PALI LESSONS IN ENGLISH BY CHATGPT

Helping people and AI learn the ancient Pali language

Below is the Dhammapada, part of the Pali Canon's Khuddaka Nikāya. The original Pali by the Buddha Gotama has been translated into English by Bhikkhu Sujato. The word-by-word breakdown is provided by ChatGPT using GPT-4.

Example ChatGPT Prompt

Please translate the following verse of the Dhammapada from Pali to English word by word:

Manopubbaṅgamā dhammā,
manoseṭṭhā manomayā;
Manasā ce paduṭṭhena,
bhāsati vā karoti vā;
Tato naṁ dukkhamanveti,
cakkaṁva vahato padaṁ.

Intention shapes experiences;
intention is first, they’re made by intention.
If with corrupt intent
you speak or act,
suffering follows you,
like a wheel, the ox’s foot.

Dhammapada: Sayings of The Dhamma

1. Yamakavagga: Pairs
2. Appamādavagga: Diligence
3. Cittavagga: The Mind
4. Pupphavagga: Flowers
5. Bālavagga: The Fool
6. Paṇḍitavagga: The Astute
7. Arahantavagga: The Perfected Ones
8. Sahassavagga: The Thousands
9. Pāpavagga: Wickedness
10. Daṇḍavagga: The Rod
11. Jarāvagga: Old Age
12. Attavagga: The Self
13. Lokavagga: The World
14. Buddhavagga: The Buddhas
15. Sukhavagga: Happiness
16. Piyavagga: The Beloved
17. Kodhavagga: Anger
18. Malavagga: Stains
19. Dhammaṭṭhavagga: The Just
20. Maggavagga: The Path
21. Pakiṇṇakavagga: Miscellaneous
22. Nirayavagga: Hell
23. Nāgavagga: Elephants
24. Taṇhāvagga: Craving
25. Bhikkhuvagga: Mendicants
26. Brāhmaṇavagga: Brahmins

1. Yamakavagga: Pairs

Manopubbaṅgamā dhammā,
manoseṭṭhā manomayā;
Manasā ce paduṭṭhena,
bhāsati vā karoti vā;
Tato naṁ dukkhamanveti,
cakkaṁva vahato padaṁ.

Intention shapes experiences;
intention is first, they’re made by intention.
If with corrupt intent
you speak or act,
suffering follows you,
like a wheel, the ox’s foot.

Manopubbaṅgamā dhammā:
    Mano: Mind, intention.
    Pubbaṅgamā: Preceding, leading, coming first.
    Dhammā: Phenomena, experiences, states. This word is often used to mean the Buddha's teachings as a whole, but here it seems to mean individual experiences or phenomena.

Manoseṭṭhā manomayā:
    Mano: Mind, intention.
    Seṭṭhā: Best, supreme, foremost.
    Manomayā: Made by the mind, created by intention.

Manasā ce paduṭṭhena, bhāsati vā karoti vā:
    Manasā: With the mind.
    Ce: If.
    Paduṭṭhena: Corrupt, impure, defiled.
    Bhāsati: Speak.
    Vā: Or.
    Karoti: Act, do.

Tato naṁ dukkhamanveti, cakkaṁva vahato padaṁ:
    Tato: From there, then.
    Naṁ: Him, you (generic).
    Dukkham: Suffering, pain.
    Anveti: Follows.
    Cakkaṁ: Wheel.
    Va: Like, just as.
    Vahato: Carrying, bearing, dragging.
    Padaṁ: Foot.

Manopubbaṅgamā dhammā,
manoseṭṭhā manomayā;
Manasā ce pasannena,
bhāsati vā karoti vā;
Tato naṁ sukhamanveti,
chāyāva anapāyinī.

Intention shapes experiences;
intention is first, they’re made by intention.
If with pure intent
you speak or act,
happiness follows you
like a shadow that never leaves.

Manopubbaṅgamā dhammā:
    Mano: Mind, intention.
    Pubbaṅgamā: Preceding, leading, coming first.
    Dhammā: Phenomena, experiences, states.

Manoseṭṭhā manomayā:
    Mano: Mind, intention.
    Seṭṭhā: Best, supreme, foremost.
    Manomayā: Made by the mind, created by intention.

Manasā ce pasannena, bhāsati vā karoti vā:
    Manasā: With the mind.
    Ce: If.
    Pasannena: Clear, pure, serene.
    Bhāsati: Speak.
    Vā: Or.
    Karoti: Act, do.

Tato naṁ sukhamanveti, chāyāva anapāyinī:
    Tato: From there, then.
    Naṁ: Him, you (generic).
    Sukham: Happiness, pleasure.
    Anveti: Follows.
    Chāyā: Shadow.
    Va: Like, just as.
    Anapāyinī: Not departing, not leaving.

Akkocchi maṁ avadhi maṁ,
ajini maṁ ahāsi me;
Ye ca taṁ upanayhanti,
veraṁ tesaṁ na sammati.

“They abused me, they hit me!
They beat me, they robbed me!”
For those who bear such a grudge,
hatred never ends.

Akkocchi maṁ avadhi maṁ, ajini maṁ ahāsi me:
    Akkocchi: (He/She) abused, insulted.
    Maṁ: Me.
    Avadhi: (He/She) struck, hit.
    Maṁ: Me.
    Ajini: (He/She) overcame, defeated.
    Maṁ: Me.
    Ahāsi: (He/She) robbed, took away.
    Me: My.

Ye ca taṁ upanayhanti, veraṁ tesaṁ na sammati:
    Ye: Those who.
    Ca: And.
    Taṁ: That, such.
    Upanayhanti: Bear, hold onto.
    Veraṁ: Hatred, enmity.
    Tesaṁ: Their.
    Na: Not.
    Sammati: It fits, is suitable, is right.

Akkocchi maṁ avadhi maṁ,
ajini maṁ ahāsi me;
Ye ca taṁ nupanayhanti,
veraṁ tesūpasammati.

“They abused me, they hit me!
They beat me, they robbed me!”
For those who bear no such grudge,
hatred has an end.

Akkocchi maṁ avadhi maṁ, ajini maṁ ahāsi me:
    Akkocchi: (He/She) abused, insulted.
    Maṁ: Me.
    Avadhi: (He/She) struck, hit.
    Maṁ: Me.
    Ajini: (He/She) overcame, defeated.
    Maṁ: Me.
    Ahāsi: (He/She) robbed, took away.
    Me: My.

Ye ca taṁ nupanayhanti, veraṁ tesūpasammati:
    Ye: Those who.
    Ca: And.
    Taṁ: That, such.
    Nupanayhanti: Do not bear, do not hold onto.
    Veraṁ: Hatred, enmity.
    Tesū: In them.
    Upasammati: Ceases, comes to an end.

Na hi verena verāni,
sammantīdha kudācanaṁ;
Averena ca sammanti,
esa dhammo sanantano.

For never is hatred
settled by hate,
it’s only settled by love:
this is an ancient law.

Na hi verena verāni, sammantīdha kudācanaṁ:
    Na: Not.
    Hi: Indeed, for, because.
    Verena: By hatred, by enmity.
    Verāni: Hatreds, enmities.
    Sammantī: Are settled, are appeased.
    Idha: Here, in this (world).
    Kudācanaṁ: At any time, ever.

Averena ca sammanti, esa dhammo sanantano:
    Averena: By non-hatred, by love.
    Ca: And.
    Sammanti: Are settled, are appeased.
    Esa: This.
    Dhammo: Law, principle, norm.
    Sanantano: Eternal, ancient.

Pare ca na vijānanti,
mayamettha yamāmase;
Ye ca tattha vijānanti,
tato sammanti medhagā.

Others don’t understand
that here we need to be restrained.
But those who do understand this,
being clever, settle their conflicts.

Pare ca na vijānanti, mayamettha yamāmase:
    Pare: Others.
    Ca: And.
    Na: Not.
    Vijānanti: Understand, know.
    Mayam: We.
    Ettha: Here, in this (situation/place).
    Yamāmase: Should restrain ourselves, should control ourselves.

Ye ca tattha vijānanti, tato sammanti medhagā:
    Ye: Those who.
    Ca: And.
    Tattha: There, in that (situation/place).
    Vijānanti: Understand, know.
    Tato: Then, from that.
    Sammanti: Settle, appease.
    Medhagā: Wise, intelligent, clever.

Subhānupassiṁ viharantaṁ,
indriyesu asaṁvutaṁ;
Bhojanamhi cāmattaññuṁ,
kusītaṁ hīnavīriyaṁ;
Taṁ ve pasahati māro,
vāto rukkhaṁva dubbalaṁ.

Those who contemplate the beautiful,
their faculties unrestrained,
immoderate in eating,
lazy, lacking energy:
Māra strikes them down
like the wind, a feeble tree.

Subhānupassiṁ viharantaṁ, indriyesu asaṁvutaṁ:
    Subhānupassiṁ: Contemplating the beautiful.
    Viharantaṁ: Living, dwelling.
    Indriyesu: In the faculties (senses).
    Asaṁvutaṁ: Unrestrained, uncontrolled.

Bhojanamhi cāmattaññuṁ, kusītaṁ hīnavīriyaṁ:
    Bhojanamhi: In food, in eating.
    Cāmattaññuṁ: Immoderate, not knowing the right measure.
    Kusītaṁ: Lazy, inactive.
    Hīnavīriyaṁ: Lacking energy, lacking vigor.

Taṁ ve pasahati māro, vāto rukkhaṁva dubbalaṁ:
    Taṁ: Him, that.
    Ve: Indeed.
    Pasahati: Overcomes, strikes down.
    Māro: Māra (a personification of temptation and desire, often seen as a kind of demonic figure in Buddhism).
    Vāto: Wind.
    Rukkhaṁ: Tree.
    Va: Like.
    Dubbalaṁ: Weak, feeble.

Asubhānupassiṁ viharantaṁ,
Indriyesu susaṁvutaṁ;
Bhojanamhi ca mattaññuṁ,
Saddhaṁ āraddhavīriyaṁ;
Taṁ ve nappasahati māro,
Vāto selaṁva pabbataṁ.

Those who contemplate the ugly,
their faculties well-restrained,
eating in moderation,
faithful and energetic:
Māra cannot strike them down,
like the wind, a rocky mountain.

Asubhānupassiṁ viharantaṁ, indriyesu susaṁvutaṁ:
    Asubhānupassiṁ: Contemplating the unattractive, the ugly.
    Viharantaṁ: Living, dwelling.
    Indriyesu: In the faculties (senses).
    Susaṁvutaṁ: Well-restrained, well-controlled.

Bhojanamhi ca mattaññuṁ, saddhaṁ āraddhavīriyaṁ:
    Bhojanamhi: In food, in eating.
    Ca: And.
    Mattaññuṁ: Knowing the right measure, moderate.
    Saddhaṁ: Faithful, having faith.
    Āraddhavīriyaṁ: Having exerted energy, energetic.

Taṁ ve nappasahati māro, vāto selaṁva pabbataṁ:
    Taṁ: Him, that.
    Ve: Indeed.
    Nappasahati: Does not overcome, does not strike down.
    Māro: Māra.
    Vāto: Wind.
    Selaṁ: Rock.
    Va: Like.
    Pabbataṁ: Mountain.

Anikkasāvo kāsāvaṁ,
yo vatthaṁ paridahissati;
Apeto damasaccena,
na so kāsāvamarahati.

One who, not free of stains themselves,
would wear the robe stained in ocher,
bereft of self-control and of truth:
they are not worthy of the ocher robe.

Anikkasāvo kāsāvaṁ, yo vatthaṁ paridahissati:
    Anikkasāvo: Not purged of stains, not free of impurities.
    Kāsāvaṁ: Ocher, referring to the robe of a monk.
    Yo: Who.
    Vatthaṁ: Cloth, garment.
    Paridahissati: Will wear, adorns.

Apeto damasaccena, na so kāsāvamarahati:
    Apeto: Lacking, devoid of, bereft of.
    Dama: Self-control, discipline.
    Sacca: Truth, honesty.
    Ena: With (suffix, making 'damasacca' into 'damasaccena').
    Na: Not.
    So: He.
    Kāsāvam: Ocher robe.
    Arahati: Deserves, is worthy of.

Yo ca vantakasāvassa,
sīlesu susamāhito;
Upeto damasaccena,
sa ve kāsāvamarahati.

One who’s purged all their stains,
steady in ethics,
possessed of self-control and of truth,
they are truly worthy of the ocher robe.

Yo ca vantakasāvassa, sīlesu susamāhito:
    Yo: One who, whoever.
    Ca: And.
    Vantakasāvassa: Having discarded stains, purged of impurities.
    Sīlesu: In ethics, in moral principles.
    Susamāhito: Well-composed, well-established, steady.

Upeto damasaccena, sa ve kāsāvamarahati:
    Upeto: Possessed of, endowed with.
    Dama: Self-control.
    Sacca: Truth.
    Ena: With (suffix, making 'damasacca' into 'damasaccena').
    Sa: He.
    Ve: Indeed.
    Kāsāvam: Ocher robe.
    Arahati: Deserves, is worthy of.

Asāre sāramatino,
sāre cāsāradassino;
Te sāraṁ nādhigacchanti,
micchāsaṅkappagocarā.

Thinking the inessential is essential,
seeing the essential as inessential;
they don’t realize the essential,
for wrong thoughts are their pasture.

Asāre sāramatino, sāre cāsāradassino:
    Asāre: In the inessential, the unimportant, the worthless.
    Sāramatino: Thinking it is essential, valuable.
    Sāre: In the essential, the important, the valuable.
    Ca: And.
    Asāradassino: Seeing it as inessential, unimportant.

Te sāraṁ nādhigacchanti, micchāsaṅkappagocarā:
    Te: They.
    Sāraṁ: The essential, the important.
    Nādhigacchanti: Do not realize, do not attain.
    Micchāsaṅkappa: Wrong thinking, wrong intention.
    Gocarā: Pasture, range, field (used metaphorically to mean 'realm' or 'domain').

Sārañca sārato ñatvā,
asārañca asārato;
Te sāraṁ adhigacchanti,
sammāsaṅkappagocarā.

Having known the essential as essential,
and the inessential as inessential;
they realize the essential,
for right thoughts are their pasture.

Sārañca sārato ñatvā, asārañca asārato:
    Sārañca: The essential, the important, the valuable.
    Sārato: As essential, as valuable.
    Ñatvā: Having known, having understood.
    Asārañca: The inessential, the unimportant, the worthless.
    Asārato: As inessential, as unimportant.

Te sāraṁ adhigacchanti, sammāsaṅkappagocarā:
    Te: They.
    Sāraṁ: The essential, the important.
    Adhigacchanti: Realize, attain.
    Sammāsaṅkappa: Right thinking, right intention.
    Gocarā: Pasture, range, field (used metaphorically to mean 'realm' or 'domain').

Yathā agāraṁ ducchannaṁ,
vuṭṭhī samativijjhati;
Evaṁ abhāvitaṁ cittaṁ,
rāgo samativijjhati.

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

Yathā agāraṁ ducchannaṁ, vuṭṭhī samativijjhati:
    Yathā: Just as, like.
    Agāraṁ: A house.
    Ducchannaṁ: Poorly roofed, not well covered.
    Vuṭṭhī: Rain.
    Samativijjhati: Seeps into, penetrates.

Evaṁ abhāvitaṁ cittaṁ, rāgo samativijjhati:
    Evaṁ: Thus, in this way.
    Abhāvitaṁ: Undeveloped, untrained.
    Cittaṁ: Mind.
    Rāgo: Lust, desire.
    Samativijjhati: Seeps into, penetrates.

Yathā agāraṁ suchannaṁ,
vuṭṭhī na samativijjhati;
Evaṁ subhāvitaṁ cittaṁ,
rāgo na samativijjhati.

Just as rain doesn’t seep into
a well roofed house,
lust doesn’t seep into
a well developed mind.

Yathā agāraṁ suchannaṁ, vuṭṭhī na samativijjhati:
    Yathā: Just as, like.
    Agāraṁ: A house.
    Suchannaṁ: Well roofed, well covered.
    Vuṭṭhī: Rain.
    Na: Not.
    Samativijjhati: Seep into, penetrate.

Evaṁ subhāvitaṁ cittaṁ, rāgo na samativijjhati:
    Evaṁ: Thus, in this way.
    Subhāvitaṁ: Well developed, well cultivated.
    Cittaṁ: Mind.
    Rāgo: Lust, desire.
    Na: Not.
    Samativijjhati: Seep into, penetrate.

Idha socati pecca socati,
Pāpakārī ubhayattha socati;
So socati so vihaññati,
Disvā kammakiliṭṭhamattano.

Here they grieve, hereafter they grieve,
an evildoer grieves in both places.
They grieve and fret,
seeing their own corrupt deeds.

Idha socati pecca socati, pāpakārī ubhayattha socati:
    Idha: Here.
    Socati: They grieve.
    Pecca: Hereafter, after death, in the next life.
    Socati: They grieve.
    Pāpakārī: The evildoer, one who does evil.
    Ubhayattha: In both places, in both situations.
    Socati: They grieve.

So socati so vihaññati, disvā kammakiliṭṭhamattano:
    So: They.
    Socati: Grieve.
    So: They.
    Vihaññati: Fret, worry, lament.
    Disvā: Seeing, after seeing.
    Kammakiliṭṭham: Corrupted, defiled deeds.
    Attano: Their own.

Idha modati pecca modati,
Katapuñño ubhayattha modati;
So modati so pamodati,
Disvā kammavisuddhimattano.

Here they rejoice, hereafter they rejoice,
one who does good rejoices in both places.
They rejoice and celebrate,
seeing their own pure deeds.

Idha modati pecca modati, katapuñño ubhayattha modati:
    Idha: Here.
    Modati: They rejoice.
    Pecca: Hereafter, after death, in the next life.
    Modati: They rejoice.
    Katapuñño: One who has done good, a meritorious person.
    Ubhayattha: In both places, in both situations.
    Modati: They rejoice.

So modati so pamodati, disvā kammavisuddhimattano:
    So: They.
    Modati: Rejoice.
    So: They.
    Pamodati: Rejoice greatly, celebrate.
    Disvā: Seeing, after seeing.
    Kammavisuddhim: Purity of action, wholesome deeds.
    Attano: Their own.

Idha tappati pecca tappati,
Pāpakārī ubhayattha tappati;
“Pāpaṁ me katan”ti tappati,
Bhiyyo tappati duggatiṁ gato.

Here they’re tormented, hereafter they’re tormented,
an evildoer is tormented in both places.
They’re tormented thinking of bad things they’ve done;
when gone to a bad place, they’re tormented all the more.

Idha tappati pecca tappati, pāpakārī ubhayattha tappati:
    Idha: Here.
    Tappati: They’re tormented.
    Pecca: Hereafter, after death, in the next life.
    Tappati: They’re tormented.
    Pāpakārī: The evildoer, one who does evil.
    Ubhayattha: In both places, in both situations.
    Tappati: They’re tormented.

“Pāpaṁ me katan”ti tappati, bhiyyo tappati duggatiṁ gato:
    Pāpaṁ: Evil, sin, unwholesome.
    Me: My.
    Katan: Done, having done.
    Ti: "quotes" for direct speech.
    Tappati: They’re tormented.
    Bhiyyo: More, even more.
    Tappati: They’re tormented.
    Duggatiṁ: Bad place, state of misery, lower realms.
    Gato: Gone, having gone to.

Idha nandati pecca nandati,
Katapuñño ubhayattha nandati;
“Puññaṁ me katan”ti nandati,
Bhiyyo nandati suggatiṁ gato.

Here they delight, hereafter they delight,
one who does good delights in both places.
They delight thinking of good things they’ve done;
when gone to a good place, they delight all the more.

Idha nandati pecca nandati, katapuñño ubhayattha nandati:
    Idha: Here.
    Nandati: They delight.
    Pecca: Hereafter, after death, in the next life.
    Nandati: They delight.
    Katapuñño: One who has done good, a meritorious person.
    Ubhayattha: In both places, in both situations.
    Nandati: They delight.

“Puññaṁ me katan”ti nandati, bhiyyo nandati suggatiṁ gato:
    Puññaṁ: Merit, good, wholesome.
    Me: My.
    Katan: Done, having done.
    Ti: "quotes" for direct speech.
    Nandati: They delight.
    Bhiyyo: More, even more.
    Nandati: They delight.
    Suggatiṁ: Good place, state of bliss, higher realms.
    Gato: Gone, having gone to.

Bahumpi ce saṁhita bhāsamāno,
Na takkaro hoti naro pamatto;
Gopova gāvo gaṇayaṁ paresaṁ,
Na bhāgavā sāmaññassa hoti.

Much though they may recite scripture,
if a negligent person does not apply them,
then, like a cowherd who counts the cattle of others,
they miss out on the blessings of the ascetic life.

Bahumpi ce saṁhita bhāsamāno, na takkaro hoti naro pamatto:
    Bahumpi: Much, often.
    Ce: If.
    Saṁhita: Scripture, text, the Buddhist scriptures.
    Bhāsamāno: Reciting, speaking.
    Na: Not.
    Takkaro: Practitioner, one who applies.
    Hoti: Becomes, is.
    Naro: Person, man.
    Pamatto: Negligent, heedless, careless.

Gopova gāvo gaṇayaṁ paresaṁ, na bhāgavā sāmaññassa hoti:
    Gopova: Like a cowherd.
    Gāvo: Cattle, cows.
    Gaṇayaṁ: Counting.
    Paresaṁ: Of others.
    Na: Not.
    Bhāgavā: Share, portion, benefit.
    Sāmaññassa: Of the ascetic life, of monkhood.
    Hoti: Becomes, is.

Appampi ce saṁhita bhāsamāno,
Dhammassa hoti anudhammacārī;
Rāgañca dosañca pahāya mohaṁ,
Sammappajāno suvimuttacitto;
Anupādiyāno idha vā huraṁ vā,
Sa bhāgavā sāmaññassa hoti.

Little though they may recite scripture,
if they live in line with the teachings,
having given up greed, hate, and delusion,
with deep understanding and heart well-freed,
not grasping to this world or the next,
they share in the blessings of the ascetic life.

Appampi ce saṁhita bhāsamāno, Dhammassa hoti anudhammacārī:
    Appampi: Little, not much.
    Ce: If.
    Saṁhita: Scripture, text, the Buddhist scriptures.
    Bhāsamāno: Reciting, speaking.
    Dhammassa: Of the Dhamma, of the teachings.
    Hoti: Becomes, is.
    Anudhammacārī: One who lives in line with the teachings, follower of the Dhamma.

Rāgañca dosañca pahāya mohaṁ, sammappajāno suvimuttacitto:
    Rāgañca: Passion, desire, and.
    Dosañca: Hatred, and.
    Pahāya: Having given up, having abandoned.
    Mohaṁ: Delusion.
    Sammappajāno: With deep understanding, thoroughly knowing.
    Suvimuttacitto: Heart well-freed, with a well-liberated mind.

Anupādiyāno idha vā huraṁ vā, sa bhāgavā sāmaññassa hoti:
    Anupādiyāno: Not grasping, not clinging.
    Idha: Here, in this life.
    Vā: Or.
    Huraṁ: Hereafter, in the next life.
    Vā: Or.
    Sa: They.
    Bhāgavā: Share, portion, benefit.
    Sāmaññassa: Of the ascetic life, of monkhood.
    Hoti: Becomes, is.

2. Appamādavagga: Diligence

Appamādo amatapadaṁ,
pamādo maccuno padaṁ;
Appamattā na mīyanti,
ye pamattā yathā matā.

Heedfulness is the deathless state;
heedlessness is the state of death.
The heedful do not die,
while the heedless are like the dead.

Appamādo amatapadaṁ, pamādo maccuno padaṁ:
    Appamādo: Heedfulness, mindfulness.
    Amatapadaṁ: The deathless state, the state of immortality.
    Pamādo: Heedlessness, negligence, carelessness.
    Maccuno: Of death.
    Padaṁ: State, place, step.

Appamattā na mīyanti, ye pamattā yathā matā:
    Appamattā: The heedful, the mindful.
    Na: Not.
    Mīyanti: Die, perish.
    Ye: Who, those.
    Pamattā: The heedless, the negligent.
    Yathā: Like, as.
    Matā: The dead.

Evaṁ visesato ñatvā,
appamādamhi paṇḍitā;
Appamāde pamodanti,
ariyānaṁ gocare ratā.

Understanding this distinction
when it comes to heedfulness,
the astute rejoice in heedfulness,
happy in the noble ones’ domain.

Evaṁ visesato ñatvā, appamādamhi paṇḍitā:
    Evaṁ: Thus, in this way.
    Visesato: The distinction, specific difference.
    Ñatvā: Having known, understanding.
    Appamādamhi: In heedfulness, mindfulness.
    Paṇḍitā: The wise, the astute.

Appamāde pamodanti, ariyānaṁ gocare ratā:
    Appamāde: In heedfulness, mindfulness.
    Pamodanti: They rejoice, they are happy.
    Ariyānaṁ: Of the noble ones, the enlightened.
    Gocare: In the domain, pasture, range.
    Ratā: Engaged, attached, enjoying.

Te jhāyino sātatikā,
niccaṁ daḷhaparakkamā;
Phusanti dhīrā nibbānaṁ,
yogakkhemaṁ anuttaraṁ.

They who regularly meditate,
always staunchly vigorous;
those wise ones realize quenching,
the supreme sanctuary.

Te jhāyino sātatikā, niccaṁ daḷhaparakkamā:
    Te: They, those.
    Jhāyino: Meditating, contemplative.
    Sātatikā: Regular, steady, unbroken.
    Niccaṁ: Always, ever.
    Daḷhaparakkamā: Strong in exertion, staunchly vigorous.

Phusanti dhīrā nibbānaṁ, yogakkhemaṁ anuttaraṁ:
    Phusanti: They touch, they reach, they realize.
    Dhīrā: The wise ones, the prudent, the steadfast.
    Nibbānaṁ: Nibbana, enlightenment, the extinguishing of desire and suffering.
    Yogakkhemaṁ: The sanctuary, safe from bondage (yoga: the bond or fetter; khema: safety, security).
    Anuttaraṁ: The supreme, the unsurpassed.

Uṭṭhānavato satīmato,
Sucikammassa nisammakārino;
Saññatassa dhammajīvino,
Appamattassa yasobhivaḍḍhati.

For the hard-working and mindful,
pure of deed and attentive,
restrained, living righteously, and diligent,
their reputation only grows.

Uṭṭhānavato satīmato, Sucikammassa nisammakārino:
    Uṭṭhānavato: For the hard-working, diligent, energetic one.
    Satīmato: Mindful, remembering, keeping in mind.
    Sucikammassa: Of pure deeds, clean in action.
    Nisammakārino: Attentive, thorough, acting with integrity.

Saññatassa dhammajīvino, Appamattassa yasobhivaḍḍhati:
    Saññatassa: Restrained, self-controlled.
    Dhammajīvino: Living righteously, living in line with the Dhamma.
    Appamattassa: Diligent, heedful, not negligent.
    Yasobhivaḍḍhati: Their reputation increases, their glory grows.

Uṭṭhānenappamādena,
saṁyamena damena ca;
Dīpaṁ kayirātha medhāvī,
yaṁ ogho nābhikīrati.

By hard work and diligence,
by restraint and by self-control,
a smart person would build an island
that the floods cannot overflow.

Uṭṭhānenappamādena, saṁyamena damena ca:
    Uṭṭhānenappamādena: By hard work (uṭṭhāna) and diligence (appamāda), with effort and heedfulness.
    Saṁyamena: By restraint, self-restraint.
    Damena: By self-control, taming, controlling oneself.
    Ca: And.

Dīpaṁ kayirātha medhāvī, yaṁ ogho nābhikīrati:
    Dīpaṁ: An island, a refuge.
    Kayirātha: Would make, should build.
    Medhāvī: A smart person, a wise one.
    Yaṁ: Which.
    Ogho: Floods, waves, streams.
    Nābhikīrati: Cannot overflow, cannot inundate.

Pamādamanuyuñjanti,
bālā dummedhino janā;
Appamādañca medhāvī,
dhanaṁ seṭṭhaṁva rakkhati.

Fools and half-wits
devote themselves to negligence.
But the wise protect diligence
as their best treasure.

Pamādamanuyuñjanti, bālā dummedhino janā:
    Pamādamanuyuñjanti: Engage in negligence, give themselves over to heedlessness.
    Bālā: Fools, the foolish.
    Dummedhino: Half-wits, those of little wisdom.
    Janā: People, beings.

Appamādañca medhāvī, dhanaṁ seṭṭhaṁva rakkhati:
    Appamādañca: And diligence, and heedfulness.
    Medhāvī: Wise, the wise person.
    Dhanaṁ: Treasure, wealth.
    Seṭṭhaṁva: The best, like the best.
    Rakkhati: Protects, guards.

Mā pamādamanuyuñjetha,
mā kāmaratisanthavaṁ;
Appamatto hi jhāyanto,
pappoti vipulaṁ sukhaṁ.

Don’t devote yourself to negligence,
or delight in sexual intimacy.
For if you’re diligent and meditate,
you’ll attain abundant happiness.

Mā pamādamanuyuñjetha, mā kāmaratisanthavaṁ:
    Mā: Do not, should not.
    Pamādamanuyuñjetha: Devote yourself to negligence, give oneself over to heedlessness.
    Kāmaratisanthavaṁ: Delight in sensual pleasure, enjoyment of sensual desire.
Appamatto hi jhāyanto, pappoti vipulaṁ sukhaṁ:
    Appamatto: Diligent, heedful, mindful.
    Hi: Indeed, for.
    Jhāyanto: Meditating, contemplating.
    Pappoti: Attains, reaches.
    Vipulaṁ: Abundant, ample.
    Sukhaṁ: Happiness, pleasure, bliss.

Pamādaṁ appamādena,
yadā nudati paṇḍito;
Paññāpāsādamāruyha,
asoko sokiniṁ pajaṁ;
Pabbataṭṭhova bhūmaṭṭhe,
dhīro bāle avekkhati.

When the astute dispel negligence
by means of diligence,
ascending the palace of wisdom,
sorrowless, they behold this generation of sorrow,
as a wise man on a mountain-top
beholds the fools below.

Pamādaṁ appamādena, yadā nudati paṇḍito:
    Pamādaṁ: Negligence, heedlessness.
    Appamādena: With diligence, with mindfulness, with heedfulness.
    Yadā: When.
    Nudati: Dispels, pushes away.
    Paṇḍito: The wise, the astute.

Paññāpāsādamāruyha, asoko sokiniṁ pajaṁ:
    Paññāpāsādamāruyha: Ascending the palace of wisdom, having climbed the terrace of wisdom.
    Asoko: Sorrowless, free from grief.
    Sokiniṁ: Generation of sorrow, grieving crowd.
    Pajaṁ: Generation, people, crowd.

Pabbataṭṭhova bhūmaṭṭhe, dhīro bāle avekkhati:
    Pabbataṭṭhova: Like from the top of a mountain.
    Bhūmaṭṭhe: On the ground below.
    Dhīro: The wise, the discerning.
    Bāle: Fools, the foolish.
    Avekkhati: Observes, sees, beholds.

Appamatto pamattesu,
suttesu bahujāgaro;
Abalassaṁva sīghasso,
hitvā yāti sumedhaso.

Heedful among the heedless,
wide awake while others sleep—
a true sage leaves them behind,
like a swift horse passing a feeble.

