgāra.

Vipassato: ‘sees.’ See IGPT sv Passati.

Dhammaṁ: ‘the nature of reality.’ See IGPT sv Dhamma.

Comments Verse 374

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Vijānataṁ: ‘For those who understand [the teaching].’ See IGPT sv Vijānata.

Amataṁ taṁ: ‘this [leads one to] the Deathless.’ Commentary pītipāmojjaṁ amatanibbānasampāpakattā.

Comments Verse 375

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Ādi: ‘the basis [of spiritually wholesome factors].’ The parenthesis comes from this quote:

• Well then, bhikkhu, purify the basis of spiritually wholesome factors. And what is the basis of spiritually wholesome factors? In this regard, bhikkhu, abide restrained [in conduct] within the constraints of the rules of discipline.

Tasmātiha tvaṁ bhikkhu ādimeva visodhehi kusalesu dhammesu. Ko ca ādi kusalānaṁ dhammānaṁ: idha tvaṁ bhikkhu pātimokkhasaṁvarasaṁvuto viharāhi. (SN v 187)

Idha: ‘here [in the Buddha’s training system].’ Commentary imasmiṁ sāsane. See IGPT sv Sāsana.

Indriyagutti: ‘having sense [portals] guarded [by mindfulness].’ Compare:

• Come on, friend, abide with sense portals guarded [by mindfulness]. Take mindfulness as your supervisor. Be aware and mindful, and have a mind that is supervised [by mindfulness], a mind under the supervision of mindfulness.

Etha tumhe āvuso indriyesu guttadvārā viharatha ārakkhasatino nipakkasatino sārakkhitamānasā satārakkhena cetasā samannāgatāti. (AN iii 138)

Santuṭṭhi: ‘being content [with what is paltry and easily gotten].’ See IGPT sv Santusita.

Comments Verse 376

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Atandito: ‘tirelessly applied [to the practice].’ See IGPT sv Atandita.

Paṭisanthāravutt’assa: ‘One should conduct oneself amicably.’

  • 1) Commentary āmisapaṭisanthārena ca dhammapaṭisanthārena ca sampannavuttitāya paṭisanthāravutti assa paṭisanthārassa kārakā bhaveyyāti attho.
  • 2) PED (sv Paṭisanthāra): friendly welcome, kind reception, honour, goodwill, favour, friendship.
  • 3) PED (sv Vutti): mode of being or acting, conduct, practice, usage, livelihood, habit.

Pāmojjabahulo: ‘filled with gladness [about the teaching].’ Commentary dhammapāmojjena pāmojjabahulo.

Comments Verse 379

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→ Following Norman, we read attānamattanā for metri causa attamattanā. We read coday’ as optative codaye in view of optative paṭimāse. The Commentary treats coday’ as imperative codaya.

Comments Verse 381

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Pāmojjabahulo: ‘filled with gladness [about the teaching].’ See Comment on verse 376.

Comments Verse 382

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→ This is Aṅgulimāla’s reflection on himself (Tha 873).

Sāsane: ‘training system.’ See IGPT sv Sāsana.

Comments Verse 383

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Sotaṁ: ‘the streams [of thought bound up with attachment].’ Commentary: taṇhāsotaṁ. The Commentary to verse 339 likewise explains sotā as taṇhāsotā, which we render in verse 339 as ‘streams [of thought bound up with attachment],’ which we explain in the Comment there. In Verse 347 we say these streams are ‘closed off’ (chetvāna). Also consider this quote, where they are arrested, restrained, and closed off:

• Whatever streams [of thought bound up with attachment] there are in the world, mindfulness is their arrestment. I will tell you about the [complete] restraint of these streams: they are closed off by penetrative discernment.

