DHAMMAPADA

Translator: Varado Bhikkhu

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

• Ānandajoti Bhikkhu: Ancient Buddhist Texts, www. ancient-buddhist-texts.net

• Bodhi Bhikkhu: Middle Length Discourses of the Buddha (Wisdom, 1995); Connected Discourses of the Buddha (Wisdom, 2000); Numerical Discourses of the Buddha (Wisdom, 2012).

• Cone: A Dictionary of Pāli Part 1 (Pāli Text Society, 2001).

• Duroiselle: A Practical Grammar of the Pāli Language, Buddha Dharma Education Association, 1997.

• Geiger W., A Pāli Grammar (Pāli Text Society 1994)

• Horner I.B.: Books of Discipline (Pāli Text Society, 1938-1952); Middle Length Sayings (Pāli Text Society, 1954-1959).

• Malalasekara: Buddhist Dictionary of Pāli Proper Names (Pāli Text Society, 1937-8).

• Norman K.R.: Group of Discourses (Pāli Text Society, 2006).

• Norman K.R.: The Elders’ Verses 1 (Pāli Text Society, 2007).

• Norman K.R.: The Elders’ Verses 2 (Pāli Text Society, 2007).

• Ñāṇatusita: Declension and Conjugation Tables (2005).

• Rhys Davids & Stede: Pāli-English Dictionary (Pāli Text Society).

• Rozehnal, Miroslav: Dhammapada, previously available at http: //ccbs.ntu.edu.tw/PALI/

• Varado Bhikkhu: Illustrated Glossary of Pāli Terms (2017).

• Warder A.K., Introduction to Pāli (Pāli Text Society 2001)

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 naṃ dukkhamanveti cakkaṃ va vahato padaṃ

COMMENT

Dhammā: ‘The phenomena [of suffering and happiness].’ Dhammā in pāda a is linked to dukkha and sukha in pāda e of verses 1 and 2.

COMMENT

Mano: ‘[states of] mind.’ Mano is linked in this verse to Manasā ce paduṭṭhena, and to Manasā ce pasannena in verse 2. Commentary: Paduṭṭhenāti āgantukehi abhijjhādīhi dosehi paduṭṭhena. Commentary to verse 2: Pasannenāti anabhijjhādīhi guṇehi pasannena.

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 naṃ sukhamanveti chāyā va anapāyinī

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 maṃ avadhi maṃ ajini maṃ ahāsi me
Ye ca taṃ upanayhanti veraṃ tesaṃ na sammati

COMMENT

Veraṃ: ‘unfriendliness.’ See IGPT sv Vera.

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 maṃ avadhi maṃ ajini maṃ ahāsi me
Ye taṃ na upanayhanti veraṃ 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 kudācanaṃ
Averena ca sammanti esa dhammo sanantano

COMMENT

Verena verāni: ‘through unfriendliness... unfriendly deeds.’ See IGPT sv Vera. The singular/plural switch has been translated as follows.

• Norman: ‘not by hatred are hatreds ever quenched.’

• Horner (M.3.154): ‘not by wrath are wrathful moods allayed’

• Bodhi (M.3.154): ‘Hatred is never allayed by further acts of hate.’

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

COMMENT

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

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.

Subhānupassiṃ viharantaṃ indriyesu asaṃvutaṃ
Bhojanamhi amattaññuṃ kusītaṃ hīnaviriyaṃ
Taṃ ve pasahati māro vāto rukkhaṃ va dubbalaṃ

COMMENT

Subhānupassiṃ: ‘contemplating the loveliness [of the female body].’ Commentary: iṭṭhārammaṇe mānasaṃ vissajjetvā viharantanti attho. Yo hi puggalo nimittaggāhaṃ anuvyañjanaggāhaṃ gaṇhanto nakhā sobhanā ti gaṇhāti, aṅguliyo sobhanā ti gaṇhāti hatthapādā jaṅghā ūru kaṭi udaraṃ thanā gīvā oṭṭhā dantā mukhaṃ nāsā akkhīni kaṇṇā bhamukā nalāṭaṃ kesā sobhanā ti gaṇhāti kesā lomā nakhā dantā taco sobhanā ti gaṇhāti vaṇṇo subho saṇṭhānaṃ subhanti ayaṃ subhānupassī nāma.

COMMENT

Asaṃvutaṃ: ‘unrestrained [from grasping, through mindfulness].’ See IGPT sv Saṃvara.

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.

Asubhānupassiṃ viharantaṃ indriyesu susaṃvutaṃ
Bhojanamhi ca mattaññuṃ saddhaṃ āraddhaviriyaṃ
Taṃ ve nappasahati māro vāto selaṃ va pabbataṃ

COMMENT

Asubhānupassiṃ: ‘contemplating the unloveliness [of the body].’ Commentary: Asubhānupassinti dasasu asubhesu aññataraṃ asubhaṃ passantaṃ paṭikūlamanasikāre yuttaṃ kese asubhato passantaṃ lome nakhe dante tacaṃ vaṇṇaṃ saṇṭhānaṃ asubhato passantaṃ. Compare: atthi imasmiṃ kāye kesā... muttan ti. Iti imasmiṃ kāye asubhānupassī viharati (A.5.109).

COMMENT

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

COMMENT

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

COMMENT

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

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 kāsāvaṃ yo vatthaṃ 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

COMMENT

Samāhito: ‘established.’ See IGPT sv Samāhita.

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 sāraṃ nādhigacchanti micchāsaṅkappagocarā

COMMENT

Sāra: ‘the essence [of the religious life].’

1) This religious life does not have gains, honour, and renown as its true benefit, nor perfection in virtue as its true benefit, nor perfection in inward collectedness as its true benefit, nor knowledge and vision [of things according to reality] as its true benefit. But it is this unshakeable liberation [from perceptually obscuring states] that is the supreme goal of the religious life, its essence, and conclusion.
☸ Iti kho bhikkhave nayidaṃ brahmacariyaṃ lābhasakkārasilokānisaṃsaṃ na sīlasampadānisaṃsaṃ na samādhisampadānisaṃsasaṃ na ñāṇadassanānisaṃsaṃ. Yā ca kho ayaṃ bhikkhave akuppā cetovimutti etadatthamidaṃ bhikkhave brahmacariyaṃ. Etaṃ sāraṃ. Etaṃ pariyosānanti (M.1.197).

2) Commentary: Tattha asāre sāramatino ti cattāro paccayā dasavatthukā micchādiṭṭhi... Te sāranti... sīlasāraṃ samādhisāraṃ paññāsāraṃ vimuttisāraṃ vimuttiñāṇadassanasāraṃ, i.e. contradicts quote 1.

COMMENT

Micchāsaṅkappagocarā: ‘wrong thought and sphere of personal application.’ See IGPT sv Saṅkappa. See IGPT sv Gocara. Wrong thought and sphere of personal application are defined thus:

• And what is wrong thought? Sensuous thought, unbenevolent thought, malicious thought.
☸ Kāmasaṅkappo vyāpādasaṅkappo vihiṃsāsaṅkappo ayaṃ bhikkhave micchāsaṅkappo (M.3.73).

• And what is not a bhikkhu’s own sphere of personal application but the domain of others? It is the five varieties of sensuous pleasure.
☸ Ko ca bhikkhave bhikkhuno agocaro paravisayo yadidaṃ pañcakāmaguṇā (S.5.147).

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 sāraṃ adhigacchanti sammāsaṅkappagocarā

COMMENT

Sammāsaṅkappagocarā: ‘those with right thought and sphere of personal application.’

• And what is right thought? Unsensuous thought, benevolent thought, compassionate thought.
☸ Katamo ca bhikkhave sammāsaṅkappo? Nekkhammasaṅkappo avyāpādasaṅkappo avihiṃsāsaṅkappo. Ayaṃ vuccati bhikkhave sammāsaṅkappo (D.3.312).

• And where is a bhikkhu’s sphere of personal application and ancestral haunt? It is the [contemplation of the] four bases of mindfulness.
☸ ko ca bhikkhave bhikkhuno gocaro sako pettiko visayo yadidaṃ cattāro satipaṭṭhānā (S.5.147-8).

Verse 13

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

Yathā agāraṃ ducchannaṃ vuṭṭhi samativijjhati
Evaṃ abhāvitaṃ cittaṃ rāgo samativijjhati

COMMENT

Rāgo: ‘attachment.’ See IGPT sv Rāga.

Verse 14

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

Yathā agāraṃ succhannaṃ vuṭṭhi na samativijjhati
Evaṃ subhāvitaṃ cittaṃ rāgo na samativijjhati

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

COMMENT

Vihaññati: ‘troubled.’ See IGPT sv Vihaññati.

COMMENT

Kammakiliṭṭhamattano: ‘his own immoral activities.’

• DOP (sv Kilisati): Kiliṭṭhakamma: ‘dirty work, a defiled action, immoral activity.’

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
Pāpaṃ me katan ti tappati bhiyyo tappati duggatiṃ gato

COMMENT

Idha tappati pecca tappati: ‘In this world he is tormented [by regret], having passed on he is tormented [by the suffering of the plane of sub-human existence].’ Commentary: Tattha idha tappatī ti idha kammatappanena domanassamattena tappati. Peccā ti paraloke pana vipākatappanena atidāruṇena apāyadukkhena tappati.

COMMENT

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

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
Puññaṃ me katan ti nandati bhiyyo nandati sugatiṃ 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 sahitaṃ bhāsamāno na takkaro hoti naro pamatto
Gopo va gāvo gaṇayaṃ paresaṃ na bhāgavā sāmaññassa hoti

COMMENT

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

COMMENT

Sāmaññassa: ‘[the life of] asceticism.’ Norman: ‘ascetic’s life.’ Compare:

• What is [the life of] asceticism? [The practice of] this noble eightfold path.
☸ Katamañca bhikkhave sāmaññaṃ: ayameva ariyo aṭṭhaṅgiko maggo (S.5.25).

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 sahitaṃ bhāsamāno dhammassa hoti anudhammacārī
Rāgañca dosañca pahāya mohaṃ sammappajāno suvimuttacitto
Anupādiyāno idha vā huraṃ vā sa bhāgavā sāmaññassa hoti

COMMENT

Sammappajāno: ‘right knowledge [of things according to reality].’ We parenthesise sammappajāno as we do sammāñāṇaṃ, which we also call right knowledge [of things according to reality]. See IGPT sv Ñāṇa. Certainly some parenthesis is needed to provide an object. The commentary says parijānitabbe dhamme parijānanto.

COMMENT

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

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 amatapadaṃ pamādo maccuno padaṃ
Appamattā na mīyanti ye pamattā yathā matā

COMMENT

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

Verse 22

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

Etaṃ visesato ñatvā appamādamhi paṇḍitā
Appamāde pamodanti ariyānaṃ gocare ratā

COMMENT

Ñatvā: ‘recognising.’ See IGPT sv Ñatvā.

COMMENT

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

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 niccaṃ daḷhaparakkamā
Phusanti dhīrā nibbānaṃ yogakkhemaṃ anuttaraṃ

COMMENT

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

COMMENT

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

COMMENT

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

COMMENT

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

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
Saṃyatassa ca dhammajīvino appamattassa yasobhivaḍḍhati

COMMENT

Uṭṭhānavato: ‘one who is energetically applied [to the practice].’ Commentary: uṭṭhānavato ti uṭṭhānaviriyavantassa. We treat it as a synonym of āraddhaviriyo. See IGPT sv Viriya.

COMMENT

Nisammakārino: ‘who behaves carefully [in accordance with the teaching].’ Parenthesis from this quote:

• The wise and diligent man who associates with such a person, by carefully practising in accordance with the teaching as a matter of vital concern, he becomes knowledgeable, astute, and intelligent.
☸ Tadaṭṭhikatvāna nisamma dhīro dhammānudhammaṃ paṭipajjamāno
Viññū vibhāvī nipuṇo ca hoti yo tādisaṃ bhajati appamatto (Sn.v.317).

COMMENT

Saṃyatassa: ‘restrained [in conduct].’ Commentary: Saṃyatassā ti kāyādīhi saṃyatassa.

COMMENT

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

COMMENT

Yaso: ‘glory.’ See IGPT sv Yasa.

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 saṃyamena damena ca
Dīpaṃ kayirātha medhāvī yaṃ ogho nābhikīrati

COMMENT

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

COMMENT

Saṃyamena: ‘restrained [in conduct].’ Commentary to Sn.v.655: Saṃyamenā ti sīlena.

COMMENT

Dīpaṃ: ‘Island.’ Commentary: arahattaphalaṃ dīpaṃ.

COMMENT

Ogha: ‘the flood [of suffering].’ See IGPT sv Ogha. Commentary: Yaṃ ogho nābhikīratīti yaṃ catubbidhopi kilesogho abhikirituṃ viddhaṃsetuṃ na sakkoti. PED (sv Ogha) says: ‘The 5th century commentators persist in the error of explaining the old word ogha, used in the singular, as referring to the four āsavas.’

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 dhanaṃ seṭṭhaṃ va rakkhati

COMMENT

Rakkhati: ‘fosters.’ See IGPT sv Rakkhati.

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 kāmaratisanthavaṃ
Appamatto hi jhāyanto pappoti vipulaṃ sukhaṃ

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.

Pamādaṃ appamādena yadā nudati paṇḍito
Paññāpāsādamāruyha asoko sokiniṃ pajaṃ
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
Abalassaṃ 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 devānaṃ seṭṭhataṃ gato
Appamādaṃ pasaṃsanti pamādo garahito sadā

COMMENT

Pasaṃsanti: ‘[Buddhas] praise.’ Commentary: Pasaṃsantī ti buddhādayo paṇḍitā appamādameva thomenti vaṇṇayanti.

COMMENT

Sakka, Lord of the Devas, was known as Maghavā due to being previously a man called Magha:

☸ Sakko bhikkhave devānamindo pubbe manussabhūto samāno magho nāma māṇavo ahosi. Tasmā maghavā ti vuccati (S.1.229).

COMMENT

Appamādena: ‘Through diligence [in the practice].’ The seven practices that led to Magha becoming Sakka are listed in the Vatapada Sutta:

☸ Sakkassa bhikkhave devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṃ yesaṃ samādinnattā sakko sakkattaṃ ajjhagā. Katamāni satta vatapadāni? Yāvajīvaṃ mātāpettibharo assaṃ. Yāvajīvaṃ kulejeṭṭhāpacāyī assaṃ. Yāvajīvaṃ saṇhavāco assaṃ yāvajīvaṃ apisuṇavāco assaṃ. Yāvajīvaṃ vigatamalamaccherena cetasā agāraṃ ajjhāvaseyyaṃ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Yāvajīvaṃ saccavāco assaṃ. Yāvajīvaṃ akkodhano assaṃ. Sacepi me kodho uppajjeyya khippameva naṃ paṭivineyyanti (S.1.228).

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
Saṃyojanaṃ aṇuṃthūlaṃ ḍahaṃ aggīva gacchati

COMMENT

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

COMMENT

Saṃyojanaṃ: ‘ties to individual existence.’ See IGPT sv Saṃyojana.

COMMENT

Aṇuṃthūlaṃ: ‘weak or strong.’ Commentary: Aṇuṃthūlan ti mahantañca khuddakañca.

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

COMMENT

Parihānāya: ‘falling away [from spiritually wholesome factors].’ Parenthesis from this quote:

• He should understand this thus: ‘I am falling away from spiritually wholesome factors. For this has been called falling away by the Blessed One.’
☸ Veditabbametaṃ bhikkhave bhikkhunā parihāyāmi kusalehi dhammehi parihānaṃ hetaṃ vuttaṃ bhagavatā ti (S.4.76).

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.

Phandanaṃ capalaṃ cittaṃ durakkhaṃ dunnivārayaṃ
Ujuṃ karoti medhāvī usukāro va tejanaṃ

COMMENT

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

COMMENT

Durakkhaṃ: ‘supervise.’ See IGPT sv Rakkhati

COMMENT

Phandanaṃ: ‘unsteady.’ See IGPT sv Phandana

COMMENT

Capalaṃ: ‘fluttery.’ See IGPT sv Capala

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
Pariphandatidaṃ cittaṃ māradheyyaṃ pahātave

COMMENT

Oka: ‘watery.’ Commentary: udakaṃ okaṃ.

COMMENT

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

COMMENT

Pahātave: an infinitive of purpose, says Norman.

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 cittaṃ dantaṃ sukhāvahaṃ

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.

Sududdasaṃ sunipuṇaṃ yatthakāmanipātinaṃ
Cittaṃ rakkhetha medhāvī cittaṃ guttaṃ sukhāvahaṃ

COMMENT

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

COMMENT

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

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].

Dūraṅgamaṃ ekacaraṃ asarīraṃ guhāsayaṃ
Ye cittaṃ saṃyamessanti mokkhanti mārabandhanā

COMMENT

Guhāsayaṃ: ‘lying in the inner recesses of the heart.’ PED gives the usual meanings for guhā (‘a hiding place, a cave, cavern’) but also ‘the shelter of the heart.’ Guhā is found in a similar sense at A.4.98:

• Death’s snare (i.e. anger, kodha) lying in the inner recesses of the heart.
☸ maccupāso guhāsayo (A.4.98).

COMMENT

Mārabandhanā: ‘Māra’s bond [that binds one to renewed states of individual existence].’ Māra’s bond means bondage to individual existence:

• Having overcome Māra’s tie [that ties one to renewed states of individual existence], they do not come to renewed states of individual existence
☸ Abhibhuyya mārasaṃyogaṃ nāgacchanti punabbhavan ti (Sn.v.733).

Māra’s bond means thinking in personal terms:

• By thinking in personal terms one is held captive by Māra. By not thinking in personal terms one is freed from the Maleficent One.
☸ maññamāno kho bhikkhave baddho Mārassa amaññamāno mutto pāpimato (S.4.202).

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 saddhammaṃ avijānato
Pariplavapasādassa paññā na paripūrati

COMMENT

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

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 bhayaṃ

COMMENT

Anavassuta: ‘free of lust.’ See IGPT sv Avassuta. Commentary: Anavassutacittassā ti rāgena atintacittassa.

• Filled with lust means: lustful, full of longing, emotionally bound.
☸ Avassutā nāma: sārattā apekkhavatī paṭibaddhacittā (Vin.4.214).

COMMENT

Ananvāhatacetaso: ‘free of hatred.’ Commentary: Ananvāhatacetaso ti āhatacitto khilajāto ti āgataṭṭhāne dosena cittassa pahatabhāvo vutto idha pana dosena appaṭihatacittassā ti attho.

• ‘Full of hatred, hateful’ means angry, displeased, displeased, aggressive, and hardhearted
☸ Duṭṭho doso ti kupito anattamano anabhiraddho āhatacitto khilajāto (Vin.3.163).

COMMENT

Jāgarato: ‘[devoted to] wakefulness.’

1) Commentary: jāgaradhammehi samannāgatattā jāgaro nāma.

2) Kathañca bhikkhave bhikkhu jāgariyaṃ anuyutto hoti: idha bhikkhave bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti... Evaṃ kho bhikkhave bhikkhu jāgariyaṃ anuyutto hoti (A.2.40).

COMMENT

Puññapāpapahīnassa: ‘abandoned meritorious and demeritorious [conduct]’. See IGPT sv Pāpaka and Kamma. The arahant does not undertake karmically consequential conduct:

• What do you think, bhikkhus: can a bhikkhu whose āsavas are destroyed undertake a karmically consequential deed that is meritorious, demeritorious, or karmically neutral? No, bhante.
☸ puññābhisaṅkhāraṃ vā abhisaṅkhareyya apuññābhisaṅkhāraṃ vā abhisaṅkhareyya āneñjābhisaṅkhāraṃ vā abhisaṅkhareyyā ti (S.2.83).

COMMENT

Natthi bhayaṃ: ‘no danger [of spiritual defilement].’ Commentary: kilesabhayaṃ.

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.

Kumbhūpamaṃ kāyamimaṃ viditvā nagarūpamaṃ cittamidaṃ ṭhapetvā
Yodhetha māraṃ paññāvudhena jitañca rakkhe anivesano siyā

COMMENT

Kāyamimaṃ: ‘this [wretched human] body.’ See IGPT sv Imaṃ kāyaṃ.

COMMENT

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

COMMENT

Nagarūpamaṃ: ‘[powerful] like a city.’ Commentary: nagaraṃ nāma bahiddhā thiraṃ hoti.

COMMENT

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

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.

Aciraṃ vatayaṃ kāyo paṭhaviṃ adhisessati
Chuddho apetaviññāṇo niratthaṃ va kaliṅgaraṃ

COMMENT

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

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 disaṃ yaṃ taṃ kayirā verī vā pana verinaṃ
Micchāpaṇihitaṃ cittaṃ pāpiyo naṃ tato kare

COMMENT

Yaṃ taṃ: ‘Whatever [harm].’ Commentary: Yaṃ taṃ kayirā ti yaṃ taṃ tassa anayavyasanaṃ kareyya.

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 taṃ mātā pitā kayirā aññe vāpi ca ñātakā
Sammāpaṇihitaṃ cittaṃ seyyaso naṃ 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 imaṃ paṭhaviṃ vicessati yamalokañca imaṃ sadevakaṃ
Ko dhammapadaṃ sudesitaṃ kusalo pupphamiva pacessati

COMMENT

Imaṃ paṭhaviṃ... sadevakaṃ: ‘this world [of beings] with its devas.’ Interpreting paṭhaviṃ as lokaṃ. Compare:

☸ So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti (Sn.p.103).

COMMENT

Imaṃ: ‘this [wretched].’ Ayaṃ/idaṃ/imaṃ can be tinged with contempt, say the dictionaries. Imaṃ has ‘a touch of (often sarcastic) characterisation,’ says PED (sv Ayaṃ). DOP (sv Idaṃ) says: ‘such, like that (often implying contempt).’

COMMENT

Yamalokañca: ‘world of death.’ Commentary: Yamalokañcā ti catubbidhaṃ apāyalokañca. But it seems more likely that yama here stands ‘in general sense of “death”’ (PED sv Yama2). It has this meaning also in verse 237, where the commentary explains it as maraṇa.

COMMENT

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

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 paṭhaviṃ vicessati yamalokañca imaṃ sadevakaṃ
Sekho dhammapadaṃ sudesitaṃ 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.

Pheṇūpamaṃ kāyamimaṃ viditvā marīcidhammaṃ abhisambudhāno
Chetvāna mārassa papupphakāni adassanaṃ maccurājassa gacche

COMMENT

Marīcidhammaṃ: ‘[without substantial reality] like [a lump of] froth.’

• Remember the bodily form of this most unfortunate body which, like a lump of froth, has no substantial reality.
☸ Sara rūpaṃ pheṇapiṇḍopamassa kāyakalino asārassa (Thī.v.501).

COMMENT

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

COMMENT

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

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 pacinantaṃ vyāsattamanasaṃ naraṃ
Suttaṃ gāmaṃ mahogho va maccu ādāya gacchati

COMMENT

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

COMMENT

Vyāsattamanasaṃ: ‘whose mind is attached [to sensuous pleasure].’ Commentary: kāmaguṇe vyāsattamanasaṃ.

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 pacinantaṃ vyāsattamanasaṃ naraṃ
Atittaṃ yeva kāmesu antako kurute vasaṃ

COMMENT

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

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 pupphaṃ vaṇṇagandhaṃ aheṭhayaṃ
Paleti rasamādāya evaṃ gāme muni care

COMMENT

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

COMMENT

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

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 paresaṃ vilomāni na paresaṃ katākataṃ
Attano va avekkheyya katāni akatāni ca

COMMENT

Paresaṃ katākataṃ: ‘others’ acts and omissions.’ See IGPT sv

Commentary: Na paresaṃ katākatan ti

1) asuko upāsako assaddho appasanno, nāpissa gehe kaṭacchubhikkhādīni diyyanti, na salākabhattādīni, na cīvarādipaccayadānaṃ etassa atthi

2) asukā upāsikā assaddhā appasannā, nāpissā gehe kaṭacchubhikkhādīni diyyanti, na salākabhattādīni, na cīvarādipaccayadānaṃ etissā atthi

3) asuko bhikkhu assaddho appasanno, nāpi upajjhāyavattaṃ karoti, na ācariyavattaṃ, na āgantukavattaṃ, na gamikavattaṃ, na cetiyaṅgaṇavattaṃ, na uposathāgāravattaṃ, na bhojanasālāvattaṃ, na jantāgharavattādīni, nāpissa kiñci dhutaṅgaṃ atthi, na bhāvanārāmatāya ussāhamattampī ti.

COMMENT

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

Commentary: Attanova avekkheyyā ti

1) kathaṃ bhūtassa me rattindivā vītivattantī ti pabbajitena abhiṇhaṃ paccavekkhitabban ti imaṃ ovādaṃ anussaranto saddhāpabbajito kulaputto

2) kiṃ nu kho ahaṃ aniccaṃ dukkhaṃ anattā ti tilakkhaṇaṃ āropetvā yoge kammaṃ kātuṃ sakkhiṃ nāsakkhin ti

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 ruciraṃ pupphaṃ vaṇṇavantaṃ agandhakaṃ
Evaṃ 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 ruciraṃ pupphaṃ vaṇṇavantaṃ sagandhakaṃ
Evaṃ 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
Evaṃ jātena maccena kattabbaṃ kusalaṃ bahuṃ

COMMENT

Guṇe: ‘kinds of.’ See IGPT sv Guṇa.