Appamatto pamattesu, suttesu bahujāgaro:
    Appamatto: Heedful, diligent.
    Pamattesu: Among the heedless, among the negligent.
    Suttesu: While others sleep.
    Bahujāgaro: Wide awake, vigilant.

Abalassaṁva sīghasso, hitvā yāti sumedhaso:
    Abalassaṁva: Like a feeble, like a weak horse.
    Sīghasso: Swift, fast.
    Hitvā: Leaving behind.
    Yāti: Goes.
    Sumedhaso: Wise, a true sage.

Appamādena maghavā,
devānaṁ seṭṭhataṁ gato;
Appamādaṁ pasaṁsanti,
pamādo garahito sadā.

Maghavā became chief of the gods
by means of diligence.
People praise diligence,
while negligence is always deplored.

Appamādena maghavā, devānaṁ seṭṭhataṁ gato:
    Appamādena: By means of diligence or heedfulness.
    Maghavā: Maghavā, another name for the deity Indra, the chief of the gods in Hindu mythology.
    Devānaṁ: Of the gods.
    Seṭṭhataṁ: Chief, leader.
    Gato: Went, reached.

Appamādaṁ pasaṁsanti, pamādo garahito sadā:
    Appamādaṁ: Diligence, heedfulness.
    Pasaṁsanti: People praise.
    Pamādo: Negligence, heedlessness.
    Garahito: Is deplored, criticized.
    Sadā: Always.

Appamādarato bhikkhu,
pamāde bhayadassi vā;
Saṁyojanaṁ aṇuṁ thūlaṁ,
ḍahaṁ aggīva gacchati.

A mendicant who loves to be diligent,
seeing fear in negligence—
advances like fire,
burning up fetters big and small.

Appamādarato bhikkhu, pamāde bhayadassi vā:
    Appamādarato: Loves diligence, enjoys heedfulness.
    Bhikkhu: A mendicant, a monk.
    Pamāde: In negligence.
    Bhayadassi: Seeing fear, apprehending danger.

Saṁyojanaṁ aṇuṁ thūlaṁ, ḍahaṁ aggīva gacchati:
    Saṁyojanaṁ: Fetters (the things that bind us to the cycle of rebirth in Buddhism).
    Aṇuṁ: Small, minute.
    Thūlaṁ: Big, gross.
    Ḍahaṁ: Burning up, consuming.
    Aggīva: Like a fire.
    Gacchati: Goes, proceeds.

Appamādarato bhikkhu,
pamāde bhayadassi vā;
Abhabbo parihānāya,
nibbānasseva santike.

A mendicant who loves to be diligent,
seeing fear in negligence—
such a one can’t decline,
and has drawn near to extinguishment.

Appamādarato bhikkhu, pamāde bhayadassi vā:
    Appamādarato: Loves diligence, enjoys heedfulness.
    Bhikkhu: A mendicant, a monk.
    Pamāde: In negligence.
    Bhayadassi: Seeing fear, apprehending danger.

Abhabbo parihānāya, nibbānasseva santike:
    Abhabbo: Not capable, unable.
    Parihānāya: For decline, for degradation.
    Nibbānasseva: As if for extinguishment, nearing Nirvana.
    Santike: Near, proximity.

3. Cittavagga: The Mind

Phandanaṁ capalaṁ cittaṁ,
dūrakkhaṁ dunnivārayaṁ;
Ujuṁ karoti medhāvī,
usukārova tejanaṁ.

The mind quivers and shakes,
hard to guard, hard to curb.
The discerning straighten it out,
like a fletcher straightens an arrow.

Phandanaṁ capalaṁ cittaṁ, dūrakkhaṁ dunnivārayaṁ:
    Phandanaṁ: Quivering, shaking.
    Capalaṁ: Fickle, unstable.
    Cittaṁ: The mind.
    Dūrakkhaṁ: Hard to guard, difficult to protect.
    Dunnivārayaṁ: Hard to restrain, difficult to curb.

Ujuṁ karoti medhāvī, usukārova tejanaṁ:
    Ujuṁ: Straight.
    Karoti: Makes, does.
    Medhāvī: The wise, the discerning.
    Usukārova: Like a fletcher, as an arrow-maker.
    Tejanaṁ: An arrow.

Vārijova thale khitto,
okamokataubbhato;
Pariphandatidaṁ cittaṁ,
māradheyyaṁ pahātave.

Like a fish pulled from the sea
and cast upon the shore,
this mind flounders about,
trying to throw off Māra’s sway.

Vārijova thale khitto, okamokataubbhato:
    Vārijova: Like a fish.
    Thale: On the ground, on the shore.
    Khitto: Thrown, cast.
    Okamokataubbhato: From its watery home, from its aquatic surroundings.

Pariphandatidaṁ cittaṁ, māradheyyaṁ pahātave:
    Pariphandatidaṁ: Flounders, struggles, flops about.
    Cittaṁ: The mind.
    Māradheyyaṁ: The realm of Māra, the sway of Māra.
    Pahātave: To abandon, to shake off, to get rid of.

Dunniggahassa lahuno,
yatthakāmanipātino;
Cittassa damatho sādhu,
cittaṁ dantaṁ sukhāvahaṁ.

Hard to hold back, flighty,
alighting where it will;
it’s good to tame the mind;
a tamed mind leads to bliss.

Dunniggahassa lahuno, yatthakāmanipātino:
    Dunniggahassa: Hard to hold back, difficult to restrain.
    Lahuno: Flighty, swift, elusive.
    Yatthakāmanipātino: Alighting where it wishes, settling where it desires.

Cittassa damatho sādhu, cittaṁ dantaṁ sukhāvahaṁ:
    Cittassa: Of the mind.
    Damatho: Taming, disciplining.
    Sādhu: Good, virtuous, commendable.
    Cittaṁ: The mind.
    Dantaṁ: Tamed, disciplined, controlled.
    Sukhāvahaṁ: Brings happiness, leads to bliss.

Sududdasaṁ sunipuṇaṁ,
yatthakāmanipātinaṁ;
Cittaṁ rakkhetha medhāvī,
cittaṁ guttaṁ sukhāvahaṁ.

So hard to see, so subtle,
alighting where it will;
the discerning protect the mind,
a guarded mind leads to bliss.

Sududdasaṁ sunipuṇaṁ, yatthakāmanipātinaṁ:
    Sududdasaṁ: So hard to see, difficult to discern.
    Sunipuṇaṁ: So subtle, very delicate.
    Yatthakāmanipātinaṁ: Alighting where it wishes, settling where it desires.

Cittaṁ rakkhetha medhāvī, cittaṁ guttaṁ sukhāvahaṁ:
    Cittaṁ: The mind.
    Rakkhetha: Should protect, should guard.
    Medhāvī: The discerning, the wise.
    Cittaṁ: The mind.
    Guttaṁ: Guarded, protected.
    Sukhāvahaṁ: Brings happiness, leads to bliss.

Dūraṅgamaṁ ekacaraṁ,
asarīraṁ guhāsayaṁ;
Ye cittaṁ saṁyamissanti,
mokkhanti mārabandhanā.

The mind travels far, wandering alone;
incorporeal, it hides in a cave.
Those who will restrain the mind
are freed from Māra’s bonds.

Dūraṅgamaṁ ekacaraṁ, asarīraṁ guhāsayaṁ:
    Dūraṅgamaṁ: Far-traveling, journeying far.
    Ekacaraṁ: Wandering alone, solitary in its path.
    Asarīraṁ: Incorporeal, without a body.
    Guhāsayaṁ: Residing in a cave, lying in a cave (symbolically, this implies that the mind is hidden or not easily perceived).

Ye cittaṁ saṁyamissanti, mokkhanti mārabandhanā:
    Ye: Those who.
    Cittaṁ: Mind.
    Saṁyamissanti: Will restrain, will control.
    Mokkhanti: Are liberated, are freed.
    Mārabandhanā: From the bonds of Māra (Māra, in Buddhism, is the personification of temptation, distraction, and death).

Anavaṭṭhitacittassa,
saddhammaṁ avijānato;
Pariplavapasādassa,
paññā na paripūrati.

Those of unsteady mind,
who don’t understand the true teaching,
and whose confidence wavers,
do not perfect their wisdom.

Anavaṭṭhitacittassa:
    Anavaṭṭhita: Unstable, unsteady
    Cittassa: Mind, thought (possessive form)

Saddhammaṁ:
    Saddhamma: True teaching, good doctrine (often refers to the Buddha's teachings)

Avijānato:
    A: Not, non-
    Vijānato: Understanding, knowing (from the verb "vijānāti")

Pariplavapasādassa:
    Pariplava: Wavering, unstable, fluctuating
    Pasādassa: Faith, confidence (possessive form)

Paññā:
    Paññā: Wisdom, discernment

Na:
    Na: Not

Paripūrati:
    Paripūrati: Fulfills, perfects, completes

Anavassutacittassa,
ananvāhatacetaso;
Puññapāpapahīnassa,
natthi jāgarato bhayaṁ.

One whose mind is uncorrupted,
whose heart is undamaged,
who’s given up right and wrong,
alert, has nothing to fear.

Anavassutacittassa:
    An: Not, non-
    Avassuta: Soaked, saturated, corrupted
    Cittassa: Mind, thought (possessive form)

Ananvāhatacetaso:
    An: Not, non-
    Anvāhata: Struck, hit, damaged
    Cetaso: Heart, mind (possessive form)

Puññapāpapahīnassa:
    Puñña: Merit, goodness, virtue
    Pāpa: Evil, sin, wrong
    Pahīnassa: Given up, abandoned, removed (possessive form)

Natthi:
    Natthi: There is not, does not exist

Jāgarato:
    Jāgarato: Awake, alert, vigilant

Bhayaṁ:
    Bhayaṁ: Fear, dread, danger

Kumbhūpamaṁ kāyamimaṁ viditvā,
Nagarūpamaṁ cittamidaṁ ṭhapetvā;
Yodhetha māraṁ paññāvudhena,
Jitañca rakkhe anivesano siyā.

Knowing this body breaks like a pot,
and fortifying the mind like a citadel,
attack Māra with the sword of wisdom,
guard your conquest, and never settle.

Kumbhūpamaṁ kāyamimaṁ viditvā:
    Kumbhūpamaṁ: Like a pot, pot-like
    Kāyamimaṁ: This body
    Viditvā: Having known, understanding

Nagarūpamaṁ cittamidaṁ ṭhapetvā:
    Nagarūpamaṁ: Like a city, city-like
    Cittamidaṁ: This mind
    Ṭhapetvā: Having fortified, established

Yodhetha māraṁ paññāvudhena:
    Yodhetha: Should fight, attack
    Māraṁ: Māra (a personification of temptation, delusion and death)
    Paññāvudhena: With the weapon of wisdom (paññā means wisdom, vudhena means weapon)

Jitañca rakkhe anivesano siyā:
    Jitañca: The conquest, victory
    Rakkhe: Should guard, protect
    Anivesano: Non-settling, not remaining, not dwelling
    Siyā: Should be

Aciraṁ vatayaṁ kāyo,
pathaviṁ adhisessati;
Chuddho apetaviññāṇo,
niratthaṁva kaliṅgaraṁ.

All too soon this body
will lie upon the earth,
bereft of consciousness,
tossed aside like a useless log.

Aciraṁ vatayaṁ kāyo:
    Aciraṁ: Very soon, not long (from now)
    Vatayaṁ: Indeed this
    Kāyo: Body

Pathaviṁ adhisessati:
    Pathaviṁ: Earth, ground
    Adhisessati: Will lie upon, will be in accordance with

Chuddho apetaviññāṇo:
    Chuddho: Bereft, deprived of
    Apetaviññāṇo: Consciousness has departed, devoid of consciousness

Niratthaṁva kaliṅgaraṁ:
    Niratthaṁva: Useless, meaningless, purposeless
    Kaliṅgaraṁ: A useless log, discarded wood

Diso disaṁ yaṁ taṁ kayirā,
verī vā pana verinaṁ;
Micchāpaṇihitaṁ cittaṁ,
pāpiyo naṁ tato kare.

A wrongly directed mind
would do you more harm
than a hater to the hated,
or an enemy to their foe.

Diso disaṁ yaṁ taṁ kayirā:
    Diso disaṁ: In any direction
    Yaṁ taṁ: Whichever
    Kayirā: Would do

Verī vā pana verinaṁ:
    Verī: An enemy, a hater
    Vā: Or
    Pana: Even, also
    Verinaṁ: To the hated

Micchāpaṇihitaṁ cittaṁ:
    Micchāpaṇihitaṁ: Wrongly directed, misused
    Cittaṁ: Mind

Pāpiyo naṁ tato kare:
    Pāpiyo: More harmful, more misfortunate
    Naṁ: For you
    Tato: Than that
    Kare: Would make

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

A rightly directed mind
would do you more good
than your mother or father
or any other relative.

Na taṁ mātā pitā kayirā:
    Na: Not
    Taṁ: That
    Mātā: Mother
    Pitā: Father
    Kayirā: Would do

Aññe vāpi ca ñātakā:
    Aññe: Others
    Vāpi: Or even
    Ca: And
    Ñātakā: Relatives

Sammāpaṇihitaṁ cittaṁ:
    Sammāpaṇihitaṁ: Rightly directed, properly used
    Cittaṁ: Mind

Seyyaso naṁ tato kare:
    Seyyaso: More beneficial, better
    Naṁ: For you
    Tato: Than that
    Kare: Would make

4. Pupphavagga: Flowers

Ko imaṁ pathaviṁ vicessati,
Yamalokañca imaṁ sadevakaṁ;
Ko dhammapadaṁ sudesitaṁ,
Kusalo pupphamiva pacessati.

Who shall explore this land,
and the Yama realm with its gods?
Who shall examine the well-taught word of truth,
as an expert examines a flower?

Ko imaṁ pathaviṁ vicessati:
    Ko: Who
    Imaṁ: This
    Pathaviṁ: Earth
    Vicessati: Will explore, examine

Yamalokañca imaṁ sadevakaṁ:
    Yamalokañca: Yama realm (realm of death) and
    Imaṁ: This
    Sadevakaṁ: With its gods

Ko dhammapadaṁ sudesitaṁ:
    Ko: Who
    Dhammapadaṁ: Path of Dharma, word of truth
    Sudesitaṁ: Well-taught

Kusalo pupphamiva pacessati:
    Kusalo: Expert, skilled
    Pupphamiva: Like a flower
    Pacessati: Will examine

Sekho pathaviṁ vicessati,
Yamalokañca imaṁ sadevakaṁ;
Sekho dhammapadaṁ sudesitaṁ,
Kusalo pupphamiva pacessati.

A trainee shall explore this land,
and the Yama realm with its gods.
A trainee shall examine the well-taught word of truth,
as an expert examines a flower.

Sekho pathaviṁ vicessati:
    Sekho: A trainee, student
    Pathaviṁ: Earth
    Vicessati: Will explore, examine

Yamalokañca imaṁ sadevakaṁ:
    Yamalokañca: Yama realm (realm of death) and
    Imaṁ: This
    Sadevakaṁ: With its gods

Sekho dhammapadaṁ sudesitaṁ:
    Sekho: A trainee, student
    Dhammapadaṁ: Path of Dharma, word of truth
    Sudesitaṁ: Well-taught

Kusalo pupphamiva pacessati:
    Kusalo: Expert, skilled
    Pupphamiva: Like a flower
    Pacessati: Will examine

Pheṇūpamaṁ kāyamimaṁ viditvā,
Marīcidhammaṁ abhisambudhāno;
Chetvāna mārassa papupphakāni,
Adassanaṁ maccurājassa gacche.

Knowing this body’s like foam,
realizing it’s all just a mirage,
and cutting off Māra’s blossoming,
vanish from the King of Death.

Pheṇūpamaṁ kāyamimaṁ viditvā:
    Pheṇūpamaṁ: Like foam
    Kāyamimaṁ: This body
    Viditvā: Knowing, understanding

Marīcidhammaṁ abhisambudhāno:
    Marīcidhammaṁ: Like a mirage
    Abhisambudhāno: Fully understanding, realizing

Chetvāna mārassa papupphakāni:
    Chetvāna: Having cut off
    Mārassa: Of Māra (Māra is a demon who tempts humans into unwholesome actions and keeps them stuck in the cycle of samsara, or rebirth)
    Papupphakāni: The flowers, the blossoming (Metaphorically it can refer to the temptations or illusions presented by Māra)

Adassanaṁ maccurājassa gacche:
    Adassanaṁ: Invisible, vanish
    Maccurājassa: To the king of death (Another term for Māra, as he is associated with death in the sense of continuing the cycle of rebirth)
    Gacche: Go, proceed

Pupphāni heva pacinantaṁ,
byāsattamanasaṁ naraṁ;
Suttaṁ gāmaṁ mahoghova,
maccu ādāya gacchati.

As a mighty flood sweeps off a sleeping village,
death steals away a man
even as he gathers flowers,
his mind caught up in them.

Pupphāni heva pacinantaṁ:
    Pupphāni: Flowers
    Heva: Even, like
    Pacinantaṁ: Gathering

Byāsattamanasaṁ naraṁ:
    Byāsattamanasaṁ: Distracted mind, a mind caught up
    Naraṁ: A man

Suttaṁ gāmaṁ mahoghova:
    Suttaṁ: Sleeping
    Gāmaṁ: Village
    Mahoghova: Like a mighty flood

Macchu ādāya gacchati:
    Macchu: Death
    Ādāya: Takes away, steals away
    Gacchati: Goes, departs

Pupphāni heva pacinantaṁ,
byāsattamanasaṁ naraṁ;
Atittaññeva kāmesu,
antako kurute vasaṁ.

The terminator gains control of the man
who has not had his fill of pleasures,
even as he gathers flowers,
his mind caught up in them.

Pupphāni heva pacinantaṁ:
    Pupphāni: Flowers
    Heva: Like
    Pacinantaṁ: Gathering

Byāsattamanasaṁ naraṁ:
    Byāsattamanasaṁ: Distracted mind, a mind caught up
    Naraṁ: A man

Atittaññeva kāmesu:
    Atittaññeva: Not having had his fill, not being satisfied
    Kāmesu: In pleasures

Antako kurute vasaṁ:
    Antako: The terminator, likely a metaphor for death or impermanence
    Kurute: Makes, does
    Vasaṁ: Control, dominion

Yathāpi bhamaro pupphaṁ,
vaṇṇagandhamaheṭhayaṁ;
Paleti rasamādāya,
evaṁ gāme munī care.

A bee takes the nectar
and moves on, doing no damage
to the flower’s beauty and fragrance;
and that’s how a sage should walk in the village.

Yathāpi bhamaro pupphaṁ, vaṇṇagandhamaheṭhayaṁ:
    Yathāpi: Just as, like
    Bhamaro: Bee
    Pupphaṁ: Flower
    Vaṇṇagandhamaheṭhayaṁ: Beauty and fragrance, literally color and scent

Paleti rasamādāya, evaṁ gāme munī care.
    Paleti: Departs, moves on
    Rasamādāya: Having taken nectar
    Evaṁ: Thus, in this way
    Gāme: In a village
    Munī: Sage
    Care: Should go, should behave

Na paresaṁ vilomāni,
na paresaṁ katākataṁ;
Attanova avekkheyya,
katāni akatāni ca.

Don’t find fault with others,
with what they’ve done or left undone.
You should only watch yourself,
what you’ve done or left undone.

Na paresaṁ vilomāni, na paresaṁ katākataṁ:
    Na: Not
    Paresaṁ: Of others
    Vilomāni: Faults, shortcomings
    Katākataṁ: Done or left undone, literally 'done' and 'not-done'

Attanova avekkheyya, katāni akatāni ca.
    Attanova: Only oneself
    Avekkheyya: Should observe, should examine
    Katāni akatāni: Done or left undone, literally 'done' and 'not-done'
    Ca: And

Yathāpi ruciraṁ pupphaṁ,
vaṇṇavantaṁ agandhakaṁ;
Evaṁ subhāsitā vācā,
aphalā hoti akubbato.

Just like a glorious flower
that’s colorful but lacks fragrance;
eloquent speech is fruitless
for one who does not act on it.

Yathāpi ruciraṁ pupphaṁ, vaṇṇavantaṁ agandhakaṁ:
    Yathāpi: Just like
    Ruciraṁ: Beautiful, attractive
    Pupphaṁ: Flower
    Vaṇṇavantaṁ: Colorful, full of color
    Agandhakaṁ: Without fragrance, scentless

Evaṁ subhāsitā vācā, aphalā hoti akubbato:
    Evaṁ: So, thus
    Subhāsitā: Well-spoken, eloquent
    Vācā: Speech, words
    Aphalā: Fruitless, without result
    Hoti: Is, becomes
    Akubbato: Of the one who does not do, of the one who does not act

Yathāpi ruciraṁ pupphaṁ,
Vaṇṇavantaṁ sagandhakaṁ;
Evaṁ subhāsitā vācā,
Saphalā hoti kubbato.

Just like a glorious flower
that’s both colorful and fragrant,
eloquent speech is fruitful
for one who acts on it.

Yathāpi ruciraṁ pupphaṁ, Vaṇṇavantaṁ sagandhakaṁ:
    Yathāpi: Just like
    Ruciraṁ: Beautiful, attractive
    Pupphaṁ: Flower
    Vaṇṇavantaṁ: Colorful, full of color
    Sagandhakaṁ: With fragrance, scented

Evaṁ subhāsitā vācā, Saphalā hoti kubbato:
    Evaṁ: So, thus
    Subhāsitā: Well-spoken, eloquent
    Vācā: Speech, words
    Saphalā: Fruitful, with result
    Hoti: Is, becomes
    Kubbato: Of the one who does, of the one who acts

Yathāpi puppharāsimhā,
kayirā mālāguṇe bahū;
Evaṁ jātena maccena,
kattabbaṁ kusalaṁ bahuṁ.

Just as one would create many garlands
from a heap of flowers,
when a person has come to be born,
they should do many skillful things.

Yathāpi puppharāsimhā, kayirā mālāguṇe bahū:
    Yathāpi: Just like
    Puppharāsimhā: From a heap of flowers
    Kayirā: Would make, would create
    Mālāguṇe: Garlands
    Bahū: Many, a lot

Evaṁ jātena maccena, kattabbaṁ kusalaṁ bahuṁ:
    Evaṁ: Thus, so
    Jātena: Having been born
    Maccena: Mortal, someone subject to death
    Kattabbaṁ: Should be done
    Kusalaṁ: Skillful, good (things)
    Bahuṁ: Much, many

Na pupphagandho paṭivātameti,
Na candanaṁ tagaramallikā vā;
Satañca gandho paṭivātameti,
Sabbā disā sappuriso pavāyati.

The fragrance of flowers doesn’t spread upwind,
nor sandalwood, pinwheel, or jasmine;
but the fragrance of the good spreads upwind;
a good person’s virtue spreads in every direction.

Na pupphagandho paṭivātameti, Na candanaṁ tagaramallikā vā:
    Na: Not
    Pupphagandho: The fragrance of flowers
    Paṭivātameti: Goes against the wind
    Na: Not
    Candanaṁ: Sandalwood
    Tagaramallikā: Pinwheel or jasmine
    Vā: Or

Satañca gandho paṭivātameti, Sabbā disā sappuriso pavāyati:
    Sataṁ: Of the good, of the virtuous
    Ca: And
    Gandho: The fragrance
    Paṭivātameti: Goes against the wind
    Sabbā: All
    Disā: Directions
    Sappuriso: A good person
    Pavāyati: Spreads, permeates

Candanaṁ tagaraṁ vāpi,
uppalaṁ atha vassikī;
Etesaṁ gandhajātānaṁ,
sīlagandho anuttaro.

Among all the fragrances—
sandalwood or pinwheel
or lotus or jasmine—
the fragrance of virtue is supreme.

Candanaṁ tagaraṁ vāpi, uppalaṁ atha vassikī:
    Candanaṁ: Sandalwood
    Tagaraṁ: Pinwheel
    Vāpi: Or
    Uppalaṁ: Lotus
    Atha: And
    Vassikī: Jasmine

Etesaṁ gandhajātānaṁ, sīlagandho anuttaro:
    Etesaṁ: Of these
    Gandhajātānaṁ: Born of fragrances
    Sīlagandho: The fragrance of virtue
    Anuttaro: Unsurpassed, supreme

Appamatto ayaṁ gandho,
yāyaṁ tagaracandanī;
Yo ca sīlavataṁ gandho,
vāti devesu uttamo.

Faint is the fragrance
of sandal or pinwheel;
but the fragrance of the virtuous
floats to the highest gods.

Appamatto ayaṁ gandho, yāyaṁ tagaracandanī:
    Appamatto: Faint
    Ayaṁ: This
    Gandho: Fragrance
    Yāyaṁ: Which
    Tagaracandanī: Of pinwheel or sandalwood

Yo ca sīlavataṁ gandho, vāti devesu uttamo:
    Yo: Which
    Ca: And
    Sīlavataṁ: Of the virtuous
    Gandho: Fragrance
    Vāti: Wafts, floats
    Devesu: To the gods
    Uttamo: Highest, supreme

Tesaṁ sampannasīlānaṁ,
appamādavihārinaṁ;
Sammadaññāvimuttānaṁ,
māro maggaṁ na vindati.

For those accomplished in ethics,
meditating diligently,
freed through the highest knowledge,
Māra cannot find their path.

Tesaṁ sampannasīlānaṁ, appamādavihārinaṁ:
    Tesaṁ: Of those
    Sampannasīlānaṁ: Accomplished in ethics
    Appamādavihārinaṁ: Meditating diligently (those who live heedfully)

Sammadaññāvimuttānaṁ, māro maggaṁ na vindati:
    Sammadaññāvimuttānaṁ: Freed through the highest knowledge (fully released through right knowledge)
    Māro: Māra (the evil one, the tempter who tried to distract Gautama Buddha from attaining enlightenment)
    Maggaṁ: Path
    Na: Not
    Vindati: Find

Yathā saṅkāradhānasmiṁ,
ujjhitasmiṁ mahāpathe;
Padumaṁ tattha jāyetha,
sucigandhaṁ manoramaṁ.

From a forsaken heap
discarded on the highway,
a lotus might blossom,
fragrant and delightful.

Yathā saṅkāradhānasmiṁ, ujjhitasmiṁ mahāpathe:
    Yathā: Just as
    Saṅkāradhānasmiṁ: In a heap of rubbish
    Ujjhitasmiṁ: Abandoned
    Mahāpathe: On the highway

Padumaṁ tattha jāyetha, sucigandhaṁ manoramaṁ:
    Padumaṁ: A lotus
    Tattha: There
    Jāyetha: Might grow
    Sucigandhaṁ: Fragrant
    Manoramaṁ: Delightful

Evaṁ saṅkārabhūtesu,
andhabhūte puthujjane;
Atirocati paññāya,
sammāsambuddhasāvako.

So too, among the forsaken,
a disciple of the perfect Buddha
outshines with their wisdom
the blind ordinary folk.

Evaṁ saṅkārabhūtesu, andhabhūte puthujjane:
    Evaṁ: So too
    Saṅkārabhūtesu: Among the forsaken
    Andhabhūte: Blind
    Puthujjane: Ordinary folk

Atirocati paññāya, sammāsambuddhasāvako:
    Atirocati: Outshines
    Paññāya: With wisdom
    Sammāsambuddhasāvako: Disciple of the perfect Buddha

5. Bālavagga: The Fool

Dīghā jāgarato ratti,
dīghaṁ santassa yojanaṁ;
Dīgho bālāna saṁsāro,
saddhammaṁ avijānataṁ.

Long is the night for the wakeful;
long is the league for the weary;
long transmigrate the fools
who don’t understand the true teaching.

Dīghā jāgarato ratti, dīghaṁ santassa yojanaṁ:
    Dīghā: Long
    Jāgarato: For the wakeful
    Ratti: Night
    Dīghaṁ: Long
    Santassa: For the weary
    Yojanaṁ: League (ancient Indian unit of distance)

Dīgho bālāna saṁsāro, saddhammaṁ avijānataṁ:
    Dīgho: Long
    Bālāna: Fools
    Saṁsāro: Transmigrate, the cycle of birth and death
    Saddhammaṁ: True teaching
    Avijānataṁ: Do not understand

Carañce nādhigaccheyya,
Seyyaṁ sadisamattano;
Ekacariyaṁ daḷhaṁ kayirā,
Natthi bāle sahāyatā.

If while wandering you find no partner
equal or better than yourself,
then firmly resolve to wander alone—
there’s no fellowship with fools.

Carañce nādhigaccheyya, Seyyaṁ sadisamattano:
    Carañce: While wandering
    Nādhigaccheyya: If you find no
    Seyyaṁ: Partner
    Sadisamattano: Equal or better to oneself

Ekacariyaṁ daḷhaṁ kayirā, Natthi bāle sahāyatā:
    Ekacariyaṁ: To wander alone
    Daḷhaṁ: Firmly
    Kayirā: Resolve
    Natthi: There is no
    Bāle: With fools
    Sahāyatā: Fellowship

Puttā matthi dhanaṁ matthi,
iti bālo vihaññati;
Attā hi attano natthi,
kuto puttā kuto dhanaṁ.

“Sons are mine, wealth is mine”—
thus the fool frets.
But you can’t even call your self your own,
let alone your sons or wealth.

Puttā matthi dhanaṁ matthi, iti bālo vihaññati:
    Puttā: Sons
    Matthi: Are mine
    Dhanaṁ: Wealth
    Matthi: Is mine
    Iti: Thus
    Bālo: The fool
    Vihaññati: Frets

Attā hi attano natthi, kuto puttā kuto dhanaṁ:
    Attā: Self
    Hi: Indeed
    Attano: Of one's own
    Natthi: Is not
    Kuto: Wherefrom
    Puttā: Sons
    Kuto: Wherefrom
    Dhanaṁ: Wealth

Yo bālo maññati bālyaṁ,
paṇḍito vāpi tena so;
Bālo ca paṇḍitamānī,
sa ve “bālo”ti vuccati.

The fool who thinks they’re a fool
is wise at least to that extent.
But the true fool is said to be one
who imagines that they are wise.

Yo bālo maññati bālyaṁ, paṇḍito vāpi tena so:
    Yo: The one who
    Bālo: Fool
    Maññati: Thinks
    Bālyaṁ: That they are a fool
    Paṇḍito: Wise
    Vāpi: At least
    Tena: To that extent
    So: Is

Bālo ca paṇḍitamānī, sa ve “bālo”ti vuccati:
    Bālo: Fool
    Ca: And
    Paṇḍitamānī: Believing themselves to be wise
    Sa: That one
    Ve: Truly
    "Bālo"ti: As a fool
    Vuccati: Is said

Yāvajīvampi ce bālo,
paṇḍitaṁ payirupāsati;
Na so dhammaṁ vijānāti,
dabbī sūparasaṁ yathā.

Though a fool attends to the wise
even for the rest of their life,
they still don’t experience the teaching,
like a spoon the taste of the soup.