Yāni sotāni lokasmiṁ sati tesaṁ nivāraṇaṁ Sotānaṁ saṁvaraṁ brūmi paññāyete pidhiyyare. (Snp 1035)

Parakkamma: ‘[resolutely] applying yourself [to the practice].’ Commentary mahantena parakkamena parakkamitvā. We parenthesise parakkamma with daḷha (‘resolutely’) in accordance with the following notes:

  • 1) Our term for the noun parakkama is ‘application [to the practice]’. See IGPT sv Parakkama.
  • 2) Parakkamma is absolutive of Parakkamati, occurring in only one other context in the suttas, as parakkammadaḷhaṁ kareyya (‘should resolutely apply himself [to the practice],’ Snp 966).
  • 3) Parakkamo is commonly associated with daḷha. For example, daḷhaparakkamo occurs 53 times in the suttas.
  • 4) This same verse occurs at SN i 49 as follows:

Chinda sotaṁ parakkamma… daḷhamenaṁ parakkame. (SN i 49)

Saṅkhārānaṁ khayaṁ: ‘destruction of originated phenomena.’ Commentary Saṅkhārānan ti pañcannaṁ khandhānaṁ khayaṁ jānitvā. Compare:

• Ānanda, I have taught the successive ending of originated phenomena.

anupubbasaṅkhārānaṁ nirodho akkhāto …

For one who attains first jhāna, speech is ended…

paṭhamaṁ jhānaṁ samāpannassa vācā niruddhā hoti…

… For a bhikkhu whose āsavas are destroyed, attachment, hatred, and undiscernment of reality are ended.

khīṇāsavassa bhikkhuno rāgo niruddho hoti doso niruddho hoti moho niruddho hoti. (SN iv 217)

Ñatvā: ‘knowing [according to reality].’ See IGPT sv Ñatvā.

Brāhmaṇa: ‘Brahman.’ See IGPT sv Brāhmaṇa. Capitalised Brahman usually means ‘arahant.’ But here it means someone striving for arahantship.

Comments Verse 384

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Dvayesu dhammesu: ‘the pairs of phenomena [i.e. the internal and external bases of sensation].’ Commentary dvidhā ṭhitesu samathavipassanā-dhammesu. However, Norman says ‘it is not clear what dvayesu dhammesu means’, and says that ‘dve and dvaya do not have the same meaning, since dvaya means twofold rather than two.’ We resort to five quotes:

  • 1) Dvaya means ‘a duality, a pair, couple’ (PED).
  • 2) Bhikkhus, I will teach you the pairs (dvayaṁ). Please listen. What are the pairs? The visual sense and visible objects, the auditory sense and audible objects, the olfactory sense and smellable objects, the gustatory sense and tasteable objects, the tactile sense and tangible objects, the mental sense and mentally known objects.

Dvayaṁ vo bhikkhave desissāmi taṁ suṇātha. Kiñca bhikkhave dvayaṁ? Cakkhuñceva rūpā ca sotañceva saddā ca ghānañceva gandhā ca jivhāceva rasā ca kāyo ceva phoṭṭhabbā ca mano ceva dhammā ca idaṁ vuccati bhikkhave dvayaṁ. (SN iv 67)

  • 3) Bhante, how should a bhikkhu know, how should he see, such that his ties to individual existence are abandoned? Bhikkhu, when a bhikkhu knows and sees the visual sense as unlasting, his ties to individual existence are abandoned. When he knows and sees visible objects as unlasting his ties to individual existence are abandoned.

Kathannu kho bhante jānato kathaṁ passato saṁyojanā pahīyantīti? Cakkhuṁ kho bhikkhu aniccato jānato passato saṁyojanā pahīyanti rūpe aniccato jānato passato saṁyojanā pahīyanti. (SN iv 31)

  • 4) Six internal bases of sensation: the six senses

Cha ajjhattikāni āyatanāni cakkhāyatanaṁ sotāyatanaṁ ghānāyatanaṁ jivhāyatanaṁ kāyāyatanaṁ manāyatanaṁ. (DN iii 243)

  • 5) Six external bases of sensation: the six sense objects

Cha bāhirāni āyatanāni rūpāyatanaṁ saddāyatanaṁ gandhāyatanaṁ rasāyatanaṁ phoṭṭhabbāyatanaṁ dhammāyatanaṁ. (DN iii 243)

Pāragū: ‘gone beyond.’ See IGPT sv Pāragata.