COMMENT

Kusalaṃ: ‘good.’ See IGPT sv Kusala.

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 candanaṃ tagaramallikā vā
Satañca gandho paṭivātameti sabbā disā sappuriso pavāyati

COMMENT

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

Verse 55

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

Candanaṃ tagaraṃ vāpi uppalaṃ atha vassikī
Etesaṃ gandhajātānaṃ sīlagandho anuttaro

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 ayaṃ gandho yāyaṃ tagaracandanī
Yo ca sīlavataṃ gandho vāti devesu uttamo

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].

Tesaṃ sampannasīlānaṃ appamādavihārinaṃ
Sammadaññā vimuttānaṃ māro maggaṃ na vindati

COMMENT

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

COMMENT

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

COMMENT

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

COMMENT

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

COMMENT

Maggaṃ: ‘the path [taken by the stream of consciousness at death].’ This verse concerns Godhika, who died by his own hand. Following his death, the Buddha pointed to a cloud moving across the sky, and said:

• ‘That, bhikkhus, is Māra, the Maleficent One, searching for the stream of consciousness of the noble young man Godhika wondering where it has been established. But with the stream of consciousness unestablished, the noble young man Godhika has passed away to the Untroubled-without-residue.
☸ Eso kho bhikkhave māro pāpimā godhikassa kulaputtassa viññāṇaṃ samannesati kattha godhikassa kulaputtassa viññāṇaṃ patiṭṭhitan ti. Appatiṭṭhitena ca bhikkhave viññāṇena godhiko kulaputto parinibbuto ti (S.1.122).

COMMENT

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

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 saṅkāradhānasmiṃ ujjhitasmiṃ mahāpathe
Padumaṃ tattha jāyetha sucigandhaṃ manoramaṃ

Evaṃ saṅkārabhūte su andhabhūte puthujjane
Atirocati paññāya sammāsambuddhasāvako

COMMENT

Saṅkārabhūte su. We follow Norman’s spelling. He says ‘It is not easy to see how -bhūtesu can go with two singular forms in -e.’ He treats su like eva, ‘like rubbish.’

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 dīghaṃ santassa yojanaṃ
Dīgho bālānaṃ saṃsāro saddhammaṃ avijānataṃ

COMMENT

Saṃsāro: ‘the round of birth and death.’ See IGPT sv Saṃsāra.

COMMENT

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

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 seyyaṃ sadisamattano
Ekacariyaṃ daḷhaṃ kayirā natthi bāle sahāyatā

COMMENT

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

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 dhanaṃ

COMMENT

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

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

COMMENT

Maññati: ‘acknowledges.’ Commentary: maññati jānāti.

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 paṇḍitaṃ payirupāsati
Na so dhammaṃ vijānāti dabbī sūparasaṃ yathā

COMMENT

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

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 paṇḍitaṃ payirupāsati
Khippaṃ dhammaṃ vijānāti jivhā sūparasaṃ 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 pāpakaṃ kammaṃ yaṃ hoti kaṭukaphalaṃ

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 taṃ kammaṃ kataṃ sādhu yaṃ katvā anutappati
Yassa assumukho rodaṃ vipākaṃ paṭisevati

COMMENT

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

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 kammaṃ kataṃ sādhu yaṃ katvā nānutappati
Yassa patīto sumano vipākaṃ 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 pāpaṃ na paccati
Yadā ca paccati pāpaṃ atha bālo dukkhaṃ nigacchati

COMMENT

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

COMMENT

Pāpaṃ: ‘unvirtuousness... demerit.’ See IGPT sv Pāpaka.

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 bhojanaṃ
Na so saṅkhātadhammānaṃ kalaṃ agghati soḷasiṃ

COMMENT

Saṅkhātadhammānaṃ: ‘of those who have mastered the teaching.’ Definition:

• And in what way has one mastered the teaching? Here one perceives according to reality with perfect penetrative discernment: ‘This is brought about’ etc.
☸ Katañca bhante saṅkhātadhammo hoti? Bhūtamidan ti bhante yathābhūtaṃ sammappaññāya passati (S.2.42).

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 pāpaṃ kataṃ kammaṃ sajju khīraṃ va mucchati
Ḍahantaṃ bālamanveti bhasmācchanno va pāvako

COMMENT

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

COMMENT

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

Verse 72

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

Yāvadeva anatthāya ñattaṃ bālassa jāyati
Hanti bālassa sukkaṃsaṃ muddhamassa vipātayaṃ

COMMENT

Sukkaṃsaṃ: ‘bright moral nature.’ See IGPT sv Kaṇha. We equate aṃsaṃ and dhammo by comparison with this quote:

• Because his mind was overpowered and overcome by gains, honour, and renown, Devadatta’s bright moral nature was eradicated.
☸ Lābhasakkārasilokana abhibhūtassa pariyādinnacittassa bhikkhave devadattassa sukko dhammo samucchedamagamā (S.2.240).

See IGPT sv Dhamma.

COMMENT

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

COMMENT

Muddhamassa vipātayaṃ: ‘cleaving his head.’ Perhaps this is meant metaphorically, that a fool misuses whatever is taught to him, to his own harm. But in the story linked to the verse, when someone was taught how to sling stones, he used this skill to murder a paccekabuddha, for which, after a soujourn in hell, he was reborn as a ghost whose head was continuously crushed by sledge-hammers.

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.

Asantaṃ bhāvanamiccheyya purekkhārañca bhikkhusu
Āvāsesu ca issariyaṃ pūjā parakulesu ca

COMMENT

Asantaṃ: ‘non-existent [good qualities].’ Commentary: Tattha asantan ti yo bālo bhikkhu avijjamānaṃ sambhāvanaṃ iccheyya assaddho va samāno saddho ti maṃ jano jānātū ti icchatī ti.

COMMENT

Parakulesu: ‘[to be the sole recipient of] honour [and gifts, even] when amidst other people’s families.’ Commentary: Pūjā parakulesu cā ti neva mātāpitūnaṃ na ñātakānaṃ paresuyeva kulesu aho vatime mayhameva dadeyyuṃ na aññesan ti evaṃ catuppaccayehi pūjaṃ icchati.

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

COMMENT

Aññantu: ‘understand.’ See IGPT sv Ājānāti.

COMMENT

Kataṃ: ‘whatever was achieved was achieved,’ translating kataṃ twice, to give the sentence an object. Compare: Sace tayā kataṃ katan ti vadehi sace akataṃ akatan ti vadehī ti (Vin.3.167). Most versions read kata maññantu, but Norman says, ‘The absence of any case ending on kata calls for comment... we could assume that the original form of the Pāli was mam’eva kataṃ aññantu.’

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
Evametaṃ abhiññāya bhikkhu buddhassa sāvako
Sakkāraṃ nābhinandeyya vivekamanubrūhaye

COMMENT

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

COMMENT

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

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.

Nidhīnaṃ va pavattāraṃ yaṃ passe vajjadassinaṃ
Niggayhavādiṃ medhāviṃ tādisaṃ paṇḍitaṃ bhaje
Tādisaṃ bhajamānassa seyyo hoti na pāpiyo

COMMENT

Seyyo hoti na pāpiyo: ‘[his growth in spiritually wholesome factors] is improved not worsened.’ We parenthesise kusalesu dhammesu in accordance with the meaning of vuḍḍhiyeva and parihāni in the following quotes:

1) Commentary: seyyo hoti na pāpiyo vuḍḍhiyeva hoti no parihānī ti.

2) Vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni (A.5.26).

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
Sataṃ hi so piyo hoti asataṃ hoti appiyo

COMMENT

Piyo: ‘beloved.’ See IGPT sv Piya.

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

COMMENT

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

COMMENT

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

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 sukhaṃ seti vippasannena cetasā
Ariyapavedite dhamme sadā ramati paṇḍito

COMMENT

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

COMMENT

Norman says ‘Pāda a says that he sleeps with a clear mind, perhaps unfuddled by drinking the dhamma as opposed to the intoxication he would have experienced if he had drunk strong drink.’

Verse 80

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

Udakaṃ hi nayanti nettikā usukārā namayanti tejanaṃ
Dāruṃ namayanti tacchakā attānaṃ damayanti paṇḍitā

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
Evaṃ nindāpasaṃsāsu na samiñjanti paṇḍitā

COMMENT

Nindā: ‘criticism.’ See IGPT sv Nindā.

Verse 82

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

Yathā pi rahado gambhīro vippasanno anāvilo
Evaṃ dhammāni sutvāna vippasīdanti paṇḍitā

COMMENT

Vippasanno: ‘limpid.’ See IGPT sv Pasīdati.

COMMENT

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

COMMENT

Anāvilo: ‘unturbid.’ See IGPT sv Āvila.

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 uccāvacaṃ paṇḍitā dassayanti

COMMENT

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

COMMENT

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

COMMENT

Sabbattha: ‘for all things.’ Commentary: Tattha sabbatthā ti pañcakkhandhādibhedesu sabbadhammesu.

• Whatever within these five grasped aggregates is the elimination and abandonment of fondness and attachment is the ending of suffering.
Yo imesu pañcasupādānakkhandhesu chandarāgavinayo chandarāgappahānaṃ so dukkhanirodho ti (M.1.191).

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

COMMENT

Uccāvacaṃ: ‘elation nor dejection.’ Commentary: aṭṭhahi pana lokadhammehi phuṭṭhā tuṭṭhibhāvamaṅkubhāvavasena vā vaṇṇabhaṇanaavaṇṇabhaṇanavasena vā uccāvacaṃ ākāraṃ paṇḍitā na dassayantī ti.

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 dhanaṃ na raṭṭhaṃ
Na iccheyya adhammena samiddhimattano sa sīlavā paññavā dhammiko siyā

COMMENT

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

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
Athāyaṃ itarā pajā tīramevānudhāvati

COMMENT

Tīramevānudhāvati: ‘the [Near] Shore.’ The (capitalised) ‘Near Shore’ likely means personal identity, because the simile in the Āsivisopama Sutta (S.4.172) says the near shore of a great expanse of water (orimaṃ tīraṃ) is a metaphor for personal identity (sakkāyassetaṃ adhivacanaṃ) and the far shore (pārimaṃ tīraṃ) is a metaphor for nibbāna (nibbānassetaṃ adhivacanaṃ). Commentary: sakkāyadiṭṭhitīrameva anudhāvati.

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 maccudheyyaṃ suduttaraṃ

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.

Kaṇhaṃ dhammaṃ vippahāya sukkaṃ bhāvetha paṇḍito
Okā anokaṃ āgamma viveke yattha dūramaṃ

COMMENT

Kaṇhaṃ dhammaṃ... sukkaṃ: ‘dark [spiritually unwholesome] factors... bright [spiritually wholesome] factors.’

1) Commentary to S.5.24: Kaṇhan ti akusaladhammaṃ. Sukkan ti kusaladhammaṃ.

2) What are spiritually unwholesome factors? Namely, the eightfold path [of wrong factors].
☸ Katame ca bhikkhave akusalā dhammā seyyathīdaṃ micchādiṭṭhi... micchāsamādhi (S.5.18).

3) What are spiritually wholesome factors? Namely, the eightfold path [of right factors].
☸ Katame ca bhikkhave kusalā dhammā seyyathīdaṃ sammādiṭṭhi... sammāsamādhi (S.5.18).

COMMENT

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

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 attānaṃ cittaklesehi paṇḍito

COMMENT

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

COMMENT

Akiñcano: ‘possessionless.’ See IGPT sv Ākiñcañña.

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.

Yesaṃ sambodhiaṅgesu sammā cittaṃ subhāvitaṃ
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

COMMENT

Gataddhino: ‘In one who is done with the round of rebirth.’ Commentary: vaṭṭaddhā.

• Those who are spiritually perfected, the round of rebirth for them is not to be discerned.
☸ ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya (S.3.63).

COMMENT

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

COMMENT

Ganthā: ‘spiritual shackles.’

• There are these four spiritual shackles: the spiritual shackle of greed, the spiritual shackle of ill will, the spiritual shackle of adherence to observances and practices, the spiritual shackle of stubborn attachment to dogmatic opinions.
☸ Cattārome bhikkhave ganthā katame cattāro: abhijjhā kāyagantho vyāpādo kāyagantho sīlabbataparāmāso kāyagantho idaṃsaccābhiniveso kāyagantho (S.5.59).

COMMENT

Pariḷāho: ‘anguish.’ See IGPT sv Pariḷāha.

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
Haṃsā va pallalaṃ hitvā okamokaṃ jahanti te

COMMENT

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

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.

Yesaṃ sannicayo natthi ye pariññātabhojanā
Suññato animitto ca vimokkho yesaṃ gocaro
Ākāse va sakuntānaṃ gati tesaṃ durannayā

COMMENT

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

1) Commentary: Tattha sannicayo ti dve sannicayā kammasannicayo ca paccayasannicayo ca. Tesu kusalākusalakammaṃ kammasannicayo nāma cattāro paccayā paccayasannicayo nāma. Tattha vihāre vasantassa bhikkhuno ekaṃ guḷapiṇḍaṃ catubhāgamattaṃ sappiṃ ekañca taṇḍulanāḷiṃ ṭhapentassa paccayasannicayo natthi tato uttari hoti. Yesaṃ ayaṃ duvidhopi sannicayo natthi.

2) We reject the Commentary’s ‘accumulation of requisites’ (paccayasannicayo) because it then admits that requisites are somewhat accumulated (paccayasannicayo natthi tato uttari hoti), whereas the verse says ‘no accumulation.’

3) We accept the Commentary’s ‘accumulation of kamma’ (kammasannicayo). Where kamma is ‘accumulated’ (upacita) it stands for merit or demerit. For example:

• This is the first time that demerit whose consequence comes without delay has been accumulated by Devadatta.
☸ idaṃ bhikkhave devadattena paṭhamaṃ ānantariyakammaṃ upacitaṃ (Vin.2.193).

• Venerable Cunda the metalworker has accumulated merit that is conducive to long life.
☸ Āyusaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ (D.2.136).

4) The arahant does not accumulate merit or demerit because he does not undertake karmically consequential deeds:

• What do you think, bhikkhus: can a bhikkhu whose āsavas are destroyed (khīṇāsavo bhikkhu) undertake a karmically consequential deed that is meritorious, demeritorious, or karmically neutral? No, bhante.
☸ puññābhisaṅkhāraṃ vā abhisaṅkhareyya apuññābhisaṅkhāraṃ vā abhisaṅkhareyya āneñjābhisaṅkhāraṃ vā abhisaṅkhareyyā ti (S.2.83).

COMMENT

Pariññātabhojanā: ‘profoundly understood [and are free of attachment to] food.’ Profound understanding implies freedom from attachment:

1) Profoundly understanding all existential nourishment, one is free of attachment to all existential nourishment.
☸ Sabbāhāraṃ pariññāya sabbāhāramanissito (Sn.v.748).

2) What is profound understanding? The destruction of attachment, hatred, and undiscernment of reality.
☸ Katamā ca bhikkhave pariññā? Yo bhikkhave rāgakkhayo dosakkhayo mohakkhayo (S.3.26).

COMMENT

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

COMMENT

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

COMMENT

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

COMMENT

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

COMMENT

Gati: ‘afterlife destiny... destination.’ What happens to the arahant after death is one of the unexplained issues of Buddhism (avyākatavatthū, A.4.68-70).

• He whose afterlife destiny neither devas, heavenly musicians, nor humans know, an arahant with perceptually obscuring states destroyed, he is what I call a Brahman.
☸ Yassa gatiṃ na jānanti devā gandhabbamānusā
Khīṇāsavaṃ arahantaṃ tamahaṃ brūmi brāhmaṇaṃ (Sn.v.644).

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 sakuntānaṃ padaṃ tassa durannayaṃ

COMMENT

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

COMMENT

Āhāre: ‘existential nourishment.’

The four kinds of āhārā are for ‘the maintenance of beings that have been brought into existence and for the assistance of those about to arise [into new existence]’ (bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya). We call them the four kinds of existential nourishment.

See IGPT sv Āhāra.

COMMENT

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

COMMENT

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

COMMENT

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

COMMENT

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

COMMENT

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

COMMENT

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

• Katapadaṃ jhānāni ocetuṃ: ‘a path of practice has been presented [to you], to [help you] develop the meditations’ (Th.v. 199). Commentary: katapadaṃ kaṭamaggavihitabhāvanāmaggaṃ.

COMMENT

Durannayo: ‘hard to emulate.’ This is in accordance with the Maccharī Sutta where a deva said:

• Bad people do not emulate (nānukubbanti) good people, who give and do what is hard to give and do. The practice of good people is hard to emulate (durannayo).
☸ Duddadaṃ dadamānānaṃ dukkaraṃ kamma kubbataṃ
Asanto nānukubbanti sataṃ dhammo durannayo (S.1.10).

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

COMMENT

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

COMMENT

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

COMMENT

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

COMMENT

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

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 saṃsārā na bhavanti tādino

COMMENT

Paṭhavisamo: ‘[One whose mind is as immoveable in respect of the eight worldly conditions] as earth.’ We parenthesise according to these quotes:

1) Commentary: khīṇāsavo bhikkhu aṭṭhahi lokadhammehi akampiyabhāvena tādi

2) Bhante, I abide with a mind like earth.
☸ Ahaṃ bhante paṭhavisamena cetasā viharāmi (A.4.375).

3) Just as a rocky mountain is immoveable, unshakeable, so a bhikkhu with undiscernment of reality destroyed, like such a mountain, is unshaken [by the eight worldly conditions].
☸ Yathā pi pabbato selo acalo suppatiṭṭhito
Evaṃ mohakkhayā bhikkhu pabbato va na vedhati (Th.v.651).

COMMENT

Indakhīlūpamo: ‘as [unshakeable as] a locking-post.’ We parenthesise either ṭhitā or asampakampiyo according to these quotes:

• As unshakeable as a locking-post.
☸ Ṭhitā te indakhīlo (Th.v.663).

• Like a locking-post firmly embedded in the ground that is unshakeable by the winds of the four quarters
☸ Yathindakhīlo paṭhaviṃ sito siyā catubbhi vātehi asampakampiyo (Sn.v.229).

COMMENT

No virujjhati: ‘who neither rejects [nor welcomes the eight worldly conditions].’ Commentary: Tattha pathaviyā indakhīlassa ca neva anurodho uppajjati na virodho; evameva yvāyaṃ khīṇāsavo bhikkhu aṭṭhahi lokadhammehi akampiyabhāvena tādi, vatānaṃ sundaratāya subbato. So ime maṃ catūhi paccayehi sakkaronti ime pana na sakkarontī ti sakkārañca asakkārañca karontesu neva anurujjhati no virujjhati atha kho pathavisamo ca indakhilupamo eva ca hoti.

Therefore virujjhati stands for paṭivirujjhati in the following passage:

• He welcomes the arisen acquisition and rejects the arisen loss. He welcomes the arisen prestige and rejects the arisen imprestige. He welcomes the arisen praise and rejects the arisen criticism. He welcomes the arisen pleasure and rejects the arisen pain.
☸ Uppannaṃ yasaṃ anurujjhati ayase paṭivirujjhati uppannaṃ pasaṃsaṃ anurujjhati nindāya paṭivirujjhati. Uppannaṃ sukhaṃ anurujjhati. Dukkhe paṭivirujjhati (A.4.158).

• One whose mind does not tremble when touched by the [eight] worldly conditions.
☸ Phuṭṭhassa lokadhammehi cittaṃ yassa na kampati (Sn.v.268).

COMMENT

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

COMMENT

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

COMMENT

Saṃsārā: ‘rounds of birth and death.’ See IGPT sv Saṃsāra.

COMMENT

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

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.

Santaṃ tassa manaṃ hoti santā vācā ca kamma ca
Sammadaññā vimuttassa upasantassa tādino

COMMENT

Santaṃ tassa manaṃ hoti santā vācā ca kamma ca: ‘his acts of mind, speech, and body are peaceful.’ Commentary: Tattha santaṃ tassā ti tassa khīṇāsavasāmaṇerassa abhijjhādīnaṃ abhāvena manaṃ santameva hoti upasantaṃ nibbutaṃ. Tathā musāvādādīnaṃ abhāvena vācā ca pāṇātipātādīnaṃ abhāvena kāyakammañca santameva hoti.

COMMENT

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

COMMENT

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

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

COMMENT

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

COMMENT

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

COMMENT

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

COMMENT

Hatāvakāso: ‘who has destroyed the opportunity [to have his doubts answered].’

• On all the doubts of Bāvari, of yourself, and of all of you, having been given the opportunity to do so, ask whatever your mind desires.’
☸ Bāvarissa ca tuyhaṃ vā sabbesaṃ sabbasaṃsayaṃ
Katāvakāsā pucchavho yaṃ kiñci manasicchatha (Sn.v.1030).

COMMENT

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

COMMENT

Vantāso: ‘who is rid of expectations [in regard to both this world and the world beyond].’

• ‘He in whom there are no expectations [for anything] in either this world or the world beyond.
☸ Āsā yassa na vijjanti asmiṃ loke paramhi ca (Sn.v.634).

COMMENT

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

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

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 taṃ bhūmiṃ rāmaṇeyyakaṃ

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 well-being, better is one meaningful saying on hearing which one becomes inwardly at peace.

Sahassamapi ce vācā anatthapadasaṃhitā
Ekaṃ atthapadaṃ seyyo yaṃ sutvā upasammati

COMMENT

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

Verse 101

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

Sahassamapi ce gāthā anatthapadasaṃhitā
Ekaṃ gāthāpadaṃ seyyo yaṃ sutvā upasammati

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 sataṃ bhāse anatthapadasaṃhitā
Ekaṃ dhammapadaṃ seyyo yaṃ 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 sahassaṃ sahassena saṅgāme mānuse jine
Ekañca jeyyamattānaṃ sa ve saṅgāmajuttamo

COMMENT

Attānaṃ: ‘his ego.’ See IGPT sv Attā.

COMMENT

Saṅgāmajuttamo: ‘victorious in the greatest of battles.’ Saṅgāmajuttamo is often rendered as if it read juttamo, saying ‘best of conquerors.’ But ji means victorious, not victor (jino). PED (sv Ji) contradicts itself by saying: ‘[From jayati to conquer] winning, victorious: sangāmaji victorious in fight, in sangāmaj’uttama ‘greatest of conquerors.’

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 jitaṃ seyyo yā cāyaṃ itarā pajā
Attadantassa posassa niccaṃ saṃyatacārino

Neva devo na gandhabbo na māro saha brahmunā
Jitaṃ apajitaṃ kayirā tathārūpassa jantuno

COMMENT

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

COMMENT

Ayaṃ: ‘this [wretched].’ See comment on verse 44.

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 sataṃ samaṃ
Ekañca bhāvitattānaṃ muhuttamapi pūjaye
Sā yeva pūjanā seyyo yañce vassasataṃ hutaṃ

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 vassasataṃ jantu aggiṃ paricare vane
Ekañca bhāvitattānaṃ muhuttamapi pūjaye
Sā yeva pūjanā seyyo yañce vassasataṃ hutaṃ

COMMENT

The ceremony of venerating the sacrificial fire has three aspects:

1) It begins with pouring foodstuffs into the fire (aggiṃ juhati), for example, milk rice (S.1.166) or milk (A.2.207) or ghee, oil and butter (A.5.234), though sometimes animals (A.4.41; D.1.141).

2) Then follows the veneration of the sacrificial fire (aggihuttaṃ paricarati). This is done by venerating the fire with joined palms, and solemnly addressing it:

• ‘We lower ourselves before thee, Lord. We lower ourselves before thee, Lord.’
☸ paccorohāma bhavantaṃ paccorohāma bhavantan ti (A.5.234).

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

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.

Yaṃ kiñci yiṭṭhaṃ va hutaṃ va loke saṃvaccharaṃ yajetha puññapekkho
Sabbampi taṃ na catubhāgameti abhivādanā ujjugatesu seyyo

COMMENT

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

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 niccaṃ vaddhāpacāyino
Cattāro dhammā vaḍḍhanti āyu vaṇṇo sukhaṃ balaṃ

COMMENT

Vaddhā: ‘those who are [possessed of qualities that make them] Elders.’ Commentary: vuḍḍhatare guṇavuḍḍhe apacāyamānassa. Vaddhā here does not mean (uncapitalised) ‘the elderly.’ Once, the Buddha was criticised for not paying respects to the elderly:

• Nahi bhavaṃ gotamo brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti (A.2.22).

Thereupon he preached the Dutiya Uruvela Sutta, in which he defined ‘Elder with the [four] qualities that make one an Elder’ (theraṃ vā therakaraṇe vā dhamme, A.2.22), which are:

1) sīlavā hoti

2) bahussuto hoti

3) catunnaṃ jhānānaṃ... nikāmalābhī hoti

4) cetovimuttiṃ paññāvimuttiṃ... upasampajja viharati (A.2.22-23).