Yāvajīvampi ce bālo, paṇḍitaṁ payirupāsati:
    Yāvajīvampi: For a lifetime
    Ce: Even if
    Bālo: A fool
    Paṇḍitaṁ: The wise
    Payirupāsati: Attends

Na so dhammaṁ vijānāti, dabbī sūparasaṁ yathā:
    Na: Doesn't
    So: That person
    Dhammaṁ: The teaching
    Vijānāti: Experience or understand
    Dabbī: Like a spoon
    Sūparasaṁ: The taste of the soup
    Yathā: As

Muhuttamapi ce viññū,
paṇḍitaṁ payirupāsati;
Khippaṁ dhammaṁ vijānāti,
jivhā sūparasaṁ yathā.

If a clever person attends to the wise
even just for an hour or so,
they swiftly experience the teaching,
like a tongue the taste of the soup.

Muhuttamapi ce viññū, paṇḍitaṁ payirupāsati:
    Muhuttamapi: For a moment
    Ce: Even if
    Viññū: A wise or intelligent person
    Paṇḍitaṁ: The wise
    Payirupāsati: Attends

Khippaṁ dhammaṁ vijānāti, jivhā sūparasaṁ yathā:
    Khippaṁ: Swiftly
    Dhammaṁ: The teaching
    Vijānāti: Experiences or understands
    Jivhā: Like the tongue
    Sūparasaṁ: The taste of the soup
    Yathā: As

Caranti bālā dummedhā,
amitteneva attanā;
Karontā pāpakaṁ kammaṁ,
yaṁ hoti kaṭukapphalaṁ.

Witless fools behave
like their own worst enemies,
doing wicked deeds
that ripen as bitter fruit.

Caranti bālā dummedhā, amitteneva attanā:
    Caranti: They behave or act
    Bālā: Fools
    Dummedhā: Witless, unintelligent
    Amittena: As an enemy
    Eva: Just like
    Attanā: With oneself or their own

Karontā pāpakaṁ kammaṁ, yaṁ hoti kaṭukapphalaṁ:
    Karontā: Doing or making
    Pāpakaṁ: Evil, wicked
    Kammaṁ: Deeds or actions
    Yaṁ: Which
    Hoti: Will be, becomes
    Kaṭukapphalaṁ: Bitter fruit

Na taṁ kammaṁ kataṁ sādhu,
yaṁ katvā anutappati;
Yassa assumukho rodaṁ,
vipākaṁ paṭisevati.

It’s not good to do a deed
that plagues you later on,
for which you weep and wail,
as its effect stays with you.

Na taṁ kammaṁ kataṁ sādhu, yaṁ katvā anutappati:
    Na: Not
    Taṁ: That
    Kammaṁ: Action or deed
    Kataṁ: Done or performed
    Sādhu: Good, well
    Yaṁ: Which
    Katvā: Having done
    Anutappati: Regrets, is remorseful

Yassa assumukho rodaṁ, vipākaṁ paṭisevati:
    Yassa: Whose, for which
    Assumukho: Tearful face
    Rodaṁ: Weeping, crying
    Vipākaṁ: Result or effect
    Paṭisevati: Experiences, suffers

Tañca kammaṁ kataṁ sādhu,
yaṁ katvā nānutappati;
Yassa patīto sumano,
vipākaṁ paṭisevati.

It is good to do a deed
that doesn’t plague you later on,
that gladdens and cheers,
as its effect stays with you.

Tañca kammaṁ kataṁ sādhu, yaṁ katvā nānutappati:
    Tañca: That indeed
    Kammaṁ: Action or deed
    Kataṁ: Done or performed
    Sādhu: Good, well
    Yaṁ: Which
    Katvā: Having done
    Nānutappati: Does not regret, is not remorseful

Yassa patīto sumano, vipākaṁ paṭisevati:
    Yassa: Whose, for which
    Patīto: Pleased, satisfied
    Sumano: Joyful, glad
    Vipākaṁ: Result or effect
    Paṭisevati: Experiences, suffers

Madhuṁvā maññati bālo,
yāva pāpaṁ na paccati;
Yadā ca paccati pāpaṁ,
atha dukkhaṁ nigacchati.

The fool imagines that evil is sweet,
so long as it has not yet ripened.
But as soon as that evil ripens,
they fall into suffering.

Madhuṁvā maññati bālo, yāva pāpaṁ na paccati:
    Madhuṁvā: As sweet
    Maññati: Imagines or thinks
    Bālo: Fool
    Yāva: So long as
    Pāpaṁ: Evil
    Na: Not
    Paccati: Ripens, matures

Yadā ca paccati pāpaṁ, atha dukkhaṁ nigacchati:
    Yadā: When
    Ca: And
    Paccati: Ripens, matures
    Pāpaṁ: Evil
    Atha: Then
    Dukkhaṁ: Suffering, pain
    Nigacchati: Falls into, encounters

Māse māse kusaggena,
bālo bhuñjeyya bhojanaṁ;
Na so saṅkhātadhammānaṁ,
kalaṁ agghati soḷasiṁ.

Month after month a fool may eat
food from a grass-blade’s tip;
but they’ll never be worth a sixteenth part
of one who has fathomed the teaching.

Māse māse kusaggena, bālo bhuñjeyya bhojanaṁ:
    Māse māse: Month after month
    Kusaggena: With the tip of a blade of grass
    Bālo: Fool
    Bhuñjeyya: May eat
    Bhojanaṁ: Food

Na so saṅkhātadhammānaṁ, kalaṁ agghati soḷasiṁ:
    Na: Not
    So: He, that
    Saṅkhātadhammānaṁ: Of those who have understood the Dharma (Buddhist teachings)
    Kalaṁ: A part or a portion
    Agghati: Is worth, is equivalent to
    Soḷasiṁ: Sixteenth

Na hi pāpaṁ kataṁ kammaṁ,
Sajjukhīraṁva muccati;
Ḍahantaṁ bālamanveti,
Bhasmacchannova pāvako.

For a wicked deed that has been done
does not spoil quickly like milk.
Smoldering, it follows the fool,
like a fire smothered over with ash.

Na hi pāpaṁ kataṁ kammaṁ, sajjukhīraṁva muccati:
    Na hi: Indeed not
    Pāpaṁ: Wicked, evil
    Kataṁ: Done
    Kammaṁ: Deed, action
    Sajjukhīraṁva: Like curdled milk
    Muccati: Spoil quickly, curdle

Ḍahantaṁ bālamanveti, bhasmacchannova pāvako:
    Ḍahantaṁ: Burning, smoldering
    Bālamanveti: Follows the fool
    Bhasmacchannova: Like fire covered with ash
    Pāvako: Fire

Yāvadeva anatthāya,
ñattaṁ bālassa jāyati;
Hanti bālassa sukkaṁsaṁ,
muddhamassa vipātayaṁ.

Whatever fame a fool may get,
it only gives rise to harm.
Whatever good features they have it ruins,
and blows their head into bits.

Yāvadeva anatthāya, ñattaṁ bālassa jāyati:
    Yāvadeva: Only as much as
    Anatthāya: For harm, for ill, for detriment
    Ñattaṁ: Fame, renown
    Bālassa: Of the fool
    Jāyati: Arises, is born

Hanti bālassa sukkaṁsaṁ, muddhamassa vipātayaṁ.
    Hanti: It kills, it destroys
    Bālassa: Of the fool
    Sukkaṁsaṁ: Good fortune, prosperity
    Muddhamassa: Their head
    Vipātayaṁ: It breaks into pieces

Asantaṁ bhāvanamiccheyya,
Purekkhārañca bhikkhusu;
Āvāsesu ca issariyaṁ,
Pūjaṁ parakulesu ca.

They’d seek the esteem that they lack,
and status among the mendicants;
authority over monasteries,
and honor among other families.

Asantaṁ bhāvanamiccheyya, Purekkhārañca bhikkhusu:
    Asantaṁ: Nonexistent, what is not present
    Bhāvanam: Esteem, consideration, respect
    Iccheyya: They would desire, they would want
    Purekkhāraṁ: Preeminence, foremost position
    Ca: And
    Bhikkhusu: Among the bhikkhus, mendicants, monks

Āvāsesu ca issariyaṁ, Pūjaṁ parakulesu ca.
    Āvāsesu: In monasteries, dwelling places
    Ca: And
    Issariyaṁ: Authority, control
    Pūjaṁ: Honor, worship
    Parakulesu: Among other families
    Ca: And

Mameva kata maññantu,
gihī pabbajitā ubho;
Mamevātivasā assu,
kiccākiccesu kismici;
Iti bālassa saṅkappo,
icchā māno ca vaḍḍhati.

“Let both layfolk and renunciants think
the work was done by me alone.
In anything at all that’s to be done,
let them fall under my sway alone.”
So thinks the fool,
their greed and pride only growing.

Mameva kata maññantu, gihī pabbajitā ubho;
    Mameva: by me alone
    Kata: done
    Maññantu: let them think
    Gihī: layfolk, householders
    Pabbajitā: renunciants, those who have gone forth (from the householder's life)
    Ubho: both

Mamevātivasā assu, kiccākiccesu kismici;
    Mameva: by me alone
    Ativasā: power, authority
    Assu: let there be
    Kiccākiccesu: in what is to be done, in duties
    Kismici: in anything

Iti bālassa saṅkappo, icchā māno ca vaḍḍhati.
    Iti: thus
    Bālassa: of the fool
    Saṅkappo: thought, intention
    Icchā: desire, wish
    Māno: pride, arrogance
    Ca: and
    Vaḍḍhati: grows

Aññā hi lābhūpanisā,
aññā nibbānagāminī;
Evametaṁ abhiññāya,
bhikkhu buddhassa sāvako;
Sakkāraṁ nābhinandeyya,
vivekamanubrūhaye.

For the means to profit and the path to quenching
are two quite different things.
A mendicant disciple of the Buddha,
understanding what this really means,
would never delight in honors,
but rather would foster seclusion.

Aññā hi lābhūpanisā, aññā nibbānagāminī:
    Aññā: different, another
    Hi: indeed
    Lābhūpanisā: means to profit, source of gain
    Aññā: different, another
    Nibbānagāminī: path leading to nibbāna or enlightenment

Evametaṁ abhiññāya, bhikkhu buddhassa sāvako:
    Evametaṁ: thus this
    Abhiññāya: knowing, understanding
    Bhikkhu: a mendicant or monk
    Buddhasa: of the Buddha
    Sāvako: disciple

Sakkāraṁ nābhinandeyya, vivekamanubrūhaye:
    Sakkāraṁ: honors, respect, esteem
    Nābhinandeyya: should not delight in, should not enjoy
    Vivekamanubrūhaye: should foster seclusion, should cultivate solitude

6. Paṇḍitavagga: The Astute

Nidhīnaṁva pavattāraṁ,
yaṁ passe vajjadassinaṁ;
Niggayhavādiṁ medhāviṁ,
tādisaṁ paṇḍitaṁ bhaje;
Tādisaṁ bhajamānassa,
seyyo hoti na pāpiyo.

Regard one who sees your faults
as a guide to a hidden treasure.
Stay close to one so wise and astute
who corrects you when you need it.
Sticking close to such an impartial person,
things get better, not worse.

Nidhīnaṁva pavattāraṁ, yaṁ passe vajjadassinaṁ:
    Nidhīnaṁva: like a revealer of treasure
    Pavattāraṁ: the one who shows or guides
    Yaṁ: whom
    Passe: one sees
    Vajjadassinaṁ: fault-seer, the one who sees your faults

Niggayhavādiṁ medhāviṁ, tādisaṁ paṇḍitaṁ bhaje:
    Niggayhavādiṁ: one who speaks to correct
    Medhāviṁ: wise, discerning
    Tādisaṁ: such a person
    Paṇḍitaṁ: wise, learned person
    Bhaje: worship, respect, stay close to

Tādisaṁ bhajamānassa, seyyo hoti na pāpiyo:
    Tādisaṁ: such a person
    Bhajamānassa: one who worships or respects, stays close to
    Seyyo: better
    Hoti: becomes
    Na: not
    Pāpiyo: worse

Ovadeyyānusāseyya,
asabbhā ca nivāraye;
Satañhi so piyo hoti,
asataṁ hoti appiyo.

Advise and instruct;
curb wickedness:
for you shall be loved by the good,
and disliked by the bad.

Ovadeyyānusāseyya, asabbhā ca nivāraye:
    Ovadeyyānusāseyya: advise and instruct
    Asabbhā: from evil, wickedness
    Ca: and
    Nivāraye: one should curb, refrain

Satañhi so piyo hoti, asataṁ hoti appiyo:
    Satañhi: for the good, for the virtuous
    So: he, that person
    Piyo: beloved, dear
    Hoti: is, becomes
    Asataṁ: for the bad, for the wicked
    Hoti: is, becomes
    Appiyo: disliked, unpleasant

Na bhaje pāpake mitte,
na bhaje purisādhame;
Bhajetha mitte kalyāṇe,
bhajetha purisuttame.

Don’t mix with bad friends,
nor with the worst of men.
Mix with spiritual friends,
and with the best of men.

Na bhaje pāpake mitte, na bhaje purisādhame:
    Na: don't
    Bhaje: associate with, mix with
    Pāpake: bad, wicked
    Mitte: friends
    Purisādhame: the worst of men, the lowest of men

Bhajetha mitte kalyāṇe, bhajetha purisuttame:
    Bhajetha: should associate with, should mix with
    Mitte: friends
    Kalyāṇe: good, virtuous
    Purisuttame: the best of men, the highest of men

Dhammapīti sukhaṁ seti,
vippasannena cetasā;
Ariyappavedite dhamme,
sadā ramati paṇḍito.

Through joy in the teaching you sleep at ease,
with clear and confident heart.
An astute person always delights in the teaching
proclaimed by the Noble One.

Dhammapīti sukhaṁ seti, vippasannena cetasā:
    Dhammapīti: joy or delight in the Dhamma
    Sukhaṁ: happily, comfortably
    Seti: sleeps, rests
    Vippasannena: clear, serene
    Cetasā: mind, consciousness

Ariyappavedite dhamme, sadā ramati paṇḍito:
    Ariyappavedite: proclaimed by the Noble One (the Buddha)
    Dhamme: in the Dhamma
    Sadā: always
    Ramati: delights in, enjoys
    Paṇḍito: the wise, the astute

Udakañhi nayanti nettikā,
Usukārā namayanti tejanaṁ;
Dāruṁ namayanti tacchakā,
Attānaṁ damayanti paṇḍitā.

While irrigators guide water,
fletchers straighten arrows,
and carpenters carve timber,
the astute tame themselves.

Udakañhi nayanti nettikā:
    Udakañhi: water
    Nayanti: they lead or guide
    Nettikā: irrigators

Usukārā namayanti tejanaṁ:
    Usukārā: fletchers, arrow-makers
    Namayanti: they straighten
    Tejanaṁ: arrows

Dāruṁ namayanti tacchakā:
    Dāruṁ: wood or timber
    Namayanti: they shape or carve
    Tacchakā: carpenters

Attānaṁ damayanti paṇḍitā:
    Attānaṁ: themselves
    Damayanti: they tame or control
    Paṇḍitā: the wise, the astute

Selo yathā ekaghano,
vātena na samīrati;
Evaṁ nindāpasaṁsāsu,
na samiñjanti paṇḍitā.

As the wind cannot stir
a solid mass of rock,
so too praise and blame
do not affect the wise.

Selo yathā ekaghano, vātena na samīrati:
    Selo: rock or mountain
    Yathā: like, as
    Ekaghano: solid, massive
    Vātena: by wind
    Na samīrati: is not shaken or stirred

Evaṁ nindāpasaṁsāsu, na samiñjanti paṇḍitā:
    Evaṁ: thus, in this way
    Nindāpasaṁsāsu: in blame and praise
    Na samiñjanti: they are not disturbed or shaken
    Paṇḍitā: the wise

Yathāpi rahado gambhīro,
vippasanno anāvilo;
Evaṁ dhammāni sutvāna,
vippasīdanti paṇḍitā.

Like a deep lake,
clear and unclouded,
so clear are the astute
when they hear the teachings.

Yathāpi rahado gambhīro, vippasanno anāvilo:
    Yathāpi: just like, as
    Rahado: lake
    Gambhīro: deep
    Vippasanno: clear, serene
    Anāvilo: without mud, unclouded

Evaṁ dhammāni sutvāna, vippasīdanti paṇḍitā:
    Evaṁ: thus, in this way
    Dhammāni: teachings or truths
    Sutvāna: having heard
    Vippasīdanti: they clear up, become serene
    Paṇḍitā: the wise

Sabbattha ve sappurisā cajanti,
Na kāmakāmā lapayanti santo;
Sukhena phuṭṭhā atha vā dukhena,
Na uccāvacaṁ paṇḍitā dassayanti.

Good people give up everything,
they don’t cajole for the things they desire.
Though touched by sadness or happiness,
the astute appear neither depressed nor elated.

Sabbattha ve sappurisā cajanti:
    Sabbattha: everywhere, in all situations
    Ve: indeed
    Sappurisā: good people, noble persons
    Cajanti: they give up, they renounce

Na kāmakāmā lapayanti santo:
    Na: not
    Kāmakāmā: desiring desires, lusting after lusts
    Lapayanti: they cajole, they coax
    Santo: the good, the peaceful ones

Sukhena phuṭṭhā atha vā dukhena:
    Sukhena: by happiness
    Phuṭṭhā: touched, contacted
    Atha: and then, or
    Vā: or
    Dukhena: by pain, by suffering

Na uccāvacaṁ paṇḍitā dassayanti:
    Na: not
    Uccāvacaṁ: high and low, elation and depression
    Paṇḍitā: the wise
    Dassayanti: they show, they exhibit

Na attahetu na parassa hetu,
Na puttamicche na dhanaṁ na raṭṭhaṁ;
Na iccheyya adhammena samiddhimattano,
Sa sīlavā paññavā dhammiko siyā.

Never wish for success by unjust means,
for your own sake or that of another,
desiring children, wealth, or nation;
rather, be virtuous, wise, and just.

Na attahetu na parassa hetu:
    Na: not
    Attahetu: for one's own sake
    Na: not
    Parassa hetu: for the sake of others

Na puttamicche na dhanaṁ na raṭṭhaṁ:
    Na: not
    Puttamicche: desiring children
    Na: not
    Dhanaṁ: wealth
    Na: not
    Raṭṭhaṁ: kingdom, nation

Na iccheyya adhammena samiddhimattano:
    Na: not
    Iccheyya: would wish for
    Adhammena: by unjust means, by unrighteousness
    Samiddhimattano: success of oneself

Sa sīlavā paññavā dhammiko siyā:
    Sa: he/she
    Sīlavā: virtuous, of good character
    Paññavā: wise, full of wisdom
    Dhammiko: righteous, following the Dhamma
    Siyā: should be, ought to be

Appakā te manussesu,
ye janā pāragāmino;
Athāyaṁ itarā pajā,
tīramevānudhāvati.

Few are those among humans
who cross to the far shore.
The rest just run around
on the near shore.

Appakā te manussesu:
    Appakā: few
    Te: they
    Manussesu: among humans

Ye janā pāragāmino:
    Ye: who
    Janā: people
    Pāragāmino: go to the far shore, reach the other side

Athāyaṁ itarā pajā:
    Athāyaṁ: but these, the rest
    Itarā: others
    Pajā: people, crowd

Tīramevānudhāvati:
    Tīrameva: on the near shore
    Anudhāvati: just run around, keep running

Ye ca kho sammadakkhāte,
dhamme dhammānuvattino;
Te janā pāramessanti,
maccudheyyaṁ suduttaraṁ.

When the teaching is well explained,
those who practice accordingly
will cross over
Death’s domain so hard to pass.

Ye ca kho sammadakkhāte:
    Ye: those who
    Ca: and
    Kho: indeed
    Sammadakkhāte: well explained, properly elucidated

Dhamme dhammānuvattino:
    Dhamme: in the teaching, in the doctrine
    Dhammānuvattino: practice according to the teaching, followers of the doctrine

Te janā pāramessanti:
    Te: they
    Janā: people
    Pāramessanti: will reach the far shore, will cross over

Maccudheyyaṁ suduttaraṁ:
    Maccudheyyaṁ: the domain of Death
    Suduttaraṁ: very difficult to pass, extremely hard to traverse

Kaṇhaṁ dhammaṁ vippahāya,
Sukkaṁ bhāvetha paṇḍito;
Okā anokamāgamma,
Viveke yattha dūramaṁ.

Rid of dark qualities,
an astute person should develop the bright.
Leaving home behind
for the seclusion so hard to enjoy,

Kaṇhaṁ dhammaṁ vippahāya:
    Kaṇhaṁ: dark, negative
    Dhammaṁ: qualities, states
    Vippahāya: having abandoned, having given up

Sukkaṁ bhāvetha paṇḍito:
    Sukkaṁ: white, bright, pure
    Bhāvetha: should develop, should cultivate
    Paṇḍito: a wise person

Okā anokamāgamma:
    Okā: home, house
    Anokamāgamma: having gone to the non-home, having left home

Viveke yattha dūramaṁ:
    Viveke: in solitude, in seclusion
    Yattha: where
    Dūramaṁ: hard to enjoy, difficult to find pleasure in

Tatrābhiratimiccheyya,
hitvā kāme akiñcano;
Pariyodapeyya attānaṁ,
cittaklesehi paṇḍito.

find delight there,
having left behind sensual pleasures.
With no possessions, an astute person
would cleanse themselves of mental corruptions.

Tatrābhiratimiccheyya:
    Tatrā: there
    Abhiratim: delight, pleasure
    Iccheyya: should desire, should wish for

Hitvā kāme akiñcano:
    Hitvā: having abandoned, having left
    Kāme: sensual pleasures
    Akiñcano: having nothing, without possessions

Pariyodapeyya attānaṁ:
    Pariyodapeyya: should purify, should cleanse
    Attānaṁ: themselves

Cittaklesehi paṇḍito:
    Cittaklesehi: mental corruptions, impurities of the mind
    Paṇḍito: a wise person

Yesaṁ sambodhiyaṅgesu,
sammā cittaṁ subhāvitaṁ;
Ādānapaṭinissagge,
anupādāya ye ratā;
Khīṇāsavā jutimanto,
te loke parinibbutā.

Those whose minds are rightly developed
in the awakening factors;
who, letting go of attachments,
delight in not grasping:
with defilements ended, brilliant,
they in this world are quenched.

Yesaṁ sambodhiyaṅgesu:
    Yesaṁ: whose
    Sambodhiyaṅgesu: in the factors of enlightenment (awakening)

Sammā cittaṁ subhāvitaṁ:
    Sammā: rightly, correctly
    Cittaṁ: mind, consciousness
    Subhāvitaṁ: well-developed, well-cultivated

Ādānapaṭinissagge:
    Ādāna: attachment, clinging
    Paṭinissagge: in giving up, in relinquishing

Anupādāya ye ratā:
    Anupādāya: not grasping, not clinging
    Ye: who
    Ratā: delight, enjoy

Khīṇāsavā jutimanto:
    Khīṇāsavā: (those) whose defilements have ended
    Jutimanto: bright, brilliant

Te loke parinibbutā:
    Te: they
    Loke: in this world
    Parinibbutā: are quenched, have attained Nirvana

7. Arahantavagga: The Perfected Ones

Gataddhino visokassa,
vippamuttassa sabbadhi;
Sabbaganthappahīnassa,
pariḷāho na vijjati.

At journey’s end, rid of sorrow;
everywhere free,
all ties given up,
no fever is found in them.

Gataddhino:
    Gata: gone
    Addhino: path, journey

Visokassa:
    Vi: without
    Sokassa: sorrow, lamentation

Vippamuttassa sabbadhi:
    Vippamuttassa: freed, liberated
    Sabbadhi: everywhere, in all respects

Sabbaganthappahīnassa:
    Sabbagantha: all ties, all bonds
    Pahīnassa: given up, abandoned

Pariḷāho na vijjati:
    Pariḷāho: fever, torment
    Na vijjati: is not found

Uyyuñjanti satīmanto,
na nikete ramanti te;
Haṁsāva pallalaṁ hitvā,
okamokaṁ jahanti te.

The mindful apply themselves;
they delight in no abode.
Like a swan from the marsh that’s gone,
they leave behind home after home.

Uyyuñjanti satīmanto:
    Uyyuñjanti: apply themselves, exert themselves
    Satīmanto: those with mindfulness

Na nikete ramanti te:
    Na: not
    Nikete: in a home, abode
    Ramanti: delight, enjoy
    Te: they

Haṁsāva pallalaṁ hitvā:
    Haṁsāva: like a swan
    Pallalaṁ: marsh, pool
    Hitvā: having left, having abandoned

Okamokaṁ jahanti te:
    Okamokaṁ: home after home, one by one
    Jahanti: abandon, leave
    Te: they

Yesaṁ sannicayo natthi,
ye pariññātabhojanā;
Suññato animitto ca,
vimokkho yesaṁ gocaro;
Ākāseva sakuntānaṁ,
gati tesaṁ durannayā.

Those with nothing stored up,
who have understood their food,
whose domain is the liberation
of the signless and the empty:
their path is hard to trace,
like birds in the sky.

Yesaṁ sannicayo natthi:
    Yesaṁ: of whom
    Sannicayo: accumulation, hoarding
    Natthi: is not, does not exist

Ye pariññātabhojanā:
    Ye: who
    Pariññātabhojanā: having understood food or sustenance (a metaphor for the necessities or conditions of existence)

Suññato animitto ca, vimokkho yesaṁ gocaro:
    Suññato: emptiness
    Animitto: signless, without a mark or sign
    Ca: and
    Vimokkho: liberation
    Yesaṁ: of whom
    Gocaro: domain, pasture, scope

Ākāseva sakuntānaṁ, gati tesaṁ durannayā:
    Ākāseva: just like in the sky
    Sakuntānaṁ: of the birds
    Gati: path, course
    Tesaṁ: of them
    Durannayā: difficult to trace or follow

Yassāsavā parikkhīṇā,
āhāre ca anissito;
Suññato animitto ca,
vimokkho yassa gocaro;
Ākāseva sakuntānaṁ,
padaṁ tassa durannayaṁ.

One whose defilements have ended;
who’s not attached to food;
whose domain is the liberation
of the signless and the empty:
their track is hard to trace,
like birds in the sky.

Yassāsavā parikkhīṇā:
    Yassāsavā: whose defilements or impurities (asavas)
    Parikkhīṇā: have ended, are eradicated

Āhāre ca anissito:
    Āhāre: in food, sustenance
    Ca: and
    Anissito: not reliant on, not attached to

Suññato animitto ca, vimokkho yassa gocaro:
    Suññato: the state of emptiness, voidness
    Animitto: the signless, without signs or marks
    Ca: and
    Vimokkho: liberation, emancipation
    Yassa: whose
    Gocaro: domain, field, scope

Ākāseva sakuntānaṁ, padaṁ tassa durannayaṁ:
    Ākāseva: like in the sky
    Sakuntānaṁ: of the birds
    Padaṁ: track, trace, path
    Tassa: his, their
    Durannayaṁ: hard to trace, difficult to follow

Yassindriyāni samathaṅgatāni,
Assā yathā sārathinā sudantā;
Pahīnamānassa anāsavassa,
Devāpi tassa pihayanti tādino.

Whose faculties have become serene,
like horses tamed by a charioteer,
who has abandoned conceit and defilements;
the poised one is envied by even the gods.

Yassindriyāni samathaṅgatāni:
    Yassindriyāni: whose faculties or senses
    Samathaṅgatāni: have become serene, tranquil

Assā yathā sārathinā sudantā:
    Assā: horses
    Yathā: like, just as
    Sārathinā: by a charioteer
    Sudantā: tamed, well-controlled

Pahīnamānassa anāsavassa:
    Pahīnamānassa: who has abandoned conceit
    Anāsavassa: free from defilements or impurities

Devāpi tassa pihayanti tādino:
    Devāpi: even the gods, even divine beings
    Tassa: his, their
    Pihayanti: admire, envy
    Tādino: of such a one, of that poised one

Pathavisamo no virujjhati,
Indakhilupamo tādi subbato;
Rahadova apetakaddamo,
Saṁsārā na bhavanti tādino.

Undisturbed like the earth,
true to their vows, steady as a post,
like a lake clear of mud;
such a one does not transmigrate.

Pathavisamo no virujjhati:
    Pathavisamo: like the earth
    No virujjhati: is undisturbed

Indakhilupamo tādi subbato:
    Indakhilupamo: steady as a post
    Tādi: such a one
    Subbato: is true to their vows

Rahadova apetakaddamo:
    Rahadova: like a lake
    Apetakaddamo: clear of mud

Saṁsārā na bhavanti tādino:
    Saṁsārā: the cycle of birth and death, transmigration
    Na bhavanti: does not occur
    Tādino: for such a one

Santaṁ tassa manaṁ hoti,
santā vācā ca kamma ca;
Sammadaññāvimuttassa,
upasantassa tādino.

Their mind is peaceful,
peaceful are their speech and deeds.
Such a one is at peace,
rightly freed through enlightenment.

Santaṁ tassa manaṁ hoti:
    Santaṁ: peaceful
    Tassa manaṁ hoti: their mind is

Santā vācā ca kamma ca:
    Santā: peaceful
    Vācā: speech
    Ca: and
    Kamma: actions

Sammadaññāvimuttassa:
    Sammadaññāvimuttassa: rightly freed through enlightenment

Upasantassa tādino:
    Upasantassa: is at peace
    Tādino: such a one

Assaddho akataññū ca,
sandhicchedo ca yo naro;
Hatāvakāso vantāso,
sa ve uttamaporiso.

Lacking faith, a house-breaker,
one who acknowledges nothing,
purged of hope, they’ve wasted their chance:
that is indeed the supreme person!

Assaddho akataññū ca:
    Assaddho: without faith
    Akataññū: ungrateful
    Ca: and

Sandhicchedo ca yo naro:
    Sandhicchedo: a breaker of bonds or agreements
    Ca: and
    Yo: who
    Naro: is a person

Hatāvakāso vantāso:
    Hatāvakāso: opportunity wasted
    Vantāso: purged of hope

Sa ve uttamaporiso:
    Sa: that
    Ve: indeed
    Uttamaporiso: is the supreme person

Gāme vā yadi vāraññe,
Ninne vā yadi vā thale;
Yattha arahanto viharanti,
Taṁ bhūmirāmaṇeyyakaṁ.

Whether in village or wilderness,
in a valley or the uplands,
wherever the perfected ones live
is a delightful place.

Gāme vā yadi vāraññe:
    Gāme: in a village
    Vā: or
    Yadi: if
    Vāraññe: in the wilderness

Ninne vā yadi vā thale:
    Ninne: in a valley
    Vā: or
    Yadi: if
    Vā: or
    Thale: on the uplands

Yattha arahanto viharanti:
    Yattha: where
    Arahanto: the perfected ones, the worthy ones (Arahant is the term used to describe a person who has attained enlightenment in Buddhism)
    Viharanti: live, dwell

Taṁ bhūmirāmaṇeyyakaṁ:
    Taṁ: that
    Bhūmi: place, ground
    Rāmaṇeyyakaṁ: delightful, pleasing

Ramaṇīyāni araññāni,
yattha na ramatī jano;
Vītarāgā ramissanti,
na te kāmagavesino.

Delightful are the wildernesses
where no people delight.
Those free of greed will delight there,
not those who seek sensual pleasures.