Saṁyogā: ‘ties to individual existence.’ Saṁyogā is sometimes used metri causa for saṁyojanā. See IGPT sv Saṁyoga. Commentary athassa vaṭṭasmiṁ saṁyojanasamatthā sabbe kāmayogādayo saṁyogā.

Atthaṁ gacchanti: ‘vanish.’ See IGPT sv Atthaṅgama.

Jānato: ‘knowing [the pairs of phenomena as unlasting],’ i.e. aniccato jānato passato. (See Quote 3 above, SN iv 31).

Comments Verse 385

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→ ‘[Acquisition of].’ Commentary Na vijjatī ti yassa sabbampetaṁ ahan ti vā maman ti vā gahaṇābhāvena natthi.

Pāraṁ: ‘the Far Shore.’ Commentary Tattha pāran ti ajjhattikāni cha āyatanāni. Apāran ti bāhirāni cha āyatanāni. When pāra is linked to apāra it means nibbāna. See IGPT sv Jahāti orapāraṁ. For example, the Pārāyanavaggo says one would go from the Near Shore to the Far Shore if one developed the Supreme Way.

Apārā pāraṁ gaccheyya bhāvento maggamuttamaṁ. (Snp 1130)

Apāraṁ: ‘the Near Shore.’ The ‘Near Shore’ likely means personal identity, because the simile in the Āsivisopama Sutta (SN iv 172) says the near shore of a great expanse of water (orimaṁ tīraṁ) is a metaphor for personal identity (sakkāyassetaṁ adhivacanaṁ) and the far shore (pārimaṁ tīraṁ) is a metaphor for Nibbāna (nibbānassetaṁ adhivacanaṁ).

Vītaddaraṁ: ‘free of suffering.’ See IGPT sv Daratha.

Visaṁyuttaṁ: ‘emancipated [from individual existence].’ See IGPT sv Saṁyutta.

Comments Verse 386

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Āsīnaṁ: ‘one who sits [alone in the woods].’ Commentary vane ekakamāsīnaṁ.

Atthaṁ: ‘supreme goal.’ See IGPT sv Attha.

Anāsavaṁ: ‘free of perceptually obscuring states.’ See IGPT sv Āsava.

Comments Verse 387

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Brāhmaṇo: ‘the brahman.’ Brāhmaṇo here seems to mean ‘member of the brahman social class’, not ‘arahant,’ and do not capitalise it. This is more clearly seen in verse 392.

Comments Verse 388

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Bāhitapāpo ti brāhmaṇo: ‘One with unvirtuousness banished is called a Brahman.’ It would seem the ti has been transposed metri causa.

Samacariyā: ‘through living virtuously.’ This meaning is not in PED. The meaning is clear in its association with dhammacariyā:

Dhammacariyā samacariyā hetu kho gahapatayo evamidhekacce sattā kāyassa bhedā parammaraṇā sugatiṁ saggaṁ lokaṁ. (MN i 285)

Malaṁ: ‘spiritual stains.’ Tīṇimāni bhikkhave malāni. Katamāni tīṇi? Rāgo malaṁ. Doso malaṁ. Moho malaṁ (SN v 57).

Comments Verse 389

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→ This means one should not strike an arahant, and one who is striving to be an arahant should not vent his wrath, because capitalised Brahman has two potential meanings. For another example of this, see the next verse.

Nāssa muñcetha brāhmaṇo: ‘[Likewise], a Brahman should not vent [wrath on his assailant].’ Commentary Nāssa muñcethāti sopi pahaṭo khīṇāsavabrāhmaṇo assa paharitvā ṭhitassa veraṁ na muñcetha, tasmiṁ kopaṁ na kareyyāti attho.