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 vassasataṃ jīve dussīlo asamāhito
Ekāhaṃ jīvitaṃ 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 vassasataṃ jīve duppañño asamāhito
Ekāhaṃ jīvitaṃ seyyo paññavantassa jhāyino

COMMENT

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

COMMENT

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

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 vassasataṃ jīve kusīto hīnaviriyo
Ekāhaṃ jīvitaṃ seyyo viriyamārabhato daḷhaṃ

COMMENT

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

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 vassasataṃ jīve apassaṃ udayabbayaṃ
Ekāhaṃ jīvitaṃ seyyo passato udayabbayaṃ

COMMENT

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

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 vassasataṃ jīve apassaṃ amataṃ padaṃ
Ekāhaṃ jīvitaṃ seyyo passato amataṃ padaṃ

COMMENT

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

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 vassasataṃ jīve apassaṃ dhammamuttamaṃ
Ekāhaṃ jīvitaṃ seyyo passato dhammamuttamaṃ

COMMENT

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

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 cittaṃ nivāraye
Dandhaṃ hi karoto puññaṃ pāpasmiṃ 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.

Pāpaṃ ce puriso kayirā na taṃ kayirā punappunaṃ
Na tamhi chandaṃ kayirātha dukkho pāpassa uccayo

COMMENT

Chandaṃ: ‘fondness.’ See IGPT sv Chanda.

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.

Puññaṃ ce puriso kayirā kayirāthetaṃ punappunaṃ
Tamhi chandaṃ 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 bhadraṃ yāva pāpaṃ na paccati
Yadā ca paccati pāpaṃ atha pāpo pāpāni passati

COMMENT

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

COMMENT

Pāpāni: ‘[the karmic consequences of] his unvirtuous [deeds].’ Pāpāni stands for pāpakānaṃ kammānaṃ vipākaṃ, according to the following quotes:

1) Commentary: Yāva pāpaṃ na paccatī ti yāvassa taṃ pāpakammaṃ diṭṭhadhamme vā samparāye vā vipākaṃ na deti. Yadā panassa taṃ diṭṭhadhamme vā samparāye vā vipākaṃ deti atha diṭṭhadhamme vividhā kammakāraṇā samparāye ca apāyadukkhaṃ anubhonto so pāpo pāpāniyeva passati.

2) While performing unvirtuous deeds the fool does not realise that later it will be bitter for him.
☸ Atha pāpāni kammāni karaṃ bālo na bujjhati
Pacchāssa kaṭukaṃ hoti (Th.v.146).

3) Experiences here and there the karmic consequences of meritorious and demeritorious deeds
☸ tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti (M.1.8).

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

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 pāpaṃ yāva bhadraṃ na paccati
Yadā ca paccati bhadraṃ 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 maṃ taṃ āgamissati
Udabindunipātena udakumbho pi pūrati
Pūrati bālo pāpassa thokaṃ thokampi ācinaṃ

COMMENT

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

COMMENT

Pāpassa: ‘[small acts of] unvirtuousness.’ Commentary: appamattakaṃ me pāpakaṃ kataṃ.

COMMENT

Na maṃ taṃ āgamissati: ‘[Their karmic consequences] will not catch up with me.’ Commentary: kadā etaṃ vipaccissatī ti.

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 maṃ taṃ āgamissati
Udabindunipātena udakumbho pi pūrati
Dhīro pūrati puññassa thokaṃ thokampi ācinaṃ

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 bhayaṃ maggaṃ appasattho mahaddhano
Visaṃ 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 visaṃ
Nābbaṇaṃ visamanveti natthi pāpaṃ akubbato

COMMENT

This verse concerns the stream-enterer wife of a hunter, who helped her husband prepare for his work. The Buddha explained that there is no demerit for one who is free of spiritually unwholesome intentions, doing nothing unvirtuous, who takes down bows and other weapons and presents them to another person.
☸ akusalacetanāya abhāvena pāpaṃ akarontassa dhanuādīni nīharitvā dadatopi pāpaṃ nāma na hotī ti (DhA.3.28).

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 bālaṃ pacceti pāpaṃ sukhumo rajo paṭivātaṃ va khitto

COMMENT

Appaduṭṭhassa: ‘free of hatred.’ Padussati has two roots: to defile, and to be filled with hatred. PED overlooks the hatred aspect (‘to do wrong, offend against, make bad, corrupt’), in spite of recognising the two roots of dosa. A similar issue is seen with aduṭṭho (‘without hatred’) in verse 399.

• He who, without hatred, endures abuse, punishment, and imprisonment.
☸ Akkosaṃ vadhabandhañca aduṭṭho yo titikkhati (Dh.v.399).

See IGPT sv Padussati.

COMMENT

Anaṅgaṇassa: ‘unblemished [by spiritual defilement].’ The parenthesis follows a common linkage of terms: anaṅgaṇe vigatūpakkilese (D.1.76); anaṅgaṇo asaṅkiliṭṭhacitto (M.1.25).

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 nirayaṃ pāpakammino
Saggaṃ sugatino yanti parinibbanti anāsavā

COMMENT

Upapajjanti: ‘reborn.’ Variant reading Uppajjanti. PED (sv Upapajjati) reports: ‘Trenckner defends upapajjati, and considers in many cases uppajjati a substitution for upapajjati. The diaeresis may be due to metre, as nearly all forms are found in poetry. The variant reading uppajjati is apparently frequent. But it is almost impossible to distinguish between upapajjati and uppajjati in the Sinhalese writing, and either the scribe or the reader may mistake one for the other.’

COMMENT

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

COMMENT

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

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 pabbatānaṃ vivaraṃ pavissa
Na vijjati so jagatippadeso yatthaṭṭhito mucceyya pāpakammā

COMMENT

Mucceyya pāpakammā: ‘free from [experiencing the karmic consequences of] one’s unvirtuous conduct.’ By comparison:

• Experiences here and there the karmic consequences of meritorious and demeritorious deeds
☸ tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti (M.1.8).

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 pabbatānaṃ vivaraṃ pavissa
Na vijjati so jagatippadeso yatthaṭṭhitaṃ 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
Attānaṃ upamaṃ 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 sabbesaṃ jīvitaṃ piyaṃ
Attānaṃ upamaṃ 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 vihiṃsati
Attano sukhamesāno pecca so na labhate sukhaṃ

COMMENT

Vihiṃsati: ‘injures.’ See IGPT sv Vihesā.

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 hiṃsati
Attano sukhamesāno pecca so labhate sukhaṃ

Verse 133

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

Māvoca pharusaṃ kañci vuttā paṭivadeyyuṃ taṃ
Dukkhā hi sārambhakathā paṭidaṇḍā phuseyyuṃ taṃ

COMMENT

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

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 attānaṃ kaṃso upahato yathā
Esa pattosi nibbānaṃ sārambho te na vijjati

COMMENT

‘[When you are spoken to abusively].’ In the story to this, a bhikkhu said he insulted other bhikkhus because they had spoken [abusively] to him (mayā saddhiṃ kathitakāraṇā ti, DhA.3.56).

COMMENT

Sace neresi attānaṃ: ‘If you do not tremble [either in body or mind].’

• Ereti (DOP sv Iriyati): makes move, stirs; makes sound; raises one’s voice.

In accordance with this DOP definition, the commentary says one should make no noise either with one’s voice, or via a noising thrashing:

• Commentary: Kaṃso upahato yathā ti mukhavaṭṭiyaṃ chinditvā talamattaṃ katvā ṭhapitakaṃsathālaṃ viya. Tañhi hatthapādehi vā daṇḍakena vā pahaṭampi saddaṃ na karoti

This solution is unsatisfactory because neresi (not trembling) is linked in the verse to realising the Untroubled, and must have a more exalted meaning than ‘making no noise.’ So we prefer the commentary’s other explanation, in which it links neresi to niccalaṃ:

• Commentary: Sace neresī ti sace attānaṃ niccalaṃ kātuṃ sakkhissasi.

This approach is more convincing, because, as we have said, the verse links neresi to arahantship. Secondly, the synonym na calati (i.e. not trembling) is likewise linked to arahantship, in the following way:

• One who is free of attachment does not tremble.
☸ Anissito na calati (Sn.v.752).

Because trembling has two aspects (i.e. body and mind), both these aspects should be parenthesised:

• When inward collectedness by mindfulness with breathing has been developed and cultivated, no trembling or unsteadiness arises either in body or mind.
☸ ānāpānasatisamādhissa bhikkhave bhāvitattā bahulīkatattā neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā na cittassa iñjitattaṃ vā hoti phanditattaṃ vā (S.5.316).

COMMENT

Sārambho: ‘aggressiveness.’ See IGPT sv Ārambha.

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 gocaraṃ
Evaṃ jarā ca maccu ca āyuṃ pācenti pāṇinaṃ

COMMENT

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

• Pāceti1 to cause to boil, fig. to cause to torment.

• Pāceti2 to drive, urge on.

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 karaṃ bālo na bujjhati
Sehi kammehi dummedho aggidaḍḍho va tappati

COMMENT

Na bujjhati: ‘does not realise that [later it will be bitter for him. The karmic consequence will be truly wretched].’ Parenthesis from this quote:

• While performing unvirtuous deeds the fool does not realise that later it will be bitter for him. The karmic consequence will be truly wretched.
☸ Atha pāpāni kammāni karaṃ bālo na bujjhati
Pacchāssa kaṭukaṃ hoti vipāko hissa pāpako ti (Th.v.146).

COMMENT

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

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
Dasannamaññataraṃ ṭhānaṃ khippameva nigacchati:

Vedanaṃ pharusaṃ jāniṃ sarīrassa ca bhedanaṃ
Garukaṃ vāpi ābādhaṃ cittakkhepaṃ va pāpuṇe

Sarīrassa ca bhedanaṃ: ‘the amputation of hands and feet.’ Commentary: Bhedanan ti hatthacchedādikaṃ sarīrabhedanaṃ.

Rājato vā upasaggaṃ abbhakkhānaṃ va dāruṇaṃ
Parikkhayaṃ va ñātīnaṃ bhogānaṃ va pabhaṅguṇaṃ

Atha vāssa agārāni aggi ḍahati pāvako
Kāyassa bhedā duppañño nirayaṃ so upapajjati

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 jallaṃ ukkuṭikappadhānaṃ sodhenti maccaṃ avitiṇṇakaṅkhaṃ

COMMENT

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

• It never occurred to me: ‘I should rub this dust and dirt off with my hand.’
☸ na evaṃ hoti ahovatāhaṃ imaṃ rajojallaṃ pāṇinā parimajjeyyaṃ (M.1.78).

COMMENT

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

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 samaṃ careyya santo danto niyato brahmacārī
Sabbesu bhūtesu nidhāya daṇḍaṃ so brāhmaṇo so samaṇo sa bhikkhu

COMMENT

Alaṅkato: ‘dressed in fine feather.’ Commentary: alaṅkato ti vatthābharaṇehi paṭimaṇḍito. The verse was spoken in reference to Santati, one of King Pasenadi’s ministers, who became enlightened as a layman.

COMMENT

Niyato: ‘one who is assured of deliverance.‘ Commentary: catumagganiyamena niyato. Definition:

• In destroying the first three ties to individual existence, he becomes a stream-enterer, no more liable to rebirth in the plane of damnation, assured of deliverance, with enlightenment as his destiny.
☸ So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo (A.4.11-13).

COMMENT

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

• I do not recall ever attaining mental tranquillity.
☸ Nābhijānāmi cittassa samaṃ laddhaṃ kudācanaṃ (Thī.v.39).

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 lokasmiṃ vijjati
Yo nindaṃ apabodhati asso bhadro kasamiva

COMMENT

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

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 saṃvegino bhavātha
Saddhāya sīlena ca viriyena ca samādhinā dhammavinicchayena ca
Sampannavijjācaraṇā patissatā pahassatha dukkhamidaṃ anappakaṃ

COMMENT

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

COMMENT

Sampanna: ‘perfect.’ See IGPT sv Sampanna.

COMMENT

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

COMMENT

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

COMMENT

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

COMMENT

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

Verse 145

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

Udakaṃ hi nayanti nettikā usukārā namayanti tejanaṃ
Dāruṃ namayanti tacchakā attānaṃ damayanti subbatā

COMMENT

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

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 niccaṃ pajjalite sati

Andhakārena onaddhā padīpaṃ na gavesatha

COMMENT

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

COMMENT

Niccaṃ pajjalite sati: ‘when [the world] is constantly blazing [with the fires of attachment, hatred, undiscernment of reality, and with suffering].’ Commentary: imasmiṃ lokasannivāse rāgādīhi ekādasahi aggīhi niccaṃ pajjalite sati. Parenthesis from the following quote:

• Bhikkhus, all is burning... Burning with what? Burning with the fire of attachment, of hatred, and of undiscernment of reality; burning with birth, old age, and death; with grief, lamentation, physical pain, psychological pain, and vexation.
☸ Sabbaṃ bhikkhave ādittaṃ... Kena ādittaṃ? Rāgagginā dosagginā mohagginā ādittaṃ. Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan ti vadāmi. (Vin.1.34).

COMMENT

Andhakārena: ‘the darkness [of uninsightfulness into reality].’

Padīpaṃ: ‘the light [of knowledge of things according to reality].’

Commentary: avijjāndhakārena onaddhā tumhe tasseva andhakārassa vidhamanatthāya kiṃ kāraṇā ñāṇappadīpaṃ na gavesatha na karothāti.

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

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

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 cittakataṃ bimbaṃ arukāyaṃ samussitaṃ
Āturaṃ bahusaṅkappaṃ yassa natthi dhuvaṃ ṭhiti

COMMENT

Arukāyaṃ: ‘a heap of [nine] orifices.’ Commentary: Arukāyanti navannaṃ vaṇamukhānaṃ vasena arubhūtaṃ kāyaṃ. These are words of reflection on the body of beautful courtesan, Sirimā, four days after her death, says the commentary, which in the light of cittakataṃ (‘dolled-up’) and bahusaṅkappaṃ (‘an object of many [greedy] thoughts’) seems unlikely.

COMMENT

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

COMMENT

Bahusaṅkappaṃ: ‘an object of many [greedy] thoughts.’ Commentary: Bahusaṅkappan ti mahājanena bahudhā saṅkappitaṃ. Commentary to M.2.64: Bahusaṅkappan ti paresaṃ uppannapatthanāsaṅkappehi bahusaṅkappaṃ. Itthīnañhi kāye purisānaṃ saṅkappā uppajjanti, tesaṃ kāye itthīnaṃ. Susāne chaḍḍitakaḷevarabhūtampi cetaṃ kākakulalādayo patthayantiyevāti bahusaṅkappo nāma hoti

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.

Parijiṇṇaṃ idaṃ rūpaṃ roganiḍḍhaṃ pabhaṅguṇaṃ
Bhijjati pūtisandeho maraṇantaṃ hi jīvitaṃ

COMMENT

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

COMMENT

Rūpaṃ: ‘[wretched] bodily form.’ See IGPT sv Imaṃ kāyaṃ.

COMMENT

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

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

COMMENT

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

COMMENT

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

COMMENT

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

Verse 150

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

Aṭṭhīnaṃ nagaraṃ kataṃ maṃsalohitalepanaṃ
Yattha jarā ca maccu ca māno makkho ca ohito

COMMENT

Aṭṭhīnaṃ nagaraṃ kataṃ: ‘[This body is] a city built of bones.’ This verse was recited to the daughter of Mahāpajāpatī, Nandā, the Buddha’s half-sister. Because her parents made her become a bhikkhunī against her will, she remained infatuated with her own beauty, refusing to meet the Buddha. So the Buddha arranged a compulsory meeting in which he showed her a psychically created image of a beautiful woman going through the process of ageing. Then he recited two verses concerning the unattractiveness of the body:

• ‘See the body [according to reality], Nandā, as ailing, foul, and loathsome. Develop an undistracted and well-collected mind by [meditating on] unloveliness. As is this one, so is that one. As is that one, so is this one. It emits a foul stench. Fools take delight in it’ (Thī.v.82-83).

Meditating on this led to her enlightenment.

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 jaraṃ upeti
Satañca dhammo na jaraṃ upeti santo have sabbhi pavedayanti

COMMENT

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

COMMENT

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

Verse 152

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

Appassutāyaṃ puriso balivaddo va jīrati
Maṃsāni tassa vaḍḍhanti paññā tassa na vaḍḍhati

COMMENT

Reflection on the infamous bhikkhu Lāl Udāyin

COMMENT

Maṃsāni: ‘stoutness.’ Commentary: kāyaṃ posentassa maṃsāni vaḍḍhanti, thūlasarīro hutvā vicarati.

COMMENT

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

Verse 153

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

Anekajātisaṃsāraṃ sandhāvissaṃ anibbisaṃ
Gahakārakaṃ gavesanto dukkhā jāti punappunaṃ

COMMENT

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

COMMENT

Anekajātisaṃsāraṃ: ‘countless rounds of birth and death.’ See IGPT sv Saṃsāra.

COMMENT

Anibbisaṃ: ‘without respite.’ Norman argues for this meaning on grounds of comparative linguistics. But the solution is also well-supported by context. Let us examine this:

Anibbisaṃ is commonly translated as either:

1) ‘but not finding him’

2) ‘in vain’

Solution 1 would only be valid in the context of a search, for example Dh.v.153:

• I roamed countless rounds of birth and death looking for the housebuilder ‘but not finding him.’
☸ Anekajātisaṃsāraṃ sandhāvissaṃ anibbisaṃ
Gahakārakaṃ gavesanto (Dh.v.153).

But Solution 1 is invalid in verses where there is no search, for example in Th.v.78:

• I roamed countless rounds of birth and death ‘but not finding him.’ It brought me suffering.

By comparison, Solution 2 would only be valid in the context where nothing is found. But this is nowhere the case. In Dh.v.154 the housebuilder is found, and in Th.v.78 the suffering has disappeared. In neither of these cases can the search be called ‘in vain.’

COMMENT

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

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 gehaṃ na kāhasi
Sabbā te phāsukā bhaggā gahakūṭaṃ visaṅkhitaṃ
Visaṅkhāragataṃ cittaṃ taṇhānaṃ khayamajjhagā

COMMENT

Gehaṃ: ‘house [bodily form].’ Commentary: Puna gehan ti puna imasmiṃ saṃsāravaṭṭe attabhāvasaṅkhātaṃ mama gehaṃ na kāhasi. See IGPT sv Attabhāva.

COMMENT

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

☸ Kilesappahānanti rāgassa pahānaṃ dosassa pahānaṃ mohassa pahānaṃ (Vin.3.93).

COMMENT

Gahakūṭaṃ: ‘roof [uninsightfulness into reality].’ The commentary does not interpret this symbol. This verse corresponds to Th.v.184. See below. Therefore gahakūṭaṃ corresponds to thūṇirā. The commentary to Th.v.184 says thūṇirā=avijjā. Therefore gahakūṭaṃ=avijjā:

• All your rafters [spiritual defilements] are broken. Your central pole [uninsightfulness into reality] is split.
☸ Sabbā te phāsukā bhaggā thūṇirā ca vidālitā (Th.v.184).

COMMENT

Visaṅkhāragataṃ cittaṃ: ‘My mind is free of originated phenomenon.’ When the Buddha taught the successive ending of originated phenomena (anupubbasaṅkhārānaṃ nirodho), he concluded:

• For a bhikkhu whose āsavas are destroyed, attachment, hatred, and undiscernment of reality are ended.
☸ khīṇāsavassa bhikkhuno rāgo niruddho hoti doso niruddho hoti moho niruddho hoti (S.4.217).

Therefore visaṅkhāragataṃ cittaṃ means arahantship.

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 brahmacariyaṃ aladdhā yobbane dhanaṃ
Jiṇṇakoñcā va jhāyanti khīṇamacche va pallale

COMMENT

Jhāyanti: ‘mope.’ See IGPT sv Jhāyati.

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 brahmacariyaṃ aladdhā yobbane dhanaṃ
Senti cāpātikhīṇā va purāṇāni anutthunaṃ

COMMENT

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

COMMENT

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

COMMENT

Cāpātikhīṇā: ‘discharged arrows.’ Commentary: Cāpātikhīṇāvā ti cāpato atikhīṇā, cāpā vinimuttā ti attho. Cāpātikhīṇā therefore means ‘what is discharged from a bow,’ i.e. discharged arrows. Norman says ‘lie like [arrows] scattered from a bow,’ which does not collocate.

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 piyaṃ jaññā rakkheyya naṃ surakkhitaṃ
Tiṇṇaṃ aññataraṃ yāmaṃ paṭijaggeyya paṇḍito

COMMENT

Paṭijaggeyya: ‘would be wakeful in one of the three parts of the night.’ Bhikkhus are encouraged to purify their minds of obstructive states during the first watch of the night, and likewise after they arise in the last watch:

• In what way is a bhikkhu devoted to wakefulness? In this regard, during the day the bhikkhu while pacing back and forth and sitting, he purifies his mind of obstructive states. In the first watch of the night... After rising, in the last watch of the night, while pacing back and forth and sitting, he purifies his mind of obstructive states.
☸ Kathañca bhikkhave bhikkhu jāgariyaṃ anuyutto hoti: idha bhikkhave bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Rattiyā paṭhamaṃ yāmaṃ... Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti (S.4.177).

COMMENT

Rakkheyya naṃ surakkhitaṃ: ‘would carefully watch over oneself.’ See IGPT sv Rakkhati.

COMMENT

Attānañce piyaṃ jaññā: ‘If one knew [how] beloved oneself [was to oneself].’ By comparison:

• There is no one, great king, more beloved to me than myself.
☸ Natthi kho me mahārāja ko cañño attanā piyataro (S.1.75).

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 paṭhamaṃ patirūpe nivesaye
Athaññamanusāseyya na kilisseyya paṇḍito

COMMENT

Patirūpe: ‘in what is fitting [for one who has entered the life of asceticism].’ Parenthesis according to the first of Gotama’s verses:

• One should know what is for one’s own spiritual well-being, one should contemplate the words [of the Perfectly Enlightened One], and one should consider what would be fitting for one who has entered the life of asceticism.
☸ Vijāneyya sakaṃ atthaṃ avalokeyyātha pāvacanaṃ
Yañcettha assa patirūpaṃ sāmaññaṃ ajjhupagatassa (Th.v.587).

COMMENT

Atha: ‘Then, [having done so], one can instruct others [in those qualities].’ Commentary: Evaṃ patiṭṭhāpetvā athaññaṃ tehi guṇehi anusāseyya. For details of the qualities, see the rest of Gotama’s verses (Th.v.588-596). For example:

• Virtuous friendship, the undertaking of extensive training [in the higher virtue, the higher mental states, and the higher penetrative discernment], and attentiveness to teachers, this is fitting for an ascetic.
☸ Mittaṃ idha ca kalyāṇaṃ sikkhā vipulaṃ samādānaṃ
Sussūsā ca garūnaṃ etaṃ samaṇassa patirūpaṃ(Th.v.588).

COMMENT

Na kilisseyya: ‘would not become spiritually defiled [through the welcoming of praise, and the rejecting of criticism].’ Parenthesising on the basis of two quotes:

1) Commentary: Attānañhi tattha anivesetvā kevalaṃ parameva anusāsamāno parato nindaṃ labhitvā kilissati nāma tattha attānaṃ nivesetvā anusāsamāno parato pasaṃsaṃ labhati tasmā na kilissati nāma. Evaṃ karonto paṇḍito na kilisseyyā ti.

2) He welcomes the arisen praise and rejects the arisen criticism... As he is thus engaged in welcoming and rejecting, he is not freed from birth, old age, or death
☸ uppannaṃ pasaṃsaṃ anurujjhati nindāya paṭivirujjhati... So evaṃ anurodhavirodhasamāpanno na parimuccati jātiyā jarāya maraṇena (A.4.158).

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

COMMENT

Attānā: ‘oneself.’ Norman says of the text’s attānaṃ (‘do to himself’) that attānā (‘do himself’) ‘seems to make better sense.’

• The Perfect One is one who behaves in line with the way he speaks, and speaks in line with the way he behaves. Thus he is called the Perfect One.
☸ Yathāvādi bhikkhave tathāgato tathākārī. Yathākārī tathāgato tathāvādī. Iti yathāvādītatākārī yathākārī tathāvādī. Tasmā tathāgato ti vuccati (It.121-2; A.2.24).

COMMENT

Ce: ‘indeed.’ Norman says ‘In pāda a I translate ce as “if,” but it is possible that we should read ve for ce, since there is no reference to ce in the commentary.’

COMMENT

Attā: ‘the ego.’ See IGPT sv Attā.

COMMENT

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

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 nāthaṃ labhati dullabhaṃ

COMMENT

Nātho: ‘Saviour.’ Nonetheless, the Buddha is called the Saviour of the World (lokanātho, Sn.v.995, Th.v.921, Thī.v.307).

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 kataṃ pāpaṃ attajaṃ attasambhavaṃ
Abhimanthati dummedhaṃ vajiraṃ v’asmamayaṃ maṇiṃ

COMMENT

Pāpaṃ: ‘demerit.’ See IGPT sv Pāpaka.