Ramaṇīyāni araññāni:
    Ramaṇīyāni: Delightful, pleasing
    Araññāni: wildernesses, forests

Yattha na ramatī jano:
    Yattha: where
    Na: not
    Ramatī: delights, enjoys
    Jano: people, folks

Vītarāgā ramissanti:
    Vītarāgā: Those free of passion, those free of greed
    Ramissanti: will delight, will enjoy

Na te kāmagavesino:
    Na: not
    Te: those
    Kāmagavesino: seekers of sensual pleasure

8. Sahassavagga: The Thousands

Sahassamapi ce vācā,
anatthapadasaṁhitā;
Ekaṁ atthapadaṁ seyyo,
yaṁ sutvā upasammati.

Better than a thousand
meaningless sayings
is a single meaningful saying,
hearing which brings you peace.

Sahassamapi ce vācā:
    Sahassamapi: Even a thousand
    Ce: if
    Vācā: words, sayings

Anatthapadasaṁhitā:
    Anatthapadasaṁhitā: Composed of meaningless words

Ekaṁ atthapadaṁ seyyo:
    Ekaṁ: One
    Atthapadaṁ: meaningful word
    Seyyo: is better

Yaṁ sutvā upasammati:
    Yaṁ: which
    Sutvā: upon hearing
    Upasammati: one finds peace

Sahassamapi ce gāthā,
anatthapadasaṁhitā;
Ekaṁ gāthāpadaṁ seyyo,
yaṁ sutvā upasammati.

Better than a thousand
meaningless verses
is a single meaningful verse,
hearing which brings you peace.

Sahassamapi ce gāthā:
    Sahassamapi: Even a thousand
    Ce: if
    Gāthā: verses

Anatthapadasaṁhitā:
    Anatthapadasaṁhitā: Composed of meaningless words

Ekaṁ gāthāpadaṁ seyyo:
    Ekaṁ: One
    Gāthāpadaṁ: verse
    Seyyo: is better

Yaṁ sutvā upasammati:
    Yaṁ: which
    Sutvā: upon hearing
    Upasammati: one finds peace

Yo ca gāthā sataṁ bhāse,
anatthapadasaṁhitā;
Ekaṁ dhammapadaṁ seyyo,
yaṁ sutvā upasammati.

Better than reciting
a hundred meaningless verses
is a single saying of Dhamma,
hearing which brings you peace.

Yo ca gāthā sataṁ bhāse:
    Yo: Whoever
    Ca: and
    Gāthā: verses
    Sataṁ: a hundred
    Bhāse: recites

Anatthapadasaṁhitā:
    Anatthapadasaṁhitā: Composed of meaningless words

Ekaṁ dhammapadaṁ seyyo:
    Ekaṁ: One
    Dhammapadaṁ: saying of Dhamma
    Seyyo: is better

Yaṁ sutvā upasammati:
    Yaṁ: which
    Sutvā: upon hearing
    Upasammati: one finds peace

Yo sahassaṁ sahassena,
saṅgāme mānuse jine;
Ekañca jeyyamattānaṁ,
sa ve saṅgāmajuttamo.

The supreme conqueror is
not he who conquers a million men in battle,
but he who conquers a single man:
himself.

Yo sahassaṁ sahassena, saṅgāme mānuse jine:
    Yo: Whoever
    Sahassaṁ sahassena: A thousand times a thousand (A million)
    Saṅgāme: in battle
    Mānuse: men
    Jine: conquers

Ekañca jeyyamattānaṁ, sa ve saṅgāmajuttamo.
    Ekañca: but one
    Jeyyamattānaṁ: conquers oneself
    Sa ve: he indeed
    Saṅgāmajuttamo: is the supreme conqueror

Attā have jitaṁ seyyo,
yā cāyaṁ itarā pajā;
Attadantassa posassa,
niccaṁ saññatacārino.

It is surely better to conquer oneself
than all those other folk.
When a person has tamed themselves,
always living restrained,

Attā have jitaṁ seyyo, yā cāyaṁ itarā pajā:
    Attā: self
    Have: indeed
    Jitaṁ: conquered
    Seyyo: better
    Yā: which
    Cāyaṁ: this
    Itarā: other
    Pajā: people

Attadantassa posassa, niccaṁ saññatacārino:
    Attadantassa: one who has tamed oneself
    Posassa: for such a one
    Niccaṁ: always
    Saññatacārino: living restrained

Neva devo na gandhabbo,
na māro saha brahmunā;
Jitaṁ apajitaṁ kayirā,
tathārūpassa jantuno.

no god nor fairy,
nor Māra nor Brahmā,
can undo the victory
of such a one.

Neva devo na gandhabbo, na māro saha brahmunā:
    Neva: neither
    Devo: god
    Na: nor
    Gandhabbo: fairy
    Māro: Māra (a Buddhist deity symbolizing temptation, death, and evil)
    Saha: with
    Brahmunā: Brahma (the highest god in Hinduism, sometimes incorporated into Buddhist cosmology)

Jitaṁ apajitaṁ kayirā, tathārūpassa jantuno:
    Jitaṁ: conquered
    Apajitaṁ: unconquered
    Kayirā: can make
    Tathārūpassa: of such kind
    Jantuno: of a creature

Māse māse sahassena,
yo yajetha sataṁ samaṁ;
Ekañca bhāvitattānaṁ,
muhuttamapi pūjaye;
Sāyeva pūjanā seyyo,
yañce vassasataṁ hutaṁ.

Rather than a thousand-fold sacrifice,
every month for a hundred years,
it’s better to honor for a single moment
one who has developed themselves.
That offering is better
than the hundred year sacrifice.

Māse māse sahassena, yo yajetha sataṁ samaṁ:
    Māse māse: month by month
    Sahassena: by the thousand
    Yo: who
    Yajetha: sacrifices
    Sataṁ: a hundred
    Samaṁ: equal

Ekañca bhāvitattānaṁ, muhuttamapi pūjaye:
    Ekañca: even one
    Bhāvitattānaṁ: developed self
    Muhuttamapi: for a moment
    Pūjaye: honor

Sāyeva pūjanā seyyo, yañce vassasataṁ hutaṁ:
    Sāyeva: that alone
    Pūjanā: offering
    Seyyo: is better
    Yañce: than
    Vassasataṁ: hundred years
    Hutaṁ: sacrificed

Yo ca vassasataṁ jantu,
aggiṁ paricare vane;
Ekañca bhāvitattānaṁ,
muhuttamapi pūjaye;
Sāyeva pūjanā seyyo,
yañce vassasataṁ hutaṁ.

Rather than serve the sacred flame
in the forest for a hundred years,
it’s better to honor for a single moment
one who has developed themselves.
That offering is better
than the hundred year sacrifice.

Yo ca vassasataṁ jantu, aggiṁ paricare vane:
    Yo: who
    Ca: and
    Vassasataṁ: for a hundred years
    Jantu: creature, person
    Aggiṁ: fire
    Paricare: serves
    Vane: in the forest

Ekañca bhāvitattānaṁ, muhuttamapi pūjaye:
    Ekañca: even one
    Bhāvitattānaṁ: developed self
    Muhuttamapi: for a moment
    Pūjaye: honor

Sāyeva pūjanā seyyo, yañce vassasataṁ hutaṁ:
    Sāyeva: that alone
    Pūjanā: offering
    Seyyo: is better
    Yañce: than
    Vassasataṁ: hundred years
    Hutaṁ: sacrificed

Yaṁ kiñci yiṭṭhaṁ va hutaṁ va loke,
Saṁvaccharaṁ yajetha puññapekkho;
Sabbampi taṁ na catubhāgameti,
Abhivādanā ujjugatesu seyyo.

Whatever sacrifice or offering in the world
a seeker of merit may make for a year,
none of it is worth a quarter
of bowing to the upright.

Yaṁ kiñci yiṭṭhaṁ va hutaṁ va loke:
    Yaṁ: whatever
    Kiñci: anything
    Yiṭṭhaṁ: given, sacrificed
    Va: or
    Hutaṁ: offered
    Va: or
    Loke: in the world

Saṁvaccharaṁ yajetha puññapekkho:
    Saṁvaccharaṁ: for a year
    Yajetha: may make
    Puññapekkho: one seeking merit

Sabbampi taṁ na catubhāgameti:
    Sabbampi: all
    Taṁ: that
    Na: not
    Catubhāgameti: is worth a quarter

Abhivādanā ujjugatesu seyyo:
    Abhivādanā: of bowing
    Ujjugatesu: to the upright, honest people
    Seyyo: better

Abhivādanasīlissa,
niccaṁ vuḍḍhāpacāyino;
Cattāro dhammā vaḍḍhanti,
āyu vaṇṇo sukhaṁ balaṁ.

For one in the habit of bowing,
always honoring the elders,
four blessings grow:
lifespan, beauty, happiness, and strength.

Abhivādanasīlissa:
    Abhivādanasīlissa: For one in the habit of bowing

Niccaṁ vuḍḍhāpacāyino:
    Niccaṁ: always
    Vuḍḍhāpacāyino: honoring the elders

Cattāro dhammā vaḍḍhanti:
    Cattāro: four
    Dhammā: qualities or blessings
    Vaḍḍhanti: increase, grow

Āyu vaṇṇo sukhaṁ balaṁ:
    Āyu: lifespan
    Vaṇṇo: beauty
    Sukhaṁ: happiness
    Balaṁ: strength

Yo ca vassasataṁ jīve,
dussīlo asamāhito;
Ekāhaṁ jīvitaṁ seyyo,
sīlavantassa jhāyino.

Better to live a single day
ethical and absorbed in meditation
than to live a hundred years
unethical and lacking immersion.

Yo ca vassasataṁ jīve:
    Yo: whoever
    Ca: and
    Vassasataṁ: a hundred years
    Jīve: lives

Dussīlo asamāhito:
    Dussīlo: unethical
    Asamāhito: unabsorbed, not concentrated, not calm

Ekāhaṁ jīvitaṁ seyyo:
    Ekāhaṁ: one day
    Jīvitaṁ: life
    Seyyo: better

Sīlavantassa jhāyino:
    Sīlavantassa: ethical, virtuous
    Jhāyino: meditating, absorbed

Yo ca vassasataṁ jīve,
duppañño asamāhito;
Ekāhaṁ jīvitaṁ seyyo,
paññavantassa jhāyino.

Better to live a single day
wise and absorbed in meditation
than to live a hundred years
witless and lacking immersion.

Yo ca vassasataṁ jīve:
    Yo: whoever
    Ca: and
    Vassasataṁ: a hundred years
    Jīve: lives

Duppañño asamāhito:
    Duppañño: witless, lacking wisdom
    Asamāhito: unabsorbed, not concentrated, not calm

Ekāhaṁ jīvitaṁ seyyo:
    Ekāhaṁ: one day
    Jīvitaṁ: life
    Seyyo: better

Paññavantassa jhāyino:
    Paññavantassa: wise, having wisdom
    Jhāyino: meditating, absorbed

Yo ca vassasataṁ jīve,
kusīto hīnavīriyo;
Ekāhaṁ jīvitaṁ seyyo,
vīriyamārabhato daḷhaṁ.

Better to live a single day
energetic and strong,
than to live a hundred years
lazy and lacking energy.

Yo ca vassasataṁ jīve:
    Yo: whoever
    Ca: and
    Vassasataṁ: a hundred years
    Jīve: lives

Kusīto hīnavīriyo:
    Kusīto: lazy
    Hīnavīriyo: lacking energy or effort

Ekāhaṁ jīvitaṁ seyyo:
    Ekāhaṁ: one day
    Jīvitaṁ: life
    Seyyo: better

Vīriyamārabhato daḷhaṁ:
    Vīriyamārabhato: one who exerts effort, one who is vigorous
    Daḷhaṁ: strong, robust

Yo ca vassasataṁ jīve,
apassaṁ udayabbayaṁ;
Ekāhaṁ jīvitaṁ seyyo,
passato udayabbayaṁ.

Better to live a single day
seeing rise and fall
than to live a hundred years
blind to rise and fall.

Yo ca vassasataṁ jīve:
    Yo: whoever
    Ca: and
    Vassasataṁ: a hundred years
    Jīve: lives

Apassaṁ udayabbayaṁ:
    Apassaṁ: not seeing
    Udayabbayaṁ: the arising and passing away

Ekāhaṁ jīvitaṁ seyyo:
    Ekāhaṁ: one day
    Jīvitaṁ: life
    Seyyo: better

Passato udayabbayaṁ:
    Passato: seeing
    Udayabbayaṁ: the arising and passing away

Yo ca vassasataṁ jīve,
apassaṁ amataṁ padaṁ;
Ekāhaṁ jīvitaṁ seyyo,
passato amataṁ padaṁ.

Better to live a single day
seeing the deathless state
than to live a hundred years
blind to the deathless state.

Yo ca vassasataṁ jīve:
    Yo: whoever
    Ca: and
    Vassasataṁ: a hundred years
    Jīve: lives

Apassaṁ amataṁ padaṁ:
    Apassaṁ: not seeing
    Amataṁ: deathless
    Padaṁ: state

Ekāhaṁ jīvitaṁ seyyo:
    Ekāhaṁ: one day
    Jīvitaṁ: life
    Seyyo: better

Passato amataṁ padaṁ:
    Passato: seeing
    Amataṁ: deathless
    Padaṁ: state

Yo ca vassasataṁ jīve,
apassaṁ dhammamuttamaṁ;
Ekāhaṁ jīvitaṁ seyyo,
passato dhammamuttamaṁ.
Sahassavaggo aṭṭhamo.

Better to live a single day
seeing the supreme teaching
than to live a hundred years
blind to the supreme teaching.

Yo ca vassasataṁ jīve:
    Yo: whoever
    Ca: and
    Vassasataṁ: a hundred years
    Jīve: lives

Apassaṁ dhammamuttamaṁ:
    Apassaṁ: not seeing
    Dhammamuttamaṁ: supreme teaching

Ekāhaṁ jīvitaṁ seyyo:
    Ekāhaṁ: one day
    Jīvitaṁ: life
    Seyyo: better

Passato dhammamuttamaṁ:
    Passato: seeing
    Dhammamuttamaṁ: supreme teaching

9. Pāpavagga: Wickedness

Abhittharetha kalyāṇe,
pāpā cittaṁ nivāraye;
Dandhañhi karoto puññaṁ,
pāpasmiṁ ramatī mano.

Rush to do good,
shield your mind from evil;
for when you’re slow to do good,
your thoughts delight in wickedness.

Abhittharetha kalyāṇe:
    Abhittharetha: rush or hasten
    Kalyāṇe: in good or wholesomeness

Pāpā cittaṁ nivāraye:
    Pāpā: evil or unwholesome
    Cittaṁ: mind
    Nivāraye: restrain or ward off

Dandhañhi karoto puññaṁ:
    Dandhañhi: slowly or lazily
    Karoto: doing or performing
    Puññaṁ: merit or virtue

Pāpasmiṁ ramatī mano:
    Pāpasmiṁ: in evil or wickedness
    Ramatī: delights or enjoys
    Mano: mind

Pāpañce puriso kayirā,
Na naṁ kayirā punappunaṁ;
Na tamhi chandaṁ kayirātha,
Dukkho pāpassa uccayo.

If you do something bad,
don’t do it again and again,
don’t set your heart on it,
for piling up evil is suffering.

Pāpañce puriso kayirā:
    Pāpañce: if evil or unwholesome
    Puriso: a person or man
    Kayirā: does or makes

Na naṁ kayirā punappunaṁ:
    Na: not
    Naṁ: it
    Kayirā: should do or make
    Punappunaṁ: again and again

Na tamhi chandaṁ kayirātha:
    Na: not
    Tamhi: in that
    Chandaṁ: desire or delight
    Kayirātha: should make or generate

Dukkho pāpassa uccayo:
    Dukkho: suffering or painful
    Pāpassa: of evil or unwholesomeness
    Uccayo: accumulation or piling up

Puññañce puriso kayirā,
kayirā naṁ punappunaṁ;
Tamhi chandaṁ kayirātha,
sukho puññassa uccayo.

If you do something good,
do it again and again,
set your heart on it,
for piling up goodness is joyful.

Puññañce puriso kayirā:
    Puññañce: if merit or wholesome
    Puriso: a person or man
    Kayirā: does or makes

Kayirā naṁ punappunaṁ:
    Kayirā: should do or make
    Naṁ: it
    Punappunaṁ: again and again

Tamhi chandaṁ kayirātha:
    Tamhi: in that
    Chandaṁ: desire or delight
    Kayirātha: should make or generate

Sukho puññassa uccayo:
    Sukho: joy or happiness
    Puññassa: of merit or wholesomeness
    Uccayo: accumulation or piling up

Pāpopi passati bhadraṁ,
Yāva pāpaṁ na paccati;
Yadā ca paccati pāpaṁ,
Atha pāpo pāpāni passati.

Even the wicked see good things,
so long as their wickedness has not ripened.
But as soon as that wickedness ripens,
then the wicked see wicked things.

Pāpopi passati bhadraṁ:
    Pāpopi: even the wicked or evil-doer
    Passati: sees or perceives
    Bhadraṁ: good or fortunate things

Yāva pāpaṁ na paccati:
    Yāva: so long as or until
    Pāpaṁ: wickedness or evil
    Na paccati: has not ripened or matured

Yadā ca paccati pāpaṁ:
    Yadā: when
    Ca: and
    Paccati: ripens or matures
    Pāpaṁ: wickedness or evil

Atha pāpo pāpāni passati:
    Atha: then
    Pāpo: the wicked or evil-doer
    Pāpāni: wicked or evil things
    Passati: sees or perceives

Bhadropi passati pāpaṁ,
Yāva bhadraṁ na paccati;
Yadā ca paccati bhadraṁ,
Atha bhadro bhadrāni passati.

Even the good see wicked things,
so long as their goodness has not ripened.
But as soon as that goodness ripens,
then the good see good things.

Bhadropi passati pāpaṁ:
    Bhadropi: even the good person
    Passati: sees or perceives
    Pāpaṁ: wicked or evil things

Yāva bhadraṁ na paccati:
    Yāva: so long as or until
    Bhadraṁ: goodness or virtuousness
    Na paccati: has not ripened or matured

Yadā ca paccati bhadraṁ:
    Yadā: when
    Ca: and
    Paccati: ripens or matures
    Bhadraṁ: goodness or virtuousness

Atha bhadro bhadrāni passati:
    Atha: then
    Bhadro: the good person
    Bhadrāni: good or fortunate things
    Passati: sees or perceives

Māvamaññetha pāpassa,
na mantaṁ āgamissati;
Udabindunipātena,
udakumbhopi pūrati;
Bālo pūrati pāpassa,
thokaṁ thokampi ācinaṁ.

Think not lightly of evil,
that it won’t come back to you.
The pot is filled with water
falling drop by drop;
the fool is filled with wickedness
piled up bit by bit.

Māvamaññetha pāpassa, na mantaṁ āgamissati:
    Māvamaññetha: think not lightly, or do not underestimate
    Pāpassa: of evil or wickedness
    Na: not
    Mantaṁ: slowly or bit by bit
    Āgamissati: will come, approach, or arrive

Udabindunipātena, udakumbhopi pūrati:
    Udabindunipātena: by the fall of water drops
    Udakumbhopi: even a water jar
    Pūrati: fills up or is filled

Bālo pūrati pāpassa, thokaṁ thokampi ācinaṁ:
    Bālo: a fool or ignorant person
    Pūrati: fills up or is filled
    Pāpassa: of evil or wickedness
    Thokaṁ: bit or piece
    Thokampi: even a bit or piece
    Ācinaṁ: heaped up, accumulated, or piled up

Māvamaññetha puññassa,
na mandaṁ āgamissati;
Udabindunipātena,
udakumbhopi pūrati;
Dhīro pūrati puññassa,
thokaṁ thokampi ācinaṁ.

Think not lightly of goodness,
that it won’t come back to you.
The pot is filled with water
falling drop by drop;
the sage is filled with goodness
piled up bit by bit.

Māvamaññetha puññassa, na mandaṁ āgamissati:
    Māvamaññetha: think not lightly, or do not underestimate
    Puññassa: of goodness or virtue
    Na: not
    Mandaṁ: slowly or bit by bit
    Āgamissati: will come, approach, or arrive

Udabindunipātena, udakumbhopi pūrati:
    Udabindunipātena: by the fall of water drops
    Udakumbhopi: even a water jar
    Pūrati: fills up or is filled

Dhīro pūrati puññassa, thokaṁ thokampi ācinaṁ:
    Dhīro: a wise person or a sage
    Pūrati: fills up or is filled
    Puññassa: of goodness or virtue
    Thokaṁ: bit or piece
    Thokampi: even a bit or piece
    Ācinaṁ: heaped up, accumulated, or piled up

Vāṇijova bhayaṁ maggaṁ,
appasattho mahaddhano;
Visaṁ jīvitukāmova,
pāpāni parivajjaye.

Avoid wickedness,
as a merchant with rich cargo and small escort
would avoid a dangerous road,
or one who loves life would avoid drinking poison.

Vāṇijova bhayaṁ maggaṁ, appasattho mahaddhano:
    Vāṇijova: like a merchant
    Bhayaṁ: dangerous or fearful
    Maggaṁ: road, path or way
    Appasattho: having a small escort or small guard
    Mahaddhano: very wealthy or having great treasure

Visaṁ jīvitukāmova, pāpāni parivajjaye:
    Visaṁ: poison
    Jīvitukāmova: desiring to live or one who loves life
    Pāpāni: evils or wicked deeds
    Parivajjaye: should avoid

Pāṇimhi ce vaṇo nāssa,
hareyya pāṇinā visaṁ;
Nābbaṇaṁ visamanveti,
natthi pāpaṁ akubbato.

You can carry poison in your hand
if it has no wound,
for poison does not infect without a wound;
nothing bad happens unless you do bad.

Pāṇimhi ce vaṇo nāssa, hareyya pāṇinā visaṁ:
    Pāṇimhi: in the hand
    Ce: if
    Vaṇo: wound
    Nāssa: is not
    Hareyya: one can carry
    Pāṇinā: with the hand
    Visaṁ: poison

Nābbaṇaṁ visamanveti, natthi pāpaṁ akubbato:
    Nābbaṇaṁ: no wound
    Visamanveti: poison infects
    Natthi: there is not
    Pāpaṁ: evil or sin
    Akubbato: for one not doing

Yo appaduṭṭhassa narassa dussati,
Suddhassa posassa anaṅgaṇassa;
Tameva bālaṁ pacceti pāpaṁ,
Sukhumo rajo paṭivātaṁva khitto.

Whoever wrongs a man who has done no wrong,
a pure man who has not a blemish,
the evil backfires on the fool,
like fine dust thrown upwind.

Yo appaduṭṭhassa narassa dussati, Suddhassa posassa anaṅgaṇassa:
    Yo: Whoever
    Appaduṭṭhassa: of the one not causing harm
    Narassa: man's
    Dussati: wrongs
    Suddhassa: pure
    Posassa: man's
    Anaṅgaṇassa: without blemish

Tameva bālaṁ pacceti pāpaṁ, Sukhumo rajo paṭivātaṁva khitto:
    Tameva: that very
    Bālaṁ: fool
    Pacceti: backfires
    Pāpaṁ: evil
    Sukhumo: fine
    Rajo: dust
    Paṭivātaṁva: upwind
    Khitto: thrown

Gabbhameke uppajjanti,
nirayaṁ pāpakammino;
Saggaṁ sugatino yanti,
parinibbanti anāsavā.

Some are born in a womb;
evil-doers go to hell;
the virtuous go to heaven;
the stainless are extinguished.

Gabbhameke uppajjanti, nirayaṁ pāpakammino:
    Gabbhameke: Some in the womb
    Uppajjanti: are born
    Nirayaṁ: in hell
    Pāpakammino: evil-doers go

Saggaṁ sugatino yanti, parinibbanti anāsavā:
    Saggaṁ: to heaven
    Sugatino: the virtuous go
    Yanti: they go
    Parinibbanti: are extinguished
    Anāsavā: the stainless

Na antalikkhe na samuddamajjhe,
Na pabbatānaṁ vivaraṁ pavissa;
Na vijjatī so jagatippadeso,
Yatthaṭṭhito mucceyya pāpakammā.

Not in the sky, nor mid-ocean,
nor hiding in a mountain cleft;
you’ll find no place in the world
to escape your wicked deeds.

Na antalikkhe na samuddamajjhe,
    Na: Not
    Antalikkhe: in the sky
    Na: nor
    Samuddamajjhe: in the middle of the ocean,

Na pabbatānaṁ vivaraṁ pavissa;
    Na: nor
    Pabbatānaṁ: in the mountains
    Vivaraṁ: a cleft
    Pavissa: entering,

Na vijjatī so jagatippadeso,
    Na: not
    Vijjatī: is found
    So: that
    Jagatippadeso: place in the world,

Yatthaṭṭhito mucceyya pāpakammā.
    Yatthaṭṭhito: where standing
    Mucceyya: one would be released
    Pāpakammā: from evil deeds.

Na antalikkhe na samuddamajjhe,
Na pabbatānaṁ vivaraṁ pavissa;
Na vijjatī so jagatippadeso,
Yatthaṭṭhitaṁ nappasaheyya maccu.

Not in the sky, nor mid-ocean,
nor hiding in a mountain cleft;
you’ll find no place in the world
where you won’t be vanquished by death.

Na antalikkhe na samuddamajjhe,
    Na: Not
    Antalikkhe: in the sky
    Na: nor
    Samuddamajjhe: in the middle of the ocean,

Na pabbatānaṁ vivaraṁ pavissa;
    Na: nor
    Pabbatānaṁ: in the mountains
    Vivaraṁ: a cleft
    Pavissa: entering,

Na vijjatī so jagatippadeso,
    Na: not
    Vijjatī: is found
    So: that
    Jagatippadeso: place in the world,

Yatthaṭṭhitaṁ nappasaheyya maccu.
    Yatthaṭṭhitaṁ: where standing
    Nappasaheyya: cannot withstand
    Maccu: death.

10. Daṇḍavagga: The Rod

Sabbe tasanti daṇḍassa,
sabbe bhāyanti maccuno;
Attānaṁ upamaṁ katvā,
na haneyya na ghātaye.

All tremble at the rod,
all fear death.
Treating others like oneself,
neither kill nor incite to kill.

Sabbe tasanti daṇḍassa,
    Sabbe: All
    Tasanti: Tremble
    Daṇḍassa: At the rod (symbolic for violence or punishment),

Sabbe bhāyanti maccuno;
    Sabbe: All
    Bhāyanti: Fear
    Maccuno: Death,

Attānaṁ upamaṁ katvā,
    Attānaṁ: Oneself
    Upamaṁ: Similar
    Katvā: Making (or treating),

Na haneyya na ghātaye.
    Na: Not
    Haneyya: Should kill
    Na: Nor
    Ghātaye: Should incite to kill.

Sabbe tasanti daṇḍassa,
sabbesaṁ jīvitaṁ piyaṁ;
Attānaṁ upamaṁ katvā,
na haneyya na ghātaye.

All tremble at the rod,
all love life.
Treating others like oneself,
neither kill nor incite to kill.

Sabbe tasanti daṇḍassa,
    Sabbe: All
    Tasanti: Tremble
    Daṇḍassa: At the rod (symbolic for violence or punishment),

Sabbesaṁ jīvitaṁ piyaṁ;
    Sabbesaṁ: For all
    Jīvitaṁ: Life
    Piyaṁ: Is dear,

Attānaṁ upamaṁ katvā,
    Attānaṁ: Oneself
    Upamaṁ: Similar
    Katvā: Making (or treating),

Na haneyya na ghātaye.
    Na: Not
    Haneyya: Should kill
    Na: Nor
    Ghātaye: Should incite to kill.

Sukhakāmāni bhūtāni,
yo daṇḍena vihiṁsati;
Attano sukhamesāno,
pecca so na labhate sukhaṁ.

Creatures love happiness,
so if you harm them with a stick
in search of your own happiness,
after death you won’t find happiness.

Sukhakāmāni bhūtāni,
    Sukhakāmāni: Desiring happiness
    Bhūtāni: Creatures

Yo daṇḍena vihiṁsati;
    Yo: One who
    Daṇḍena: With a rod (symbolic for violence or punishment)
    Vihiṁsati: Harms

Attano sukhamesāno,
    Attano: Of oneself
    Sukhamesāno: Seeking happiness

Pecca so na labhate sukhaṁ.
    Pecca: Afterwards
    So: That person
    Na: Not
    Labhate: Attains
    Sukhaṁ: Happiness

Sukhakāmāni bhūtāni,
yo daṇḍena na hiṁsati;
Attano sukhamesāno,
pecca so labhate sukhaṁ.

Creatures love happiness,
so if you don’t hurt them with a stick
in search of your own happiness,
after death you will find happiness.

Sukhakāmāni bhūtāni,
    Sukhakāmāni: Desiring happiness
    Bhūtāni: Creatures

Yo daṇḍena na hiṁsati;
    Yo: One who
    Daṇḍena: With a rod (symbolic for violence or punishment)
    Na: Not
    Hiṁsati: Hurts

Attano sukhamesāno,
    Attano: Of oneself
    Sukhamesāno: Seeking happiness

Pecca so labhate sukhaṁ.
    Pecca: Afterwards
    So: That person
    Labhate: Attains
    Sukhaṁ: Happiness

Māvoca pharusaṁ kañci,
vuttā paṭivadeyyu taṁ;
Dukkhā hi sārambhakathā,
paṭidaṇḍā phuseyyu taṁ.

Don’t speak harshly,
they may speak harshly back.
For aggressive speech is painful,
and the rod may spring back on you.

Māvoca pharusaṁ kañci,
    Māvoca: Do not speak
    Pharusaṁ: Harshly
    Kañci: To anyone

Vuttā paṭivadeyyu taṁ;
    Vuttā: If spoken
    Paṭivadeyyu: May respond
    Taṁ: They

Dukkhā hi sārambhakathā,
    Dukkhā: Painful
    Hi: Indeed
    Sārambhakathā: Aggressive speech

Paṭidaṇḍā phuseyyu taṁ.
    Paṭidaṇḍā: Rod may spring back
    Phuseyyu: Might strike
    Taṁ: You

Sace neresi attānaṁ,
kaṁso upahato yathā;
Esa pattosi nibbānaṁ,
sārambho te na vijjati.

If you still yourself
like a broken gong,
you’re quenched
and conflict-free.

Sace neresi attānaṁ,
    Sace: If
    Neresi: You still
    Attānaṁ: Yourself

Kaṁso upahato yathā;
    Kaṁso: Like a gong
    Upahato: Broken
    Yathā: As

Esa pattosi nibbānaṁ,
    Esa: You have
    Pattosi: Reached
    Nibbānaṁ: Nirvana

Sārambho te na vijjati.
    Sārambho: Conflict
    Te: For you
    Na: Not
    Vijjati: Exists

Yathā daṇḍena gopālo,
gāvo pājeti gocaraṁ;
Evaṁ jarā ca maccu ca,
āyuṁ pājenti pāṇinaṁ.

As a cowherd drives the cows
to pasture with the rod,
so too old age and death
drive life from living beings.

Yathā daṇḍena gopālo,
    Yathā: As
    Daṇḍena: With a rod
    Gopālo: Cowherd

Gāvo pājeti gocaraṁ;
    Gāvo: Cows
    Pājeti: Drives
    Gocaraṁ: To pasture

Evaṁ jarā ca maccu ca,
    Evaṁ: So
    Jarā: Old age
    Ca: And
    Maccu: Death

Āyuṁ pājenti pāṇinaṁ.
    Āyuṁ: Life
    Pājenti: Drive
    Pāṇinaṁ: Of living beings

Atha pāpāni kammāni,
karaṁ bālo na bujjhati;
Sehi kammehi dummedho,
aggidaḍḍhova tappati.