Tato dhī y’assa muñcati: ‘And shame on [the Brahman] who vents [wrath on his assailant]!’ Commentary Tato dhī ti yo pana taṁ paharantaṁ paṭipaharanto tassa upari veraṁ muñcati taṁ tatopi garahāmiyeva.

Comments Verse 390

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→ Here again, where his suffering is still subsiding, brāhmaṇa means ‘one striving to be a Brahman.’

Na… akiñci seyyo: ‘not worse.’ Strictly, ‘not nothing better.’

Yadā nisedho manaso: ‘when his mind is restrained.’ Strictly, ‘when there is restraint of the mind.’

Hiṁsamano: ‘his mind.’ Norman thinks there is no reference to hiṁsa in pāda c. He views hiṁsamano as standing for hi ssa mano, where ssa equals the particle su.

Comments Verse 394

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Gahanaṁ: ‘a thicket [of defilements].’ Commentary rāgādikilesagahanaṁ.

Comments Verse 395

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Ekaṁ: ‘unaccompanied [by craving].’ The Commentary misses the significance of eka as shown in this quote:

• Craving is his partner, and he has abandoned it; therefore he is called ‘one living unaccompanied.’

Taṇhā hissa dutiyā sāssa pahīnā tasmā ekavihārī ti vuccatī ti. (SN iv 37)

Comments Verse 396

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Bhovādi nāma so hoti: ‘he is simply a snob.’ PED (sv Bho) says the phrase implies ‘some superiority,’ and is a ‘name given to the brahman, as proud of his birth.’

Sakiñcano… Akiñcanaṁ: ‘he is attached to the perception of existence… one who is liberated from the perception of existence.’ See IGPT sv Ākiñcañña.

Comments Verse 397

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Sabbasaṁyojanaṁ: ‘every tie to individual existence.’ See IGPT sv Saṁyojana.

Ve na paritassati: ‘is truly free of agitation.’ See IGPT sv Paritassati.

Saṅgā: ‘bonds [to individual existence].’ See IGPT sv Saṅga.

Visaṁyuttaṁ: ‘emancipated [from individual existence].’ See IGPT sv Saṁyutta.

Comments Verse 398

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Naddhiṁ: ‘the strap [of anger].’ Commentary kodhaṁ.

Varattañca: ‘the thong [of craving].’ Commentary taṇhaṁ.

Sahanukkamaṁ: ‘together with the bridle [of the seven unwholesome proclivities].’ Commentary anusayā.

Sandānaṁ: ‘the cord [of attachment to dogmatic views].’ Commentary dvāsaṭṭhidiṭṭhisandānaṁ, i.e. the sixty-two dogmatic views of the Brahmajāla Sutta.

Ukkhittapalighaṁ: ‘lifted the barrier [of uninsightfulness into reality].’ Commentary avijjāpalighassa ukkhittattā. The parenthesis is further justified by the definition: Kathañca bhikkhave bhikkhu ukkhittapaligho hoti? Idha bhikkhave bhikkhuno avijjā pahīnā hoti (MN i 139). See IGPT sv Avijjā.

Comments Verse 399

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Aduṭṭho: ‘without hatred,’ pp. of dussati. On the two roots, see PED sv Dosa1 and Dosa2. Although Norman here translates ‘[although he] has committed no offence,’ in Snp 623 he says ‘without hatred.’ A similar issue is seen in verse 125.

Vadha: ‘punishment.’ See IGPT sv Vadhati.