COMMENT

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

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 accantadussīlyaṃ māluvā sālam iv’otataṃ
Karoti so tathattānaṃ yathā naṃ 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
Yaṃ ve hitañca sādhuñca taṃ ve paramadukkaraṃ

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 sāsanaṃ arahataṃ ariyānaṃ dhammajīvinaṃ
Paṭikkosati dummedho diṭṭhiṃ nissāya pāpikaṃ
Phalāni kaṭṭhakasseva attaghaññāya phallati

COMMENT

Phallati: ‘bears the fruit [of his gains, honour, and renown].’ Commentary: Phalaṃ ve kadaliṃ hanti phalaṃ veḷuṃ phalaṃ naḷaṃ; sakkāro kāpurisaṃ hanti gabbho assatariṃ yathā ti (A.2.73).

• Just as bamboo yields fruit to its own destruction and ruination, so Devadatta’s gains, honour, and renown arose to his own destruction and spiritual ruination.
☸ Seyyathāpi bhikkhave veḷu attavadhāya phalaṃ deti parābhavāya phalaṃ deti evameva kho bhikkhave attavadhāya devadattassa lābhasakkārasiloko udapādi. Parābhavāya devadattassa lābhasakkārasiloko udapādi (A.2.73).

COMMENT

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

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 kataṃ pāpaṃ attanā saṅkilissati
Attanā akataṃ pāpaṃ attanā va visujjhati
Suddhi asuddhi paccattaṃ nāñño aññaṃ visodhaye

COMMENT

Pāpaṃ: ‘demerit.’ See IGPT sv Pāpaka.

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

COMMENT

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

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].

Hīnaṃ dhammaṃ na seveyya pamādena na saṃvase
Micchādiṭṭhiṃ na seveyya na siyā lokavaḍḍhano

COMMENT

Hīnaṃ dhammaṃ na seveyya: ‘One should not pursue the low state [i.e. the pleasure and happiness that is linked to sensuous pleasure].’ Parenthesis in accordance with two quotes:

1) Commentary: Hīnaṃ dhamman ti pañcakāmaguṇaṃ dhammaṃ.

2) The pursuit of the pleasure and happiness that is linked to sensuous pleasure is low, vulgar, the way of the common man, ignoble, and unconducive to spiritual well-being. It is a state associated with pain, distress, vexation, and anguish. It is wrong practice.
☸ yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho micchāpaṭipadā (M.3.231).

COMMENT

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

COMMENT

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

COMMENT

Na siyā lokavaḍḍhano: ‘One should not foster the world [of phenomenon].’ The world [of phenomena] is defined in this quote as whatever is destined to decay, meaning the elements of sensation.

• World [of phenomena]’ is said, bhante. In reference to what was it said? Whatever is destined to decay is called ‘the world [of phenomena]’ in the [terminology of the] Noble One’s training system. And what is destined to decay? The visual sense is destined to decay....etc
☸ loko loko ti bhante vuccati kittāvatā nu kho bhante loko ti vuccatī ti. Yaṃ kho ānanda palokadhammaṃ ayaṃ vuccati ariyassa vinaye loko. Kiñca ānanda palokadhammaṃ? Cakkhuṃ kho ānanda palokadhammaṃ (S.4.53).

Fostering means grasping; not fostering means not grasping:

1) Whatever they grasp in the world [of phenomena], by that very thing Māra follows a man. Therefore, knowing this, the bhikkhu, being mindful, should not grasp anything in the whole world [of phenomena].
☸ Yaṃ yaṃ hi lokasmiṃ upādiyanti teneva māro anveti janatuṃ. Tasmā pajānaṃ na upādiyetha bhikkhu sato kiñcanaṃ sabbaloke (Sn.v.1103-4).

2) Grasping arises dependent on craving... This is the origination of the world [of phenomena].
☸ Taṇhāpaccayā upādānaṃ... Ayaṃ kho bhikkhave lokassa samudayo (S.2.73; S.4.87).

COMMENT

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

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 dhammaṃ sucaritaṃ care
Dhammacārī sukhaṃ seti asmiṃ loke paramhi ca

COMMENT

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

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.

Dhammaṃ care sucaritaṃ na naṃ duccaritaṃ care
Dhammacārī sukhaṃ seti asmiṃ 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 bubbuḷakaṃ passe yathā passe marīcikaṃ
Evaṃ lokaṃ avekkhantaṃ maccurājā na passati

COMMENT

Bubbuḷakaṃ... marīcikaṃ: ‘a [water] bubble... a mirage.’

• For what substantial reality could there be in a water bubble?... For what substantial reality could there be in a mirage?
kiṃ hi siyā bhikkhave udakabubbuḷe sāro?... kiṃ hi siyā bhikkhave marīcikāya sāro? (S.3.141).

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 passathimaṃ lokaṃ cittaṃ rājarathūpamaṃ
Yattha bālā visīdanti natthi saṅgo vijānataṃ

COMMENT

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

COMMENT

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

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 imaṃ lokaṃ pabhāseti abbhā mutto va candimā

COMMENT

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

COMMENT

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

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 pāpaṃ kataṃ kammaṃ kusalena pithīyati
So imaṃ lokaṃ pabhāseti abbhā mutto va candimā

COMMENT

Pāpaṃ kataṃ kammaṃ: ‘[previous] demeritorious conduct.’ The parenthesis stems from this quote:

• Previous demeritorious conduct whose karmic consequence has not yet ripened.
☸ pubbe pāpakammaṃ kataṃ avipakkavipākaṃ (A.2.196).

See IGPT sv Kamma.

COMMENT

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

• And what is spiritually wholesome?... Refraining from killing is spiritually wholesome
☸ katamañcāvuso kusalaṃ)?... pāṇātipātā veramaṇī kusalaṃ (M.1.47).

See IGPT sv Kusala.

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

COMMENT

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

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.

Haṃsādiccapathe yanti ākāse yanti iddhiyā
Nīyanti dhīrā lokamhā jetvā māraṃ savāhanaṃ

COMMENT

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

COMMENT

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

COMMENT

Nīyanti: ‘depart.’ Norman likewise regards this as from Niyyāti (‘to go out, get out, esp. of saṃsāra,’ PED), not Nīyati (‘to be led or guided, to go, to be moved,’ PED). Niyyanti dhīrā lokamhā occurs at S.5.6.

COMMENT

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

COMMENT

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

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.

Ekaṃ dhammaṃ atītassa musāvādissa jantuno
Vitiṇṇaparalokassa natthi pāpaṃ akāriyaṃ

COMMENT

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

COMMENT

Dhammaṃ: ‘principle.’ See IGPT sv Dhamma.

COMMENT

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

COMMENT

Natthi pāpaṃ akāriyaṃ: ‘there is nothing unvirtuous he could not do.’ Likewise:

• When one is not ashamed to tell a deliberate lie, there is nothing unvirtuous one could not do, I declare.
☸ Evameva kho rāhula yassa kassaci sampajānamusāvāde natthi lajjā nāhaṃ tassa kiñci pāpaṃ akaraṇīyanti vadāmi (M.1.415).

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 devalokaṃ vajanti bālā have nappasaṃsanti dānaṃ
Dhīro ca dānaṃ anumodamāno teneva so hoti sukhī parattha

COMMENT

Anumodamāno: ‘applauding.’ See IGPT sv Anumodati.

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 sotāpattiphalaṃ varaṃ

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 jitaṃ nāvajīyati jitaṃ yassa no yāti koci loke
Taṃ buddhamanantagocaraṃ apadaṃ kena padena nessatha

COMMENT

Verses 179-180 were spoken to Māgandiya when he invited the Buddha to marry his daughter, Māgandiyā, says the commentary, though they are not included in the account of the conversation in the Māgandiya Sutta (Sn.v.835-847) where the Buddha tells Māgandiya: ‘You cannot understand the simplest notion.’

COMMENT

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

• I have conquered [all] unvirtuous, [spiritually unwholesome] factors, therefore, Upaka, I am a Conqueror.
☸ Jitā me pāpakā dhammā tasmāhaṃ upakā jino ti (M.1.171).

COMMENT

Jitaṃ yassa: ‘whose conquered [spiritual defilements].’ Commentary: yassa jitaṃ kilesajātaṃ rāgādīsu.

COMMENT

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

COMMENT

Ananta: ‘without limit.’ For example:

• As regards the past, the Perfect One has knowledge of past lives. He can remember as far back as he wishes.
☸ Atītaṃ kho cunda addhānaṃ ārabbha tathāgatassa satānusāri ñāṇaṃ hoti. So yāvatakaṃ ākaṅkhati tāvatakaṃ anussarati (D.3.134).

COMMENT

Apadaṃ: ‘who is untraceable.’ Apadaṃ means ‘no path.’ No path implies no coming and going. No coming and going implies one’s stream of consciousness is not established anywhere:

• When one’s stream of consciousness is neither established nor [egoistically] matured, there is no inclination. When there is no inclination, there is no coming and going. When there is no coming and going, there is no passing away and being reborn.
☸ Tadappatiṭṭhite viññāṇe virūḷhe nati na hoti. Natiyā asati āgatigati na hoti. Āgatigatiyā asati cutūpapāto na hoti (S.2.67).

If one’s stream of consciousness is not established anywhere, it means one is untraceable:

• When the devas with Inda, Brahmā, and Pajāpati seek a bhikkhu who is liberated in mind, they do not find [anything of which they could say]: ‘The stream of consciousness of the Perfect One is attached to this. For what reason? The Perfect One is untraceable even in this lifetime, I declare.
☸ evaṃ vimuttacittaṃ kho bhikkhave bhikkhuṃ saindā devā sabrahmakā sapajāpatikā anvesaṃ nādhigacchanti idaṃ nissitaṃ tathāgatassa viññāṇan ti. Taṃ kissa hetu? Diṭṭhevāhaṃ bhikkhave dhamme tathāgataṃ ananuvejjoti vadāmi (M.1.140).

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
Taṃ buddhamanantagocaraṃ apadaṃ kena padena nessatha

COMMENT

Jālinī: ‘entangling.’ See IGPT sv Jāla.

COMMENT

Visattikā: ‘sticky.’ An adjective, as it is in the following quote, too: Taṇhaṃ vo bhikkhave desissāmi jāliniṃ saritaṃ visaṭaṃ visattikaṃ (A.2.212).

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 tesaṃ pihayanti sambuddhānaṃ satimataṃ

COMMENT

Jhāna: ‘meditation.’ See IGPT sv Jhāyati.

COMMENT

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

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 kicchaṃ maccānaṃ jīvitaṃ
Kicchaṃ saddhammasavanaṃ kiccho buddhānamuppādo

COMMENT

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

COMMENT

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

• It is hard to repeatedly see perfectly enlightened Buddhas.
☸ Dullabhaṃ dassanaṃ hoti sambuddhānaṃ abhiṇhaso (Sn.v.559; Th.v.829).

DOP (sv): Kiccha: ‘causing trouble or pain; attended with pain or labour; obtained with difficulty.’ These meanings hardly fit here. We say rare/rarely. Narada seems to agree:

• Rare is birth as a human being. Hard is the life of mortals. Hard is the hearing of the Sublime Truth. Rare is the appearance of the Buddhas (Narada, Dh.v.182).

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 akaraṇaṃ kusalassa upasampadā
Sacittapariyodapanaṃ etaṃ buddhānaṃ sāsanaṃ

COMMENT

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

COMMENT

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

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 paramaṃ tapo titikkhā nibbānaṃ paramaṃ vadanti buddhā
Na hi pabbajito parūpaghātī samaṇo hoti paraṃ viheṭhayanto

COMMENT

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

COMMENT

Paramaṃ: ‘the supreme [happiness].’ Although the commentary does not suggest this parenthesis, nonetheless nibbānaṃ paramaṃ sukhaṃ occurs in the Māgandiya Sutta, where the Buddha says:

• This verse was spoken by earlier arahants, Perfectly Enlightened Ones.
☸ Pubbakehesā māgandiya arahantehi sammāsambuddhehi gāthā bhāsitā (M.1.510).

COMMENT

Hi: ‘really... really.’ Translating twice.

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 saṃvaro
Mattaññutā ca bhattasmiṃ pantañca sayanāsanaṃ
Adhicitte ca āyogo etaṃ buddhānaṃ sāsanaṃ

COMMENT

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

COMMENT

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

• Abide restrained [in conduct] within the constraints of the rules of discipline
☸ pātimokkhasaṃvarasaṃvutā viharāhi (M.3.2).

COMMENT

Pantañca sayanāsanaṃ: ‘[associating with] a distant abode [which is secluded and free of noise].’ Parenthesis from this quote:

• Associate with virtuous friends; and associate with a distant abode which is secluded and free of noise. Be moderate in the use of food.
☸ Mitte bhajassu kalyāṇe pantañca sayanāsanaṃ
Vivittaṃ appanigghosaṃ mattaññū hohi bhojane (Sn.v.338).

The idea of associating with a distant abode as if with a friend, is seen also in the Pacalāyana Sutta, where the Buddha says:

• I do not praise association with householders and ascetics.
☸ Sagahaṭṭhapabbajitehi kho ahaṃ moggallāna saṃsaggaṃ na vaṇṇayāmi.

... But dwellings that are quiet, undisturbed by voices, with a quiet atmosphere, remote from people, suitable for solitary retreat, I praise the association with such dwellings.
☸ Yāni ca kho tāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhaseyyakāni paṭisallānasāruppāni tathārūpehi senāsanehi saṃsaggaṃ vaṇṇayāmī ti (A.4.87-8).

COMMENT

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

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 ratiṃ so nādhigacchati
Taṇhakkhayarato hoti sammāsambuddhasāvako

COMMENT

Appassādā dukkhā kāmā: ‘sensuous pleasures offer little enjoyment, and are [full of] suffering [and vexation].’ The prose form is this:

• Sensuous pleasures offer little enjoyment, and are full of suffering and vexation
☸ appassādā kāmā bahudukkhā bahūpāyāsā (M.1.91).

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.

Bahuṃ ve saraṇaṃ yanti pabbatāni vanāni ca
Ārāmarukkhacetyāni manussā bhayatajjitā

Netaṃ kho saraṇaṃ khemaṃ netaṃ saraṇamuttamaṃ
Netaṃ saraṇamāgamma sabbadukkhā pamuccati

COMMENT

Pabbatāni vanāni ca ārāmarukkhacetyāni: ‘[sacred] mountains, forests, monasteries, trees, and shrines.’ Commentary: Pabbatānī ti tattha tattha isigilivepullavebhārādike pabbate ca mahāvanagosiṅgasālavanādīni vanāni ca veḷuvanajīvakambavanādayo ārāme ca udenacetiyagotamacetiyādīni rukkhacetyāni.

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 saraṇaṃ gato
Cattāri ariyasaccāni sammappaññāya passati

Dukkhaṃ dukkhasamuppādaṃ dukkhassa ca atikkamaṃ
Ariyaṃ c’aṭṭhaṅgikaṃ maggaṃ dukkhūpasamagāminaṃ

Etaṃ kho saraṇaṃ khemaṃ etaṃ saraṇamuttamaṃ
Etaṃ saraṇamāgamma sabbadukkhā pamuccati

COMMENT

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

• One perceives according to reality with perfect penetrative discernment: ‘This is brought about.’
☸ Bhūtamidan ti bhante yathābhūtaṃ sammappaññāya passati (S.2.48).

See IGPT sv Passati.

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 taṃ kulaṃ 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 samaggānaṃ tapo sukho

COMMENT

Sukho... sukhā: ‘blessed.’ Commentary:

1) Tattha buddhānamuppādo ti yasmā buddhā uppajjamānā mahājanaṃ rāgakantārādīhi tārenti tasmā buddhānaṃ uppādo sukho uttamo.

2) Yasmā saddhammadesanaṃ āgamma jātiādidhammā sattā jātiādīhi muccanti tasmā saddhammadesanā sukhā.

3) Sāmaggī ti samacittatā, sāpi sukhā eva.

4) Samaggānaṃ pana ekacittānaṃ yasmā buddhavacanaṃ vā uggaṇhituṃ dhutaṅgāni vā pariharituṃ samaṇadhammaṃ vā kātuṃ sakkā tasmā samaggānaṃ tapo sukho ti vuttaṃ.

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 puññaṃ saṅkhātuṃ imettamapi kenaci

COMMENT

Tiṇṇa: ‘overcome.’ See IGPT sv Tarati.

COMMENT

Papañca: ‘entrenched perception.’ See IGPT sv Papañca. The meaning of papañceti (‘to perceptually entrench’) can be concisely illustrated like this:

• What one thinks about, one perceptually entrenches.
☸ Yaṃ vitakketi taṃ papañceti (M.1.111).

COMMENT

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

COMMENT

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

COMMENT

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

15: Sukhavaggo

Verse 197

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

Susukhaṃ vata jīvāma verinesu averino
Verinesu manussesu viharāma averino

COMMENT

Verses 197-199 were spoken after the Buddha prevented war between the Sākyans and Koliyans, who were competing for the use of the Rohini River during a drought.

COMMENT

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

Verse 198

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

Susukhaṃ vata jīvāma āturesu anāturā
Āturesu manussesu viharāma anāturā

COMMENT

Āturesu anāturā: ‘spiritually unailing amidst the spiritually ailing.’ When Nakulapitā complained of being old, aged, ailing in body, often unwell, the Buddha told him to reflect: ‘Though I am ailing in body, my mind will be unailing’ (āturakāyassa me sato cittaṃ anāturaṃ bhavissatī ti). Sāriputta explained that ‘ailing in mind’ (cittaṃ anāturaṃ) means considering that the five aggregates are endowed with personal qualities, and being absorbed in the views: ‘I am the five aggregates, the five aggregates are mine’ (S.3.3). Commentary: kilesāturesu manussesu nikkilesatāya anāturā.

Verse 199

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

Susukhaṃ vata jīvāma ussukesu anussukā
Ussukesu manussesu viharāma anussukā

COMMENT

Anussukā: ‘free of avidity.’ This means arahantship: Khīṇāsavā arahanto te lokasmiṃ anussukā ti (S.1.15).

Verse 200

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

Susukhaṃ vata jīvāma yesaṃ no natthi kiñcanaṃ
Pītibhakkhā bhavissāma devā ābhassarā yathā

COMMENT

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

COMMENT

Natthi kiñcanaṃ: ‘there is [nowhere] anything at all.’ See IGPT sv Ākiñcañña, which includes these quotes:

1) The state of awareness of nonexistence can be known, where one perceives that there is [nowhere] anything at all
☸ natthi kiñcī ti ākiñcaññāyatanaṃ neyyan ti (M.1.293).

2) For one who has mastered craving, for one who knows and sees [the nature of reality], there is [nowhere] anything at all.
☸ Paṭividdhā taṇhā jānato passato natthi kiñcanaṃ ti (Ud.80).

By comparison, the Buddha told Venerable Upasīva:

• Being intent upon the perception of nonexistence, being mindful, with the help of the reflection ‘It does not exist,’ cross the flood [of suffering].
☸ Ākiñcaññaṃ pekkhamāno satimā natthī ti nissāya tarassu oghaṃ (Sn.v.1070).

Verse 201

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

Jayaṃ veraṃ pasavati dukkhaṃ seti parājito
Upasanto sukhaṃ seti hitvā jayaparājayaṃ

COMMENT

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

COMMENT

Veraṃ: ‘unfriendliness.’ See IGPT sv Vera.

COMMENT

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

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 santiparaṃ sukhaṃ

COMMENT

Rāga: ‘lust.’ See IGPT sv Rāga. Compare:

• I am burning with lust for sensuous pleasure, my mind is burning. Please tell me how to extinguish it, out of tender concern, O Gotama clansman.
☸ Kāmarāgena ḍayhāmi cittaṃ me pariḍayhati
Sādhu nibbāpanaṃ brūhi anukampāya gotamāti (S.1.188).

COMMENT

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

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
Etaṃ ñatvā yathābhūtaṃ nibbānaṃ paramaṃ sukhaṃ

COMMENT

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

COMMENT

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

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 santuṭṭhiparamaṃ dhanaṃ
Vissāsaparamā ñātī nibbānaṃ paramaṃ sukhaṃ

COMMENT

Ārogyaparamā: ‘[Spiritual] health is the greatest of gains.’ This verse stems from a conversation with Māgandiya, in which the Buddha said:

• Māgandiya, you do not have noble vision by which you might know [spiritual] health and see the Untroubled.
☸ Taṃ hi te māgandiya ariyaṃ cakkhuṃ natthi yena tvaṃ ariyena cakkhunā ārogyaṃ jāneyyāsi nibbānaṃ passeyyāsī ti (M.1.510).

Therefore the verse does not concern physical health, but spiritual health, which could be called mental health:

1) There are these two illnesses. Which two? Illness of the body, and illness of the mind.
☸ Dveme bhikkhave rogā. Katame dve? Kāyiko ca rogo. Cetasiko ca rogo (A.2.143).

2) Those beings are hard to find in the world who can claim to be free of mental illness even for a moment except those whose āsavas are destroyed.
☸ Te bhikkhave sattā dullabhā lokasmiṃ ye cetasikena rogena muhuttampi ārogyaṃ paṭijānanti aññatra khīṇāsavehi (A.2.143).

3) Though I am ailing in body, my mind will be unailing.
☸ āturakāyassa me sato cittaṃ anāturaṃ bhavissatī ti (S.3.3).

COMMENT

Santuṭṭhiparamaṃ dhanaṃ: ‘Contentment [with what is paltry and easily gotten] is the greatest wealth.’ As a ‘factor of asceticism’ santuṭṭha occurs in the phrase ‘content with what is paltry and easily gotten’ (appāni ca sulabhāni, A.2.27). See IGPT sv Santusita. It does not mean ‘contentment with what one has got.’

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.

Pavivekarasaṃ pitvā rasaṃ upasamassa ca
Niddaro hoti nippāpo dhammapītirasaṃ pivaṃ

COMMENT

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

COMMENT

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

COMMENT

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

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 dassanamariyānaṃ sannivāso sadā sukho
Adassanena bālānaṃ 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 dīghamaddhānaṃ socati
Dukkho bālehi saṃvāso amitteneva sabbadā
Dhīro ca sukhasaṃvāso ñātīnaṃ 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 dhorayhasīlaṃ vatavantamariyaṃ
Taṃ tādisaṃ sappurisaṃ sumedhaṃ bhajetha nakkhattapathaṃ va candimā

COMMENT

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

• One who is [perfect in noble] observances and practices.
☸ vatavantaṃ sīlavantaṃ (Sn.v.624).

We take vatavantaṃ sīlavantaṃ as sīlabbatasampannaṃ.

• He who is perfect in [noble] observances and practices...
☸ Yo sīlabbatasampanno (A.1.168).

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

COMMENT

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

COMMENT

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

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 well-being.

Ayoge yuñjamattānaṃ yogasmiñca ayojayaṃ
Atthaṃ hitvā piyaggāhī pihetatthānuyoginaṃ

COMMENT

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

• What should be done is shunned. What should be avoided is done. Of those who are frivolous and negligently applied [to the practice] their perceptually obscuring states increase.
☸ Yaṃ hi kiccaṃ tadapaviddhaṃ akiccaṃ pana kayirati
Unnaḷānaṃ pamattānaṃ tesaṃ vaḍḍhanti āsavā (Th.v.635; Dh.v.292).

COMMENT

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

• These thoughts are conducive to spiritual well-being.
☸ ete bhikkhave vitakkā atthasaṃhitā (S.5.417-8).

COMMENT

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

• In this regard, in seeing a visible object via the visual sense, a bhikkhu does not grasp its aspects and features. Since, by abiding with the faculty of sight unrestrained [from grasping, through mindfulness], greed, dejection, and unvirtuous, spiritually unwholesome factors would pursue him.
☸ cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānuvyañjanaggāhī yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ (S.4.176).

COMMENT

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

COMMENT

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

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 kudācanaṃ
Piyānaṃ adassanaṃ dukkhaṃ appiyānañca dassanaṃ

COMMENT

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

COMMENT

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

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 piyaṃ na kayirātha piyāpāyo hi pāpako
Ganthā tesaṃ na vijjanti yesaṃ natthi piyāppiyaṃ

COMMENT

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

• One finds nowhere anyone more beloved to oneself than oneself.
☸ Nevajjhagā piyataramattanā kvaci (S.1.75).

COMMENT

Pāpako: ‘wretched.’ See IGPT sv Pāpaka.

COMMENT

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

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 bhayaṃ
Piyato vippamuttassa natthi soko kuto bhayaṃ

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 bhayaṃ
Pemato vippamuttassa natthi soko kuto bhayaṃ

COMMENT

Pemato: ‘love.’ See IGPT sv Pema.

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 bhayaṃ
Ratiyā vippamuttassa natthi soko kuto bhayaṃ

COMMENT

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

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 bhayaṃ
Kāmato vippamuttassa natthi soko kuto bhayaṃ

COMMENT

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

• The sensuous yearning of a man is his thoughts bound up with attachment.
Saṅkapparāgo purisassa kāmo (A.3.411).

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 bhayaṃ
Taṇhāya vippamuttassa natthi soko kuto bhayaṃ

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.

Sīladassanasampannaṃ dhammaṭṭhaṃ saccavedinaṃ
Attano kamma kubbānaṃ taṃ jano kurute piyaṃ

COMMENT

Sampannaṃ: ‘perfect.’ See IGPT sv Sampanna.