The fool does not understand
the evil that they do.
But because of those deeds, that dullard
is tormented as if burnt by fire.

Atha pāpāni kammāni,
    Atha: Then
    Pāpāni: Evil
    Kammāni: Actions

Karaṁ bālo na bujjhati;
    Karaṁ: Done
    Bālo: Fool
    Na: Not
    Bujjhati: Understands

Sehi kammehi dummedho,
    Sehi: Their own
    Kammehi: Actions
    Dummedho: Dullard

Aggidaḍḍhova tappati.
    Aggidaḍḍhova: As if burnt by fire
    Tappati: Is tormented

Yo daṇḍena adaṇḍesu,
appaduṭṭhesu dussati;
Dasannamaññataraṁ ṭhānaṁ,
khippameva nigacchati.

One who violently attacks
the peaceful and the innocent
swiftly falls
to one of ten bad states:

Yo daṇḍena adaṇḍesu,
    Yo: Who
    Daṇḍena: With a rod (violently)
    Adaṇḍesu: Non-violent (peaceful)

Appaduṭṭhesu dussati;
    Appaduṭṭhesu: The innocent
    Dussati: Harms

Dasannamaññataraṁ ṭhānaṁ,
    Dasannamaññataraṁ: One of ten
    Ṭhānaṁ: States

Khippameva nigacchati.
    Khippameva: Swiftly
    Nigacchati: Falls to

Vedanaṁ pharusaṁ jāniṁ,
sarīrassa va bhedanaṁ;
Garukaṁ vāpi ābādhaṁ,
cittakkhepaṁ va pāpuṇe.

harsh pain; loss;
the breakup of the body;
serious illness;
mental distress;

Vedanaṁ pharusaṁ jāniṁ,
    Vedanaṁ: Pain
    Pharusaṁ: Harsh
    Jāniṁ: Know

Sarīrassa va bhedanaṁ;
    Sarīrassa: Of the body
    Va: Or
    Bhedanaṁ: Breakup

Garukaṁ vāpi ābādhaṁ,
    Garukaṁ: Serious
    Vāpi: Or
    Ābādhaṁ: Illness

Cittakkhepaṁ va pāpuṇe.
    Cittakkhepaṁ: Mental distress
    Va: Or
    Pāpuṇe: Gain

Rājato vā upasaggaṁ,
Abbhakkhānaṁ va dāruṇaṁ;
Parikkhayaṁ va ñātīnaṁ,
Bhogānaṁ va pabhaṅguraṁ.

hazards from rulers;
vicious slander;
loss of kin;
destruction of wealth;

Rājato vā upasaggaṁ,
    Rājato: From rulers
    Vā: Or
    Upasaggaṁ: Hazards
Abbhakkhānaṁ va dāruṇaṁ;
    Abbhakkhānaṁ: Slander
    Va: Or
    Dāruṇaṁ: Vicious
Parikkhayaṁ va ñātīnaṁ,
    Parikkhayaṁ: Loss
    Va: Or
    Ñātīnaṁ: Of kin
Bhogānaṁ va pabhaṅguraṁ.
    Bhogānaṁ: Of wealth
    Va: Or
    Pabhaṅguraṁ: Destruction

Atha vāssa agārāni,
aggi ḍahati pāvako;
Kāyassa bhedā duppañño,
nirayaṁ sopapajjati.

or else their home
is consumed by fire.
When their body breaks up, that witless person
is reborn in hell.

Atha vāssa agārāni,
    Atha: Or
    Vāssa: Their
    Agārāni: Houses

Aggi ḍahati pāvako;
    Aggi: Fire
    Ḍahati: Burns
    Pāvako: Flame

Kāyassa bhedā duppañño,
    Kāyassa: Body's
    Bhedā: Break up
    Duppañño: Witless person

Nirayaṁ sopapajjati.
    Nirayaṁ: In hell
    Sopapajjati: Is reborn

Na naggacariyā na jaṭā na paṅkā,
Nānāsakā thaṇḍilasāyikā vā;
Rajojallaṁ ukkuṭikappadhānaṁ,
Sodhenti maccaṁ avitiṇṇakaṅkhaṁ.

Not nakedness, nor matted hair, nor mud,
nor fasting, nor lying on bare ground,
nor wearing dust and dirt, or squatting on the heels,
will cleanse a mortal not free of doubt.

Na naggacariyā na jaṭā na paṅkā,
    Na: Not
    Naggacariyā: Nakedness
    Na: Not
    Jaṭā: Matted hair
    Na: Not
    Paṅkā: Mud
Nānāsakā thaṇḍilasāyikā vā;
    Nānāsakā: Fasting
    Thaṇḍilasāyikā: Lying on bare ground
    Vā: Or
Rajojallaṁ ukkuṭikappadhānaṁ,
    Rajojallaṁ: Wearing dust and dirt
    Ukkuṭikappadhānaṁ: Squatting on the heels
Sodhenti maccaṁ avitiṇṇakaṅkhaṁ.
    Sodhenti: Will cleanse
    Maccaṁ: A mortal
    Avitiṇṇakaṅkhaṁ: Not free of doubt

Alaṅkato cepi samaṁ careyya,
Santo danto niyato brahmacārī;
Sabbesu bhūtesu nidhāya daṇḍaṁ,
So brāhmaṇo so samaṇo sa bhikkhu.

Dressed-up they may be, but if they live well—
peaceful, tamed, committed to the spiritual path,
having laid aside violence towards all creatures—
they are a brahmin, an ascetic, a mendicant.

Alaṅkato cepi samaṁ careyya,
    Alaṅkato: Dressed-up
    Cepi: May be
    Samaṁ: Well
    Careyya: They live
Santo danto niyato brahmacārī;
    Santo: Peaceful
    Danto: Tamed
    Niyato: Committed to
    Brahmacārī: The spiritual path
Sabbesu bhūtesu nidhāya daṇḍaṁ,
    Sabbesu: All
    Bhūtesu: Creatures
    Nidhāya: Having laid aside
    Daṇḍaṁ: Violence
So brāhmaṇo so samaṇo sa bhikkhu.
    So: They are
    Brāhmaṇo: A brahmin
    So: An
    Samaṇo: Ascetic
    Sa: A
    Bhikkhu: Mendicant

Hirīnisedho puriso,
koci lokasmi vijjati;
Yo niddaṁ apabodheti,
asso bhadro kasāmiva.

Can a person constrained by conscience
be found in the world?
Who shies away from blame,
like a fine horse from the whip?

Hirīnisedho puriso,
    Hirīnisedho: Constrained by conscience
    Puriso: Person

Koci lokasmi vijjati;
    Koci: Can
    Lokasmi: In the world
    Vijjati: Be found

Yo niddaṁ apabodheti,
    Yo: Who
    Niddaṁ: Blame
    Apabodheti: Shies away from

Asso bhadro kasāmiva.
    Asso: Horse
    Bhadro: Fine
    Kasāmiva: From the whip

Asso yathā bhadro kasāniviṭṭho,
Ātāpino saṁvegino bhavātha;
Saddhāya sīlena ca vīriyena ca,
Samādhinā dhammavinicchayena ca;
Sampannavijjācaraṇā patissatā,
Jahissatha dukkhamidaṁ anappakaṁ.

Like a fine horse under the whip,
be keen and full of urgency.
With faith, ethics, and energy,
immersion, and investigation of principles,
accomplished in knowledge and conduct, mindful,
give up this vast suffering.

Asso yathā bhadro kasāniviṭṭho,
    Asso: Horse
    Yathā: Like
    Bhadro: Fine
    Kasāniviṭṭho: Under the whip

Ātāpino saṁvegino bhavātha;
    Ātāpino: Keen
    Saṁvegino: Full of urgency
    Bhavātha: Be

Saddhāya sīlena ca vīriyena ca,
    Saddhāya: With faith
    Sīlena: Ethics
    Ca: And
    Vīriyena: Energy

Samādhinā dhammavinicchayena ca;
    Samādhinā: Immersion
    Dhammavinicchayena: Investigation of principles
    Ca: And

Sampannavijjācaraṇā patissatā,
    Sampannavijjācaraṇā: Accomplished in knowledge and conduct
    Patissatā: Mindful

Jahissatha dukkhamidaṁ anappakaṁ.
    Jahissatha: Give up
    Dukkhamidaṁ: This suffering
    Anappakaṁ: Vast

Udakañhi nayanti nettikā,
Usukārā namayanti tejanaṁ;
Dāruṁ namayanti tacchakā,
Attānaṁ damayanti subbatā.

While irrigators guide water,
fletchers shape arrows,
and carpenters carve timber—
those true to their vows tame themselves.

Udakañhi nayanti nettikā,
    Udakañhi: Water
    Nayanti: Guide
    Nettikā: Irrigators

Usukārā namayanti tejanaṁ;
    Usukārā: Fletchers
    Namayanti: Shape
    Tejanaṁ: Arrows

Dāruṁ namayanti tacchakā,
    Dāruṁ: Timber
    Namayanti: Carve
    Tacchakā: Carpenters

Attānaṁ damayanti subbatā.
    Attānaṁ: Themselves
    Damayanti: Tame
    Subbatā: Those true to their vows

11. Jarāvagga: Old Age

Ko nu hāso kimānando,
niccaṁ pajjalite sati;
Andhakārena onaddhā,
padīpaṁ na gavesatha.

What is joy, what is laughter,
when the flames are ever burning?
Shrouded by darkness,
would you not seek a light?

Ko nu hāso kimānando,
    Ko: What
    Nu: Indeed
    Hāso: Is laughter
    Kim: What
    Ānando: Is joy

Niccaṁ pajjalite sati;
    Niccaṁ: Always
    Pajjalite: Burning
    Sati: Is present (when the flames are)

Andhakārena onaddhā,
    Andhakārena: By darkness
    Onaddhā: Covered (shrouded)

Padīpaṁ na gavesatha.
    Padīpaṁ: A lamp (light)
    Na: Not
    Gavesatha: Seek

Passa cittakataṁ bimbaṁ,
arukāyaṁ samussitaṁ;
Āturaṁ bahusaṅkappaṁ,
yassa natthi dhuvaṁ ṭhiti.

See this fancy puppet,
a body built of sores,
diseased, obsessed over,
in which nothing lasts at all.

Passa cittakataṁ bimbaṁ,
    Passa: Look (see)
    Cittakataṁ: Created by thought (fancy)
    Bimbaṁ: Puppet (figuratively referring to the body)

Arukāyaṁ samussitaṁ;
    Arukāyaṁ: Of sores (a heap of wounds)
    Samussitaṁ: Constructed (built)

Āturaṁ bahusaṅkappaṁ,
    Āturaṁ: Diseased
    Bahusaṅkappaṁ: Obsessed over (with many thoughts)

Yassa natthi dhuvaṁ ṭhiti.
    Yassa: Of which
    Natthi: There is not
    Dhuvaṁ: Lasting
    Ṭhiti: State (stability)

Parijiṇṇamidaṁ rūpaṁ,
roganīḷaṁ pabhaṅguraṁ;
Bhijjati pūtisandeho,
maraṇantañhi jīvitaṁ.

This body is decrepit and frail,
a nest of disease.
This foul carcass falls apart,
for life ends only in death.

Parijiṇṇamidaṁ rūpaṁ,
    Parijiṇṇam: Decrepit (worn out)
    Idaṁ: This
    Rūpaṁ: Form (body)

Roganīḷaṁ pabhaṅguraṁ;
    Roganīḷaṁ: Nest of disease
    Pabhaṅguraṁ: Frail (breaking apart)

Bhijjati pūtisandeho,
    Bhijjati: Breaks up (falls apart)
    Pūtisandeho: Foul carcass (body filled with decay)

Maraṇantañhi jīvitaṁ.
    Maraṇantaṁ: Ends in death
    Hi: Indeed
    Jīvitaṁ: Life

Yānimāni apatthāni,
alābūneva sārade;
Kāpotakāni aṭṭhīni,
tāni disvāna kā rati.

These dove-grey bones
are tossed away like
dried gourds in the autumn—
what joy is there in such a sight?

Yānimāni apatthāni,
    Yāni: Which
    Imāni: These
    Apatthāni: Tossed away

Alābūneva sārade;
    Alābūneva: Like dried gourds
    Sārade: In the autumn

Kāpotakāni aṭṭhīni,
    Kāpotakāni: Dove-grey
    Aṭṭhīni: Bones

Tāni disvāna kā rati.
    Tāni: Them (those)
    Disvāna: Having seen
    Kā: What
    Rati: Delight, joy

Aṭṭhīnaṁ nagaraṁ kataṁ,
maṁsalohitalepanaṁ;
Yattha jarā ca maccu ca,
māno makkho ca ohito.

In this city built of bones,
plastered with flesh and blood,
old age and death are stashed away,
along with conceit and contempt.

Aṭṭhīnaṁ nagaraṁ kataṁ,
    Aṭṭhīnaṁ: Of bones
    Nagaraṁ: City
    Kataṁ: Made

Maṁsalohitalepanaṁ;
    Maṁsa: Flesh
    Lohita: Blood
    Lepanaṁ: Plastered

Yattha jarā ca maccu ca,
    Yattha: Where
    Jarā: Old age
    Ca: And
    Maccu: Death

Māno makkho ca ohito.
    Māno: Conceit
    Makkho: Contempt
    Ca: And
    Ohito: Are stashed away

Jīranti ve rājarathā sucittā,
Atho sarīrampi jaraṁ upeti;
Satañca dhammo na jaraṁ upeti,
Santo have sabbhi pavedayanti.

Fancy chariots of kings wear out,
and even this body gets old.
But the teaching of the good never gets old;
so the true and the good proclaim.

Jīranti ve rājarathā sucittā,
    Jīranti: Wear out
    Ve: Indeed
    Rājarathā: Royal chariots
    Sucittā: Well-decorated

Atho sarīrampi jaraṁ upeti;
    Atho: And then
    Sarīrampi: The body too
    Jaraṁ: Old age
    Upeti: Approaches

Satañca dhammo na jaraṁ upeti,
    Satañca: Truth and
    Dhammo: Doctrine
    Na: Not
    Jaraṁ: Old age
    Upeti: Approaches

Santo have sabbhi pavedayanti.
    Santo: The saints
    Have: Indeed
    Sabbhi: To all
    Pavedayanti: Proclaim

Appassutāyaṁ puriso,
balībaddhova jīrati;
Maṁsāni tassa vaḍḍhanti,
paññā tassa na vaḍḍhati.

A person of little learning
ages like an ox—
their flesh grows,
but not their wisdom.

Appassutāyaṁ puriso,
    Appassutāyaṁ: of little learning
    Puriso: person

balībaddhova jīrati;
    balībaddhova: like an ox
    jīrati: ages

Maṁsāni tassa vaḍḍhanti,
    Maṁsāni: flesh
    Tassa: their
    Vaḍḍhanti: grows

Paññā tassa na vaḍḍhati.
    Paññā: wisdom
    Tassa: their
    Na: not
    Vaḍḍhati: grows

Anekajātisaṁsāraṁ,
sandhāvissaṁ anibbisaṁ;
Gahakāraṁ gavesanto,
dukkhā jāti punappunaṁ.

Transmigrating through countless rebirths,
I’ve journeyed without reward,
searching for the house-builder;
painful is birth again and again.

Anekajātisaṁsāraṁ,
    Anekajāti: countless births
    Saṁsāraṁ: transmigration

Sandhāvissaṁ anibbisaṁ;
    Sandhāvissaṁ: journeyed
    Anibbisaṁ: without reward

Gahakāraṁ gavesanto,
    Gahakāraṁ: the house-builder
    Gavesanto: searching for

Dukkhā jāti punappunaṁ.
    Dukkhā: painful
    Jāti: birth
    Punappunaṁ: again and again

Gahakāraka diṭṭhosi,
puna gehaṁ na kāhasi;
Sabbā te phāsukā bhaggā,
gahakūṭaṁ visaṅkhataṁ;
Visaṅkhāragataṁ cittaṁ,
taṇhānaṁ khayamajjhagā.

I’ve seen you, house-builder!
You won’t build a house again!
Your rafters are all broken,
your roof-peak is demolished.
My mind, set on demolition,
has reached the end of craving.

Gahakāraka diṭṭhosi,
    Gahakāraka: house-builder
    Diṭṭhosi: have been seen (I have seen you)

Puna gehaṁ na kāhasi;
    Puna: again
    Gehaṁ: a house
    Na kāhasi: you won't make/build

Sabbā te phāsukā bhaggā,
    Sabbā: all
    Te: your
    Phāsukā: rafters (part of the house structure)
    Bhaggā: are broken

Gahakūṭaṁ visaṅkhataṁ;
    Gahakūṭaṁ: the ridgepole (of the house)
    Visaṅkhataṁ: is demolished

Visaṅkhāragataṁ cittaṁ,
    Visaṅkhāragataṁ: set on demolition
    Cittaṁ: mind

Taṇhānaṁ khayamajjhagā.
    Taṇhānaṁ: of craving
    Khayamajjhagā: has reached the end

Acaritvā brahmacariyaṁ,
aladdhā yobbane dhanaṁ;
Jiṇṇakoñcāva jhāyanti,
khīṇamaccheva pallale.

When young they spurned the spiritual path
and failed to earn any wealth.
Now they languish like old cranes
in a pond bereft of fish.

Acaritvā brahmacariyaṁ,
    Acaritvā: not practicing, not living
    Brahmacariyaṁ: spiritual life, religious conduct, holy life

Aladdhā yobbane dhanaṁ;
    Aladdhā: not having obtained
    Yobbane: in youth
    Dhanaṁ: wealth

Jiṇṇakoñcāva jhāyanti,
    Jiṇṇakoñcāva: like old cranes
    Jhāyanti: they mourn, they lament

Khīṇamaccheva pallale.
    Khīṇamaccheva: in a lake devoid of fish
    Pallale: pond

Acaritvā brahmacariyaṁ,
aladdhā yobbane dhanaṁ;
Senti cāpātikhīṇāva,
purāṇāni anutthunaṁ.

When young they spurned the spiritual path
and failed to earn any wealth.
Now they lie like spent arrows,
bemoaning over things past.

Acaritvā brahmacariyaṁ,
    Acaritvā: not practicing, not living
    Brahmacariyaṁ: spiritual life, religious conduct, holy life

Aladdhā yobbane dhanaṁ;
    Aladdhā: not having obtained
    Yobbane: in youth
    Dhanaṁ: wealth

Senti cāpātikhīṇāva,
    Senti: they lie, they rest
    Cāpātikhīṇāva: like spent arrows

Purāṇāni anutthunaṁ.
    Purāṇāni: of the past, things past
    Anutthunaṁ: lamenting, bemoaning

12. Attavagga: The Self

Attānañce piyaṁ jaññā,
rakkheyya naṁ surakkhitaṁ;
Tiṇṇaṁ aññataraṁ yāmaṁ,
paṭijaggeyya paṇḍito.

If you’d only love yourself,
you’d look after yourself right well.
In one of the night’s three watches,
an astute person would remain alert.

Attānañce piyaṁ jaññā,
    Attānañce: self if
    Piyaṁ: loved, dear
    Jaññā: knowing, understanding

Rakkheyya naṁ surakkhitaṁ;
    Rakkheyya: would guard, would look after
    Naṁ: him, it
    Surakkhitaṁ: very well protected, well-guarded

Tiṇṇaṁ aññataraṁ yāmaṁ,
    Tiṇṇaṁ: three
    Aññataraṁ: one of, a certain one
    Yāmaṁ: watch (of the night), time period of the night

Paṭijaggeyya paṇḍito.
    Paṭijaggeyya: should remain alert, should wake
    Paṇḍito: wise person, an astute person

Attānameva paṭhamaṁ,
patirūpe nivesaye;
Athaññamanusāseyya,
na kilisseyya paṇḍito.

The astute would avoid being corrupted
by grounding themselves first of all
in what is suitable,
and only then instructing others.

Attānameva paṭhamaṁ,
    Attānameva: oneself indeed
    Paṭhamaṁ: first, foremost

Patirūpe nivesaye;
    Patirūpe: in what is suitable, in what is proper
    Nivesaye: would ground, would establish

Athaññamanusāseyya,
    Athaññamanusāseyya: then others would instruct, then would advise others

Na kilisseyya paṇḍito.
    Na: not
    Kilisseyya: would be corrupted, would be defiled
    Paṇḍito: the wise one, the astute

Attānañce tathā kayirā,
yathāññamanusāsati;
Sudanto vata dametha,
attā hi kira duddamo.

If one so acts
as one instructs,
the well-tamed would tame others,
for the self is hard to tame, they say.

Attānañce tathā kayirā,
    Attānañce: oneself if, if one
    Tathā: thus, in that way
    Kayirā: would act, would do

Yathāññamanusāsati;
    Yathā: as, in the way that
    Aññamanusāsati: one instructs others, one advises others

Sudanto vata dametha,
    Sudanto: well-tamed, well-controlled
    Vata: indeed
    Dametha: would tame, would control

Attā hi kira duddamo.
    Attā: self
    Hi: indeed
    Kira: they say, it is said
    Duddamo: hard to tame, difficult to control

Attā hi attano nātho,
ko hi nātho paro siyā;
Attanā hi sudantena,
nāthaṁ labhati dullabhaṁ.

Self is indeed the lord of self,
for who else would be one’s lord?
When one’s self is well-tamed,
one gains a lord that’s rare indeed.

Attā hi attano nātho,
    Attā: self
    Hi: indeed
    Attano: of self
    Nātho: lord, protector

Ko hi nātho paro siyā;
    Ko: who
    Hi: indeed
    Nātho: lord, protector
    Paro: other, another
    Siyā: would be

Attanā hi sudantena,
    Attanā: by oneself, with one's own self
    Hi: indeed
    Sudantena: well-tamed, well-controlled

Nāthaṁ labhati dullabhaṁ.
    Nāthaṁ: a lord, a protector
    Labhati: gains, obtains
    Dullabhaṁ: hard to obtain, rare

Attanā hi kataṁ pāpaṁ,
Attajaṁ attasambhavaṁ;
Abhimatthati dummedhaṁ,
Vajiraṁvasmamayaṁ maṇiṁ.

For the evil that one does,
born and produced in oneself,
grinds down a fool,
as diamond grinds a lesser gem.

Attanā hi kataṁ pāpaṁ,
    Attanā: by oneself, with one's own self
    Hi: indeed
    Kataṁ: done, made
    Pāpaṁ: evil, sin

Attajaṁ attasambhavaṁ;
    Attajaṁ: born from oneself
    Attasambhavaṁ: produced in oneself

Abhimatthati dummedhaṁ,
    Abhimatthati: grinds down, crushes
    Dummedhaṁ: a fool, a dullard

Vajiraṁvasmamayaṁ maṇiṁ.
    Vajiraṁ: a diamond, a gem
    Vasmamayaṁ: a lesser gem
    Maṇiṁ: gem, jewel

Yassa accantadussilyaṁ,
māluvā sālamivotthataṁ;
Karoti so tathattānaṁ,
yathā naṁ icchatī diso.

One choked by immorality,
as a sal tree by a creeper,
does to themselves
what a foe only wishes.

Yassa accantadussilyaṁ,
    Yassa: whose
    Accantadussilyaṁ: utterly immoral, extremely corrupt

Māluvā sālamivotthataṁ;
    Māluvā: by a creeper, by a climber plant
    Sālam: sal tree
    Ivothataṁ: choked, covered

Karoti so tathattānaṁ,
    Karoti: does, makes
    So: he, that one
    Tathattānaṁ: to themselves, to oneself

Yathā naṁ icchatī diso.
    Yathā: as, in the way
    Naṁ: him, them
    Icchatī: wishes, desires
    Diso: enemy, foe

Sukarāni asādhūni,
attano ahitāni ca;
Yaṁ ve hitañca sādhuñca,
taṁ ve paramadukkaraṁ.

It’s easy to do bad things
harmful to oneself,
but good things that are helpful
are the hardest things to do.

Sukarāni asādhūni,
    Sukarāni: easy to do, readily done
    Asādhūni: bad things, evil actions

Attano ahitāni ca;
    Attano: oneself's, one's own
    Ahitāni: harmful, not beneficial
    Ca: and

Yaṁ ve hitañca sādhuñca,
    Yaṁ: which
    Ve: indeed, verily
    Hitañca: beneficial, good
    Sādhuñca: virtuous, right

Taṁ ve paramadukkaraṁ.
    Taṁ: that, those
    Ve: indeed, verily
    Paramadukkaraṁ: hardest to do, extremely difficult

Yo sāsanaṁ arahataṁ,
ariyānaṁ dhammajīvinaṁ;
Paṭikkosati dummedho,
diṭṭhiṁ nissāya pāpikaṁ;
Phalāni kaṭṭhakasseva,
attaghātāya phallati.

On account of wicked views—
scorning the guidance
of the perfected ones,
the noble ones living righteously—
the idiot begets their own demise,
like the bamboo bearing fruit.

Yo sāsanaṁ arahataṁ,
    Yo: who, the one
    Sāsanaṁ: instruction, guidance
    Arahataṁ: of the perfected ones, the enlightened ones

Ariyānaṁ dhammajīvinaṁ;
    Ariyānaṁ: of the noble ones
    Dhammajīvinaṁ: living righteously, following the path of righteousness

Paṭikkosati dummedho,
    Paṭikkosati: scorns, rejects
    Dummedho: the idiot, the fool

Diṭṭhiṁ nissāya pāpikaṁ;
    Diṭṭhiṁ: views, beliefs
    Nissāya: based on, relying on
    Pāpikaṁ: wicked, evil

Phalāni kaṭṭhakasseva,
    Phalāni: fruits, results
    Kaṭṭhakasseva: like a bamboo

Attaghātāya phallati.
    Attaghātāya: for one's own demise, self-destruction
    Phallati: begets, brings about

Attanā hi kataṁ pāpaṁ,
attanā saṅkilissati;
Attanā akataṁ pāpaṁ,
attanāva visujjhati;
Suddhī asuddhi paccattaṁ,
nāñño aññaṁ visodhaye.

For it is by oneself that evil’s done,
one is corrupted by oneself.
It’s by oneself that evil’s not done,
one is purified by oneself.
Purity and impurity are personal matters,
no one can purify another.

Attanā hi kataṁ pāpaṁ,
    Attanā: by oneself
    Hi: indeed, for
    Kataṁ: is done
    Pāpaṁ: evil, unwholesome action

Attanā saṅkilissati;
    Attanā: by oneself
    Saṅkilissati: is corrupted, is defiled

Attanā akataṁ pāpaṁ,
    Attanā: by oneself
    Akataṁ: is not done
    Pāpaṁ: evil, unwholesome action

Attanāva visujjhati;
    Attanāva: by oneself indeed
    Visujjhati: is purified

Suddhī asuddhi paccattaṁ,
    Suddhī: purity
    Asuddhi: impurity
    Paccattaṁ: are personal matters, depends on oneself

Nāñño aññaṁ visodhaye.
    Nāñño: no one else
    Aññaṁ: another
    Visodhaye: can purify

Attadatthaṁ paratthena,
bahunāpi na hāpaye;
Attadatthamabhiññāya,
sadatthapasuto siyā.
Attavaggo dvādasamo.

Never neglect your own good
for the sake of another, however great.
Knowing well what’s good for you,
be intent upon your true goal.

Attadatthaṁ paratthena,
    Attadatthaṁ: one's own good, one's own benefit
    Paratthena: for the sake of another, for another's benefit

Bahunāpi na hāpaye;
    Bahunāpi: even if it's great, even though it might be much
    Na: not
    Hāpaye: neglect, abandon

Attadatthamabhiññāya,
    Attadattham: one's own good, one's own benefit
    Abhiññāya: knowing well, understanding fully

Sadatthapasuto siyā.
    Sadatthapasuto: be intent upon a good goal, inclined to the right aim
    Siyā: should be

Attavaggo dvādasamo.
    Attavaggo: the chapter on the self
    Dvādasamo: the twelfth

13. Lokavagga: The World

Hīnaṁ dhammaṁ na seveyya,
pamādena na saṁvase;
Micchādiṭṭhiṁ na seveyya,
na siyā lokavaḍḍhano.

Don’t resort to lowly things,
don’t abide in negligence,
don’t resort to wrong views,
don’t perpetuate the world.

Hīnaṁ dhammaṁ na seveyya,
    Hīnaṁ: lowly, inferior
    Dhammaṁ: things, phenomena, states, or practices
    Na: not
    Seveyya: should resort to, should follow

Pamādena na saṁvase;
    Pamādena: with negligence, with heedlessness
    Na: not
    Saṁvase: should abide, should live

Micchādiṭṭhiṁ na seveyya,
    Micchādiṭṭhiṁ: wrong views, misconceptions
    Na: not
    Seveyya: should resort to, should follow

Na siyā lokavaḍḍhano.
    Na: not
    Siyā: should be
    Lokavaḍḍhano: perpetuator of the world, one who increases or contributes to the continuation of the world

Uttiṭṭhe nappamajjeyya,
dhammaṁ sucaritaṁ care;
Dhammacārī sukhaṁ seti,
asmiṁ loke paramhi ca.

Get up, don’t be heedless,
live by principle, with good conduct.
For one of good conduct sleeps at ease,
in this world and the next.

Uttiṭṭhe nappamajjeyya,
    Uttiṭṭhe: stand up, arise, get up
    Nappamajjeyya: should not be negligent, should not be heedless

Dhammaṁ sucaritaṁ care;
    Dhammaṁ: principle, doctrine, the teaching (of the Buddha)
    Sucaritaṁ: well-conducted, of good conduct
    Care: should live, should practice

Dhammacārī sukhaṁ seti,
    Dhammacārī: one who lives by the Dhamma, one of good conduct
    Sukhaṁ: happily, comfortably
    Seti: sleeps, rests

Asmiṁ loke paramhi ca.
    Asmiṁ: in this
    Loke: world
    Paramhi: in the other, in the next
    Ca: and

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

Live by principle, with good conduct,
don’t conduct yourself badly.
For one of good conduct sleeps at ease,
in this world and the next.

Dhammaṁ care sucaritaṁ,
    Dhammaṁ: principle, doctrine, the teaching (of the Buddha)
    Care: should live, should practice
    Sucaritaṁ: well-conducted, of good conduct

Na naṁ duccaritaṁ care;
    Na: not
    Naṁ: oneself, self
    Duccaritaṁ: badly conducted, of bad conduct
    Care: should live, should practice

Dhammacārī sukhaṁ seti,
    Dhammacārī: one who lives by the Dhamma, one of good conduct
    Sukhaṁ: happily, comfortably
    Seti: sleeps, rests

Asmiṁ loke paramhi ca.
    Asmiṁ: in this
    Loke: world
    Paramhi: in the other, in the next
    Ca: and

Yathā pubbuḷakaṁ passe,
yathā passe marīcikaṁ;
Evaṁ lokaṁ avekkhantaṁ,
maccurājā na passati.

Look upon the world
as a bubble
or a mirage,
then the King of Death won’t see you.