Comments Verse 400

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Vatavantaṁ sīlavantaṁ: ‘[perfect in noble] observances and practices.’ We take vatavantaṁ sīlavantaṁ as sīlabbatasampannaṁ. Norman translates literally ‘has taken a vow, is virtuous.’ But the Commentary considers that perfection is implied: Vatantan ti dhutavatena samannāgataṁ catupārisuddhisīlena sīlavantaṁ. Also consider:

• A resident bhikkhu is not to be esteemed (āvāsiko bhikkhu abhāvanīyo hoti) if he is imperfect in behaviour and in the practice of observances;

Na ākappasampanno hoti na vattasampanno. (AN iii 261)

• A bhikkhu is virtuous, abides restrained [in conduct] within the constraints of the rules of discipline. He is perfect in conduct and sphere of personal application, seeing danger in the slightest wrongdoing.

bhikkhu sīlavā hoti pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī. (AN iv 352)

Comments Verse 401

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Limpati: ‘cleave.’ See IGPT sv Limpati.

Comments Verse 402

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Pannabhāraṁ: ‘whose burden [of the five grasped aggregates] is laid down.’

• And what is the burden? The five grasped aggregates, one should reply

Katamo ca bhikkhave bhāro pañcupādānakkhandhātissa vacanīyaṁ. (SN iii 26)

Comments Verse 403

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Kovidaṁ: ‘knowledgeable.’ See IGPT sv Kovida.

Comments Verse 404

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Anokasāriṁ: ‘roams about homeless [free of attachment to the five aggregates].’ Anokasārī is defined thus:

• The fondness, attachment, spiritually fettering delight, craving, clinging, grasping, obstinate adherence, stubborn attachment, and identification in regards to [the five aggregates]: these have been abandoned by the Perfect One, chopped down at the root, completely and irreversibly destroyed, never to arise again in future. Therefore the Perfect One is called one who roams about homeless.

Rūpadhātuyā kho gahapati yo chando yo rāgo yā nandi yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvakatā āyatiṁ anuppādadhammā. Tasmā tathāgato anokasārī ti vuccati. (SN iii 10)

Comments Verse 406

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Aviruddhaṁ viruddhesu: ‘unhostile amidst the hostile.’ See IGPT sv Viruddha.

Nibbutaṁ: ‘inwardly at peace.’ See IGPT sv Nibbāna.

Comments Verse 410

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Āsā: ‘expectations [for anything].’ See IGPT sv Āsā.

Comment: Visaṁyuttaṁ: ‘emancipated [from individual existence].’ See IGPT sv Saṁyutta.

Comments Verse 411

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Ālayā: ‘states of clinging.’ See IGPT sv Anālaya.

Akathaṅkathī: ‘free of uncertainty [about the excellence of the teaching].’ See IGPT sv Vicikicchā.

Aññāya: ‘knowledge [of things according to reality].’ See IGPT sv Aññā.

Amatogadhaṁ anuppattaṁ: ‘attained and realised the Deathless.’ Commentary amataṁ nibbānaṁ ogahetvā anuppattaṁ.

Comments Verse 412

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Puññañca pāpañca ubho: ‘both meritorious and demeritorious [conduct].’ See IGPT sv Pāpaka and Kamma. The arahant does not undertake karmically consequential conduct:

• What do you think, bhikkhus: can a bhikkhu whose āsavas are destroyed (khīṇāsavo bhikkhu) undertake a karmically consequential deed that is meritorious, demeritorious, or karmically neutral? No, bhante

puññābhisaṅkhāraṁ vā abhisaṅkhareyya apuññābhisaṅkhāraṁ vā abhisaṅkhareyya āneñjābhisaṅkhāraṁ vā abhisaṅkhareyyā ti. (SN ii 83)

Saṅga: ‘bondage [to individual existence].’ See IGPT sv Saṅga.

Comments Verse 413

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Anāvilaṁ: ‘free of impurity.’ See IGPT sv Āvila.

Nandi: ‘spiritually fettering delight.’ See IGPT sv Nandi.

Comments Verse 414

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Palipathaṁ: ‘obstacle [to the development of good spiritual qualities, i.e. greed].’ Compare:

  • 1) Commentary rāgapalipathañceva
  • 2) Greed is the obstacle to [the development of] good spiritual qualities.

lobho dhammānaṁ paripantho. (SN i 43)

Duggaṁ: ‘difficult road [of spiritual defilement].’ Commentary kilesaduggañca. Dugga also occurs in verse 327.