COMMENT

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

COMMENT

Saccavedinaṃ: ‘who has understood the [four noble] truths.’ Commentary: catunnaṃ saccānaṃ

COMMENT

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

• Three trainings: training in the higher virtue, the higher mental states, and the higher penetrative discernment.
☸ Tisso sikkhā adhisīlasikkhā adhicittasikkhā adhipaññāsikkhā (D.3.219).

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 uddhaṃsoto ti vuccati

COMMENT

Chandajāto: ‘eager.’ See IGPT sv Chanda.

COMMENT

Manasā ca phuṭhā siyā: ‘should suffuse [one’s body] with the [pure and clean] mind [of fourth jhāna].’ The five factors of right inward collectedness to be developed are: suffusion with rapture, suffusion with physical pleasure, suffusion with mind, suffusion with light, and the object of meditation: Pañcaṅgiko sammāsamādhi; pītipharaṇatā sukhapharaṇatā cetopharaṇatā ālokapharaṇatā paccavekkhaṇanimittaṃ (D.3.277-8). If suffusion with rapture and physical pleasure corresponds to the first three jhānas, then suffusion with mind corresponds to fourth jhāna, in which a bhikkhu sits, permeating his body with a pure and clean mind (imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti. Nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti (D.1.75-76).

COMMENT

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

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 [long-separated] beloved one on his return [from afar].

Cirappavāsiṃ purisaṃ dūrato sotthimāgataṃ
Ñātimittā suhajjā ca abhinandanti āgataṃ

Tatheva katapuññampi asmā lokā paraṃ gataṃ
Puññāni paṭigaṇhanti piyaṃ ñātīva āgataṃ

COMMENT

Abhinandanti: ‘applaud.’ See IGPT sv Abhinandati.

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

Kodhaṃ jahe vippajaheyya mānaṃ saṃyojanaṃ sabbamatikkameyya
Taṃ nāmarūpasmiṃ asajjamānaṃ akiñcanaṃ nānupatanti dukkhā

COMMENT

Saṃyojanaṃ: ‘ties to individual existence.’ See IGPT sv Saṃyojana. Commentary: kāmarāgasaṃyojanādikaṃ dasavidhampi sabbasaṃyojanaṃ atikkameyya.

COMMENT

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

COMMENT

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

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 uppatitaṃ kodhaṃ rathaṃ bhantaṃ va dhāraye
Tamahaṃ sārathiṃ 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 kodhaṃ asādhuṃ sādhunā jine
Jine kadariyaṃ dānena saccena alikavādinaṃ

COMMENT

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

COMMENT

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

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.

Saccaṃ bhaṇe na kujjheyya dajjā appasmimpi yācito
Etehi tīhi ṭhānehi gacche devānaṃ 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.

Ahiṃsakā ye munayo niccaṃ kāyena saṃvutā
Te yanti accutaṃ ṭhānaṃ yattha gantvā na socare

COMMENT

Kāyena saṃvutā: ‘restrained in conduct of body, [speech, and mind].’ Commentary: Kāyenā ti desanāmattamevetaṃ tīhipi dvārehi susaṃvutā ti attho.

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 jāgaramānānaṃ ahorattānusikkhinaṃ
Nibbānaṃ adhimuttānaṃ atthaṃ gacchanti āsavā

COMMENT

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

COMMENT

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

COMMENT

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

COMMENT

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

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.

Porāṇametaṃ atula netaṃ ajjatanamiva
Nindanti tuṇhimāsīnaṃ nindanti bahubhāṇinaṃ
Mitabhāṇimpi nindanti natthi loke anindito

COMMENT

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

COMMENT

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

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
Ekantaṃ nindito poso ekantaṃ vā pasaṃsito

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.

Yaṃ ce viññū pasaṃsanti anuvicca suve suve
Acchiddavuttiṃ medhāviṃ paññāsīlasamāhitaṃ

Nekkhaṃ jambonadasseva ko taṃ ninditumarahati
Devāpi naṃ pasaṃsanti brahmunāpi pasaṃsito

COMMENT

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

COMMENT

Samāhito: ‘well-established.’ See IGPT sv Samāhita.

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.

Kāyapakopaṃ rakkheyya kāyena saṃvuto siyā
Kāyaduccaritaṃ hitvā kāyena sucaritaṃ care

COMMENT

Kāyapakopaṃ: ‘bodily misconduct.’ The four reasons for saying ‘bodily misconduct’ not ‘bodily anger’:

1) The verses were spoken to bhikkhus creating a disturbance by wearing wooden shoes.

2) The commentary supports it: Tattha kāyappakopan ti tividhaṃ kāyaduccaritaṃ rakkheyya. This means pāṇātipātaṃ, adinnādānā, kāmesu micchācāraṃ, M.1.291).

3) The verse links kāyapakopaṃ and kāyaduccaritaṃ.

4) Rakkhati is linked in other suttas to kāyena duccaritaṃ:

• Those who misconduct themselves by way of body, speech, and mind do not [spiritually] protect themselves.
☸ ye hi keci kāyena duccaritaṃ caranti vācāya duccaritaṃ caranti manasā duccaritaṃ caranti tesaṃ arakkhito attā (S.1.73).

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.

Vacīpakopaṃ rakkheyya vācāya saṃvuto siyā
Vacīduccaritaṃ hitvā vācāya sucaritaṃ 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.

Manopakopaṃ rakkheyya manasā saṃvuto siyā
Manoduccaritaṃ hitvā manasā sucaritaṃ 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 saṃvutā dhīrā atho vācāya saṃvutā
Manasā saṃvutā dhīrā te ve suparisaṃvutā

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

COMMENT

Verses 235-238 were for a man of little merit, brought to the Buddha by his concerned sons.

COMMENT

Yamapurisā: ‘Yama’s men.’ Commentary: Yamapurisā ti yamadūtā vuccanti. ‘Yama’s men’ likely means the wardens of hell (nirayapālā). A very bad sign. See Devadūta Sutta, MN 130.

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 khippaṃ vāyama paṇḍito bhava
Niddhantamalo anaṅgaṇo dibbaṃ ariyabhūmim ehisi

COMMENT

Dīpa: ‘an Island.’ Compare:

1) Make a Good Island for yourself, for certainly there is no other shelter to be found for you.
☸ So karohi sudīpamattano tvaṃ na hi tāṇaṃ tava vijjateva aññaṃ (Th.v.412).

2) ‘This Island, supreme, free of the perception of existence, free of grasping, I call it the Untroubled, the destruction of old age and death.
☸ Akiñcanaṃ anādānaṃ etaṃ dīpaṃ anaparaṃ
Nibbānaṃ iti naṃ brūmi jarāmaccuparikkhayaṃ (Sn.v.1094).

COMMENT

Niddhantamalo: ‘With spiritual stains removed.’ Tīṇimāni bhikkhave malāni. Katamāni tīṇi? Rāgo malaṃ. Doso malaṃ. Moho malaṃ (S.5.57).

COMMENT

Dibbaṃ ariyabhūmim: ‘[the Pure Abodes], the heavenly realm of the Noble Ones.’ Commentary: pañcavidhaṃ suddhāvāsabhūmiṃ.

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

COMMENT

Vayo: ‘the [three] periods of your life.’ Commentary: tvañcasi dāni tayo vaye atikkamitvā maraṇamukhe ṭhitoti attho.

COMMENT

Yamassa: ‘death.’ Commentary: maraṇamukhaṃ.

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 khippaṃ vāyama paṇḍito bhava
Niddhantamalo anaṅgaṇo na punaṃ jātijaraṃ 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 thokaṃ thokaṃ khaṇe khaṇe
Kammāro rajatasseva niddhame malamattano

COMMENT

Khaṇe khaṇe: ‘whenever there is an opportunity.’ Commentary: Khaṇe khaṇe ti okāse okāse kusalaṃ karonto.

COMMENT

Malamattano: ‘his [three] spiritual stains.’ See comment on verse 236.

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 malaṃ samuṭṭhitaṃ taduṭṭhāya tameva khādati
Evaṃ atidhonacārinaṃ sakakammāni nayanti duggatiṃ

COMMENT

Atidhonacārinaṃ: ‘one who uses the four requisites without proper reflectiveness.’ Commentary: Atidhonacārinan ti dhonā vuccati cattāro paccaye idamatthaṃ ete ti paccavekkhitvā paribhuñjanapaññā taṃ atikkamitvā caranto atidhonacārī nāma. For example:

• Properly reflecting, he uses the abode simply to ward off cold and heat, and to ward off the touch of horseflies, mosquitoes, wind, sun, and snakes;
☸ Paṭisaṅkhā yoniso senāsanaṃ paṭisevati yāvadeva sītassa paṭighātāya uṇhassa paṭighātāya ḍaṃsamakasavātātapasiriṃsapasamphassānaṃ paṭighātāya (M.1.10).

• It was not for the sake of robe material that I went forth from the household life into the ascetic life, nor almsfood, nor abodes, nor honour and renown.
☸ na kho panā'haṃ cīvarahetu... piṇḍapātahetu... senāsanahetu... itibhavābhavahetu agārasmā anagāriyaṃ pabbajito (A.1.147).

COMMENT

Sakakammāni nayanti duggatiṃ: ‘his own deeds lead him to the plane of misery.’ In other words, people are led to the plane of misery according to their deeds, whether or not they use requisites reflectively.

Verse 241

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

Asajjhāyamalā mantā anuṭṭhānamalā gharā
Malaṃ vaṇṇassa kosajjaṃ pamādo rakkhato malaṃ

COMMENT

[One who memorises]... [one who keeps]... [one who maintains their bodily]: Norman says, ‘The commentary is explaining that anuṭṭhāna on the part of the inhabitant of a house leads to the destruction of the house, and can therefore be regarded as a defect of the house (ghara). Sanskrit grha, however, is attested in the meaning ‘the inhabitants of a house, family,' and I do not doubt that that is the sense intended here.’ Norman’s view is confirmed by the ‘guard’ of pāda d, and the ‘woman’ and ‘benefactor’ of the following verse 242.

COMMENT

Anuṭṭhāna: ‘Non-maintainance.’ Commentary: Yasmā pana gharāvāsaṃ vasantassa uṭṭhāyuṭṭhāya jiṇṇapaṭisaṅkharaṇādīni akarontassa gharaṃ nāma vinassati tasmā anuṭṭhānamalā gharā ti.

COMMENT

Kosajjaṃ: ‘neglect... bodily beauty.’ Commentary: Yasmā gihissa vā pabbajitassa vā kosajjavasena sarīrapaṭijagganaṃ vā parikkhārapaṭijagganaṃ vā akarontassa kāyo dubbaṇṇo hoti, tasmā malaṃ vaṇṇassa kosajjan ti vuttaṃ.

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 duccaritaṃ maccheraṃ dadato malaṃ
Malā ve pāpakā dhammā asmiṃ loke paramhi ca

COMMENT

Duccaritaṃ: ‘adultery.’ Commentary: Tattha duccaritanti aticāro. Aticāriniñhi itthiṃ sāmikopi gehā nīharati. PED: Aticārin (adj. n.) [from aticarati] transgressing, sinning, esp. as aticārinī, an adulteress.

COMMENT

Pāpakā dhammā: ‘unvirtuous, [spiritually unwholesome] factors.’ Taking pāpakā dhammā as standing for pāpakā akusalā dhammā. Commentary: Pāpakā dhammā ti akusaladhammā.

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 malataraṃ avijjā paramaṃ malaṃ
Etaṃ malaṃ pahatvāna nimmalā hotha bhikkhavo

COMMENT

Nimmalā: ‘free of [the three] spiritual stains.’

1) Commentary (ThA.2.146): Tato eva rāgamalādīnaṃ abhāvena nimmalattā nimmalo.

2) Mala Sutta: Tīṇimāni bhikkhave malāni. Katamāni tīṇi? Rāgo malaṃ. Doso malaṃ. Moho malaṃ (S.5.57).

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.

Sujīvaṃ ahirikena kākasūrena dhaṃsinā
Pakkhandinā pagabbhena saṅkiliṭṭhena jīvitaṃ

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 dujjīvaṃ niccaṃ sucigavesinā
Alīnenāppagabbhena suddhājīvena passatā

COMMENT

Passatā: ‘who sees [the nature of reality].’ See IGPT sv Passati.

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 adinnaṃ ādiyati paradārañca gacchati

Surāmerayapānañca yo naro anuyuñjati
Idhevameso lokasmiṃ mūlaṃ khaṇati attano

Evaṃ bho purisa jānāhi pāpadhammā asaṃyatā
Mā taṃ lobho adhammo ca ciraṃ dukkhāya randhayuṃ

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 yathāsaddhaṃ yathāpasādanaṃ jano
Tattha yo maṅku bhavati paresaṃ pānabhojane
Na so divā vā rattiṃ vā samādhiṃ adhigacchati

Yassa cetaṃ samucchinnaṃ mūlaghaccaṃ samūhataṃ
Sa ve divā vā rattiṃ vā samādhiṃ adhigacchati

COMMENT

Dadāti: ‘give [poor or excellent offerings].’ Commentary: lūkhapaṇītādīsu yaṃkiñci dento jano yathāsaddhaṃ attano saddhānurūpameva deti.

COMMENT

Samādhiṃ: ‘inward collectedness.’ See IGPT sv Samādhi.

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 mohasamaṃ jālaṃ natthi taṇhāsamā nadī

COMMENT

Rāga: ‘lust.’ See comment to verse 202.

COMMENT

Moha: ‘undiscernment of reality.’ See IGPT sv Moha.

COMMENT

Jālaṃ: ‘entanglement.’ See IGPT sv Jāla.

COMMENT

Taṇhā: ‘[the streams of thought imbued with] craving.’ See comment to verse 339.

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.

Sudassaṃ vajjamaññesaṃ attano pana duddasaṃ
Paresaṃ hi so vajjāni opunāti yathā bhusaṃ
Attano pana chādeti kaliṃ va kitavā saṭho

COMMENT

Hi: ‘because.’ Translating hi as ‘because’ explains why one’s own faults are hard to see. In hiding them from others, one hides them also from oneself.

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 niccaṃ ujjhānasaññino
Āsavā tassa vaḍḍhanti ārā so āsavakkhayā

COMMENT

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

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 padaṃ natthi samaṇo natthi bāhire
Papañcābhiratā pajā nippapañcā tathāgatā

COMMENT

Samaṇo natthi: ‘no ascetics [of the four types].’

☸ Yasmiṃ kho subhadda dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati samaṇo pi na upalabbhati dutiyo pi tattha samaṇo na upalabbhati tatiyo pi tattha samaṇo na upalabbhati catuttho pi tattha samaṇo na upalabbhati (D.2.151).

COMMENT

Bāhire: ‘outside this [training system].’ Commentary: mama sāsanato bahiddhā. See IGPT sv Sāsana.

COMMENT

Papañca: ‘entrenched perception.’ See IGPT sv Papañca.

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 padaṃ natthi samaṇo natthi bāhire
Saṅkhārā sassatā natthi natthi buddhānamiñjitaṃ

COMMENT

Iñjitaṃ: ‘spiritual instability.’ For example:

• The notion “I am” is a matter of spiritual instability.
☸ asmī ti bhikkhave iñjitametaṃ (S.4.203).

See IGPT sv Ejā.

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 yenatthaṃ sahasā naye
Yo ca atthaṃ anatthañca ubho niccheyya paṇḍito

Asāhasena dhammena samena nayati pare
Dhammassa gutto medhāvī dhammaṭṭho ti pavuccati

COMMENT

Atthaṃ: ‘matter.’ See IGPT sv Attha.

COMMENT

Atthaṃ anatthañca: ‘truth and falsehood.’ Commentary: Atthaṃ anatthañcāti bhūtañca abhūtañca kāraṇaṃ.

COMMENT

Gutto: ‘guarded.’ See IGPT sv Gutta.

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

COMMENT

Khemī: ‘One who has reached safety from [the danger of] bondage [to individual existence].’ Khemī means yogakkhemī. See IGPT sv Yogakkhema.

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 dhammaṃ kāyena passati
Sa ve dhammadharo hoti yo dhammaṃ nappamajjati

COMMENT

This is the Buddha’s praise of Ekudāniya, whose epithet (‘one who knows a single udāna’) came from hearing the Buddha’s solemn reflection (udāna) in praise of Sāriputta (Ud.43; Th.v.68). This was the only verse he ever learnt and he never tired of reciting it.

COMMENT

Dhamma... dhammaṃ... dhammaṃ: ‘the teaching... the nature of reality... the practice.’ See IGPT sv Dhamma.

COMMENT

Kāyena: ‘with his very being.’

1) PED (sv Kāya II): ‘Best to be grouped here is an application of kāya in the sense of the self as experiencing a great joy; the whole being, the “inner sense,” or heart.’

2) DOP (sv Kāya) calls this ‘the experiencer mentally’: ‘The body is (i) the experiencer of sensation and feeling, either (a) generally (physically and/or mentally); or (b) specifically, as one of the organs of sense or perception (ii) the performer of action.’

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 palitaṃ 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 ahiṃsā saṃyamo damo
Sa ve vantamalo dhīro thero iti pavuccati

COMMENT

Vantamalo: ‘abandoned [the three] spiritual stains.’ Tīṇimāni bhikkhave malāni. Katamāni tīṇi? Rāgo malaṃ. Doso malaṃ. Moho malaṃ (S.5.57).

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 cetaṃ samucchinnaṃ mūlaghaccaṃ samūhataṃ
Sa vantadoso medhāvī sādhurūpo ti vuccati

COMMENT

Vantadosa: ‘free of spiritual flaws.’ See IGPT sv Dosa.

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 alikaṃ bhaṇaṃ
Icchālobhasamāpanno samaṇo kiṃ bhavissati

COMMENT

Abbato: ‘one with ignoble practices.’ The arahant’s sīlabbata is ‘noble;’ so he is subbata, meaning ‘one with noble practices.’ Abbato is the opposite. See IGPT sv Sīlabbata.

COMMENT

Sampanna: ‘full of.’ See IGPT sv Sampanna.

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 aṇuṃthūlāni sabbaso
Samitattā hi pāpānaṃ samaṇo ti pavuccati

COMMENT

Sameti: ‘removes.’ Commentary: vūpasameti.

COMMENT

Pāpāni: ‘unvirtuous, [spiritually unwholesome] factors.’ Reading this as pāpakā akusalā dhammā, as in verses 261, 386, 388, 407.

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
Vissaṃ dhammaṃ 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

COMMENT

Saṅkhāya: ‘with reflectiveness.’ See IGPT sv Saṅkhā.

COMMENT

Puññañca pāpañca bāhetvā: ‘spurned [the accumulating of] merit and demerit.’ The arahant does not undertake karmically consequential deeds:

• What do you think, bhikkhus: can a bhikkhu whose āsavas are destroyed (khīṇāsavo bhikkhu) undertake a karmically consequential deed that is meritorious, demeritorious, or karmically neutral? No, bhante.
☸ puññābhisaṅkhāraṃ vā abhisaṅkhareyya apuññābhisaṅkhāraṃ vā abhisaṅkhareyya āneñjābhisaṅkhāraṃ vā abhisaṅkhareyyā ti (S.2.83).

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 tulaṃ va paggayha varamādāya paṇḍito

Pāpāni parivajjeti sa muni tena so muni
Yo munāti ubho loke muni tena pavuccati

COMMENT

Mūḷharūpo: ‘undiscerning of reality.’ See IGPT sv Moha.

COMMENT

Pāpāni: ‘unvirtuous, [spiritually unwholesome] factors.’ See comment on verse 265.

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 hiṃsati
Ahiṃsā sabbapāṇānaṃ 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 nekkhammasukhaṃ aputhujjanasevitaṃ
Bhikkhu vissāsamāpādi appatto āsavakkhayaṃ

COMMENT

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

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 saccānaṃ caturo padā
Virāgo seṭṭho dhammānaṃ dipadānañca cakkhumā

COMMENT

Caturo padā: ‘the four words.’ Namely: dukkhaṃ samudayaṃ nirodhaṃ maggaṃ (D.1.110). Commentary: dukkhaṃ ariyasaccantiādayo caturo padā seṭṭhā nāma.

COMMENT

Virāgo: ‘the passing away [of originated phenomena].’ See IGPT sv Virāga.

• Of phenomena either originated or unoriginated, the passing away [of originated phenomena] is reckoned as best of them, in other words the quelling of exuberance, the elimination of thirst, the uprooting of clinging, the curtailment of the round of rebirth, the destruction of craving, the passing away [of originated phenomena], the ending [of originated phenomena], the Untroubled.
☸ Yāvatā bhikkhave dhammā saṅkhatā vā asaṅkhatā vā virāgo tesaṃ dhammānaṃ aggamakkhāyati yadidaṃ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhakkhayo virāgo nirodho nibbānaṃ (A.2.34).

COMMENT

Dipadānañca: ‘of two-footed beings.’ Commentary: sabbesaṃ devamanussādibhedānaṃ dvipadānaṃ.

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
Etaṃ hi tumhe paṭipajjatha mārassetaṃ pamohanaṃ

COMMENT

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

COMMENT

Paṭipajjatha: ‘Apply yourself.’ See IGPT sv Paṭipadā.

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].

Etaṃ hi tumhe paṭipannā dukkhassantaṃ karissatha
Akkhāto vo mayā maggo aññāya sallasanthanaṃ

COMMENT

Aññāya: ‘having realised.’ See IGPT sv Ājānāti.

COMMENT

Santhanaṃ: ‘destruction.’ PED derives santhana incorrectly, says Norman.

COMMENT

Salla: ‘the arrow [of craving].’

• Craving has been called the arrow by the Ascetic.
☸ taṇhā kho sallaṃ samaṇena vuttaṃ (M.2.259).

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 kiccaṃ ātappaṃ akkhātāro tathāgatā
Paṭipannā pamokkhanti jhāyino mārabandhanā

COMMENT

Ātappaṃ: ‘vigorous endeavour [to practise the teaching].’ See IGPT sv Ātāpin.

COMMENT

Paṭipannā: ‘who apply themselves [to the eightfold path].’ Paṭipanna can be parenthesised ‘one who applies himself [to the eightfold path]. See IGPT sv Paṭipadā.

COMMENT

Mārabandhanā: ‘Māra’s bond [that binds one to renewed states of individual existence].’ See comment to verse 37.

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

COMMENT

Saṅkhārā: ‘originated phenomena.’ See IGPT sv Saṅkhāra.

COMMENT

Aniccā: ‘unlasting.’ See IGPT sv Anicca.

COMMENT

Paññāya: ‘with penetrative discernment.’ See IGPT sv Pajānāti.

COMMENT

Passati: ‘sees [according to reality].’ See IGPT sv Passati.

COMMENT

Nibbindati: ‘disillusioned.’ See IGPT sv Nibbidā.

COMMENT

Dukkhe: ‘suffering.’ Commentary: atha imasmiṃ khandhapariharaṇadukkhe nibbindati.

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

COMMENT

Dukkhā: ‘intrinsically unsatisfactory.’ This is the dukkha in relation to anicca, i.e. tilakkhaṇa dukkha. See IGPT sv Dukkha.

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

COMMENT

Anattā: ‘void of personal qualities.’ See IGPT sv Attā.

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 ālasiyaṃ upeto
Saṃsannasaṅkappamano kusīto paññāya maggaṃ alaso na vindati

COMMENT

Ālasiyaṃ upeto: ‘full of sloth,’ i.e. ‘come to slothfulness.’

COMMENT

Saṃsannasaṅkappamano: ‘mentally sluggish.’ Saṅkappa can mean mind or thought. Compare paduṭṭhamanasaṅkappo (M.3.49). See IGPT sv Saṅkappa.

COMMENT

Paññāya: ‘with penetrative discernment.’ Instrumental, as in verse 277.

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 susaṃvuto kāyena ca akusalaṃ na kayirā
Ete tayo kammapathe visodhaye ārādhaye maggaṃ isippaveditaṃ

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
Etaṃ dvedhāpathaṃ ñatvā bhavāya vibhavāya ca
Tathattānaṃ niveseyya yathā bhūri pavaḍḍhati

COMMENT

Yogā: ‘from effort [in proper contemplation].’ Commentary: Tattha yogā ti aṭṭhatiṃsāya ārammaṇesu yoniso manasikārā.

COMMENT

Bhūri: ‘penetrative discernment.’ Commentary: Bhūrī ti pathavīsamāya vitthatāya paññāyetaṃ nāmaṃ. Compare: Cattārome bhikkhave dhammā paññāvuddhiyā saṃvattantī. Katame cattāro? Sappurisasaṃsevo saddhammasavaṇaṃ yoniso manasikāro dhammānudhammapaṭipatti (A.2.245).

COMMENT

Bhavāya vibhavāya: ‘the development and cessation [of wisdom].’ See IGPT sv Bhava.

Verse 283

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

Vanaṃ chindatha mā rukkhaṃ vanato jāyati bhayaṃ
Chetvā vanañca vanathañca nibbanā hotha bhikkhavo

COMMENT

Vanaṃ... vanañca vanathañca: ‘craving... all forms of craving.’ See IGPT sv Vanatha.

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

COMMENT

Paṭibaddhamano: ‘emotionally bound.’ Compare:

• Being emotionally bound [to others]
☸ paṭibaddhacitto (Sn.v.37).