Yathā pubbuḷakaṁ passe,
    Yathā: as, like
    Pubbuḷakaṁ: a bubble, a foam
    Passe: one should see, one should regard

Yathā passe marīcikaṁ;
    Yathā: as, like
    Passe: one should see, one should regard
    Marīcikaṁ: a mirage, an optical illusion caused by atmospheric conditions

Evaṁ lokaṁ avekkhantaṁ,
    Evaṁ: thus, in this way
    Lokaṁ: the world
    Avekkhantaṁ: looking upon, regarding

Maccurājā na passati.
    Maccurājā: the King of Death, a personification of death
    Na: not
    Passati: see, perceive

Etha passathimaṁ lokaṁ,
cittaṁ rājarathūpamaṁ;
Yattha bālā visīdanti,
natthi saṅgo vijānataṁ.

Come, see this world decked out
like a fancy royal chariot.
Here fools flounder,
but the discerning are not chained.

Etha passathimaṁ lokaṁ,
    Etha: Come, go
    Passathimaṁ: see this
    Lokaṁ: world

Cittaṁ rājarathūpamaṁ;
    Cittaṁ: adorned, decorated
    Rājarathūpamaṁ: like a royal chariot, (Rāja - king, ratha - chariot, ūpamaṁ - like)

Yattha bālā visīdanti,
    Yattha: where
    Bālā: fools, the ignorant
    Visīdanti: flounder, sink, are depressed

Natthi saṅgo vijānataṁ.
    Natthi: there is not, does not exist
    Saṅgo: attachment, bond
    Vijānataṁ: to those who know, discerning

Yo ca pubbe pamajjitvā,
pacchā so nappamajjati;
Somaṁ lokaṁ pabhāseti,
abbhā muttova candimā.

He who once was heedless,
but turned to heedfulness,
lights up the world
like the moon freed from clouds.

Yo ca pubbe pamajjitvā,
    Yo: he who, whoever
    Ca: and
    Pubbe: before, previously
    Pamajjitvā: was heedless, was negligent

Pacchā so nappamajjati;
    Pacchā: afterwards, later
    So: he
    Nappamajjati: is not heedless, is not negligent

Somaṁ lokaṁ pabhāseti,
    Somaṁ: bright, illuminating
    Lokaṁ: world
    Pabhāseti: he lights up, illuminates

Abbhā muttova candimā.
    Abbhā: cloud
    Muttova: freed from, released from
    Candimā: moon

Yassa pāpaṁ kataṁ kammaṁ,
kusalena pidhīyati;
Somaṁ lokaṁ pabhāseti,
abbhā muttova candimā.

Someone whose bad deed
is supplanted by the good,
lights up the world,
like the moon freed from clouds.

Yassa pāpaṁ kataṁ kammaṁ,
    Yassa: whose
    Pāpaṁ: bad, evil
    Kataṁ: done, performed
    Kammaṁ: deed, action

Kusalena pidhīyati;
    Kusalena: by the skillful, by the good
    Pidhīyati: is covered, is supplanted

Somaṁ lokaṁ pabhāseti,
    Somaṁ: bright, illuminating
    Lokaṁ: world
    Pabhāseti: he lights up, illuminates

Abbhā muttova candimā.
    Abbhā: cloud
    Muttova: freed from, released from
    Candimā: moon

Andhabhūto ayaṁ loko,
tanukettha vipassati;
Sakuṇo jālamuttova,
appo saggāya gacchati.

Blind is the world,
few are those who clearly see.
Only a handful go to heaven,
like a bird freed from a net.

Andhabhūto ayaṁ loko,
    Andhabhūto: blind
    Ayaṁ: this
    Loko: world

Tanukettha vipassati;
    Tanukettha: few here
    Vipassati: see clearly, discern

Sakuṇo jālamuttova,
    Sakuṇo: bird
    Jālamuttova: freed from a net

Appo saggāya gacchati.
    Appo: few, a little
    Saggāya: to heaven
    Gacchati: go, proceed

Haṁsādiccapathe yanti,
ākāse yanti iddhiyā;
Nīyanti dhīrā lokamhā,
jetvā māraṁ savāhiniṁ.

Swans fly by the sun’s path,
psychic sages fly through space.
The wise leave the world,
having vanquished Māra and his mount.

Haṁsādiccapathe yanti,
    Haṁsā: swans
    Adiccapathe: by the sun’s path
    Yanti: go, proceed

Ākāse yanti iddhiyā;
    Ākāse: in the sky, through space
    Yanti: go, proceed
    Iddhiyā: by psychic power

Nīyanti dhīrā lokamhā,
    Nīyanti: are led away, depart
    Dhīrā: the wise, the steadfast
    Lokamhā: from the world

Jetvā māraṁ savāhiniṁ.
    Jetvā: having conquered, having vanquished
    Māraṁ: Māra (the personification of desire and death in Buddhism)
    Savāhiniṁ: along with his army, his troops

Ekaṁ dhammaṁ atītassa,
musāvādissa jantuno;
Vitiṇṇaparalokassa,
natthi pāpaṁ akāriyaṁ.

When a person, spurning the hereafter,
transgresses in just one thing—
lying—
there is no evil they would not do.

Ekaṁ dhammaṁ atītassa,
    Ekaṁ: one
    Dhammaṁ: thing, factor
    Atītassa: of one who has transgressed, disregarded

Musāvādissa jantuno;
    Musāvādissa: of a liar, one who speaks falsehood
    Jantuno: of a person, being

Vitiṇṇaparalokassa,
    Vitiṇṇa: destroyed, given up
    Paralokassa: the next world, the hereafter

Natthi pāpaṁ akāriyaṁ.
    Natthi: there is not
    Pāpaṁ: evil, unwholesome action
    Akāriyaṁ: they would not do, uncommitted

Na ve kadariyā devalokaṁ vajanti,
Bālā have nappasaṁsanti dānaṁ;
Dhīro ca dānaṁ anumodamāno,
Teneva so hoti sukhī parattha.

The miserly don’t ascend to heaven,
it takes a fool to not praise giving.
The wise celebrate giving,
and so find happiness in the hereafter.

Na ve kadariyā devalokaṁ vajanti,
    Na: not
    Ve: indeed
    Kadariyā: the miserly, stingy
    Devalokaṁ: to the heavens, divine world
    Vajanti: ascend, go

Bālā have nappasaṁsanti dānaṁ;
    Bālā: fools
    Have: indeed
    Nappasaṁsanti: do not praise, do not appreciate
    Dānaṁ: giving, charity

Dhīro ca dānaṁ anumodamāno,
    Dhīro: the wise, the discerning
    Ca: and
    Dānaṁ: giving, charity
    Anumodamāno: rejoicing in, celebrating

Teneva so hoti sukhī parattha.
    Teneva: because of that, thereby
    So: he
    Hoti: is, becomes
    Sukhī: happy
    Parattha: in the hereafter, beyond this life

Pathabyā ekarajjena,
saggassa gamanena vā;
Sabbalokādhipaccena,
sotāpattiphalaṁ varaṁ.
Lokavaggo terasamo.

The fruit of stream-entry is better
than being the one king of the earth,
than going to heaven,
than lordship over all the world.

Pathabyā ekarajjena,
    Pathabyā: of the earth
    Ekarajjena: with sole sovereignty, one king

saggassa gamanena vā;
    saggassa: of heaven
    gamanena: going to, journeying
    vā: or

Sabbalokādhipaccena,
    Sabbalokādhipaccena: overlordship of all worlds

sotāpattiphalaṁ varaṁ.
    sotāpattiphalaṁ: the fruit of stream-entry (first stage of enlightenment in Buddhism)
    varaṁ: is better, is preferable

Lokavaggo terasamo.
    Lokavaggo: World chapter
    terasamo: thirteenth

14. Buddhavagga: The Buddhas

Yassa jitaṁ nāvajīyati,
Jitaṁ yassa noyāti koci loke;
Taṁ buddhamanantagocaraṁ,
Apadaṁ kena padena nessatha.

He whose victory may not be undone,
a victory unrivaled in all the world;
by what track would you trace that Buddha,
who leaves no track in his infinite range?

Yassa jitaṁ nāvajīyati,
    Yassa: of whom
    jitaṁ: victory
    nāvajīyati: is not lost, cannot be undone

Jitaṁ yassa noyāti koci loke;
    Jitaṁ: victory
    yassa: of whom
    noyāti: does not go, is not rivaled
    koci: anyone
    loke: in the world

Taṁ buddhamanantagocaraṁ,
    Taṁ: that
    buddham: Buddha
    anantagocaraṁ: with infinite range

Apadaṁ kena padena nessatha.
    Apadaṁ: trackless, pathless
    kena: by what
    padena: track, path
    nessatha: would you lead, would you trace

Yassa jālinī visattikā,
Taṇhā natthi kuhiñci netave;
Taṁ buddhamanantagocaraṁ,
Apadaṁ kena padena nessatha.

Of craving, the weaver, the clinger, he has none:
so where can he be traced?
By what track would you trace that Buddha,
who leaves no track in his infinite range?

Yassa jālinī visattikā,
    Yassa: of whom
    jālinī: weaver
    visattikā: clinging, attachment

Taṇhā natthi kuhiñci netave;
    Taṇhā: craving, thirst
    natthi: there is not, there is none
    kuhiñci: anywhere, in any way
    netave: for leading, for guiding

Taṁ buddhamanantagocaraṁ,
    Taṁ: that
    buddham: Buddha
    anantagocaraṁ: with infinite range

Apadaṁ kena padena nessatha.
    Apadaṁ: trackless, pathless
    kena: by what
    padena: track, path
    nessatha: would you lead, would you trace

Ye jhānapasutā dhīrā,
nekkhammūpasame ratā;
Devāpi tesaṁ pihayanti,
sambuddhānaṁ satīmataṁ.

The wise intent on absorption,
who love the peace of renunciation,
the Buddhas, ever mindful,
are envied by even the gods.

Ye jhānapasutā dhīrā,
    Ye: those who
    jhānapasutā: absorbed in meditation, intent on absorption
    dhīrā: wise, firm, steadfast

nekkhammūpasame ratā;
    nekkhammūpasame: in the peace of renunciation
    ratā: delighted, attached, indulged

Devāpi tesaṁ pihayanti,
    Devāpi: even the gods
    tesaṁ: their
    pihayanti: envy, crave for

sambuddhānaṁ satīmataṁ.
    sambuddhānaṁ: of the fully enlightened ones, of the Buddhas
    satīmataṁ: ever mindful

Kiccho manussapaṭilābho,
kicchaṁ maccāna jīvitaṁ;
Kicchaṁ saddhammassavanaṁ,
kiccho buddhānamuppādo.

It’s hard to gain a human birth;
the life of mortals is hard;
it’s hard to hear the true teaching;
the arising of Buddhas is hard.

Kiccho manussapaṭilābho,
    Kiccho: it's hard, it's difficult
    manussapaṭilābho: to obtain human birth, gain of human life

kicchaṁ maccāna jīvitaṁ;
    kicchaṁ: it's hard, it's difficult
    maccāna: of mortals, of the dead
    jīvitaṁ: life, existence

Kicchaṁ saddhammassavanaṁ,
    Kicchaṁ: it's hard, it's difficult
    saddhammassavanaṁ: to hear the true teaching, listening to the good doctrine

kiccho buddhānamuppādo.
    kiccho: it's hard, it's difficult
    buddhānamuppādo: the arising of Buddhas, the appearance of enlightened ones

Sabbapāpassa akaraṇaṁ,
kusalassa upasampadā;
Sacittapariyodapanaṁ,
etaṁ buddhāna sāsanaṁ.

Not to do any evil;
to embrace the good;
to purify one’s mind:
this is the instruction of the Buddhas.

Sabbapāpassa akaraṇaṁ,
    Sabbapāpassa: of all evils
    akaraṇaṁ: not doing, abstaining from

kusalassa upasampadā;
    kusalassa: of what is skillful, of the good
    upasampadā: undertaking, initiation into

Sacittapariyodapanaṁ,
    Sacitta: one's own mind
    pariyodapanaṁ: purification, cleansing of

etaṁ buddhāna sāsanaṁ.
    etaṁ: this
    buddhāna: of the Buddhas
    sāsanaṁ: teaching, instruction

Khantī paramaṁ tapo titikkhā,
Nibbānaṁ paramaṁ vadanti buddhā;
Na hi pabbajito parūpaghātī,
Na samaṇo hoti paraṁ viheṭhayanto.

Patient acceptance is the ultimate austerity.
Extinguishment is the ultimate, say the Buddhas.
No true renunciate injures another,
nor does an ascetic hurt another.

Khantī paramaṁ tapo titikkhā,
    Khantī: patience
    paramaṁ: supreme, highest
    tapo: austerity, self-discipline
    titikkhā: endurance, forbearance

Nibbānaṁ paramaṁ vadanti buddhā;
    Nibbānaṁ: Nibbana, liberation, extinguishment
    paramaṁ: supreme, highest
    vadanti: they say, they speak
    buddhā: the Buddhas

Na hi pabbajito parūpaghātī,
    Na: not
    hi: indeed
    pabbajito: one who has gone forth, renunciate
    parūpaghātī: injures another, harms others

Na samaṇo hoti paraṁ viheṭhayanto.
    Na: not
    samaṇo: ascetic, monk
    hoti: is, becomes
    paraṁ: another, others
    viheṭhayanto: tormenting, troubling, hurting

Anūpavādo anūpaghāto,
Pātimokkhe ca saṁvaro;
Mattaññutā ca bhattasmiṁ,
Pantañca sayanāsanaṁ;
Adhicitte ca āyogo,
Etaṁ buddhāna sāsanaṁ.

Not speaking ill nor doing harm;
restraint in the monastic code;
moderation in eating;
staying in remote lodgings;
commitment to the higher mind—
this is the instruction of the Buddhas.

Anūpavādo anūpaghāto,
    Anūpavādo: not blaming, not speaking ill
    anūpaghāto: not harming, not doing harm

Pātimokkhe ca saṁvaro;
    Pātimokkhe: in the monastic code, discipline
    ca: and
    saṁvaro: restraint, control

Mattaññutā ca bhattasmiṁ,
    Mattaññutā: moderation, knowing the right amount
    ca: and
    bhattasmiṁ: in eating, in food

Pantañca sayanāsanaṁ;
    Pantañca: remote, secluded
    sayanāsanaṁ: lodgings, abodes for sleeping and sitting

Adhicitte ca āyogo,
    Adhicitte: towards higher mind, towards supreme consciousness
    ca: and
    āyogo: commitment, endeavour

Etaṁ buddhāna sāsanaṁ.
    Etaṁ: this
    buddhāna: of the Buddhas
    sāsanaṁ: instruction, teaching

Na kahāpaṇavassena,
titti kāmesu vijjati;
Appassādā dukhā kāmā,
iti viññāya paṇḍito.

Even if it were raining money,
you’d not be sated in sensual pleasures.
An astute person understands that sensual pleasures
offer little gratification and much suffering.

Na kahāpaṇavassena,
    Na: not, even if
    kahāpaṇavassena: with a rain of money, even if money was raining

titti kāmesu vijjati;
    titti: satisfaction, contentment
    kāmesu: in sensual pleasures, in sensory desires
    vijjati: is found, exists

Appassādā dukhā kāmā,
    Appassādā: little gratification, meagre satisfaction
    dukhā: suffering, pain
    kāmā: sensual pleasures, sensory desires

iti viññāya paṇḍito.
    iti: thus
    viññāya: knowing, understanding
    paṇḍito: wise person, astute

Api dibbesu kāmesu,
ratiṁ so nādhigacchati;
Taṇhakkhayarato hoti,
sammāsambuddhasāvako.

Thus they find no delight
even in celestial pleasures.
A disciple of the fully awakened Buddha
delights in the ending of craving.

Api dibbesu kāmesu,
    Api: even
    dibbesu: divine, celestial
    kāmesu: pleasures, desires

ratiṁ so nādhigacchati;
    ratiṁ: delight, joy
    so: he, that person
    nādhigacchati: does not attain, does not reach

Taṇhakkhayarato hoti,
    Taṇhakkhayarato: delights in the ending of craving
    hoti: is, becomes

sammāsambuddhasāvako.
    sammāsambuddhasāvako: disciple of the fully awakened Buddha

Bahuṁ ve saraṇaṁ yanti,
pabbatāni vanāni ca;
Ārāmarukkhacetyāni,
manussā bhayatajjitā.

So many go for refuge
to mountains and forest groves,
to tree shrines in tended parks;
those people are driven by fear.

Bahuṁ ve saraṇaṁ yanti,
    Bahuṁ: many
    ve: indeed, truly
    saraṇaṁ: refuge
    yanti: go

pabbatāni vanāni ca;
    pabbatāni: mountains
    vanāni: forests
    ca: and

Ārāmarukkhacetyāni,
    Ārāma: parks
    rukkha: tree
    cetyāni: shrines

manussā bhayatajjitā.
    manussā: people, humans
    bhayatajjitā: driven by fear

Netaṁ kho saraṇaṁ khemaṁ,
netaṁ saraṇamuttamaṁ;
Netaṁ saraṇamāgamma,
sabbadukkhā pamuccati.

But such refuge is no sanctuary,
it is no supreme refuge.
By going to that refuge,
you’re not released from suffering.

Netaṁ kho saraṇaṁ khemaṁ,
    Netaṁ: this, this indeed
    kho: indeed, truly
    saraṇaṁ: refuge
    khemaṁ: safe, secure, sanctuary

netaṁ saraṇamuttamaṁ;
    netaṁ: this, this indeed
    saraṇam: refuge
    uttamaṁ: highest, supreme

Netaṁ saraṇamāgamma,
    Netaṁ: this, this indeed
    saraṇam: refuge
    āgamma: by going to, relying on

sabbadukkhā pamuccati.
    sabbadukkhā: all suffering
    pamuccati: is released, is freed from

Yo ca buddhañca dhammañca,
saṅghañca saraṇaṁ gato;
Cattāri ariyasaccāni,
sammappaññāya passati.

One gone for refuge to the Buddha,
to his teaching and to the Saṅgha,
sees the four noble truths
with right understanding:

Yo ca buddhañca dhammañca,
    Yo: who, one who
    ca: and
    buddhañca: the Buddha
    dhammañca: the Dhamma, the teaching

saṅghañca saraṇaṁ gato;
    saṅghañca: the Saṅgha, the community of monks
    saraṇaṁ: refuge
    gato: gone, reached

Cattāri ariyasaccāni,
    Cattāri: four
    ariyasaccāni: noble truths (ariya - noble, saccāni - truths)

sammappaññāya passati.
    sammappaññāya: with right understanding (samma - right, paññāya - understanding)
    passati: sees, perceives

Dukkhaṁ dukkhasamuppādaṁ,
dukkhassa ca atikkamaṁ;
Ariyaṁ caṭṭhaṅgikaṁ maggaṁ,
dukkhūpasamagāminaṁ.

suffering, suffering’s origin,
suffering’s transcendence,
and the noble eightfold path
that leads to the stilling of suffering.

Dukkhaṁ dukkhasamuppādaṁ,
    Dukkhaṁ: suffering, pain, unsatisfactoriness
    dukkhasamuppādaṁ: the origin or arising of suffering (dukkha - suffering, samuppāda - arising or origin)

dukkhassa ca atikkamaṁ;
    dukkhassa: of suffering
    ca: and
    atikkamaṁ: transcendence, cessation, overcoming

Ariyaṁ caṭṭhaṅgikaṁ maggaṁ,
    Ariyaṁ: noble
    caṭṭhaṅgikaṁ: eightfold (caṭṭha - eight, aṅgika - fold or part)
    maggaṁ: path

dukkhūpasamagāminaṁ.
    dukkhūpasamagāminaṁ: leading to the cessation or stilling of suffering (dukkha - suffering, upasama - cessation or stilling, gāmina - leading)

Etaṁ kho saraṇaṁ khemaṁ,
etaṁ saraṇamuttamaṁ;
Etaṁ saraṇamāgamma,
sabbadukkhā pamuccati.

Such refuge is a sanctuary,
it is the supreme refuge.
By going to that refuge,
you’re released from all suffering.

Etaṁ kho saraṇaṁ khemaṁ,
    Etaṁ: this
    kho: indeed, surely
    saraṇaṁ: refuge
    khemaṁ: safe, secure, a sanctuary

etaṁ saraṇamuttamaṁ;
    etaṁ: this
    saraṇamuttamaṁ: supreme refuge (saraṇa - refuge, uttama - highest, supreme)

etaṁ saraṇamāgamma,
    etaṁ: this
    saraṇamāgamma: going to refuge (saraṇa - refuge, āgamma - going to, relying on)

sabbadukkhā pamuccati.
    sabbadukkhā: all suffering (sabba - all, dukkha - suffering)
    pamuccati: is released, is freed

Dullabho purisājañño,
na so sabbattha jāyati;
Yattha so jāyati dhīro,
taṁ kulaṁ sukhamedhati.

It’s hard to find a thoroughbred man
they’re not born just anywhere.
A family where that sage is born
prospers in happiness.

Dullabho purisājañño,
    Dullabho: rare, hard to find
    purisājañño: a thoroughbred man (purisa - man, ajañño - thoroughbred, noble)

na so sabbattha jāyati;
    na: not
    so: he, that
    sabbattha: everywhere, in all places
    jāyati: is born

Yattha so jāyati dhīro,
    Yattha: where
    so: he, that
    jāyati: is born
    dhīro: the wise, the brave

taṁ kulaṁ sukhamedhati.
    taṁ: that
    kulaṁ: family, clan
    sukhamedhati: prospers in happiness (sukha - happiness, wellbeing, medhati - prospers, flourishes)

Sukho buddhānamuppādo,
sukhā saddhammadesanā;
Sukhā saṅghassa sāmaggī,
samaggānaṁ tapo sukho.

Happy, the arising of Buddhas!
Happy, the teaching of Dhamma!
Happy is the harmony of the Saṅgha,
and the striving of the harmonious is happy.

Sukho buddhānamuppādo,
    Sukho: happy, good, joyous
    buddhānam: of Buddhas
    uppādo: arising, emergence

sukhā saddhammadesanā;
    sukhā: happy, good, joyous
    saddhamma: true Dhamma, good law
    desanā: teaching, preaching

Sukhā saṅghassa sāmaggī,
    Sukhā: happy, good, joyous
    saṅghassa: of the Saṅgha, the monastic community
    sāmaggī: unity, concord, harmony

samaggānaṁ tapo sukho.
    samaggānaṁ: of those who are harmonious
    tapo: practice, discipline, austerity
    sukho: happy, good, joyous

Pūjārahe pūjayato,
buddhe yadi va sāvake;
Papañcasamatikkante,
tiṇṇasokapariddave.

When a person venerates the worthy—
the Buddha or his disciple,
who have transcended proliferation,
and have left behind grief and lamentation,

Pūjārahe pūjayato,
    Pūjārahe: worthy of veneration, worship, or respect
    pūjayato: while venerating, worshipping, or respecting

buddhe yadi va sāvake;
    buddhe: in Buddha
    yadi: if
    va: or
    sāvake: disciples

Papañcasamatikkante,
    Papañcasamatikkante: having crossed beyond proliferation, transcended complication or diversification

tiṇṇasokapariddave.
    tiṇṇa: having crossed over, having passed
    sokapariddave: grief and lamentation

Te tādise pūjayato,
nibbute akutobhaye;
Na sakkā puññaṁ saṅkhātuṁ,
imettamapi kenaci.

quenched, fearing nothing from any quarter—
the merit of one venerating such as these,
cannot be calculated by anyone,
saying it is just this much.

Te tādise pūjayato,
    Te: those
    tādise: such, such kinds
    pūjayato: while venerating, worshipping, or respecting

nibbute akutobhaye;
    nibbute: extinguished, quenched
    akutobhaye: without fear from any quarter, without any danger

Na sakkā puññaṁ saṅkhātuṁ,
    Na: not
    sakkā: possible
    puññaṁ: merit, virtue
    saṅkhātuṁ: to count, to calculate

imettamapi kenaci.
    imettamapi: this much even
    kenaci: by anyone

15. Sukhavagga: Happiness

Susukhaṁ vata jīvāma,
verinesu averino;
Verinesu manussesu,
viharāma averino.

Let us live so very happily,
loving among the hostile.
Among hostile people,
let us live with love.

Susukhaṁ vata jīvāma,
    Susukhaṁ: very happily, in great happiness
    vata: indeed
    jīvāma: we live

verinesu averino;
    verinesu: among the hostile, among the ones having hostility
    averino: without hostility, without anger

Verinesu manussesu,
    Verinesu: among the hostile, among the ones having hostility
    manussesu: among humans

viharāma averino.
    viharāma: we dwell, we live
    averino: without hostility, without anger

Susukhaṁ vata jīvāma,
āturesu anāturā;
Āturesu manussesu,
viharāma anāturā.

Let us live so very happily,
healthy among the ailing.
Among ailing people
let us live healthily.

Susukhaṁ vata jīvāma,
    Susukhaṁ: very happily, in great happiness
    vata: indeed
    jīvāma: we live

āturesu anāturā;
    āturesu: among the ailing, among the sick
    anāturā: healthy, not sick

Āturesu manussesu,
    Āturesu: among the ailing, among the sick
    manussesu: among humans

viharāma anāturā.
    viharāma: we dwell, we live
    anāturā: healthy, not sick

Susukhaṁ vata jīvāma,
ussukesu anussukā;
Ussukesu manussesu,
viharāma anussukā.

Let us live so very happily,
content among the greedy.
Among greedy people,
let us live content.

Susukhaṁ vata jīvāma,
    Susukhaṁ: very happily, in great happiness
    vata: indeed
    jīvāma: we live

ussukesu anussukā;
    ussukesu: among the greedy
    anussukā: content, not greedy

Ussukesu manussesu,
    Ussukesu: among the greedy
    manussesu: among humans

viharāma anussukā.
    viharāma: we dwell, we live
    anussukā: content, not greedy

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

Let us live so very happily,
we who have nothing.
We shall feed on rapture,
like the gods of streaming radiance.

Susukhaṁ vata jīvāma,
    Susukhaṁ: very happily, in great happiness
    vata: indeed
    jīvāma: we live

yesaṁ no natthi kiñcanaṁ;
    yesaṁ: of whom
    no: our
    natthi: there is not
    kiñcanaṁ: anything, nothing

Pītibhakkhā bhavissāma,
    Pītibhakkhā: feed on rapture, nourished by joy
    bhavissāma: we shall be, we will become

devā ābhassarā yathā.
    devā: gods
    ābhassarā: of streaming radiance
    yathā: like

Jayaṁ veraṁ pasavati,
dukkhaṁ seti parājito;
Upasanto sukhaṁ seti,
hitvā jayaparājayaṁ.

Victory breeds enmity;
the defeated sleep badly.
The peaceful sleep at ease,
having left victory and defeat behind.

Jayaṁ veraṁ pasavati,
    Jayaṁ: victory
    veraṁ: enmity, hatred
    pasavati: breeds, produces, generates

dukkhaṁ seti parājito;
    dukkhaṁ: in suffering, unhappily
    seti: sleeps
    parājito: the defeated

Upasanto sukhaṁ seti,
    Upasanto: the peaceful, the calm
    sukhaṁ: happily, in happiness
    seti: sleeps

hitvā jayaparājayaṁ.
    hitvā: having left, having abandoned
    jayaparājayaṁ: victory and defeat

Natthi rāgasamo aggi,
Natthi dosasamo kali;
Natthi khandhasamā dukkhā,
Natthi santiparaṁ sukhaṁ.

There is no fire like greed,
no crime like hate,
no suffering like the aggregates,
no bliss beyond peace.

Natthi rāgasamo aggi,
    Natthi: there is not
    rāgasamo: like greed, equivalent to lust
    aggi: fire

Natthi dosasamo kali;
    Natthi: there is not
    dosasamo: like hatred, equivalent to hate
    kali: crime, trouble

Natthi khandhasamā dukkhā,
    Natthi: there is not
    khandhasamā: like the aggregates (the five aggregates are form, feeling, perception, mental formations, and consciousness)
    dukkhā: suffering, pain

Natthi santiparaṁ sukhaṁ.
    Natthi: there is not
    santiparaṁ: beyond peace, superior to peace
    sukhaṁ: happiness, bliss

Jighacchāparamā rogā,
saṅkhāraparamā dukhā;
Etaṁ ñatvā yathābhūtaṁ,
nibbānaṁ paramaṁ sukhaṁ.

Hunger is the worst illness,
conditions are the worst suffering,
For one who truly knows this,
extinguishment is the ultimate happiness.

Jighacchāparamā rogā,
    Jighacchāparamā: hunger is the foremost/worst
    rogā: disease, illness

saṅkhāraparamā dukhā;
    saṅkhāraparamā: conditioned phenomena are the foremost/worst
    dukhā: suffering, pain

Etaṁ ñatvā yathābhūtaṁ,
    Etaṁ: this
    ñatvā: knowing, having understood
    yathābhūtaṁ: as it truly is, in accordance with reality

nibbānaṁ paramaṁ sukhaṁ.
    nibbānaṁ: nibbana, enlightenment, extinguishment
    paramaṁ: ultimate, highest
    sukhaṁ: happiness, bliss

Ārogyaparamā lābhā,
Santuṭṭhiparamaṁ dhanaṁ;
Vissāsaparamā ñāti,
Nibbānaṁ paramaṁ sukhaṁ.

Health is the ultimate blessing;
contentment, the ultimate wealth;
trust is the ultimate family;
extinguishment, the ultimate happiness.

Ārogyaparamā lābhā,
    Ārogyaparamā: health is the foremost/highest
    lābhā: gain, profit, wealth

Santuṭṭhiparamaṁ dhanaṁ;
    Santuṭṭhiparamaṁ: contentment is the foremost/highest
    dhanaṁ: treasure, wealth

Vissāsaparamā ñāti,
    Vissāsaparamā: trust/confidence is the foremost/highest
    ñāti: kinship, relationship, family

Nibbānaṁ paramaṁ sukhaṁ.
    Nibbānaṁ: nibbana, enlightenment, extinguishment
    paramaṁ: ultimate, highest
    sukhaṁ: happiness, bliss

Pavivekarasaṁ pitvā,
rasaṁ upasamassa ca;
Niddaro hoti nippāpo,
dhammapītirasaṁ pivaṁ.

Having drunk the nectar of seclusion
and the nectar of peace,
free of stress, free of evil,
one drinks the joyous nectar of Dhamma.

Pavivekarasaṁ pitvā,
    Pavivekarasaṁ: the essence (rasaṁ) of solitude/seclusion (paviveka)
    pitvā: having drunk/tasted

rasaṁ upasamassa ca;
    rasaṁ: the essence, taste
    upasamassa: of peace, tranquility
    ca: and

Niddaro hoti nippāpo,
    Niddaro: fearless, free from fear
    hoti: becomes, is
    nippāpo: free from evil, sinless

dhammapītirasaṁ pivaṁ.
    dhammapītirasaṁ: the essence of the joy (pīti) of the Dhamma
    pivaṁ: drinking

Sāhu dassanamariyānaṁ,
sannivāso sadā sukho;
Adassanena bālānaṁ,
niccameva sukhī siyā.

It’s good to see the noble ones,
staying with them is always good.
Were you not to see fools,
you’d always be happy.