Moha: ‘undiscernment of reality.’ See IGPT sv Moha.

Tiṇṇo: ‘crossed to the Far Shore.’ See IGPT sv Tarati.

Anejo: ‘imperturbable.’ See IGPT sv Ejā.

Akathaṅkathī: ‘not uncertain [about the excellence of the teaching].’ See IGPT sv Vicikicchā.

Nibbuto: ‘realised the Untroubled.’ See IGPT sv Nibbāna.

Comments Verse 415

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Paribbaje: ‘should fulfil the ideals of religious asceticism.’ See IGPT sv Paribbajati.

Kāmabhavaparikkhīṇaṁ: ‘individual existence in the sensuous plane of existence is destroyed.’ This implies non-returnership (na punāyanti imaṁ lokaṁ, It.1). See IGPT sv Kāma.

Comments Verse 416

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Bhava: ‘individual existence.‘ See IGPT sv Bhava.

Comments Verse 417

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Yoga: ‘bondage [to individual existence].’ See IGPT sv Yoga.

Comments Verse 418

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Ratiñca aratiñca: ‘sensuous delight and disgruntlement [with the celibate life].’ See IGPT sv Rati.

Sītibhūtaṁ: ‘freed from inward distress.’ See IGPT sv Sītibhūta.

Nirupadhiṁ: ‘free of attachment.’ See IGPT sv Upadhi.

Sabbalokābhibhuṁ: ‘transcended the whole world [of phenomena].’ See IGPT sv Abhibhū. Definition:

• ‘Whatever is destined to decay is called ‘the world [of phenomena]’ in the [terminology of the] Noble One’s training system.

Yaṁ kho ānanda palokadhammaṁ ayaṁ vuccati ariyassa vinaye loko. (SN iv 53)

Comments Verse 419

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Asattaṁ: ‘liberated [from individual existence].’ See IGPT sv Saṅga.

Comments Verse 420

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Gatiṁ: ‘afterlife destiny.’ What happens to the arahant after death is one of the unexplained issues of Buddhism (avyākatavatthū, AN iv 68-70).

Khīṇāsavaṁ: ‘perceptually obscuring states destroyed.’ See IGPT sv Āsava.

Comments Verse 421

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Natthi kiñcanaṁ: ‘[nowhere] anything at all.’ See IGPT sv Ākiñcañña.

Akiñcanaṁ: ‘liberated from the perception of existence.’ See IGPT sv Ākiñcañña.

Comments Verse 422

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Usabhaṁ: ‘a Great Being.’ ‘Bull’ being uncomplimentary, we substitute ‘Great Being’ (nāga) in accordance with this quote:

• When people see a bullock with a great massive body they say ‘A great being! What a great being!’

Goṇampi kho udāyi mahantaṁ brūhantaṁ kāyupapannaṁ jano disvā evamāha nāgo vata bho nāgo ti. (AN iii 345)

Anejaṁ: ‘imperturbable.’ See IGPT sv Ejā.

Nahātakaṁ: ‘spiritually cleansed.’ See IGPT sv Nahātaka.

Comments Verse 423

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Abhiññā: ‘supernormal attainments.’ There are six of these. The three important ones mentioned here are called the three final knowledges (tisso vijjā). See IGPT sv Abhijānāti and Tevijja.

Vosānaṁ: ‘perfection [of transcendent insight].’ Parenthesising abhiññā from this quote:

• Many of my disciples abide in this way having reached the consummation and perfection of transcendent insight

tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. (MN ii 14)

Index Dhp go to 1. Yamakavaggo

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en/tipitaka/sut/kn/dhp/sut.kn.dhp_vara.txt · Last modified: 2020/05/12 17:12 by Johann