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 kumudaṃ sāradikaṃ va pāṇinā
Santimaggameva brūhaya nibbānaṃ sugatena desitaṃ

COMMENT

Sinehamattano: ‘love for yourself.’ Consider:

1) Therefore hold nothing beloved.
☸ Tasmā piyaṃ na kayirātha (Dh.v.21).

2) One finds nowhere anyone more beloved to oneself than oneself.
☸ Nevajjhagā piyataramattanā kvaci (S.1.75).

COMMENT

Santimaggameva brūhaya: ‘Develop the Path to Peace... [leading to] the Untroubled.’ Commentary: Santimaggan ti nibbānagāmiṃ aṭṭhaṅgikaṃ maggaṃ.

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 vassaṃ vasissāmi idha hemantagimhisu
Iti bālo vicinteti antarāyaṃ na bujjhati

COMMENT

Antarāyaṃ: ‘the [mortal] danger [of his life].’ Commentary: Antarāyan ti asukasmiṃ nāma kāle vā dese vā vaye vā marissāmī ti attano jīvitantarāyaṃ na bujjhatī ti.

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].

Taṃ puttapasusammattaṃ vyāsattamanasaṃ naraṃ
Suttaṃ gāmaṃ mahogho va maccu ādāya gacchati

COMMENT

Vyāsattamanasaṃ: ‘whose mind is attached [to gold coins, bullion, and all kinds of possessions].’ Commentary: Vyāsattamanasan ti hiraññasuvaṇṇādīsu vā pattacīvarādīsu vā kiñcideva labhitvā tato uttaritaraṃ patthanatāya āsattamānasaṃ vā cakkhuviññeyyādīsu ārammaṇesu vuttappakāresu vā parikkhāresu yaṃ yaṃ laddhaṃ hoti tattha tattheva lagganatāya byāsattamānasaṃ vā.

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

Etamatthavasaṃ ñatvā paṇḍito sīlasaṃvuto
Nibbānagamanaṃ maggaṃ khippameva visodhaye

COMMENT

Atthavasaṃ: ‘good reason.’ See IGPT sv Attha.

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 vipulaṃ sukhaṃ
Caje mattāsukhaṃ dhīro sampassaṃ vipulaṃ sukhaṃ

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
Verasaṃsaggasaṃsaṭṭho verā so na parimuccati

COMMENT

Saṃsaggasaṃsaṭṭho: ‘in embroiling himself.’ See IGPT sv Saṃsagga.

COMMENT

Verā: ‘unfriendliness.’ See IGPT sv Vera.

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.

Yaṃ hi kiccaṃ tadapaviddhaṃ akiccaṃ pana kayirati
Unnaḷānaṃ pamattānaṃ tesaṃ vaḍḍhanti āsavā

COMMENT

Unnaḷānaṃ: ‘frivolous.’ See IGPT sv Unnaḷā.

COMMENT

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

COMMENT

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

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 niccaṃ kāyagatā sati
Akiccaṃ te na sevanti kicce sātaccakārino
Satānaṃ sampajānānaṃ atthaṃ 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.

Mātaraṃ pitaraṃ hantvā rājāno dve ca khattiye
Raṭṭhaṃ sānucaraṃ hantvā anīgho yāti brāhmaṇo

COMMENT

Mātaraṃ: ‘his mother [craving].’ Commentary: taṇhā mātā nāma.

COMMENT

Pitaraṃ: ‘his father [self-centredness].’ Commentary: asmimāno pitā nāma. See IGPT sv Māna.

COMMENT

Rājāno dve ca khattiye: ‘two khattiya kings [eternalist and annihilationist views].’ Commentary: dve sassatucchedadiṭṭhiyo dve khattiyarājāno nāma. The eternalist view (sassatadiṭṭhi) is the view that ‘I am or will be everlasting’ (bhavissāmi nicco). The annihilationist view (ucchedadiṭṭhi ) is the view ‘I will be not’ (na bhavissāmi, S.3.99).

COMMENT

Raṭṭhaṃ: ‘a kingdom [the twelve bases of sensation].’ Commentary: Dvādasāyatanāni vitthataṭṭhena raṭṭhadisattā raṭṭhaṃ nāma.

COMMENT

Sānucaraṃ: ‘together with its agents [spiritually fettering delight and attachment].’ Commentary: Āyasādhako āyuttakapuriso viya tannissito nandirāgo anucaro nāma. See IGPT sv Nandi and Rāga.

COMMENT

Anīgho: ‘rid of spiritual defilement.’ See IGPT sv Anīgha.

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.

Mātaraṃ pitaraṃ hantvā rājāno dve ca sotthiye
Veyyagghapañcamaṃ hantvā anīgho yāti brāhmaṇo

COMMENT

Veyyagghapañcamaṃ: ‘a tiger [the five hindrances] as fifth.’ Commentary: taṃ pañcamaṃ assāti nīvaraṇapañcakaṃ veyagghapañcamaṃ nāma.

• For those bhikkhus who are arahants... the five hindrances have been abandoned, so they are chopped down at the root, completely and irreversibly destroyed, never to arise again in future.
☸ Ye ca te kho āvuso mahānāma bhikkhū arahanto... tesaṃ pañca nīvaraṇā pahīnā ucchinnamūlā tālāvatthukatā anabhāvakatā āyatiṃ anuppādadhammā (S.5.327).

Verse 296

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

Suppabuddhaṃ pabujjhanti sadā gotamasāvakā
Yesaṃ divā ca ratto ca niccaṃ buddhagatā sati

COMMENT

Buddhagatā sati: ‘mindful of the [qualities of the] Buddha.’ Commentary: Buddhagatā satī ti yesaṃ itipi so bhagavā tiādippabhede buddhaguṇe ārabbha uppajjamānā sati niccakālaṃ atthi.

Verse 297

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

Suppabuddhaṃ pabujjhanti sadā gotamasāvakā
Yesaṃ divā ca ratto ca niccaṃ dhammagatā sati

COMMENT

Dhammagatā sati: ‘mindful of the [qualities of the] teaching.’ Commentary: Dhammagatā satī ti svākhāto bhagavatā dhammo tiādippabhede dhammaguṇe ārabbha uppajjamānā sati.

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.

Suppabuddhaṃ pabujjhanti sadā gotamasāvakā
Yesaṃ divā ca ratto ca niccaṃ saṅghagatā sati

COMMENT

Saṅghagatā sati: ‘mindful of the [qualities of the] community of disciples.’ Commentary: Saṅghagatā satī ti suppaṭipanno bhagavato sāvakasaṅgho tiādippabhede saṅghaguṇe ārabbha uppajjamānā sati.

Verse 299

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

Suppabuddhaṃ pabujjhanti sadā gotamasāvakā
Yesaṃ divā ca ratto ca niccaṃ kāyagatā sati

COMMENT

Kāyagatā sati: ‘mindful of the body.’ Commentary: Kāyagatā satī ti dvattiṃsākāravasena vā navasivathikāvasena vā catudhātuvavatthānavasena vā ajjhattanīlakasiṇādirūpajjhānavasena vā uppajjamānā sati.

Verse 300

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

Suppabuddhaṃ pabujjhanti sadā gotamasāvakā
Yesaṃ divā ca ratto ca ahiṃsāya rato mano

COMMENT

Ahiṃsāya rato: ‘take delight in harmlessness.’ Commentary: Ahiṃsāya rato ti so karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī ti.

Verse 301

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

Suppabuddhaṃ pabujjhanti sadā gotamasāvakā
Yesaṃ divā ca ratto ca bhāvanāya rato mano

COMMENT

Bhāvanāya rato: ‘take delight in spiritual development.’ Commentary: Bhāvanāyā ti mettābhāvanāya [etc].

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.

Duppabbajjaṃ durabhiramaṃ durāvāsā gharā dukkhā
Dukkho asamānasaṃvāso dukkhānupatitaddhagū
Tasmā na c’addhagū siyā na ca dukkhānupatito siyā

COMMENT

Durāvāsā gharā dukkhā: ‘The household life is difficult and unpleasant.’ Compare:

• The household life is busy; there is much to do.
Bahukiccā gharāvāsā bahukaraṇīyā (Vin.3.11).

COMMENT

Addhagū: ‘one who travels [the round of rebirth].’ Commentary: Dukkhānupatitaddhagū ti ye vaṭṭasaṅkhātaṃ addhānaṃ paṭipannattā addhagū te dukkhe anupatitāva.

COMMENT

Ca... ca: means two actions occur simultaneously (Norman’s comment on verse 235).

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
Yaṃ yaṃ padesaṃ bhajati tattha tattheva pūjito

COMMENT

Saddho: ‘One with faith [in the perfection of the Perfect One’s enlightenment].’ See IGPT sv Saddha.

COMMENT

Yaso: ‘prestige.’ See IGPT sv Yasa.

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 rattiṃ 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.

Ekāsanaṃ ekaseyyaṃ eko caramatandito
Eko damayamattānaṃ vanante ramito siyā

COMMENT

Caram: ‘living.’ See IGPT sv Eko care khaggavisāṇakappo.

COMMENT

Atandito: ‘tirelessly applied [to the practice].’ See IGPT sv Atandita.

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

COMMENT

Non-Buddhist ascetics asked the young and beautiful Sundari to make it appear she was having an affair with the Buddha. After a few days they killed her and accused the bhikkhus of trying to cover up the Buddha’s misconduct. When the bhikkhus then faced angry public criticism, the Buddha told them to respond by reciting this verse 306. This led to the king investigating the matter and punishing the offenders.

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 asaṃyatā
Pāpā pāpehi kammehi nirayaṃ te upapajjare

COMMENT

Pāpadhammā... pāpā: ‘of an unvirtuous moral nature... odious.’ See IGPT sv Pāpaka.

COMMENT

Asaṃyatā: ‘unrestrained [in conduct].’ Commentary: kāyādisaṃyamarahitā.

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 raṭṭhapiṇḍaṃ asaṃyato

COMMENT

This verse originally concerned bhikkhus who attracted lavish support during a famine by falsely claiming to have attained supernormal attainments (Vin.3.90).

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
Apuññalābhaṃ na nikāmaseyyaṃ nindaṃ tatiyaṃ nirayaṃ catutthaṃ

Apuññalābho ca gati ca pāpikā bhītassa bhītāya rati ca thokikā
Rājā ca daṇḍaṃ garukaṃ paṇeti tasmā naro paradāraṃ na seve

COMMENT

These verses were a warning to Anāthapiṇḍika’s good looking nephew, Khema, who was repeatedly committing adultery.

COMMENT

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

COMMENT

Nindaṃ: ‘criticism.’ See IGPT sv Nindā.

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
Sāmaññaṃ dupparāmaṭṭhaṃ 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.

Yaṃ kiñci sithilaṃ kammaṃ saṅkiliṭṭhañca yaṃ vataṃ
Saṅkassaraṃ brahmacariyaṃ na taṃ hoti mahapphalaṃ

COMMENT

Yaṃ kiñci sithilaṃ kammaṃ: ‘Whatever [spiritually wholesome] practice is slackly [undertaken].’ Commentary to Th.1.277: Yaṃ kiñci sithilaṃ kamman ti oliyitvā karaṇena sithilagāhaṃ katvā sāthalibhāvena kataṃ yaṃ kiñci kusalakammaṃ.

COMMENT

Saṅkiliṭṭhañca yaṃ vataṃ: ‘whatever [noble] practice is defiled.’ The terms ‘noble’ or ‘Noble One’s discipline’ are constantly associated with exalted types of observances and practices. See IGPT sv Sīlabbata.

• He who is perfect in [noble] observances and practices, resolutely applied [to the practice], and inwardly collected, with a mind that is mastered, concentrated, and well-collected...
☸ Yo sīlabbatasampanno pahitatto samāhito
Cittaṃ yassa vasībhūtaṃ ekaggaṃ susamāhitaṃ (A.1.168).

COMMENT

Saṅkassaraṃ: ‘odiously.’ Saṅkassara is ‘doubtful; wicked,’ says PED. The suttas link it to asuci and na sataṃ:

• And the Venerable MahāMoggallāna saw that person sitting in the midst of the assembly of bhikkhus―unvirtuous, of an unvirtuous moral nature, of foul and odious behaviour, secretive in conduct, no ascetic though pretending to be one, not celibate though pretending to be so, spiritually rotten, full of defilement, and morally decayed.
☸ Addasā kho āyasmā mahāmoggallāno taṃ puggalaṃ dussīlaṃ pāpadhammaṃ asucisaṅkassarasamācāraṃ paṭicchannakammantaṃ assamaṇaṃ samaṇapaṭiññaṃ abrahmacāriṃ brahmacārīpaṭiññaṃ antopūtiṃ avassutaṃ kasambujātaṃ majjhe bhikkhusaṅghassa nisinnaṃ (Ud.52).

• The naked ascetic who is a speaker of falsehood, even if he is a teacher of a crowd of disciples, is one of odious behaviour. He bears no resemblance to good people.
☸ Naggo musāvādī gaṇassa satthā
Saṅkassarācāro na sataṃ sarikkhoti (S.1.66).

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 kayirāthenaṃ daḷhameva parakkame
Sithilo hi paribbājo bhiyyo ākirate rajaṃ

COMMENT

Kayirañce kayirāthenaṃ: ‘If there is something to be done one should do it.’ By comparison: katakiccā, one who has done what needed to be done, Thī.v.336.

COMMENT

Daḷhameva: ‘resolutely indeed.’ Norman recommends daḷhameva over daḷhamenaṃ.

COMMENT

Parakkame: ‘One should apply oneself [to the practice].’ This follows our parenthesis of the noun. See IGPT sv Parakkama.

COMMENT

Paribbājo: ‘the ascetic.’ This stands for paribbājaka not paribbajjā, says Norman. See IGPT sv Paribbajati. For example:

• He who abuses the Buddha or his disciple, whether an ascetic or a householder, one should know him as a wretch.
☸ Yo buddhaṃ paribhāsati atha vā tassa sāvakaṃ
Paribbājaṃ gahaṭṭhaṃ vā taṃ jaññā vasalo iti (Sn.v.134).

COMMENT

Sithilo: ‘slackly applied [to spiritually wholesome practices].’ Parenthesis explained under verse 312.

COMMENT

Rajaṃ: ‘dust [i.e. spiritual defilements].’ Commentary: rāgarajādiṃ.

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.

Akataṃ dukkataṃ seyyo pacchā tappati dukkataṃ
Katañca sukataṃ seyyo yaṃ 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.

Nagaraṃ yathā paccantaṃ guttaṃ santarabāhiraṃ
Evaṃ gopetha attānaṃ khaṇo vo mā upaccagā
Khaṇātītā hi socanti nirayamhi samappitā

COMMENT

Khaṇo: ‘the [rare] opportunity [to live the religious life].’ Parenthesising brahmacariyavāsāya for the following reasons:

1) Commentary to Th.v.1004: Khaṇo vo mā upaccagā ti aṭṭhahi akkhaṇehi vivajjito ayaṃ navamo khaṇo mā tumhe atikkamī ti attho.

2) Aṭṭha akkhaṇā asamayā brahmacariyavāsāya. Ekova bhikkhave khaṇo ca samayo ca brahmacariyavāsāya (A.4.227).

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 duggatiṃ

COMMENT

The Nigaṇṭhas were conscience-stricken about eating dust because they thought it contained a life-principle (jīvitindriya), which on the microscopic level it may do. For them, eating dust would be demeritorious regardless of intention, whereas the Buddha said:

• Intentional effort is karmically consequential conduct, I declare.
☸ Cetanāhaṃ bhikkhave kammaṃ vadāmi (A.3.415).

Nigaṇṭhas would reply that bhikkhus strain their drinking water, so what is the difference? Well, drinking unstrained drinking water with no intention to kill is not an offence against the precept on killing, but it is nonetheless uncompassionate. By comparison, Dhaniya’s mud hut was ordered to be demolished because the Buddha considered it unmerciful to the small creatures that live in mud to build a hut purely of mud:

• This worthless man must have absolutely no sympathy, tender concern, or compassion for living beings.
☸ Na hi nāma bhikkhave tassa moghapurisassa pāṇesu anuddayā anukampā avihesā bhavissati (Vin.3.42).

But the rule he established was against building huts purely of mud. It was made a dukkaṭa offence to do so, not a pācittiya offence one would have expected if it was intentional killing. And building huts partly of mud is no offence at all.

The fact is that human life inevitably involves the unintentional killing of beings. Even strainers do not prevent killing water-borne creatures, and neither do cloth covers placed over the almsbowl. Filtering water is done out of compassion. But misguided views about unintentional killing are the basis for demeritorious fretting. Hence the Buddha has said:

1) He should desist from fretting.
☸ virame kukkuccā (Sn.v.925).

2) Restlessness and anxiety are a defilement of the mind, he abandons them.
☸ uddhaccakukkuccaṃ cittassa upakkileso ti iti viditvā uddhaccakukkuccaṃ cittassa upakkileso pahīṇo hoti. (A.2.67).

COMMENT

Micchādiṭṭhi: ‘wrong views [of reality].’ See IGPT sv Diṭṭhi.

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 duggatiṃ

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 duggatiṃ

COMMENT

The commentary’s explanation is this: it says verses 318-319 concerns the children of non-Buddhist families who were told by their parents not to associate with bhikkhus. But when the Buddha invited them into the monastery to take drinking water, they ended up as stream-enterers, and later on, so did their families. Therefore, saluting bhikkhus, though innocent, would be originally seen by them as a wrongdoing. Not saluting would be considered innocent. Then as stream-enterers they would properly understand innocence and wrongdoing. But this interpretation is strained. We suggest that the verse is intended as a continuation of the preceding verses, where innocence links with eating dusty almsfood, and wrongdoing links with going naked.

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 sugatiṃ

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.

Ahaṃ nāgo va saṅgāme cāpāto patitaṃ saraṃ
Ativākyaṃ titikkhissaṃ dussīlo hi bahujjano

COMMENT

Ānanda begged the Buddha to leave Kosambi because of the abuse he was receiving at Māgandiyā’s instigation. The Buddha replied that he might end up getting abused in the next town, too, and recited this verse.

COMMENT

Titikkhissaṃ: ‘must I endure.’ ‘Obedience to a law of nature, and also habit (innate or acquired), may be expressed by the future: all living beings (must/will) die,’ (Warder p.55). Then pāda d gives the reason, and hi means ‘for’ not ‘indeed.’

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.

Dantaṃ nayanti samitiṃ dantaṃ rājābhirūhati
Danto seṭṭho manussesu yotivākyaṃ 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 varaṃ

COMMENT

Vara: ‘excellent [as vehicles].’ See verse 323.

Verse 323

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

Na hi etehi yānehi gaccheyya agataṃ disaṃ
Yathāttanā sudantena danto dantena gacchati

COMMENT

Agataṃ disaṃ: ‘Unvisited Quarter [i.e. nibbāna].’ Commentary: nibbānadisaṃ.

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 kabalaṃ na bhuñjati sumarati nāgavanassa kuñjaro

COMMENT

Baddho: ‘being held captive.’ See IGPT sv Baddha.

COMMENT

Sumarati nāgavanassa: ‘He is remembering [his blind mother in] the elephant forest.’ This verse is an elaboration of the Mahāsāḷa Sutta (S.1.175) which relates the story of four sons who neglected their father. After the sons mended their ways, they visited the Buddha who related to them the Mātuposaka Jātaka (see BDPPN), saying that in a former life he, the Buddha, was the elephant Dhanapālaka. After being treacherously captured he refused to eat because of his concern for his blind mother, who was left to fend for herself in the forest. When the king realised the situation he released Dhanapālaka amid the applause of his people. The moral is that even animals feel concern for their parents, therefore humans have no excuse.

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 punappunaṃ gabbhamupeti mando

COMMENT

Upeti: ‘ends up.’ See IGPT sv Upeti.

COMMENT

‘The [Dhammapada] compiler presumably thought that this [Nāga]vagga was the most suitable [chapter] for the inclusion of a verse about a large animal,’ jokes Norman. The verse was delivered to King Pasenadi who, nodding in front of the Buddha, had tried to excuse his drowsiness and inattentiveness by blaming it on a heavy meal.

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.

Idaṃ pure cittamacari cārikaṃ yenicchakaṃ yatthakāmaṃ yathāsukhaṃ
Tadajjahaṃ niggahessāmi yoniso hatthippabhinnaṃ viya aṅkusaggaho

COMMENT

Yoniso: ‘properly.’ See IGPT sv Yoniso.

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 uddharathattānaṃ paṅke sanno va kuñjaro

COMMENT

When one of Pasenadi’s elderly elephants was foundering in mud, the trainer beat the battle-drum. The elephant’s spirits rose and he quickly freed himself.

COMMENT

Appamādaratā hotha: ‘Take delight in diligence [in the practice].’ See IGPT sv Appamatta.

COMMENT

Sacittamanurakkhatha: ‘Supervise your mind [with mindfulness].’ See IGPT sv Rakkhati.

COMMENT

Duggā: ‘the difficult road [of spiritual defilement].’ Commentary: kilesaduggato.

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 nipakaṃ sahāyaṃ saddhiṃ caraṃ sādhuvihāriṃ dhīraṃ
Abhibhuyya sabbāni parissayāni careyya tenattamano satimā

COMMENT

Nipakaṃ: ‘mindful.’ See IGPT sv Nipaka.

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 nipakaṃ sahāyaṃ saddhiṃ caraṃ sādhuvihāriṃ dhīraṃ
Rājā va raṭṭhaṃ vijitaṃ pahāya eko care mātaṅgaraññe va nāgo

COMMENT

Mātaṅgaraññe va nāgo: ‘a Mātaṅga elephant in the forest.’ Commentary to M.3.154: Mātaṅgaraññe va nāgo ti mātaṅgo araññe nāgova. Mātaṅgo ti hatthi vuccati. Nāgo ti mahantādhivacanametaṃ.

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

COMMENT

Caritaṃ... care: ‘Living the religious life... One should live the religious life.’ See IGPT sv Eko care khaggavisāṇakappo. Commentary: Ekassāti pabbajitassa.

COMMENT

Appossukko: ‘One should abide at ease.’ Abiding at ease usually means having no desire to teach. If there are only fools to teach, this may be the best course.

• His mind inclined to living at ease, not to explaining the teaching
☸ appossukkatāya cittaṃ namati no dhammadesanāya (S.1.137).

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
Puññaṃ sukhaṃ jīvitasaṅkhayamhi sabbassa dukkhassa sukhaṃ pahānaṃ

COMMENT

Sahāyā: ‘[good-hearted] friends.’ Mittā suhadā are contrasted with amitto mittapatirūpako in the Sigālaka Sutta (D.3.186-7)

COMMENT

Itarītarena: ‘what is paltry and easily gotten.’ See IGPT sv Santusita.

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

COMMENT

‘Reverence.’ Commentary: Matteyyatāti mātari sammā paṭipatti... Brahmaññatāti bāhitapāpesu buddhapaccekabuddhasāvakesu sammā paṭipattiyeva.

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.

Sukhaṃ yāva jarā sīlaṃ sukhā saddhā patiṭṭhitā
Sukho paññāya paṭilābho pāpānaṃ akaraṇaṃ sukhaṃ

COMMENT

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

COMMENT

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

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 hurāhuraṃ phalamicchaṃ va vanasmiṃ vānaro

COMMENT

Māluvā viya: ‘like a māluvā creeper [stretched through the woods].’ We parenthesise from the expression māluvāva vitatāvane (Sn.v.272) because the simile is meant to illustrate extent of growth, not speed of growth.

COMMENT

Pamattacārino: ‘negligently practises [the teaching].’ See IGPT sv Appamatta.

COMMENT

Uplavati hurāhuraṃ: ‘chases about here and there.’ This is because taṇhā leads to search:

1) Because of craving, search.
taṇhaṃ paṭicca pariyesanā (A.4.401).

2) When craving is chopped down at the root, what should one go about seeking?
☸ Taṇhāya mūlato chetvā kissa pariyesanaṃ care ti (Ud.79).

Verse 335

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

Yaṃ esā sahati jammī taṇhā loke visattikā
Sokā tassa pavaḍḍhanti abhivaṭṭhaṃ va bīraṇaṃ

COMMENT

Visattikā: ‘sticky.’ An adjective, as it is in the following quote, too: Taṇhaṃ vo bhikkhave desissāmi jāliniṃ saritaṃ visaṭaṃ visattikaṃ (A.2.212).

Verse 336

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

Yo cetaṃ sahati jammiṃ taṇhaṃ loke duraccayaṃ
Sokā tamhā papatanti udabindu va pokkharā

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.

Taṃ vo vadāmi bhaddaṃ vo yāvantettha samāgatā
Taṇhāya mūlaṃ khaṇatha usīrattho va bīraṇaṃ
Mā vo naḷaṃ va soto va māro bhañji punappunaṃ

COMMENT

Taṇhāya mūlaṃ: ‘the root of craving.’ Craving arises from seeing things wrongly, which is therefore its origin, as follows:

• Whatever ascetics and Brahmanists at present regard that in the world which is agreeable and pleasing as lasting, as essentially substantial, as endowed with personal qualities, as unailing, as free of danger: they nurture craving.
☸ Yepi hi keci bhikkhave etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti te taṇhaṃ vaḍḍhenti (S.2.109).