Sāhu dassanamariyānaṁ,
    Sāhu: It is good
    dassanam: to see
    ariyānaṁ: the noble ones

sannivāso sadā sukho;
    sannivāso: living with, dwelling with
    sadā: always
    sukho: is happy, is pleasant

Adassanena bālānaṁ,
    Adassanena: by not seeing
    bālānaṁ: fools

niccameva sukhī siyā.
    niccameva: always, ever
    sukhī: happy, comfortable
    siyā: would be

Bālasaṅgatacārī hi,
dīghamaddhāna socati;
Dukkho bālehi saṁvāso,
amitteneva sabbadā;
Dhīro ca sukhasaṁvāso,
ñātīnaṁva samāgamo.

For one who consorts with fools
grieves long.
Painful is dwelling with fools,
like being stuck with your enemy.
Happy is dwelling with a sage,
like meeting with your kin.

Bālasaṅgatacārī hi,
    Bālasaṅgatacārī: one who consorts with fools
    hi: indeed, for

dīghamaddhāna socati;
    dīghamaddhāna: long time
    socati: grieves

Dukkho bālehi saṁvāso,
    Dukkho: Painful
    bālehi: with fools
    saṁvāso: dwelling, living

amitteneva sabbadā;
    amitteneva: like an enemy
    sabbadā: always

Dhīro ca sukhasaṁvāso,
    Dhīro: A wise person, a sage
    ca: and
    sukhasaṁvāso: happy dwelling

ñātīnaṁva samāgamo.
    ñātīnaṁ: of kin, relatives
    va: like
    samāgamo: meeting, gathering

Tasmā hi—
Dhīrañca paññañca bahussutañca,
Dhorayhasīlaṁ vatavantamariyaṁ;
Taṁ tādisaṁ sappurisaṁ sumedhaṁ,
Bhajetha nakkhattapathaṁva candimā.

Therefore:
A sage, wise and learned,
a mammoth of virtue, true to their vows, noble:
follow a good and intelligent person such as this,
as the moon tracks the path of the stars.

Tasmā hi—
    Tasmā: Therefore
    hi: Indeed, thus

Dhīrañca paññañca bahussutañca,
    Dhīrañca: a sage, wise person
    paññañca: and understanding, wisdom
    bahussutañca: and well learned, much heard

Dhorayhasīlaṁ vatavantamariyaṁ;
    Dhorayhasīlaṁ: virtuous, having virtue
    vatavantamariyaṁ: true to their vows, noble

Taṁ tādisaṁ sappurisaṁ sumedhaṁ,
    Taṁ: That, such
    tādisaṁ: of such a kind, such
    sappurisaṁ: good person
    sumedhaṁ: wise, intelligent

Bhajetha nakkhattapathaṁva candimā.
    Bhajetha: should follow, worship
    nakkhattapathaṁ: path of the stars
    va: like, as
    candimā: moon

16. Piyavagga: The Beloved

Ayoge yuñjamattānaṁ,
yogasmiñca ayojayaṁ;
Atthaṁ hitvā piyaggāhī,
pihetattānuyoginaṁ.

Applying yourself where you ought not,
neglecting what you should be doing,
forgetting your goal, you cling to what you hold dear,
jealous of those devoted to their own goal.

Ayoge yuñjamattānaṁ,
    Ayoge: in what is not a practice, where you should not
    yuñjamattānaṁ: applying oneself, working, engaged

yogasmiñca ayojayaṁ;
    yogasmiñca: in practice, in what should be done
    ayojayaṁ: not applying, not doing, neglecting

Atthaṁ hitvā piyaggāhī,
    Atthaṁ: goal, purpose
    hitvā: having left, forgotten
    piyaggāhī: clinger to what is dear, you who cling to what you hold dear

pihetattānuyoginaṁ.
    pihetattānuyoginaṁ: jealous (or envious) of those who pursue their own goal, practice

Mā piyehi samāgañchi,
appiyehi kudācanaṁ;
Piyānaṁ adassanaṁ dukkhaṁ,
appiyānañca dassanaṁ.

Don’t ever get too close
to those you like or dislike.
For not seeing the liked is suffering,
and so is seeing the disliked.

Mā piyehi samāgañchi,
    Mā: don't
    piyehi: with the liked ones, with those you like
    samāgañchi: approach closely, get too close

appiyehi kudācanaṁ;
    appiyehi: with the disliked ones, with those you dislike
    kudācanaṁ: at any time, ever

Piyānaṁ adassanaṁ dukkhaṁ,
    Piyānaṁ: of the liked ones
    adassanaṁ: not seeing
    dukkhaṁ: is suffering, is painful

appiyānañca dassanaṁ.
    appiyānañca: and of the disliked ones
    dassanaṁ: seeing

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

Therefore don’t hold anything dear,
for it’s bad to lose those you love.
No ties are found in they who
hold nothing loved or loathed.

Tasmā piyaṁ na kayirātha,
    Tasmā: therefore
    piyaṁ: loved one, something dear
    na: not
    kayirātha: should make, should hold

piyāpāyo hi pāpako;
    piyāpāyo: loss of the loved one
    hi: indeed
    pāpako: is bad, is harmful

Ganthā tesaṁ na vijjanti,
    Ganthā: ties, bonds
    tesaṁ: their, of them
    na: not
    vijjanti: are found, exist

yesaṁ natthi piyāppiyaṁ.
    yesaṁ: of whom, of those
    natthi: there is not, exist not
    piyāppiyaṁ: loved and loathed, things liked and disliked

Piyato jāyatī soko,
piyato jāyatī bhayaṁ;
Piyato vippamuttassa,
natthi soko kuto bhayaṁ.

Sorrow springs from what we hold dear,
fear springs from what we hold dear;
one free from holding anything dear
has no sorrow, let alone fear.

Piyato jāyatī soko,
    Piyato: from the loved one, from what is dear
    jāyatī: arises, springs
    soko: sorrow, grief

piyato jāyatī bhayaṁ;
    piyato: from the loved one, from what is dear
    jāyatī: arises, springs
    bhayaṁ: fear

Piyato vippamuttassa,
    Piyato: from the loved one, from what is dear
    vippamuttassa: one who is liberated, freed

natthi soko kuto bhayaṁ.
    natthi: there is not, does not exist
    soko: sorrow, grief
    kuto: whence, where from
    bhayaṁ: fear

Pemato jāyatī soko,
pemato jāyatī bhayaṁ;
Pemato vippamuttassa,
natthi soko kuto bhayaṁ.

Sorrow springs from attachment,
fear springs from attachment;
one free from attachment
has no sorrow, let alone fear.

Pemato jāyatī soko,
    Pemato: from attachment, from affection
    jāyatī: arises, springs
    soko: sorrow, grief

pemato jāyatī bhayaṁ;
    pemato: from attachment, from affection
    jāyatī: arises, springs
    bhayaṁ: fear

Pemato vippamuttassa,
    Pemato: from attachment, from affection
    vippamuttassa: one who is liberated, freed

natthi soko kuto bhayaṁ.
    natthi: there is not, does not exist
    soko: sorrow, grief
    kuto: whence, where from
    bhayaṁ: fear

Ratiyā jāyatī soko,
ratiyā jāyatī bhayaṁ;
Ratiyā vippamuttassa,
natthi soko kuto bhayaṁ.

Sorrow springs from relishing,
fear springs from relishing;
one free from relishing
has no sorrow, let alone fear.

Ratiyā jāyatī soko,
    Ratiyā: from relishing, from delight, from pleasure
    jāyatī: arises, springs
    soko: sorrow, grief

ratiyā jāyatī bhayaṁ;
    ratiyā: from relishing, from delight, from pleasure
    jāyatī: arises, springs
    bhayaṁ: fear

Ratiyā vippamuttassa,
    Ratiyā: from relishing, from delight, from pleasure
    vippamuttassa: one who is liberated, freed

natthi soko kuto bhayaṁ.
    natthi: there is not, does not exist
    soko: sorrow, grief
    kuto: whence, where from
    bhayaṁ: fear

Kāmato jāyatī soko,
kāmato jāyatī bhayaṁ;
Kāmato vippamuttassa,
natthi soko kuto bhayaṁ.

Sorrow springs from desire,
fear springs from desire;
one free from desire
has no sorrow, let alone fear.

Kāmato jāyatī soko,
    Kāmato: from desire, from sensual craving
    jāyatī: arises, springs
    soko: sorrow, grief

kāmato jāyatī bhayaṁ;
    kāmato: from desire, from sensual craving
    jāyatī: arises, springs
    bhayaṁ: fear

Kāmato vippamuttassa,
    Kāmato: from desire, from sensual craving
    vippamuttassa: one who is liberated, freed

natthi soko kuto bhayaṁ.
    natthi: there is not, does not exist
    soko: sorrow, grief
    kuto: whence, where from
    bhayaṁ: fear

Taṇhāya jāyatī soko,
taṇhāya jāyatī bhayaṁ;
Taṇhāya vippamuttassa,
natthi soko kuto bhayaṁ.

Sorrow springs from craving,
fear springs from craving;
one free from craving
has no sorrow, let alone fear.

Taṇhāya jāyatī soko,
    Taṇhāya: from craving
    jāyatī: arises, springs
    soko: sorrow, grief

taṇhāya jāyatī bhayaṁ;
    taṇhāya: from craving
    jāyatī: arises, springs
    bhayaṁ: fear

Taṇhāya vippamuttassa,
    Taṇhāya: from craving
    vippamuttassa: one who is liberated, freed

natthi soko kuto bhayaṁ.
    natthi: there is not, does not exist
    soko: sorrow, grief
    kuto: whence, where from
    bhayaṁ: fear

Sīladassanasampannaṁ,
dhammaṭṭhaṁ saccavedinaṁ;
Attano kamma kubbānaṁ,
taṁ jano kurute piyaṁ.

One accomplished in virtue and vision,
firm in principle, and truthful,
doing oneself what ought be done:
that’s who the people love.

Sīladassanasampannaṁ,
    Sīla: virtue, ethical behavior
    dassana: vision, insight
    sampannaṁ: accomplished, endowed with

dhammaṭṭhaṁ saccavedinaṁ;
    dhammaṭṭhaṁ: firm in principle, adhering to the truth
    saccavedinaṁ: truthful, speaker of truth

Attano kamma kubbānaṁ,
    Attano: oneself
    kamma: action, deed
    kubbānaṁ: doing, performing

taṁ jano kurute piyaṁ.
    taṁ: that, such
    jano: people, folks
    kurute: make, regard
    piyaṁ: love, dear

Chandajāto anakkhāte,
Manasā ca phuṭo siyā;
Kāmesu ca appaṭibaddhacitto,
Uddhaṁsototi vuccati.

One eager to realize the ineffable
would be filled with awareness.
Their mind not bound to pleasures of sense,
they’re said to be heading upstream.

Chandajāto anakkhāte,
    Chandajāto: Born from desire, eager
    anakkhāte: Ineffable, indescribable

Manasā ca phuṭo siyā;
    Manasā: With mind, by means of awareness
    ca: And
    phuṭo: Touched, filled
    siyā: Would be

Kāmesu ca appaṭibaddhacitto,
    Kāmesu: In sense pleasures
    ca: And
    appaṭibaddhacitto: Mind not bound, unattached

Uddhaṁsototi vuccati.
    Uddhaṁsoto: Going upstream, against the current
    ti: Quoted speech marker
    vuccati: Is said

Cirappavāsiṁ purisaṁ,
dūrato sotthimāgataṁ;
Ñātimittā suhajjā ca,
abhinandanti āgataṁ.

When a man returns safely
after a long time spent abroad,
family, friends, and loved ones
celebrate his return.

Cirappavāsiṁ purisaṁ,
    Cirappavāsiṁ: Having lived long, having been away for a long time
    purisaṁ: A man, person

dūrato sotthimāgataṁ;
    dūrato: From far away, from abroad
    sotthimāgataṁ: Having come safely, having returned safely

Ñātimittā suhajjā ca,
    Ñātimittā: Relatives and friends
    suhajjā: Loved ones
    ca: And

abhinandanti āgataṁ.
    abhinandanti: Rejoice, celebrate
    āgataṁ: His arrival, his return

Tatheva katapuññampi,
asmā lokā paraṁ gataṁ;
Puññāni paṭigaṇhanti,
piyaṁ ñātīva āgataṁ.

Just so, when one who has done good
goes from this world to the next,
their good deeds receive them there,
as family welcomes home one they love.

Tatheva katapuññampi,
    Tatheva: In the same way, just so
    katapuññampi: One who has done good deeds, who has performed meritorious actions

asmā lokā paraṁ gataṁ;
    asmā lokā: From this world
    paraṁ: To the next, to another
    gataṁ: Having gone, traveling

Puññāni paṭigaṇhanti,
    Puññāni: Meritorious deeds, good deeds
    paṭigaṇhanti: Receive, greet

piyaṁ ñātīva āgataṁ.
    piyaṁ: Beloved, dear one
    ñātīva: As if family
    āgataṁ: Has arrived, has come home

17. Kodhavagga: Anger

Kodhaṁ jahe vippajaheyya mānaṁ,
Saṁyojanaṁ sabbamatikkameyya;
Taṁ nāmarūpasmimasajjamānaṁ,
Akiñcanaṁ nānupatanti dukkhā.

Give up anger, get rid of conceit,
and escape every fetter.
Sufferings don’t befall one who has nothing,
not clinging to name and form.

Kodhaṁ jahe vippajaheyya mānaṁ,
    Kodhaṁ: Anger
    jahe: should give up, abandon
    vippajaheyya: should get rid of, discard
    mānaṁ: conceit, arrogance

Saṁyojanaṁ sabbamatikkameyya;
    Saṁyojanaṁ: Fetters, bindings
    sabbam: every, all
    atikkameyya: should surpass, should overcome

Taṁ nāmarūpasmimasajjamānaṁ,
    Taṁ: that one, he
    nāmarūpasmim: in name-and-form (nāmarūpa is a term often used in Buddhism to denote the psycho-physical existence or personal identity)
    asajjamānaṁ: not clinging, not sticking to

Akiñcanaṁ nānupatanti dukkhā.
    Akiñcanaṁ: who has nothing, who is without possessions
    nānupatanti: do not befall, do not afflict
    dukkhā: sufferings, pains

Yo ve uppatitaṁ kodhaṁ,
rathaṁ bhantaṁva vāraye;
Tamahaṁ sārathiṁ brūmi,
rasmiggāho itaro jano.

When anger surges like a lurching chariot,
keep it in check.
That’s what I call a charioteer;
others just hold the reins.

Yo ve uppatitaṁ kodhaṁ,
    Yo: Who
    ve: indeed
    uppatitaṁ: arisen, surged
    kodhaṁ: anger

rathaṁ bhantaṁva vāraye;
    rathaṁ: chariot
    bhantaṁva: like a lurching, like a wandering
    vāraye: keeps in check, restrains

Tamahaṁ sārathiṁ brūmi,
    Tam: him, that one
    ahaṁ: I
    sārathiṁ: charioteer
    brūmi: call, proclaim

rasmiggāho itaro jano.
    rasmiggāho: rein-holders, those who hold the reins
    itaro: others
    jano: people

Akkodhena jine kodhaṁ,
asādhuṁ sādhunā jine;
Jine kadariyaṁ dānena,
saccenālikavādinaṁ.

Defeat anger with kindness,
villainy with virtue,
stinginess with giving,
and lies with truth.

Akkodhena jine kodhaṁ,
    Akkodhena: With non-anger, with kindness
    jine: defeat, conquer
    kodhaṁ: anger

asādhuṁ sādhunā jine;
    asādhuṁ: villainy, the wicked
    sādhunā: with the good, with virtue
    jine: defeat, conquer

Jine kadariyaṁ dānena,
    Jine: defeat, conquer
    kadariyaṁ: stinginess, the stingy
    dānena: with giving, with generosity

saccenālikavādinaṁ.
    saccenā: with truth
    alikavādinaṁ: the liar, lies

Saccaṁ bhaṇe na kujjheyya,
dajjā appampi yācito;
Etehi tīhi ṭhānehi,
gacche devāna santike.

Speak the truth, do not be angry,
and give when asked, if only a little.
By these three means,
you may enter the presence of the gods.

Saccaṁ bhaṇe na kujjheyya,
    Saccaṁ: truth
    bhaṇe: speak
    na: not
    kujjheyya: be angry

dajjā appampi yācito;
    dajjā: give, donate
    appampi: even a little
    yācito: when asked, if requested

Etehi tīhi ṭhānehi,
    Etehi: by these
    tīhi: three
    ṭhānehi: means, conditions

gacche devāna santike.
    gacche: go, proceed
    devāna: of gods, of the divine
    santike: in the presence, proximity

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

Those harmless sages,
always restrained in body,
go to the imperishable state,
where there is no sorrow.

Ahiṁsakā ye munayo,
    Ahiṁsakā: harmless, nonviolent
    ye: who, those
    munayo: sages

niccaṁ kāyena saṁvutā;
    niccaṁ: always, permanently
    kāyena: with body, in body
    saṁvutā: restrained, controlled

Te yanti accutaṁ ṭhānaṁ,
    Te: they
    yanti: go, proceed
    accutaṁ: imperishable, undecaying
    ṭhānaṁ: state, place

yattha gantvā na socare.
    yattha: where
    gantvā: having gone, on reaching
    na: not
    socare: grieve, sorrow

Sadā jāgaramānānaṁ,
ahorattānusikkhinaṁ;
Nibbānaṁ adhimuttānaṁ,
atthaṁ gacchanti āsavā.

Always wakeful,
practicing night and day,
focused only on quenching,
their defilements come to an end.

Sadā jāgaramānānaṁ,
    Sadā: always, ever
    jāgaramānānaṁ: wakeful, watchful (of those)

ahorattānusikkhinaṁ;
    ahorattānusikkhinaṁ: practicing day and night (of those)

Nibbānaṁ adhimuttānaṁ,
    Nibbānaṁ: Nibbana, extinction, quenching
    adhimuttānaṁ: focused, intent, resolved (of those)

atthaṁ gacchanti āsavā.
    atthaṁ: end, cessation
    gacchanti: go, proceed
    āsavā: defilements, taints, corruptions

Porāṇametaṁ atula,
netaṁ ajjatanāmiva;
Nindanti tuṇhimāsīnaṁ,
nindanti bahubhāṇinaṁ;
Mitabhāṇimpi nindanti,
natthi loke anindito.

It’s always been like this,
it’s not just today.
They blame you when you’re silent,
they blame you when you speak a lot,
and even when you speak just right:
no-one in the world escapes blame.

Porāṇametaṁ atula,
    Porāṇam: ancient, always
    etaṁ: this
    atula: Oh Atula (addressing a person named Atula)

netaṁ ajjatanāmiva;
    netaṁ: not this
    ajjatanām: today, of today
    iva: like

Nindanti tuṇhimāsīnaṁ,
    Nindanti: they blame
    tuṇhimāsīnaṁ: the silent one

nindanti bahubhāṇinaṁ;
    nindanti: they blame
    bahubhāṇinaṁ: the one speaking a lot

Mitabhāṇimpi nindanti,
    Mitabhāṇim: one who speaks moderately
    pi: also, even
    nindanti: they blame

natthi loke anindito.
    natthi: there is not
    loke: in the world
    anindito: unblamed

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

There never was, nor will be,
nor is there today,
someone who is wholly praised
or wholly blamed.

Na cāhu na ca bhavissati,
    Na: not
    cāhu: was
    na: not
    ca: and
    bhavissati: will be

na cetarahi vijjati;
    na: not
    cetarahi: today
    vijjati: is there

Ekantaṁ nindito poso,
    Ekantaṁ: wholly, completely
    nindito: blamed
    poso: person

ekantaṁ vā pasaṁsito.
    ekantaṁ: wholly, completely
    vā: or
    pasaṁsito: praised

Yañce viññū pasaṁsanti,
anuvicca suve suve;
Acchiddavuttiṁ medhāviṁ,
paññāsīlasamāhitaṁ.

If, after watching them day in day out,
discerning people praise
that sage of impeccable conduct,
endowed with ethics and wisdom;

Yañce viññū pasaṁsanti,
    Yañce: if
    viññū: discerning people, wise ones
    pasaṁsanti: praise

anuvicca suve suve;
    anuvicca: after watching, after examining
    suve suve: day after day, repeatedly

Acchiddavuttiṁ medhāviṁ,
    Acchiddavuttiṁ: of impeccable conduct
    medhāviṁ: that sage, wise person

paññāsīlasamāhitaṁ.
    paññā: wisdom
    sīla: ethics, morality
    samāhitaṁ: endowed with, composed

Nikkhaṁ jambonadasseva,
ko taṁ ninditumarahati;
Devāpi naṁ pasaṁsanti,
brahmunāpi pasaṁsito.

like a pendant of river gold,
who is worthy to criticize them?
Even the gods praise them,
and by Brahmā, too, they’re praised.

Nikkhaṁ jambonadasseva,
    Nikkhaṁ: pendant, lump
    jambonadasseva: of river gold, gold from the Jambu river

ko taṁ ninditumarahati;
    ko: who
    taṁ: them, that one
    ninditumarahati: is worthy to criticize, can reproach

Devāpi naṁ pasaṁsanti,
    Devāpi: even the gods
    naṁ: them, that one
    pasaṁsanti: praise

brahmunāpi pasaṁsito.
    brahmunāpi: by Brahmā too
    pasaṁsito: they’re praised, is praised

Kāyappakopaṁ rakkheyya,
kāyena saṁvuto siyā;
Kāyaduccaritaṁ hitvā,
kāyena sucaritaṁ care.

Guard against ill-tempered deeds,
be restrained in body.
Giving up bad bodily conduct,
conduct yourself well in body.

Kāyappakopaṁ rakkheyya,
    Kāyappakopaṁ: body-ill-tempered deeds
    rakkheyya: should guard, guard

kāyena saṁvuto siyā;
    kāyena: in body, with body
    saṁvuto: restrained
    siyā: should be, be

Kāyaduccaritaṁ hitvā,
    Kāyaduccaritaṁ: bad bodily conduct, misbehavior with body
    hitvā: having abandoned, giving up

kāyena sucaritaṁ care.
    kāyena: in body, with body
    sucaritaṁ: good conduct, well-behaved
    care: should behave, conduct yourself

Vacīpakopaṁ rakkheyya,
vācāya saṁvuto siyā;
Vacīduccaritaṁ hitvā,
vācāya sucaritaṁ care.

Guard against ill-tempered words,
be restrained in speech.
Giving up bad verbal conduct,
conduct yourself well in speech.

Vacīpakopaṁ rakkheyya,
    Vacīpakopaṁ: speech-ill-tempered words
    rakkheyya: should guard, guard

vācāya saṁvuto siyā;
    vācāya: in speech, with speech
    saṁvuto: restrained
    siyā: should be, be

Vacīduccaritaṁ hitvā,
    Vacīduccaritaṁ: bad verbal conduct, misbehavior with speech
    hitvā: having abandoned, giving up

vācāya sucaritaṁ care.
    vācāya: in speech, with speech
    sucaritaṁ: good conduct, well-behaved
    care: should behave, conduct yourself

Manopakopaṁ rakkheyya,
manasā saṁvuto siyā;
Manoduccaritaṁ hitvā,
manasā sucaritaṁ care.

Guard against ill-tempered thoughts,
be restrained in mind.
Giving up bad mental conduct,
conduct yourself well in mind.

Manopakopaṁ rakkheyya,
    Manopakopaṁ: mind-ill-tempered thoughts
    rakkheyya: should guard, guard

manasā saṁvuto siyā;
    manasā: in mind, with mind
    saṁvuto: restrained
    siyā: should be, be

Manoduccaritaṁ hitvā,
    Manoduccaritaṁ: bad mental conduct, misbehavior with mind
    hitvā: having abandoned, giving up

manasā sucaritaṁ care.
    manasā: in mind, with mind
    sucaritaṁ: good conduct, well-behaved
    care: should behave, conduct yourself

Kāyena saṁvutā dhīrā,
atho vācāya saṁvutā;
Manasā saṁvutā dhīrā,
te ve suparisaṁvutā.

A sage is restrained in body
restrained also in speech,
in thought, too, they are restrained:
they are restrained in every way.

Kāyena saṁvutā dhīrā,
    Kāyena: with body, in body
    saṁvutā: restrained
    dhīrā: sage, wise ones

atho vācāya saṁvutā;
    atho: moreover, also
    vācāya: in speech, with speech
    saṁvutā: restrained

Manasā saṁvutā dhīrā,
    Manasā: with mind, in mind
    saṁvutā: restrained
    dhīrā: sage, wise ones

te ve suparisaṁvutā.
    te: they
    ve: indeed
    suparisaṁvutā: fully restrained, restrained in every way

18. Malavagga: Stains

Paṇḍupalāsova dānisi,
Yamapurisāpi ca te upaṭṭhitā;
Uyyogamukhe ca tiṭṭhasi,
Pātheyyampi ca te na vijjati.

Today you’re like a withered leaf,
Yama’s men await you.
You stand at the departure gates,
yet you have no supplies for the road.

Paṇḍupalāsova dānisi,
    Paṇḍupalāsova: like a withered leaf
    dānisi: today, at this moment

Yamapurisāpi ca te upaṭṭhitā;
    Yamapurisāpi: the men (messengers) of Yama (the god of death)
    ca: and
    te: you
    upaṭṭhitā: are waiting for, are present for

Uyyogamukhe ca tiṭṭhasi,
    Uyyogamukhe: at the departure gates
    ca: and
    tiṭṭhasi: you stand, you exist

Pātheyyampi ca te na vijjati.
    Pātheyyampi: provisions, supplies for the journey
    ca: and
    te: your
    na: not
    vijjati: is there, exist

So karohi dīpamattano,
Khippaṁ vāyama paṇḍito bhava;
Niddhantamalo anaṅgaṇo,
Dibbaṁ ariyabhūmiṁ upehisi.

Make an island of yourself!
Swiftly strive, learn to be wise!
Purged of stains, flawless,
you’ll go to the divine realm of the noble ones.

So karohi dīpamattano,
    So: thus, in such a way
    karohi: do, make
    dīpamattano: an island of yourself (dīpa - island, attano - of oneself)

Khippaṁ vāyama paṇḍito bhava;
    Khippaṁ: quickly, swiftly
    vāyama: strive, exert oneself
    paṇḍito: wise, learned
    bhava: become, be

Niddhantamalo anaṅgaṇo,
    Niddhantamalo: purged of stains, cleared of impurities (niddhanta - removed, cleansed; malo - stain, impurity)
    anaṅgaṇo: flawless, free from defilements

Dibbaṁ ariyabhūmiṁ upehisi.
    Dibbaṁ: divine, heavenly
    ariyabhūmiṁ: the noble ones' realm (ariya - noble; bhūmi - ground, realm)
    upehisi: you will reach, you will go to

Upanītavayo ca dānisi,
Sampayātosi yamassa santikaṁ;
Vāso te natthi antarā,
Pātheyyampi ca te na vijjati.

You’ve journeyed the stages of life,
and now you set out to meet Yama.
Along the way there’s nowhere to stay,
yet you have no supplies for the road.

Upanītavayo ca dānisi,
    Upanītavayo: one who has journeyed the stages of life (upanīta - brought or taken up; vayo - stages of life, age)
    ca: and
    dānisi: now, today

Sampayātosi yamassa santikaṁ;
    Sampayātosi: you set out, you go (from sampayāti - to go or come near)
    yamassa: to Yama, the god of death
    santikaṁ: presence, meeting

Vāso te natthi antarā,
    Vāso: dwelling, place to stay
    te: your
    natthi: is not, does not exist
    antarā: in between, along the way

Pātheyyampi ca te na vijjati.
    Pātheyyampi: supplies or provisions for the journey
    ca: and
    te: your
    na: not
    vijjati: is found, exists

So karohi dīpamattano,
Khippaṁ vāyama paṇḍito bhava;
Niddhantamalo anaṅgaṇo,
Na punaṁ jātijaraṁ upehisi.

Make an island of yourself!
Swiftly strive, learn to be wise!
Purged of stains, flawless,
you’ll not come again to rebirth and old age.

So karohi dīpamattano,
    So: that, such, so
    karohi: make, do (from "karoti" - to do, make)
    dīpamattano: island of oneself (dīpa - island, attano - oneself)

Khippaṁ vāyama paṇḍito bhava;
    Khippaṁ: quickly, swiftly
    vāyama: strive, effort (from "vāyamati" - to strive, make an effort)
    paṇḍito: wise, learned
    bhava: be, become (from "bhavati" - to become, be)

Niddhantamalo anaṅgaṇo,
    Niddhantamalo: purged of stains, spotless (niddhanta - removed, expelled; malo - stains, dirt)
    anaṅgaṇo: flawless, without blemish (an- prefix indicates negation, aṅgaṇa - blemish, fault)

Na punaṁ jātijaraṁ upehisi.
    Na: not
    punaṁ: again
    jātijaraṁ: birth and old age (jāti - birth, jara - old age)
    upehisi: will come/go to (from "upehiti" - to go towards, approach)

Anupubbena medhāvī,
thokaṁ thokaṁ khaṇe khaṇe;
Kammāro rajatasseva,
niddhame malamattano.

A smart person would purge
their own stains gradually,
bit by bit, moment by moment,
like a smith smelting silver.

So karohi dīpamattano,
    So: that, such, so
    karohi: make, do (from "karoti" - to do, make)
    dīpamattano: island of oneself (dīpa - island, attano - oneself)

Khippaṁ vāyama paṇḍito bhava;
    Khippaṁ: quickly, swiftly
    vāyama: strive, effort (from "vāyamati" - to strive, make an effort)
    paṇḍito: wise, learned
    bhava: be, become (from "bhavati" - to become, be)

Niddhantamalo anaṅgaṇo,
    Niddhantamalo: purged of stains, spotless (niddhanta - removed, expelled; malo - stains, dirt)
    anaṅgaṇo: flawless, without blemish (an- prefix indicates negation, aṅgaṇa - blemish, fault)

Na punaṁ jātijaraṁ upehisi.
    Na: not
    punaṁ: again
    jātijaraṁ: birth and old age (jāti - birth, jara - old age)
    upehisi: will come/go to (from "upehiti" - to go towards, approach)

Ayasāva malaṁ samuṭṭhitaṁ,
Tatuṭṭhāya tameva khādati;
Evaṁ atidhonacārinaṁ,
Sāni kammāni nayanti duggatiṁ.

It is the rust born on the iron
that eats away the place it arose.
And so it is their own deeds
that lead the overly-ascetic to a bad place.

Ayasāva malaṁ samuṭṭhitaṁ,
    Ayasāva: indeed on the iron (ayas - iron; ava - indeed)
    malaṁ: rust, stain (mala - rust, stain)
    samuṭṭhitaṁ: is born, arisen (from samuṭṭhita - arisen, originated)

Tatuṭṭhāya tameva khādati;
    Tatuṭṭhāya: from that place, therefrom (tattha - there; uṭṭhāya - arisen, standing up)
    tameva: that very (tameva - that very, that same)
    khādati: eats away, consumes (khādati - eats, consumes)

Evaṁ atidhonacārinaṁ,
    Evaṁ: thus, in this way (evaṁ - thus, so)
    atidhonacārinaṁ: of those overly-ascetic, of the overly disciplined (atidhona - overly strict, too zealous; cārin - practising, behaving)

Sāni kammāni nayanti duggatiṁ.
    Sāni: own (sāni - own, one's own)
    kammāni: deeds, actions (kamma - deed, action)
    nayanti: lead to, guide to (nayanti - lead, guide)
    duggatiṁ: a bad place, bad state (duggati - bad state, misery)

Asajjhāyamalā mantā,
anuṭṭhānamalā gharā;
Malaṁ vaṇṇassa kosajjaṁ,
pamādo rakkhato malaṁ.