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 dukkhamidaṃ punappunaṃ

COMMENT

Anupaddave: ‘undestroyed.’ See IGPT sv Upadduta.

COMMENT

Idaṃ: ‘this [wretched].’ See comment on verse 44.

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 chattiṃsati sotā manāpassavanā bhusā
Vāhā vahanti duddiṭṭhiṃ saṅkappā rāganissitā

COMMENT

Chattiṃsati sotā: ‘the 36 streams [of thought bound up with attachment].’ In this verse we see the linkage of:

1) streams (sotā)

2) thoughts bound up with attachment (saṅkappā rāganissitā).

The number 36 corresponds to the 36 thoughts imbued with craving listed in the Taṇhājālinī Sutta (A.2.212). The commentary agrees: taṇhāsotā. The Taṇhājālinī Sutta lists these thoughts in two groups of eighteen, inward and outward, as follows:

• These are the eighteen thoughts imbued with craving connected with what is inward
☸ Imāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya.

1) When there is the notion “I am,” then the following thoughts arise:
☸ asmī ti bhikkhave sati

2) I am here
☸ itthasmī ti hoti

18) I will be otherwise
☸ aññathā bhavissan ti hoti

These are the eighteen thoughts imbued with craving connected with what is outward.
☸ Imāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.

When there is the notion “Because of this, I am” (19), then the following thoughts arise:
☸ Iminā asmī ti bhikkhave sati

20) Because of this, I am here
☸ iminā itthasmī ti hoti

36) Because of this, I will be otherwise
☸ iminā aññathā bhavissan ti hoti (A.2.212-3).

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 lataṃ jātaṃ mūlaṃ paññāya chindatha

COMMENT

Latā: ‘creeper [of craving].’ Commentary: taṇhālataṃ.

COMMENT

Taṃ: ‘that [wretched].’ See comment on verse 44.

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

COMMENT

Saritāni: ‘fleeting.’ PED (sv Sarita): ‘gone, set into motion.’

COMMENT

Sinehitāni: ‘lustful.’ PED (sv Sinehita): ‘lustful, covetous.’

COMMENT

Ye: ‘Whoever.’ Norman says ye ‘seems preferable since there is nothing to identify those referred to as te.’

COMMENT

Te: ‘those [wretched].’ See comment on verse 44.

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
Saṃyojanasaṅgasattakā dukkhamupenti punappunaṃ cirāya

COMMENT

Tasiṇāya: ‘craving.’ Commentary: taṇhāya.

COMMENT

Purakkhatā: ‘led on by.’ See IGPT sv Purakkhata.

COMMENT

Bādhito: ‘hunted.’ PED (sv): ‘oppressed, pressed hard, harassed.’

COMMENT

Saṃyojana: ‘ties to individual existence.’ See IGPT sv Saṃyojana.

COMMENT

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

COMMENT

Upenti: ‘end up with.’ See IGPT sv Upeti.

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 tasiṇaṃ vinodaye bhikkhu ākaṅkhaṃ virāgamattano

COMMENT

Virāga: ‘non-attachment [to originated phenomena].’ See IGPT sv Virāga.

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
Taṃ puggalametha passatha mutto bandhanameva dhāvati

COMMENT

Nibbanatho: ‘[Wanting to be] free of craving.’ The verse without parenthesis says a man free of craving, and who would therefore have been an arahant, later returned to lay life. We resolve the puzzle with parenthesis, in accordance with the aspirations of the bhikkhus Ekavihāriya and Tāḷapuṭa:

• When will I dwell alone in that huge and delightful wood, unaccompanied [by craving] having done what needed to be done, free of perceptually obscuring states?
☸ Ekākiyo adutiyo ramaṇīye mahāvane
Kadāhaṃ viharissāmi katakicco anāsavo (Ekavihāriya, Th.v.541).

• When indeed will I dwell alone in mountain caves unaccompanied [by craving], seeing all states of individual existence [according to reality] as unlasting? This [dream] of mine, when, oh when, will it [come true]?
☸ Kadā nuhaṃ pabbatakandarāsu ekākiyo adutiyo vihassaṃ
Aniccato sabbabhavaṃ vipassaṃ taṃ me idaṃ taṃ nu kadā bhavissati (Tāḷapuṭa, Th.v.1091).

COMMENT

Nibbanatho... vanamutto: ‘[wanting to be] free of craving.. [Wanting to be] free of craving.’ See IGPT sv Vanatha.

COMMENT

Adhimutto: ‘intent upon.’ See IGPT sv Adhimuccati.

COMMENT

Mutto bandhanameva: ‘freed [from the bonds of lay life].’ Bandhana needs parenthesising here. See IGPT sv Bandhana. Commentary: gharāvāsabandhanato mutto.

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 taṃ daḷhaṃ bandhanamāhu dhīrā yadāyasaṃ dārujaṃ babbajañca
Sārattarattā maṇikuṇḍalesu puttesu dāresu ca yā apekkhā

Etaṃ daḷhaṃ bandhanamāhu dhīrā ohārinaṃ sithilaṃ duppamuñcaṃ
Etampi chetvāna paribbajanti anapekkhino kāmasukhaṃ pahāya

COMMENT

Bandhana: ‘bond.’ See IGPT sv Bandhana.

COMMENT

Babbaja: ‘rope.’ Commentary: yañca pabbajatiṇehi vā aññehi vā vākādīhi rajjuṃ katvā kataṃ rajjubandhanaṃ.

COMMENT

Ohārinaṃ: ‘They drag one down [to the plane of sub-human existence].’ Commentary: Ohārinan ti ākaḍḍhitvā catūsu apāyesu pātanato avaharati heṭṭhā haratī ti ohārinaṃ.

COMMENT

Sithilaṃ duppamuñcaṃ: ‘It is difficult for those who are slackly applied [to the practice] to shake them off.’ Norman says, ‘Translators have had problems with sithilaṃ as an epithet of the fetter, and have had to devise alternative meanings to the usual one to make it fit the context.’ He says the problem ‘can be overcome by assuming sithilaṃ is a compound with ṃ metri causa.’ The word sithilaṃ occurs also in verse 312: Whatever [spiritually wholesome] practice is slackly [undertaken] (yaṃ kiñci sithilaṃ kammaṃ, Dh.v.312).

COMMENT

Paribbajanti: ‘fulfil the ideals of religious asceticism.’ See IGPT sv Paribbajati.

COMMENT

Anapekkhino: ‘those who are indifferent [to sensuous pleasures].’ This parenthesis accords with the context, and the frequent association elsewhere with kāmesu, e.g. kāmesu anapekkhinaṃ (Sn.v.166; Sn.v.857).

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 sotaṃ sayaṃkataṃ makkaṭako va jālaṃ
Etampi chetvāna vajanti dhīrā anapekkhino sabbadukkhaṃ pahāya

COMMENT

Rāgarattā: ‘passionately attached [to sensuous pleasure and individual existence].’ Taking the object from these phrases, because the commentary is silent:

1) passionately attached to sensuous pleasure
☸ kāmarāgarattāyaṃ (A.3.310).

2) passionate attachment to individual existence
☸ bhavarāgarattā (Sn.v.1046).

COMMENT

Sotaṃ: ‘the streams [of thought bound up with attachment].’ See comment to verse 340, which shows that sotaṃ must be considered a plural.

COMMENT

Sayaṃkataṃ makkaṭako va jālaṃ: ‘like a spider [might fall] into a web it itself has made.’ But according to a different simile:

• Make a limitation to the streams, bhante, an arrestment, lest the mind-made stream fells you like a tree, and violently.
☸ Velaṃ karotha bhaddante sotānaṃ sannivāraṇaṃ
Mā te manomayo soto rukkhaṃ va sahasā luve (Th.v.762).

COMMENT

Etampi chetvāna: ‘Having closed off these [streams by mindfulness and penetrative discernment].’ The streams are closed off by mindfulness and penetrative discernment:

• ‘Whatever streams [of thought bound up with attachment] there are in the world, mindfulness is their arrestment. I will tell you about the [complete] restraint of these streams: they are closed off by penetrative discernment.’
☸ Yāni sotāni lokasmiṃ sati tesaṃ nivāraṇaṃ
Sotānaṃ saṃvaraṃ brūmi paññāyete pidhiyyare (Sn.v.1035).

COMMENT

Anapekkhino: ‘those who are indifferent [to sensuous pleasures].’ See comment on verse 346.

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 punaṃ jātijaraṃ upehisi

COMMENT

Pāragū: ‘having gone beyond.’ Commentary: pāragū pāraṅgato hutvā. See IGPT sv Pāragata.

COMMENT

Bhavassa: ‘individual existence.’ See IGPT sv Bhava.

COMMENT

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

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 daḷhaṃ karoti bandhanaṃ

COMMENT

Bandhanaṃ: ‘bondage [to individual existence].’ See IGPT sv Bandhana.

COMMENT

Pamathitassa: ‘distracted.’ See IGPT sv Mathita.

COMMENT

Subhānupassino: ‘contemplates the loveliness [of the female body].’ See comment on verse 7.

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 asubhaṃ bhāvayati sadā sato
Esa kho vyantikāhiti esacchecchati mārabandhanaṃ

COMMENT

Asubhaṃ bhāvayati: ‘develops the [meditation on the] unloveliness [of the body].’ Commentary: asubhajhānaṃ bhāveti. See comment on verse 8.

COMMENT

Vyantikāhiti: ‘will make an end [of craving for states of individual existence].’ Commentary: esa bhikkhu tīsu bhavesu uppajjanakaṃ taṇhaṃ vigatantaṃ karissati.

COMMENT

Mārabandhanaṃ: ‘Māra’s bond [that binds one to renewed states of individual existence].’ See comment to verse 37.

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.

Niṭṭhaṃ gato asantāsī vītataṇho anaṅgaṇo
Acchindi bhavasallāni antimoyaṃ samussayo

COMMENT

This pronouncement concerns Rāhula, the Buddha’s biological son, addressed apparently to Māra who had tried to frighten him.

COMMENT

Niṭṭhaṃ gato: ‘He has reached perfection [in this training system].’ Commentary: niṭṭhaṅgato ti imasmiṃ sāsane pabbajitānaṃ arahattaṃ niṭṭhaṃ nāma.

COMMENT

Anaṅgaṇo: ‘unblemished [by spiritual defilement].’ The parenthesis follows a common linkage of terms: anaṅgaṇe vigatūpakkilese (D.1.76); anaṅgaṇo asaṅkiliṭṭhacitto (M.1.25).

COMMENT

Acchindi bhavasallāni: ‘He has destroyed [all] the arrows of individual existence.’ Singular ‘arrow’ is a symbol of the second noble truth, craving:

• Craving has been called the arrow by the Ascetic.
☸ taṇhā kho sallaṃ samaṇena vuttaṃ (M.2.259)

Plural ‘arrows’ symbolises aspects of the first noble truth:

• One seeking happiness for himself should extract from within himself the arrows of his own lamentation, longing, and dejection.
☸ Paridevaṃ pajappañca domanassañca attano
Attano sukhamesāno abbahe sallamattano (Sn.v.592).

• Taking no food he wasted away, affected by the arrow of grief.
☸ Ussussati anāhāro sokasallasamappito (Sn.v.985).

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
Akkharānaṃ sannipātaṃ 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 sayaṃ abhiññāya kamuddiseyyaṃ

COMMENT

This verse was spoken to Kāḷa Upaka, the Ājīvaka ascetic, by the Buddha who was walking to Benares shortly after his enlightenment.

COMMENT

Sabbābhibhū: ‘transcended the All.’ See IGPT sv Abhibhū.

• And what is the All? The visual sense and visible objects, the auditory sense and audible objects, the olfactory sense and smellable objects, the gustatory sense and tasteable objects, the tactile sense and tangible objects, the mental sense and mentally known objects. This is called the All.
☸ Kiñca bhikkhave sabbaṃ. Cakkhuñceva rūpā ca sotañca saddā ca ghānañca gandhā ca jivhā ca rasā ca kāyo ca phoṭṭhabbā ca mano ca dhammā ca. Idaṃ vuccati bhikkhave sabbaṃ. (S.4.15).

COMMENT

Sabbavidū: ‘understood the All.’

• What is profound understanding? The destruction of attachment, hatred, and undiscernment of reality.
☸ Katamā ca bhikkhave pariññā? Yo bhikkhave rāgakkhayo dosakkhayo mohakkhayo (S.3.26).

COMMENT

Anupalitto: ‘I do not cleave.‘ See IGPT sv Limpati.

COMMENT

Taṇhakkhaye vimutto: ‘liberated [from perceptually obscuring states] through the destruction of craving.’ Norman treats taṇhakkhaye as a locative (‘freed in the destruction of craving’). We follow the more usual relationship between taṇhā and vimutta, as seen in these quotes:

• Liberation [from perceptually obscuring states] through the destruction of craving
☸ taṇhāsaṅkhayavimuttiṃ (Ud.77)

• Liberated [from perceptually obscuring states] through the destruction of craving,
☸ taṇhāsaṅkhayavimutto hoti (M.1.252).

See IGPT sv Vimutta.

COMMENT

Abhiññāya: ‘having fully understood [the All].’

1) Commentary: Sayaṃ abhiññāyāti abhiññeyyādibhede dhamme sayameva jānitvā.

2) Sabbaṃ bhikkhave abhiññeyyaṃ (S.4.29).

COMMENT

Kamuddiseyyaṃ: ‘who could I designate [as my teacher]?’ Commentary: Kamuddiseyyan ti ayaṃ me upajjhāyo vā ācariyo vā ti kaṃ nāma uddiseyyanti.

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.

Sabbadānaṃ dhammadānaṃ jināti sabbaṃ rasaṃ dhammaraso jināti
Sabbaṃ ratiṃ dhammarati jināti taṇhakkhayo sabbadukkhaṃ 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 dummedhaṃ no ca pāragavesino
Bhogataṇhāya dummedho hanti aññe va attānaṃ

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 ayaṃ pajā
Tasmā hi vītarāgesu dinnaṃ hoti mahapphalaṃ

COMMENT

Mahapphalaṃ: ‘[karmically] very fruitful.’ Bāhirake kāmesu vītarāge dānaṃ datvā koṭisatasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā (M.3.255).

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 ayaṃ pajā
Tasmā hi vītadosesu dinnaṃ hoti mahapphalaṃ

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 ayaṃ pajā
Tasmā hi vītamohesu dinnaṃ hoti mahapphalaṃ

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 ayaṃ pajā
Tasmā hi vigaticchesu dinnaṃ hoti mahapphalaṃ

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 saṃvaro sādhu sādhu sotena saṃvaro
Ghānena saṃvaro sādhu sādhu jivhāya saṃvaro

COMMENT

Cakkhunā saṃvaro: ‘Restraint of the eye [from grasping, through mindfulness] is good.’

1) So, too, when a bhikkhu has developed and cultivated mindfulness of the body, the eye does not incline towards pleasing visible objects nor are displeasing visible objects loathsome.
☸ kāyagatā sati bhāvitā bahulīkatā cakkhu nāviñjati manāpikesu rūpesu amanāpikassa rūpāni nappaṭikkūlā honti (S.4.200).

2) And how is there restraint [of the sense faculties] [from grasping, through mindfulness]? In this regard, in seeing a visible object via the visual sense, a bhikkhu is not intent upon an agreeable visible object, nor troubled by a disagreeable visible object. He abides having established mindfulness of the body, with an unlimited mental state.
☸ Kathañca bhikkhave saṃvaro hoti. Idha bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati appiyarūpe rūpe na vyāpajjati. Upaṭṭhitakāyasati ca viharati appamāṇacetaso (S.4.189-90).

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 saṃvaro sādhu sādhu vācāya saṃvaro
Manasā saṃvaro sādhu sādhu sabbattha saṃvaro
Sabbattha saṃvuto bhikkhu sabbadukkhā pamuccati

COMMENT

This verse was spoken in response to King Pasenadi, who had said:

• Those who misconduct themselves by way of body, speech, and mind do not [spiritually] protect themselves.
☸ ye kho keci kāyena duccaritaṃ caranti vācāya duccaritaṃ caranti manasā duccaritaṃ caranti tesaṃ arakkhito attā (S.1.73).

The mention of ‘bhikkhu’ seems out of place in this conversation with a king. The record of the same event at S.1.73 has the same poem, except that its pāda e and f say: ‘A conscientious person who is restrained [in conduct] in all respects is called [spiritually] protected’ (Sabbattha saṃvuto lajjī rakkhito ti pavuccatī ti). This present version has presumably been edited to allow its inclusion in the Bhikkhuvaggo.

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.

Hatthasaṃyato pādasaṃyato vācāsaṃyato saṃyatuttamo
Ajjhattarato samāhito eko santusito tamāhu bhikkhuṃ

COMMENT

Saṃyatuttamo: ‘restrained in [conduct of] mind.’ Interpreting uttamo as manaso from the following quote:

• In whom there is no wrongdoing by way of body, speech, or mind, who is restrained in these three respects, he is what I call a Brahman.
☸ Yassa kāyena vācāya manasā natthi dukkataṃ
Saṃvutaṃ tīhi ṭhānehi tamahaṃ brūmi brāhmaṇaṃ (Dh.v.391).

Narada says: ‘He who is controlled in hand, in foot, in speech, and in the highest [i.e. the head]’ (Narada, Dh.v.362).

COMMENT

Eko: ‘unaccompanied [by craving].’ The significance of eko is shown in this quote:

• Craving is his partner, and he has abandoned it; therefore he is called ‘one living unaccompanied.’
☸ Taṇhā hissa dutiyā sāssa pahīnā tasmā ekavihārī ti vuccatī ti (S.4.37).

COMMENT

Santusito: ‘inwardly at peace.’ See IGPT sv Santusita.

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 mukhasaṃyato bhikkhu mantabhāṇī anuddhato
Atthaṃ dhammañca dīpeti madhuraṃ tassa bhāsitaṃ

COMMENT

Mantabhāṇī: ‘whose speech is pithy.’ See IGPT sv Mantabhāṇin.

COMMENT

Anuddhato: ‘who is not vain.’ See IGPT sv Uddhacca.

COMMENT

Atthaṃ dhammañca: ‘the meaning and significance [of the teaching].’ We derive the parenthesis from the following quote:

• When a teacher... explains the teaching [the bhikkhu] accordingly realises the meaning and significance of the teaching
☸ Yathā yathā āvuso bhikkhuno satthā dhammaṃ deseti... tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca (D.3.242).

See IGPT sv Attha and Dhamma.

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 dhammaṃ anuvicintayaṃ
Dhammaṃ anussaraṃ 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.

Salābhaṃ nātimaññeyya nāññesaṃ pihayaṃ care
Aññesaṃ pihayaṃ bhikkhu samādhiṃ nādhigacchati

COMMENT

Nātimaññeyya: ‘not despise.’ See IGPT sv Atimaññati.

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 salābhaṃ nātimaññati
Taṃ ve devā pasaṃsanti suddhājīviṃ atanditaṃ

COMMENT

Atandito: ‘unwearied [night and day].’ Parenthesisng from rattindivamatandito (S.1.53; Th.v.83; Th.v.212).

COMMENT

Atanditaṃ: ‘tirelessly applied [to the practice].’ See IGPT sv Atandita.

Verse 367

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

Sabbaso nāmarūpasmiṃ yassa natthi mamāyitaṃ
Asatā ca na socati sa ve bhikkhū ti vuccati

COMMENT

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

COMMENT

Asatā ca na socati: ‘He does not grieve over what does not exist [externally or internally].’ The Alagaddūpama Sutta says ‘what does not exist externally’ (bahiddhā asati) means either that what one had in the past is lost, or that one does not get what one wants in the present:

• Alas, it was mine, but now is not mine! What might have been mine, alas, I do not get it!
☸ ahu vata me taṃ vata me natthi siyā vata me taṃ vatāhaṃ na labhāmī ti (M.1.136).

The Alagaddūpama Sutta says ‘what does not exist internally’ (ajjhattaṃ asati) means that one considers the Buddha’s teachings on anattā to be a threat to one’s very selfhood:

• Good grief, I will be annihilated! Good grief, I will be destroyed! Good grief, I will exist no more!
☸ ucchijjissāmi nāma su vinassissāmi nāma su na su nāma bhavissāmī ti (M.1.137).

Either of these meanings would fit verse 367.

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 padaṃ santaṃ saṅkhārūpasamaṃ sukhaṃ

COMMENT

Mettā: ‘state of [unlimited] goodwill.’ See IGPT sv Mettā.

COMMENT

Buddhasāsane: ‘the Buddha’s training system.’ See IGPT sv Sāsana.

COMMENT

Sukhaṃ: ‘happiness [supreme].’ Commentary: paramasukhatāya sukhanti laddhanāmaṃ nibbānaṃ adhigacchati.

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 imaṃ nāvaṃ sittā te lahumessati
Chetvā rāgañca dosañca tato nibbānamehisi

COMMENT

Siñca: ‘Bail out [wrong thoughts]. Commentary: micchāvitakkodakaṃ chaḍḍento siñca.

• And what is wrong thought? Sensuous thought, unbenevolent thought, malicious thought.
☸ Katamo ca bhikkhave micchāsaṅkappo? Kāmasaṅkappo vyāpādasaṅkappo vihiṃsāsaṅkappo (M.3.73).

COMMENT

Imaṃ nāvaṃ: ‘this boat [i.e. from this state of individuality].’ Commentary: imaṃ attabhāvasaṅkhātaṃ nāvaṃ. Attabhāva: ‘state of individuality.’ See IGPT sv Attabhāva. For example:

• Bhante, given that I cannot even recall with their aspects and particulars what I have experienced in this present state of individuality, how should I recall my manifold past lives?
☸ iminā attabhāvena paccanubhūtaṃ tampi nappahomi sākāraṃ sauddesaṃ anussarituṃ kuto panāhaṃ anekavihitaṃ pubbenivāsaṃ anussarissāmi (M.2.32).

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

COMMENT

Pañca chinde: ‘destroy the five [ties to individual existence in the low plane of existence].’ Commentary: pañcorambhāgiyasaṃyojanāni. See IGPT sv Saṃyojana.

COMMENT

Pañca jahe: ‘abandon the five [ties to individual existence in the middle and high planes of existence].’ Commentary: pañcuddhambhāgiyasaṃyojanāni. See IGPT sv Saṃyojana.

COMMENT

Pañca c’uttaribhāvaye: ‘one should moreover develop the five [spiritual faculties].’ Commentary: pañcindriyāni.

COMMENT

Pañcasaṅgā: ‘five bonds [to individual existence].’ The commentaries to Th.v.633 and S.1.3 list these as rāgasaṅgo dosasaṅgo mohasaṅgo mānasaṅgo diṭṭhisaṅgo. See IGPT sv Saṅga.

COMMENT

Oghatiṇṇo: ‘one who has crossed the flood [of suffering].’ See IGPT sv Ogha and Tiṇṇa.

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 cittaṃ
Mā lohaguḷaṃ gilī pamatto mā kandi dukkhamidan ti ḍayhamāno

COMMENT

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

COMMENT

Kāmaguṇe: ‘the [five] varieties of sensuous pleasure.’ See IGPT sv Guṇa.

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 jhānaṃ 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.

Suññāgāraṃ paviṭṭhassa santacittassa bhikkhuno
Amānusī rati hoti sammā dhammaṃ vipassato

COMMENT

Suññāgāraṃ: ‘solitude.’ See IGPT sv Suññāgāra.

COMMENT

Vipassato: ‘sees.’ See IGPT sv Passati.

COMMENT

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

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 khandhānaṃ udayabbayaṃ
Labhati pītipāmojjaṃ amataṃ taṃ vijānataṃ

COMMENT

Vijānataṃ: ‘For those who understand [the teaching].’ See IGPT sv Vijānata.

COMMENT

Amataṃ taṃ: ‘this [leads one to] the Deathless.’ Commentary: pītipāmojjaṃ amatanibbānasampāpakattā.

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 saṃvaro

COMMENT

Ādi: ‘the basis [of spiritually wholesome factors].’ The parenthesis comes from this quote:

• Well then, bhikkhu, purify the basis of spiritually wholesome factors. And what is the basis of spiritually wholesome factors? In this regard, bhikkhu, abide restrained [in conduct] within the constraints of the rules of discipline.
☸ Tasmātiha tvaṃ bhikkhu ādimeva visodhehi kusalesu dhammesu. Ko ca ādi kusalānaṃ dhammānaṃ: idha tvaṃ bhikkhu pātimokkhasaṃvarasaṃvuto viharāhi (S.5.187).

COMMENT

Idha: ‘here [in the Buddha’s training system].’ Commentary: imasmiṃ sāsane. See IGPT sv Sāsana.

COMMENT

Indriyagutti: ‘having sense [portals] guarded [by mindfulness].’ Compare:

• Come on, friend, abide with sense portals guarded [by mindfulness]. Take mindfulness as your supervisor. Be aware and mindful, and have a mind that is supervised [by mindfulness], a mind under the supervision of mindfulness.
☸ Etha tumhe āvuso indriyesu guttadvārā viharatha ārakkhasatino nipakkasatino sārakkhitamānasā satārakkhena cetasā samannāgatāti (A.3.138).

COMMENT

Santuṭṭhi: ‘being content [with what is paltry and easily gotten].’ See IGPT sv Santusita.

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 dukkhassantaṃ karissati

COMMENT

Atandito: ‘tirelessly applied [to the practice].’ See IGPT sv Atandita.

COMMENT

Paṭisanthāravutt’assa: ‘One should conduct oneself amicably.’

1) Commentary: āmisapaṭisanthārena ca dhammapaṭisanthārena ca sampannavuttitāya paṭisanthāravutti assa paṭisanthārassa kārakā bhaveyyāti attho.

2) PED (sv Paṭisanthāra): friendly welcome, kind reception, honour, goodwill, favour, friendship.

3) PED (sv Vutti): mode of being or acting, conduct, practice, usage, livelihood, habit.

COMMENT

Pāmojjabahulo: ‘filled with gladness [about the teaching].’ Commentary: dhammapāmojjena pāmojjabahulo.

Verse 377

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

Vassikā viya pupphāni maddavāni pamuñcati
Evaṃ rāgañca dosañca vippamuñcetha bhikkhavo

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’attānaṃ paṭimāse attānamattanā
So attagutto satimā sukhaṃ bhikkhu vihāhisi

COMMENT

Following Norman, we read attānamattanā for metri causa attamattanā. We read coday’ as optative codaye in view of optative paṭimāse. The commentary treats coday’ as imperative codaya.

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 saṃyamay’attānaṃ assaṃ bhadraṃ 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 padaṃ santaṃ saṅkhārūpasamaṃ sukhaṃ

COMMENT

Pāmojjabahulo: ‘filled with gladness [about the teaching].’ See comment on verse 376.

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 imaṃ lokaṃ pabhāseti abbhā mutto va candimā

COMMENT

This is Aṅgulimāla’s reflection on himself (Th.v.873).

COMMENT

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

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 sotaṃ parakkamma kāme panuda brāhmaṇa
Saṅkhārānaṃ khayaṃ ñatvā akataññūsi brāhmaṇa

COMMENT

Sotaṃ: ‘the streams [of thought bound up with attachment].’ Commentary: taṇhāsotaṃ. The commentary to verse 339 likewise explains sotā as taṇhāsotā, which we render in verse 339 as ‘streams [of thought bound up with attachment],’ which we explain in the comment there. In Verse 347 we say these streams are ‘closed off’ (chetvāna). Also consider this quote, where they are arrested, restrained, and closed off:

• Whatever streams [of thought bound up with attachment] there are in the world, mindfulness is their arrestment. I will tell you about the [complete] restraint of these streams: they are closed off by penetrative discernment.
☸ Yāni sotāni lokasmiṃ sati tesaṃ nivāraṇaṃ
Sotānaṃ saṃvaraṃ brūmi paññāyete pidhiyyare (Sn.v.1035).

COMMENT

Parakkamma: ‘[resolutely] applying yourself [to the practice].’ Commentary: mahantena parakkamena parakkamitvā. We parenthesise parakkamma with daḷha (‘resolutely’) in accordance with the following notes:

1) Our term for the noun parakkama is ‘application [to the practice]’. See IGPT sv Parakkama.

2) Parakkamma is absolutive of Parakkamati, occurring in only one other context in the suttas, as parakkammadaḷhaṃ kareyya (‘should resolutely apply himself [to the practice],’ Sn.v.966).

3) Parakkamo is commonly associated with daḷha. For example, daḷhaparakkamo occurs 53 times in the suttas.

4) This same verse occurs at S.1.49 as follows:

☸ Chinda sotaṃ parakkamma... daḷhamenaṃ parakkame (S.1.49).

COMMENT

Saṅkhārānaṃ khayaṃ: ‘destruction of originated phenomena.’ Commentary: Saṅkhārānan ti pañcannaṃ khandhānaṃ khayaṃ jānitvā. Compare:

• Ānanda, I have taught the successive ending of originated phenomena.
☸ anupubbasaṅkhārānaṃ nirodho akkhāto

... For one who attains first jhāna, speech is ended...
☸ paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hoti...

... For a bhikkhu whose āsavas are destroyed, attachment, hatred, and undiscernment of reality are ended.
☸ khīṇāsavassa bhikkhuno rāgo niruddho hoti doso niruddho hoti moho niruddho hoti (S.4.217).

COMMENT

Ñatvā: ‘knowing [according to reality].’ See IGPT sv Ñatvā.

COMMENT

Brāhmaṇa: ‘Brahman.’ See IGPT sv Brāhmaṇa. Capitalised Brahman usually means ‘arahant.’ But here it means someone striving for arahantship.

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 saṃyogā atthaṃ gacchanti jānato

COMMENT

Dvayesu dhammesu: ‘the pairs of phenomena [i.e. the internal and external bases of sensation].’ Commentary: dvidhā ṭhitesu samatha-vipassanā-dhammesu. However, Norman says ‘it is not clear what dvayesu dhammesu means’, and says that ‘dve and dvaya do not have the same meaning, since dvaya means twofold rather than two.’ We resort to five quotes:

1) Dvaya means ‘a duality, a pair, couple’ (PED).

2) Bhikkhus, I will teach you the pairs (dvayaṃ). Please listen. What are the pairs? The visual sense and visible objects, the auditory sense and audible objects, the olfactory sense and smellable objects, the gustatory sense and tasteable objects, the tactile sense and tangible objects, the mental sense and mentally known objects.
☸ Dvayaṃ vo bhikkhave desissāmi taṃ suṇātha. Kiñca bhikkhave dvayaṃ? Cakkhuñceva rūpā ca sotañceva saddā ca ghānañceva gandhā ca jivhāceva rasā ca kāyo ceva phoṭṭhabbā ca mano ceva dhammā ca idaṃ vuccati bhikkhave dvayaṃ (S.4.67).

3) Bhante, how should a bhikkhu know, how should he see, such that his ties to individual existence are abandoned? Bhikkhu, when a bhikkhu knows and sees the visual sense as unlasting, his ties to individual existence are abandoned. When he knows and sees visible objects as unlasting his ties to individual existence are abandoned.
☸ Kathannu kho bhante jānato kathaṃ passato saṃyojanā pahīyantīti? Cakkhuṃ kho bhikkhu aniccato jānato passato saṃyojanā pahīyanti rūpe aniccato jānato passato saṃyojanā pahīyanti (S.4.31).

4) Six internal bases of sensation: the six senses
☸ Cha ajjhattikāni āyatanāni cakkhāyatanaṃ sotāyatanaṃ ghānāyatanaṃ jivhāyatanaṃ kāyāyatanaṃ manāyatanaṃ (D.3.243).

5) Six external bases of sensation: the six sense objects
☸ Cha bāhirāni āyatanāni rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ dhammāyatanaṃ (D.3.243).

COMMENT

Pāragū: ‘gone beyond.’ See IGPT sv Pāragata.

COMMENT

Saṃyogā: ‘ties to individual existence.’ Saṃyogā is sometimes used metri causa for saṃyojanā. See IGPT sv Saṃyoga. Commentary: athassa vaṭṭasmiṃ saṃyojanasamatthā sabbe kāmayogādayo saṃyogā.

COMMENT

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

COMMENT

Jānato: ‘knowing [the pairs of phenomena as unlasting],’ i.e. aniccato jānato passato. (See Quote 3 above, S.4.31).

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 pāraṃ apāraṃ vā pārāpāraṃ na vijjati
Vītaddaraṃ visaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

‘[Acquisition of].’ Commentary: Na vijjatī ti yassa sabbampetaṃ ahan ti vā maman ti vā gahaṇābhāvena natthi.

COMMENT

Pāraṃ: ‘the Far Shore.’ Commentary: Tattha pāran ti ajjhattikāni cha āyatanāni. Apāran ti bāhirāni cha āyatanāni. When pāra is linked to apāra it means nibbāna. See IGPT sv Jahāti orapāraṃ. For example, the Pārāyanavaggo says one would go from the Near Shore to the Far Shore if one developed the Supreme Way.
☸ Apārā pāraṃ gaccheyya bhāvento maggamuttamaṃ (Sn.v.1130).

COMMENT

Apāraṃ: ‘the Near Shore.’ The ‘Near Shore’ likely means personal identity, because the simile in the Āsivisopama Sutta (S.4.172) says the near shore of a great expanse of water (orimaṃ tīraṃ) is a metaphor for personal identity (sakkāyassetaṃ adhivacanaṃ) and the far shore (pārimaṃ tīraṃ) is a metaphor for Nibbāna (nibbānassetaṃ adhivacanaṃ).

COMMENT

Vītaddaraṃ: ‘free of suffering.’ See IGPT sv Daratha.

COMMENT

Visaṃyuttaṃ: ‘emancipated [from individual existence].’ See IGPT sv Saṃyutta.

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.

Jhāyiṃ virajamāsīnaṃ katakiccaṃ anāsavaṃ
Uttamatthaṃ anuppattaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Āsīnaṃ: ‘one who sits [alone in the woods].’ Commentary: vane ekakamāsīnaṃ.

COMMENT

Atthaṃ: ‘supreme goal.’ See IGPT sv Attha.

COMMENT

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

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 rattiṃ ābhāti candimā
Sannaddho khattiyo tapati jhāyī tapati brāhmaṇo
Atha sabbamahorattiṃ buddho tapati tejasā

COMMENT

Brāhmaṇo: ‘the brahman.’ Brāhmaṇo here seems to mean ‘member of the brahman social class’, not ‘arahant,’ and do not capitalise it. This is more clearly seen in verse 392.

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 malaṃ tasmā pabbajito ti vuccati

COMMENT

Bāhitapāpo ti brāhmaṇo: ‘One with unvirtuousness banished is called a Brahman.’ It would seem the ti has been transposed metri causa.

COMMENT

Samacariyā: ‘through living virtuously.’ This meaning is not in PED. The meaning is clear in its association with dhammacariyā:

☸ Dhammacariyā samacariyā hetu kho gahapatayo evamidhekacce sattā kāyassa bhedā parammaraṇā sugatiṃ saggaṃ lokaṃ (M.1.285).

COMMENT

Malaṃ: ‘spiritual stains.’ Tīṇimāni bhikkhave malāni. Katamāni tīṇi? Rāgo malaṃ. Doso malaṃ. Moho malaṃ (S.5.57).

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 hantāraṃ tato dhī y’assa muñcati

COMMENT

This means one should not strike an arahant, and one who is striving to be an arahant should not vent his wrath, because capitalised Brahman has two potential meanings. For another example of this, see the next verse.

COMMENT

Nāssa muñcetha brāhmaṇo: ‘[Likewise], a Brahman should not vent [wrath on his assailant].’ Commentary: Nāssa muñcethāti sopi pahaṭo khīṇāsavabrāhmaṇo assa paharitvā ṭhitassa veraṃ na muñcetha, tasmiṃ kopaṃ na kareyyāti attho.

COMMENT

Tato dhī y’assa muñcati: ‘And shame on [the Brahman] who vents [wrath on his assailant]!’ Commentary: Tato dhī ti yo pana taṃ paharantaṃ paṭipaharanto tassa upari veraṃ muñcati taṃ tatopi garahāmiyeva.

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 hiṃsamano nivattati tato tato sammatimeva dukkhaṃ

COMMENT

Here again, where his suffering is still subsiding, brāhmaṇa means ‘one striving to be a Brahman.’

COMMENT

Na... akiñci seyyo: ‘not worse.’ Strictly, ‘not nothing better.’

COMMENT

Yadā nisedho manaso: ‘when his mind is restrained.’ Strictly, ‘when there is restraint of the mind.’

COMMENT

Hiṃsamano: ‘his mind.’ Norman thinks there is no reference to hiṃsa in pāda c. He views hiṃsamano as standing for hi ssa mano, where ssa equals the particle su.

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 dukkataṃ
Saṃvutaṃ tīhi ṭhānehi tamahaṃ brūmi brāhmaṇaṃ

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 dhammaṃ vijāneyya sammāsambuddhadesitaṃ
Sakkaccaṃ taṃ namasseyya aggihuttaṃ 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.

Kiṃ te jaṭāhi dummedha kiṃ te ajinasāṭiyā
Abbhantaraṃ te gahanaṃ bāhiraṃ parimajjasi

COMMENT

Gahanaṃ: ‘a thicket [of defilements].’ Commentary: rāgādikilesagahanaṃ.

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.

Paṃsukūladharaṃ jantuṃ kisaṃ dhamanisanthataṃ
Ekaṃ vanasmiṃ jhāyantaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Ekaṃ: ‘unaccompanied [by craving].’ The commentary misses the significance of eka as shown in this quote:

• Craving is his partner, and he has abandoned it; therefore he is called ‘one living unaccompanied.’
☸ Taṇhā hissa dutiyā sāssa pahīnā tasmā ekavihārī ti vuccatī ti (S.4.37).

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 cāhaṃ brāhmaṇaṃ brūmi yonijaṃ mattisambhavaṃ
Bhovādi nāma so hoti sace hoti sakiñcano
Akiñcanaṃ anādānaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Bhovādi nāma so hoti: ‘he is simply a snob.’ PED (sv Bho) says the phrase implies ‘some superiority,’ and is a ‘name given to the brahman, as proud of his birth.’

COMMENT

Sakiñcano... Akiñcanaṃ: ‘he is attached to the perception of existence... one who is liberated from the perception of existence.’ See IGPT sv Ākiñcañña.

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.

Sabbasaṃyojanaṃ chetvā yo ve na paritassati
Saṅgātigaṃ visaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Sabbasaṃyojanaṃ: ‘every tie to individual existence.’ See IGPT sv Saṃyojana.

COMMENT

Ve na paritassati: ‘is truly free of agitation.’ See IGPT sv Paritassati.

COMMENT

Saṅgā: ‘bonds [to individual existence].’ See IGPT sv Saṅga.

COMMENT

Visaṃyuttaṃ: ‘emancipated [from individual existence].’ See IGPT sv Saṃyutta.

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 naddhiṃ varattañca sandānaṃ sahanukkamaṃ
Ukkhittapalighaṃ buddhaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Naddhiṃ: ‘the strap [of anger].’ Commentary: kodhaṃ.

COMMENT

Varattañca: ‘the thong [of craving].’ Commentary: taṇhaṃ.

COMMENT

Sahanukkamaṃ: ‘together with the bridle [of the seven unwholesome proclivities].’ Commentary: anusayā.

COMMENT

Sandānaṃ: ‘the cord [of attachment to dogmatic views].’ Commentary: dvāsaṭṭhidiṭṭhisandānaṃ, i.e. the sixty-two dogmatic views of the Brahmajāla Sutta.

COMMENT

Ukkhittapalighaṃ: ‘lifted the barrier [of uninsightfulness into reality].’ Commentary: avijjāpalighassa ukkhittattā. The parenthesis is further justified by the definition: Kathañca bhikkhave bhikkhu ukkhittapaligho hoti? Idha bhikkhave bhikkhuno avijjā pahīnā hoti (M.1.139). See IGPT sv Avijjā.

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.

Akkosaṃ vadhabandhañca aduṭṭho yo titikkhati
Khantibalaṃ balānīkaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Aduṭṭho: ‘without hatred,’ pp. of dussati. On the two roots, see PED sv Dosa1 and Dosa2. Although Norman here translates ‘[although he] has committed no offence,’ in Sn.v.623 he says ‘without hatred.’ A similar issue is seen in verse 125.

COMMENT

Vadha: ‘punishment.’ See IGPT sv Vadhati.

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.

Akkodhanaṃ vatavantaṃ sīlavantaṃ anussadaṃ
Dantaṃ antimasarīraṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Vatavantaṃ sīlavantaṃ: ‘[perfect in noble] observances and practices.’ We take vatavantaṃ sīlavantaṃ as sīlabbatasampannaṃ. Norman translates literally ‘has taken a vow, is virtuous.’ But the commentary considers that perfection is implied: Vatantan ti dhutavatena samannāgataṃ catupārisuddhisīlena sīlavantaṃ. Also consider:

• A resident bhikkhu is not to be esteemed (āvāsiko bhikkhu abhāvanīyo hoti) if he is imperfect in behaviour and in the practice of observances;
☸ Na ākappasampanno hoti na vattasampanno (A.3.261).

• A bhikkhu is virtuous, abides restrained [in conduct] within the constraints of the rules of discipline. He is perfect in conduct and sphere of personal application, seeing danger in the slightest wrongdoing.
☸ bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī (A.4.352).

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 tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Limpati: ‘cleave.’ See IGPT sv Limpati.

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
Pannabhāraṃ visaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Pannabhāraṃ: ‘whose burden [of the five grasped aggregates] is laid down.’

• And what is the burden? The five grasped aggregates, one should reply
☸ Katamo ca bhikkhave bhāro pañcupādānakkhandhātissa vacanīyaṃ (S.3.26).

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.

Gambhīrapaññaṃ medhāviṃ maggāmaggassa kovidaṃ
Uttamatthaṃ anuppattaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Kovidaṃ: ‘knowledgeable.’ See IGPT sv Kovida.

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.

Asaṃsaṭṭhaṃ gahaṭṭhehi anāgārehi cūbhayaṃ
Anokasāriṃ appicchaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Anokasāriṃ: ‘roams about homeless [free of attachment to the five aggregates].’ Anokasārī is defined thus:

• The fondness, attachment, spiritually fettering delight, craving, clinging, grasping, obstinate adherence, stubborn attachment, and identification in regards to [the five aggregates]: these have been abandoned by the Perfect One, chopped down at the root, completely and irreversibly destroyed, never to arise again in future. Therefore the Perfect One is called one who roams about homeless.
☸ Rūpadhātuyā kho gahapati yo chando yo rāgo yā nandi yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvakatā āyatiṃ anuppādadhammā. Tasmā tathāgato anokasārī ti vuccati (S.3.10).

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 daṇḍaṃ bhūtesu tasesu thāvaresu ca
Yo na hanti na ghāteti tamahaṃ brūmi brāhmaṇaṃ

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.

Aviruddhaṃ viruddhesu attadaṇḍesu nibbutaṃ
Sādānesu anādānaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Aviruddhaṃ viruddhesu: ‘unhostile amidst the hostile.’ See IGPT sv Viruddha.

COMMENT

Nibbutaṃ: ‘inwardly at peace.’ See IGPT sv Nibbāna.

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 tamahaṃ brūmi brāhmaṇaṃ

Verse 408

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

Akakkasaṃ viññāpaniṃ giraṃ saccaṃ udīraye
Yāya nābhisaje kañci tamahaṃ brūmi brāhmaṇaṃ

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 dīghaṃ va rassaṃ vā aṇuṃthūlaṃ subhāsubhaṃ
Loke adinnaṃ nādiyati tamahaṃ brūmi brāhmaṇaṃ

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 asmiṃ loke paramhi ca
Nirāsayaṃ visaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Āsā: ‘expectations [for anything].’ See IGPT sv Āsā.

COMMENT

Visaṃyuttaṃ: ‘emancipated [from individual existence].’ See IGPT sv Saṃyutta.

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
Amatogadhaṃ anuppattaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Ālayā: ‘states of clinging.’ See IGPT sv Anālaya.

COMMENT

Akathaṅkathī: ‘free of uncertainty [about the excellence of the teaching].’ See IGPT sv Vicikicchā.

COMMENT

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

COMMENT

Amatogadhaṃ anuppattaṃ: ‘attained and realised the Deathless.’ Commentary: amataṃ nibbānaṃ ogahetvā anuppattaṃ.

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 saṅgaṃ upaccagā
Asokaṃ virajaṃ suddhaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Puññañca pāpañca ubho: ‘both meritorious and demeritorious [conduct].’ See IGPT sv Pāpaka and Kamma. The arahant does not undertake karmically consequential conduct:

• What do you think, bhikkhus: can a bhikkhu whose āsavas are destroyed (khīṇāsavo bhikkhu) undertake a karmically consequential deed that is meritorious, demeritorious, or karmically neutral? No, bhante
☸ puññābhisaṅkhāraṃ vā abhisaṅkhareyya apuññābhisaṅkhāraṃ vā abhisaṅkhareyya āneñjābhisaṅkhāraṃ vā abhisaṅkhareyyā ti (S.2.83).

COMMENT

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

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.

Candaṃ va vimalaṃ suddhaṃ vippasannamanāvilaṃ
Nandibhavaparikkhīṇaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Anāvilaṃ: ‘free of impurity.’ See IGPT sv Āvila.

COMMENT

Nandi: ‘spiritually fettering delight.’ See IGPT sv Nandi.

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 imaṃ palipathaṃ duggaṃ saṃsāraṃ mohamaccagā
Tiṇṇo pāragato jhāyī anejo akathaṅkathī
Anupādāya nibbuto tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Palipathaṃ: ‘obstacle [to the development of good spiritual qualities, i.e. greed].’ Compare:

1) Commentary: rāgapalipathañceva

2) Greed is the obstacle to [the development of] good spiritual qualities.
☸ lobho dhammānaṃ paripantho (S.1.43).

COMMENT

Duggaṃ: ‘difficult road [of spiritual defilement].’ Commentary: kilesaduggañca. Dugga also occurs in verse 327.

COMMENT

Moha: ‘undiscernment of reality.’ See IGPT sv Moha.

COMMENT

Tiṇṇo: ‘crossed to the Far Shore.’ See IGPT sv Tarati.

COMMENT

Anejo: ‘imperturbable.’ See IGPT sv Ejā.

COMMENT

Akathaṅkathī: ‘not uncertain [about the excellence of the teaching].’ See IGPT sv Vicikicchā.

COMMENT

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

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
Kāmabhavaparikkhīṇaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Paribbaje: ‘should fulfil the ideals of religious asceticism.’ See IGPT sv Paribbajati.

COMMENT

Kāmabhavaparikkhīṇaṃ: ‘individual existence in the sensuous plane of existence is destroyed.’ This implies non-returnership (na punāyanti imaṃ lokaṃ, It.1). See IGPT sv Kāma.

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 taṇhaṃ pahatvāna anāgāro paribbaje
Taṇhābhavaparikkhīṇaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Bhava: ‘individual existence.‘ See IGPT sv Bhava.

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 mānusakaṃ yogaṃ dibbaṃ yogaṃ upaccagā
Sabbayogavisaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

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

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 sītibhūtaṃ nirupadhiṃ
Sabbalokābhibhuṃ vīraṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Ratiñca aratiñca: ‘sensuous delight and disgruntlement [with the celibate life].’ See IGPT sv Rati.

COMMENT

Sītibhūtaṃ: ‘freed from inward distress.’ See IGPT sv Sītibhūta.

COMMENT

Nirupadhiṃ: ‘free of attachment.’ See IGPT sv Upadhi.

COMMENT

Sabbalokābhibhuṃ: ‘transcended the whole world [of phenomena].’ See IGPT sv Abhibhū. Definition:

• ‘Whatever is destined to decay is called ‘the world [of phenomena]’ in the [terminology of the] Noble One’s training system.
☸ Yaṃ kho ānanda palokadhammaṃ ayaṃ vuccati ariyassa vinaye loko (S.4.53).

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.

Cutiṃ yo vedi sattānaṃ upapattiñca sabbaso
Asattaṃ sugataṃ buddhaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Asattaṃ: ‘liberated [from individual existence].’ See IGPT sv Saṅga.

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 gatiṃ na jānanti devā gandhabbamānusā
Khīṇāsavaṃ arahantaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Gatiṃ: ‘afterlife destiny.’ What happens to the arahant after death is one of the unexplained issues of Buddhism (avyākatavatthū, A.4.68-70).

COMMENT

Khīṇāsavaṃ: ‘perceptually obscuring states destroyed.’ See IGPT sv Āsava.

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 kiñcanaṃ
Akiñcanaṃ anādānaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Natthi kiñcanaṃ: ‘[nowhere] anything at all.’ See IGPT sv Ākiñcañña.

COMMENT

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

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.

Usabhaṃ pavaraṃ vīraṃ mahesiṃ vijitāvinaṃ
Anejaṃ nahātakaṃ buddhaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Usabhaṃ: ‘a Great Being.’ ‘Bull’ being uncomplimentary, we substitute ‘Great Being’ (nāga) in accordance with this quote:

• When people see a bullock with a great massive body they say ‘A great being! What a great being!’
☸ Goṇampi kho udāyi mahantaṃ brūhantaṃ kāyupapannaṃ jano disvā evamāha nāgo vata bho nāgo ti (A.3.345).

COMMENT

Anejaṃ: ‘imperturbable.’ See IGPT sv Ejā.

COMMENT

Nahātakaṃ: ‘spiritually cleansed.’ See IGPT sv Nahātaka.

Verse 423

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

Pubbenivāsaṃ yo vedi saggāpāyañca passati
Atho jātikkhayaṃ patto abhiññā vosito muni
Sabbavositavosānaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Abhiññā: ‘supernormal attainments.’ There are six of these. The three important ones mentioned here are called the three final knowledges (tisso vijjā). See IGPT sv Abhijānāti and Tevijja.

COMMENT

Vosānaṃ: ‘perfection [of transcendent insight].’ Parenthesising abhiññā from this quote:

• Many of my disciples abide in this way having reached the consummation and perfection of transcendent insight
☸ tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti (M.2.14).