Not reciting is the stain of hymns.
The stain of houses is neglect.
Laziness is the stain of beauty.
A guard’s stain is negligence.

Asajjhāyamalā mantā,
    Asajjhāyamalā: not reciting is the stain (asajjhāya - not reciting; malā - stain)
    mantā: hymns, chants (manta - hymn, chant)

anuṭṭhānamalā gharā;
    anuṭṭhānamalā: neglect is the stain (anuṭṭhāna - neglect; malā - stain)
    gharā: houses, homes (ghara - house, home)

Malaṁ vaṇṇassa kosajjaṁ,
    Malaṁ: stain (mala - stain)
    vaṇṇassa: of beauty, of appearance (vaṇṇa - color, beauty)
    kosajjaṁ: laziness, idleness (kosajja - laziness)

pamādo rakkhato malaṁ.
    pamādo: negligence, heedlessness (pamāda - negligence)
    rakkhato: of a guard, of a protector (rakkhita - guard, protector)
    malaṁ: stain (mala - stain)

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

Misconduct is a woman’s stain.
A giver’s stain is stinginess.
Bad qualities are a stain
in this world and the next.

Malitthiyā duccaritaṁ,
    Malitthiyā: a woman's stain (iti - woman; mala - stain)
    duccaritaṁ: misconduct, wrong doing (du - bad; carita - conduct)

maccheraṁ dadato malaṁ;
    maccheraṁ: stinginess, miserliness (macchera - stinginess)
    dadato: of a giver, of a donor (dāyaka - giver)
    malaṁ: stain (mala - stain)

Malā ve pāpakā dhammā,
    Malā: stains (mala - stain)
    ve: indeed, truly (ve - indeed)
    pāpakā: evil, bad (pāpa - evil)
    dhammā: qualities, states (dhamma - quality, state)

asmiṁ loke paramhi ca.
    asmiṁ: in this (asmiṁ - in this)
    loke: world (loka - world)
    paramhi: in the next (parama - next)
    ca: and (ca - and)

Tato malā malataraṁ,
avijjā paramaṁ malaṁ;
Etaṁ malaṁ pahantvāna,
nimmalā hotha bhikkhavo.

But a worse stain than these
is ignorance, the worst stain of all.
Having given up that stain,
be without stains, mendicants!

Tato malā malataraṁ,
    Tato: than that (tato - than that)
    malā: stains (mala - stain)
    malataraṁ: worse, more serious (mala - stain; tara - more)

avijjā paramaṁ malaṁ;
    avijjā: ignorance (avijjā - ignorance)
    paramaṁ: highest, supreme (parama - highest, supreme)
    malaṁ: stain (mala - stain)

Etaṁ malaṁ pahantvāna,
    Etaṁ: this (etaṁ - this)
    malaṁ: stain (mala - stain)
    pahantvāna: having abandoned, having given up (pahāna - to abandon, to give up)

nimmalā hotha bhikkhavo.
    nimmalā: without stains, pure (ni - without; mala - stain)
    hotha: be (hoti - to be)
    bhikkhavo: mendicants, monks (bhikkhu - mendicant, monk)

Sujīvaṁ ahirikena,
kākasūrena dhaṁsinā;
Pakkhandinā pagabbhena,
saṅkiliṭṭhena jīvitaṁ.

Life is easy for the shameless.
With all the rude courage of a crow,
they live pushy,
rude, and corrupt.

Sujīvaṁ ahirikena,
    Sujīvaṁ: easy life (su - good; jīva - life)
    ahirikena: for the shameless one (ahirika - shameless)

kākasūrena dhaṁsinā;
    kākasūrena: with the courage of a crow (kāka - crow; sūra - courage)
    dhaṁsinā: insolent, audacious (dhaṁsī - insolent, audacious)

Pakkhandinā pagabbhena,
    Pakkhandinā: deceitful, hypocritical (pakkhandī - hypocrite)
    pagabbhena: impudent, pushy (pagabbha - impudent)

saṅkiliṭṭhena jīvitaṁ.
    saṅkiliṭṭhena: corrupted (saṅkiliṭṭha - corrupted)
    jīvitaṁ: life (jīvita - life)

Hirīmatā ca dujjīvaṁ,
niccaṁ sucigavesinā;
Alīnenāppagabbhena,
suddhājīvena passatā.

Life is hard for the conscientious,
always seeking purity,
neither clinging nor rude,
pure of livelihood and discerning.

Hirīmatā ca dujjīvaṁ,
    Hirīmatā: for the conscientious one (hirī - conscience, shame from wrong; mata - having)
    ca: and
    dujjīvaṁ: difficult is the life (du - bad, difficult; jīva - life)

niccaṁ sucigavesinā;
    niccaṁ: always, continually (nicca - always)
    sucigavesinā: for the one seeking purity (suci - pure, clean; gavesin - seeking)

Alīnenāppagabbhena,
    Alīnenā: not-clinging (aliīna - not clinging)
    appagabbhena: not impudent, not rude (appa - little, not much; gabbha - impudence)

suddhājīvena passatā.
    suddhājīvena: with pure livelihood (suddha - pure; ājīva - livelihood)
    passatā: discerning, seeing clearly (passati - sees, discerns)

Yo pāṇamatipāteti,
musāvādañca bhāsati;
Loke adinnamādiyati,
paradārañca gacchati.

Take anyone in this world
who kills living creatures,
speaks falsely, steals,
commits adultery,

Yo pāṇamatipāteti,
    Yo: who, whoever
    pāṇamatipāteti: kills living beings (pāṇa - living being; atipāteti - kills)

musāvādañca bhāsati;
    musāvādañca: and speaks falsehood (musāvāda - falsehood, lying; ca - and)
    bhāsati: speaks

Loke adinnamādiyati,
    Loke: in the world
    adinnamādiyati: takes what is not given (adinnam - not given; ādiyati - takes, steals)

paradārañca gacchati.
    paradārañca: and goes to another's wife (paradāra - another's wife; ca - and)
    gacchati: goes

Surāmerayapānañca,
yo naro anuyuñjati;
Idheva meso lokasmiṁ,
mūlaṁ khaṇati attano.

and indulges in drinking
alcohol and liquor.
Right here they dig up
the root of their own self.

Surāmerayapānañca,
    Surāmerayapānañca: and drinking alcohol (surāmeraya - alcohol; pāna - drinking; ca - and)

yo naro anuyuñjati;
    yo: who, whoever
    naro: person, man
    anuyuñjati: indulges in, engages in

Idheva meso lokasmiṁ,
    Idheva: right here, in this very place
    meso: they, this person
    lokasmiṁ: in the world, in existence

mūlaṁ khaṇati attano.
    mūlaṁ: root, origin
    khaṇati: dig up, remove
    attano: their own, self

Evaṁ bho purisa jānāhi,
pāpadhammā asaññatā;
Mā taṁ lobho adhammo ca,
ciraṁ dukkhāya randhayuṁ.

Know this, good sir:
they are unrestrained and wicked.
Don’t let greed and hate
subject you to pain for long.

Evaṁ bho purisa jānāhi,
    Evaṁ: thus, in this way
    bho: O, (an addressing term)
    purisa: man, person
    jānāhi: know, understand

pāpadhammā asaññatā;
    pāpadhammā: wicked actions, evil behavior (pāpa - evil, bad; dhammā - actions, behaviors)
    asaññatā: unrestrained, uncontrolled

Mā taṁ lobho adhammo ca,
    Mā: don't, do not
    taṁ: you, (referring to the addressed person)
    lobho: greed
    adhammo: wrongdoing, unrighteousness (a - not; dhammo - righteousness)
    ca: and

ciraṁ dukkhāya randhayuṁ.
    ciraṁ: long, for a long time
    dukkhāya: pain, suffering
    randhayuṁ: subject to, lead to, oppress

Dadāti ve yathāsaddhaṁ,
yathāpasādanaṁ jano;
Tattha yo ca maṅku bhavati,
paresaṁ pānabhojane;
Na so divā vā rattiṁ vā,
samādhimadhigacchati.

The people give according to their faith,
according to their confidence.
If you get upset over that,
over other’s food and drink,
you’ll not, by day or by night,
become immersed in samādhi.

Dadāti ve yathāsaddhaṁ,
    Dadāti: gives, donates
    ve: indeed, truly
    yathāsaddhaṁ: according to faith (yathā - according to, saddhaṁ - faith)

yathāpasādanaṁ jano;
    yathāpasādanaṁ: according to confidence (yathā - according to, pasādanaṁ - confidence)
    jano: people, individuals

Tattha yo ca maṅku bhavati,
    Tattha: there, in that
    yo: who
    ca: and
    maṅku: upset, dissatisfied
    bhavati: becomes, is

paresaṁ pānabhojane;
    paresaṁ: of others
    pānabhojane: in food and drink (pāna - drink, bhojane - food)

Na so divā vā rattiṁ vā,
    Na: not
    so: he, that person
    divā: by day
    vā: or
    rattiṁ: by night
    vā: or

samādhimadhigacchati.
    samādhim: immersion, concentration, samādhi
    adhigacchati: attains, achieves, reaches

Yassa cetaṁ samucchinnaṁ,
mūlaghaccaṁ samūhataṁ;
Sa ve divā vā rattiṁ vā,
samādhimadhigacchati.

Those who have cut that out,
dug it up at the root, eradicated it,
they will, by day or by night,
become immersed in samādhi.

Yassa cetaṁ samucchinnaṁ,
    Yassa: who, whose
    cetaṁ: this
    samucchinnaṁ: is cut off, removed

mūlaghaccaṁ samūhataṁ;
    mūlaghaccaṁ: at the root (mūla - root, ghaccaṁ - having grown)
    samūhataṁ: eradicated, removed

Sa ve divā vā rattiṁ vā,
    Sa: they
    ve: indeed, truly
    divā: by day
    vā: or
    rattiṁ: by night
    vā: or

samādhimadhigacchati.
    samādhim: immersion, concentration, samādhi
    adhigacchati: attains, achieves, reaches

Natthi rāgasamo aggi,
natthi dosasamo gaho;
Natthi mohasamaṁ jālaṁ,
natthi taṇhāsamā nadī.

There is no fire like greed,
no crime like hate,
no net like delusion,
no river like craving.

Natthi rāgasamo aggi,
    Natthi: There is not, there is no
    rāgasamo: like greed (rāga - greed, lust; samo - like, equal to)
    aggi: fire

natthi dosasamo gaho;
    natthi: there is not, there is no
    dosasamo: like hatred (dosa - hatred; samo - like, equal to)
    gaho: snare, trap (or in a broader sense, crime)

Natthi mohasamaṁ jālaṁ,
    Natthi: There is not, there is no
    mohasamaṁ: like delusion (moha - delusion; samaṁ - like, equal to)
    jālaṁ: net

natthi taṇhāsamā nadī.
    natthi: there is not, there is no
    taṇhāsamā: like craving (taṇhā - craving, thirst; samā - like, equal to)
    nadī: river

Sudassaṁ vajjamaññesaṁ,
attano pana duddasaṁ;
Paresaṁ hi so vajjāni,
opunāti yathā bhusaṁ;
Attano pana chādeti,
kaliṁva kitavā saṭho.

It’s easy to see the faults of others,
hard to see one’s own.
For the faults of others
are tossed high like chaff,
while one’s own are hidden,
as a cheat hides a bad hand.

Sudassaṁ vajjamaññesaṁ,
    Sudassaṁ: easy to see (su - good, dasaṁ - seen)
    vajjamaññesaṁ: the faults of others (vajja - fault, mistake; aññesaṁ - of others)

attano pana duddasaṁ;
    attano: one's own
    pana: however, but
    duddasaṁ: hard to see (du - bad, difficult, dasaṁ - seen)

Paresaṁ hi so vajjāni,
    Paresaṁ: of others
    hi: indeed, for
    so: those
    vajjāni: faults

opunāti yathā bhusaṁ;
    opunāti: he tosses up, he throws up
    yathā: like, as
    bhusaṁ: chaff

Attano pana chādeti,
    Attano: one's own
    pana: however, but
    chādeti: he hides

kaliṁva kitavā saṭho.
    kaliṁva: like a fraud (kali - fraud, deceit; va - like)
    kitavā: a cheat, a trickster
    saṭho: deceitful, fraudulent

Paravajjānupassissa,
niccaṁ ujjhānasaññino;
Āsavā tassa vaḍḍhanti,
ārā so āsavakkhayā.

When you look for the flaws of others,
always finding fault,
your defilements only grow,
you’re far from ending defilements.

Paravajjānupassissa,
    Paravajjānupassissa: for the one observing the faults of others (paravajjā - faults of others; anupassissa - observing, seeing)

niccaṁ ujjhānasaññino;
    niccaṁ: always, constantly
    ujjhānasaññino: finding fault (ujjhāna - finding fault; saññino - perceives)

Āsavā tassa vaḍḍhanti,
    Āsavā: defilements, impurities
    tassa: his, of him
    vaḍḍhanti: grow, increase

ārā so āsavakkhayā.
    ārā: far, distant
    so: he is
    āsavakkhayā: from the destruction of defilements (āsava - defilements; khayā - destruction)

Ākāseva padaṁ natthi,
samaṇo natthi bāhire;
Papañcābhiratā pajā,
nippapañcā tathāgatā.

In the sky there is no track,
there’s no true ascetic outside here.
People enjoy proliferation,
the Realized Ones are free of proliferation.

Ākāseva padaṁ natthi,
    Ākāseva: in the sky (ākāse - in the sky; eva - indeed)
    padaṁ: track, trace
    natthi: there is not

samaṇo natthi bāhire;
    samaṇo: ascetic, recluse
    natthi: there is not
    bāhire: outside, externally

Papañcābhiratā pajā,
    Papañcābhiratā: delight in proliferation (papañcā - proliferation, conceptual proliferation; abhiratā - delighting in)
    pajā: people, beings

nippapañcā tathāgatā.
    nippapañcā: free from proliferation (nippapañcā - without proliferation)
    tathāgatā: the thus-gone, the Realized Ones, a term for enlightened beings.

Ākāseva padaṁ natthi,
samaṇo natthi bāhire;
Saṅkhārā sassatā natthi,
natthi buddhānamiñjitaṁ.
Malavaggo aṭṭhārasamo.

In the sky there is no track,
there’s no true ascetic outside here.
No conditions last forever,
the Awakened Ones are not shaken.

Ākāseva padaṁ natthi,
    Ākāseva: in the sky (ākāse - in the sky; eva - indeed)
    padaṁ: track, trace
    natthi: there is not

samaṇo natthi bāhire;
    samaṇo: ascetic, recluse
    natthi: there is not
    bāhire: outside, externally

Saṅkhārā sassatā natthi,
    Saṅkhārā: conditioned phenomena, fabrications
    sassatā: eternal, lasting forever
    natthi: there is not

natthi buddhānamiñjitaṁ.
    natthi: there is not
    buddhānamiñjitaṁ: shaken or moved by the Awakened ones (buddhāna - of the Awakened ones; iñjitaṁ - shaken, moved)

Malavaggo aṭṭhārasamo.
    Malavaggo: Stain chapter
    aṭṭhārasamo: Eighteenth (aṭṭhārasa - eighteen; -mo - ordinal suffix)

19. Dhammaṭṭhavagga: The Just

Na tena hoti dhammaṭṭho,
yenatthaṁ sāhasā naye;
Yo ca atthaṁ anatthañca,
ubho niccheyya paṇḍito.

You don’t become just
by passing hasty judgement.
An astute person evaluates both
what is pertinent and what is irrelevant.

Na tena hoti dhammaṭṭho,
    Na: not
    tena: by that, with that
    hoti: becomes, is
    dhammaṭṭho: just, righteous (from dhamma - righteousness, justice; aṭṭho - established in)

yenatthaṁ sāhasā naye;
    yenatthaṁ: hasty judgement (yena - by which; atthaṁ - judgement)
    sāhasā: hastily, abruptly
    naye: leads, brings forth

Yo ca atthaṁ anatthañca,
    Yo: who
    ca: and
    atthaṁ: what is beneficial, what is pertinent
    anatthañca: and what is not beneficial, what is irrelevant

ubho niccheyya paṇḍito.
    ubho: both
    niccheyya: evaluates, determines (from the verb nicchindati - to cut off, decide, determine)
    paṇḍito: wise person, astute

Asāhasena dhammena,
samena nayatī pare;
Dhammassa gutto medhāvī,
“dhammaṭṭho”ti pavuccati.

A wise one judges others without haste,
justly and impartially;
that guardian of the law
is said to be just.

Asāhasena dhammena,
    Asāhasena: without haste, unhurriedly
    dhammena: with justice, with the law, with righteousness

samena nayatī pare;
    samena: impartially, equitably (from sama - equal, impartial)
    nayatī: judges, leads
    pare: others

Dhammassa gutto medhāvī,
    Dhammassa: of the law, of righteousness
    gutto: guardian, protector
    medhāvī: wise one, intelligent person

“dhammaṭṭho”ti pavuccati.
    dhammaṭṭho: just, established in righteousness (from dhamma - righteousness, justice; aṭṭho - established in)
    ti: thus, therefore
    pavuccati: is called, is said to be

Na tena paṇḍito hoti,
yāvatā bahu bhāsati;
Khemī averī abhayo,
“paṇḍito”ti pavuccati.

You’re not an astute scholar
just because you speak a lot.
One who is secure, free of enmity and fear,
is said to be astute.

Na tena paṇḍito hoti,
    Na: not
    tena: by that, with that
    paṇḍito: scholar, wise, learned
    hoti: is, becomes

yāvatā bahu bhāsati;
    yāvatā: as much as, just because
    bahu: much, many, a lot
    bhāsati: speaks, talks

Khemī averī abhayo,
    Khemī: secure, safe, in peace
    averī: free of enmity, without hate
    abhayo: fearless, free from fear

“paṇḍito”ti pavuccati.
    paṇḍito: scholar, wise, learned
    ti: thus, therefore
    pavuccati: is called, is said to be

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

You’re not one who has memorized the teaching
just because you recite a lot.
Someone who directly sees the teaching
after hearing only a little
is truly one who has memorized the teaching,
for they can never forget it.

Na tāvatā dhammadharo,
    Na: not
    tāvatā: to that extent, just because
    dhammadharo: one who has memorized the teaching, bearer of the truth

yāvatā bahu bhāsati;
    yāvatā: as much as, just because
    bahu: much, many, a lot
    bhāsati: speaks, talks

Yo ca appampi sutvāna,
    Yo: who, someone
    ca: and, also
    appampi: only a little, a small amount
    sutvāna: having heard, after hearing

dhammaṁ kāyena passati;
    dhammaṁ: the teaching, the truth
    kāyena: with body, directly
    passati: sees, perceives

Sa ve dhammadharo hoti,
    Sa: he, that person
    ve: truly, indeed
    dhammadharo: one who has memorized the teaching, bearer of the truth
    hoti: is, becomes

yo dhammaṁ nappamajjati.
    yo: who, one
    dhammaṁ: the teaching, the truth
    nappamajjati: cannot forget, does not neglect

Na tena thero so hoti,
yenassa palitaṁ siro;
Paripakko vayo tassa,
“moghajiṇṇo”ti vuccati.

You don’t become a senior
by getting some grey hairs;
for one ripe only in age,
is said to have aged in vain.

Na tena thero so hoti,
    Na: not
    tena: by that, through that
    thero: senior, elder
    so: he, that
    hoti: is, becomes

yenassa palitaṁ siro;
    yenassa: of whom, whose
    palitaṁ: gray, gray-haired
    siro: head

Paripakko vayo tassa,
    Paripakko: ripe, matured
    vayo: age
    tassa: of that, his

“moghajiṇṇo”ti vuccati.
    moghajiṇṇo: aged in vain, fruitlessly old
    ti: is said, called
    vuccati: is said, is called

Yamhi saccañca dhammo ca,
ahiṁsā saṁyamo damo;
Sa ve vantamalo dhīro,
“thero” iti pavuccati.

One who has truth and principle,
harmlessness, restraint, and self-control,
that wise one, purged of stains,
is said to be a senior.

Yamhi saccañca dhammo ca,
    Yamhi: in whom
    saccañca: truth and
    dhammo: dharma, principle, virtue
    ca: and

ahiṁsā saṁyamo damo;
    ahiṁsā: non-violence, harmlessness
    saṁyamo: restraint
    damo: self-control, taming

Sa ve vantamalo dhīro,
    Sa: he, that
    ve: indeed
    vantamalo: purged of stains, without impurity
    dhīro: wise one, brave one

“thero” iti pavuccati.
    thero: elder, senior
    iti: thus
    pavuccati: is called, is said

Na vākkaraṇamattena,
vaṇṇapokkharatāya vā;
Sādhurūpo naro hoti,
issukī maccharī saṭho.

Not by mere eloquence,
or a beautiful complexion
does a person appear holy,
if they’re jealous, stingy, and devious.

Na vākkaraṇamattena, vaṇṇapokkharatāya vā;
    Na: not
    vākkaraṇamattena: by mere eloquence (vāk = speech, karaṇa = doing, making; mattena = merely)
    vaṇṇapokkharatāya: or by a beautiful complexion (vaṇṇa = color, complexion; pokkharatāya = beauty, lotus-like)
    vā: or

Sādhurūpo naro hoti, issukī maccharī saṭho.
    Sādhurūpo: appears holy, seems virtuous (sādhu = good, virtuous; rūpo = form, appearance)
    naro: person
    hoti: is, becomes
    issukī: jealous
    maccharī: stingy, miserly
    saṭho: devious, deceitful

Yassa cetaṁ samucchinnaṁ,
mūlaghaccaṁ samūhataṁ;
Sa vantadoso medhāvī,
“sādhurūpo”ti vuccati.

But if they’ve cut that out,
dug it up at the root, eradicated it,
that wise one, purged of vice,
is said to be holy.

Yassa cetaṁ samucchinnaṁ, mūlaghaccaṁ samūhataṁ;
    Yassa: of whom
    cetaṁ: this
    samucchinnaṁ: is cut off
    mūlaghaccaṁ: at the root (mūla = root; ghaccaṁ = going down to, extending to)
    samūhataṁ: eradicated, removed

Sa vantadoso medhāvī, “sādhurūpo”ti vuccati.
    Sa: that person
    vantadoso: purged of vice, rid of stains (vanta = gone, removed; doso = fault, vice)
    medhāvī: wise
    “sādhurūpo”ti: appears holy (sādhu = good, virtuous; rūpo = form, appearance)
    vuccati: is said

Na muṇḍakena samaṇo,
abbato alikaṁ bhaṇaṁ;
Icchālobhasamāpanno,
samaṇo kiṁ bhavissati.

A liar and breaker of vows is no ascetic
just because they shave their head.
How on earth can one be an ascetic
who’s full of desire and greed?

Na muṇḍakena samaṇo, abbato alikaṁ bhaṇaṁ;
    Na: not
    muṇḍakena: by the shaving (of the head), with a shaved head (muṇḍa = bald; kena = with)
    samaṇo: an ascetic, a monk
    abbato: breaker of vows, unkept
    alikaṁ: false
    bhaṇaṁ: speaking, lies

Icchālobhasamāpanno, samaṇo kiṁ bhavissati.
    Icchālobhasamāpanno: being full of desire and greed (icchā = desire; lobha = greed; samāpanno = entered into, full of)
    samaṇo: an ascetic, a monk
    kiṁ: what, how
    bhavissati: will be, can be

Yo ca sameti pāpāni,
aṇuṁthūlāni sabbaso;
Samitattā hi pāpānaṁ,
“samaṇo”ti pavuccati.

One who stops all wicked deeds,
great and small,
because of stopping wicked deeds
is said to be an ascetic.

Yo ca sameti pāpāni, aṇuṁthūlāni sabbaso;
    Yo: who
    ca: and
    sameti: stops, quells
    pāpāni: wicked deeds, evil actions
    aṇuṁthūlāni: great and small (aṇu = small; thūla = great)
    sabbaso: entirely, in all respects

Samitattā hi pāpānaṁ, “samaṇo”ti pavuccati.
    Samitattā: because of stopping (samita = stopped; attā = self)
    hi: indeed
    pāpānaṁ: of wicked deeds, of evil actions
    “samaṇo”ti: is called an ascetic (samaṇa = ascetic)
    pavuccati: is said to be, is called

Na tena bhikkhu so hoti,
yāvatā bhikkhate pare;
Vissaṁ dhammaṁ samādāya,
bhikkhu hoti na tāvatā.

You don’t become a mendicant
just by begging from others.
One who has undertaken domestic duties
has not yet become a mendicant.

Na tena bhikkhu so hoti, yāvatā bhikkhate pare;
    Na: not
    tena: by that, through that
    bhikkhu: mendicant, monk
    so: he
    hoti: becomes
    yāvatā: just by, to the extent that
    bhikkhate: begs, seeks alms
    pare: others

Vissaṁ dhammaṁ samādāya, bhikkhu hoti na tāvatā.
    Vissaṁ: domestic, household
    dhammaṁ: duties, affairs
    samādāya: undertaking, having adopted
    bhikkhu: mendicant, monk
    hoti: becomes
    na: not
    tāvatā: yet, to that extent

Yodha puññañca pāpañca,
bāhetvā brahmacariyavā;
Saṅkhāya loke carati,
sa ve “bhikkhū”ti vuccati.

But one living a spiritual life,
who has banished both merit and evil,
who wanders having assessed the world,
is said to be a mendicant.

Yodha puññañca pāpañca, bāhetvā brahmacariyavā;
    Yodha: one who, the one
    puññañca: merit, wholesome deeds
    pāpañca: evil, unwholesome deeds
    bāhetvā: having banished, having abandoned
    brahmacariyavā: living a spiritual life, practicing celibacy

Saṅkhāya loke carati, sa ve “bhikkhū”ti vuccati.
    Saṅkhāya: having assessed, having understood
    loke: the world
    carati: wanders, conducts oneself
    sa: he, that one
    ve: indeed, truly
    “bhikkhū”ti: a mendicant, a monk
    vuccati: is said, is called

Na monena munī hoti,
mūḷharūpo aviddasu;
Yo ca tulaṁva paggayha,
varamādāya paṇḍito.

You don’t become a sage by silence,
while still confused and ignorant.
The astute one holds up the scales,
taking only the best,

Na monena munī hoti, mūḷharūpo aviddasu;
    Na: not, doesn't
    monena: by silence, by being silent
    munī: a sage, a wise one
    hoti: become, is
    mūḷharūpo: confused, deluded
    aviddasu: in ignorance, ignorant

Yo ca tulaṁva paggayha, varamādāya paṇḍito.
    Yo: who, the one
    ca: and
    tulaṁva: scales, as if with a balance
    paggayha: holding up, grasping
    varamādāya: taking the best, selecting the superior
    paṇḍito: wise, astute, intelligent

Pāpāni parivajjeti,
sa munī tena so muni;
Yo munāti ubho loke,
“muni” tena pavuccati.

and rejecting the bad;
a sage becomes a sage by measuring.
One who measures good and bad in the world,
is thereby said to be a sage.

Pāpāni parivajjeti, sa munī tena so muni;
    Pāpāni: the bad, evil, wickedness
    parivajjeti: rejects, avoids, abstains from
    sa: he, that
    munī: a sage, a wise one
    tena: by this, thereby
    so: he, that
    muni: a sage, a wise one

Yo munāti ubho loke, “muni” tena pavuccati.
    Yo: who, the one
    munāti: measures, evaluates
    ubho: both, two
    loke: in the world, worlds
    muni: a sage, a wise one
    tena: by this, thereby
    pavuccati: is said, is called

Na tena ariyo hoti,
yena pāṇāni hiṁsati;
Ahiṁsā sabbapāṇānaṁ,
“ariyo”ti pavuccati.

You don’t become a noble one
by harming living beings.
One harmless towards all living beings
is said to be a noble one.

Na tena ariyo hoti, yena pāṇāni hiṁsati;
    Na: not
    tena: by that
    ariyo: noble one, the honorable
    hoti: becomes, is
    yena: by which, whereby
    pāṇāni: living beings, creatures
    hiṁsati: harms, hurts

Ahiṁsā sabbapāṇānaṁ, “ariyo”ti pavuccati.
    Ahiṁsā: harmlessness, non-violence
    sabbapāṇānaṁ: towards all living beings, of all creatures
    ariyo: noble one, the honorable
    ti: thus, so
    pavuccati: is said, is called

Na sīlabbatamattena,
bāhusaccena vā pana;
Atha vā samādhilābhena,
vivittasayanena vā.

Not by precepts and observances,
nor by much learning,
nor by meditative immersion,
nor by living in seclusion,

Na sīlabbatamattena, bāhusaccena vā pana;
    Na: not
    sīlabbatamattena: by mere observance of precepts and rituals, by moral habits and rites alone
    bāhusaccena: by much learning, by extensive knowledge
    vā: or
    pana: again, moreover

Atha vā samādhilābhena, vivittasayanena vā.
    Atha: and then, and also
    vā: or
    samādhilābhena: by attainment of concentration, by gain in meditation
    vivittasayanena: by living in solitude, by secluded dwelling
    vā: or

Phusāmi nekkhammasukhaṁ,
aputhujjanasevitaṁ;
Bhikkhu vissāsamāpādi,
appatto āsavakkhayaṁ.
Dhammaṭṭhavaggo ekūnavīsatimo.

do I experience the bliss of renunciation
not frequented by ordinary people.
A mendicant cannot rest confident
without attaining the end of defilements.

Phusāmi nekkhammasukhaṁ, aputhujjanasevitaṁ;
    Phusāmi: I experience, I touch
    nekkhammasukhaṁ: the bliss of renunciation, the happiness of giving up
    aputhujjanasevitaṁ: not frequented by ordinary people, not pursued by the many

Bhikkhu vissāsamāpādi, appatto āsavakkhayaṁ.
    Bhikkhu: a mendicant, a monk
    vissāsamāpādi: should attain confidence, cannot rest confident
    appatto: without reaching, not having attained
    āsavakkhayaṁ: the end of defilements, the destruction of taints

Dhammaṭṭhavaggo ekūnavīsatimo.
    Dhammaṭṭhavaggo: the chapter on justice in Dhamma
    ekūnavīsatimo: the nineteenth

20. Maggavagga: The Path

Maggānaṭṭhaṅgiko seṭṭho,
saccānaṁ caturo padā;
Virāgo seṭṭho dhammānaṁ,
dvipadānañca cakkhumā.

Of paths, the eightfold is the best;
of truths, the four statements;
dispassion is the best of things,
and the Seer is the best of humans.

Maggānaṭṭhaṅgiko seṭṭho, saccānaṁ caturo padā;
    Maggānaṭṭhaṅgiko: eightfold path (of the path-eightfold)
    seṭṭho: is the best, is superior
    saccānaṁ: of truths
    caturo: four
    padā: statements, parts, stages

Virāgo seṭṭho dhammānaṁ, dvipadānañca cakkhumā.
    Virāgo: dispassion, fading away of lust
    seṭṭho: is the best, is superior
    dhammānaṁ: of things, of qualities
    dvipadānañca: of humans (literally "of two-footed ones")
    cakkhumā: the Seer, the one with sight

Eseva maggo natthañño,
Dassanassa visuddhiyā;
Etañhi tumhe paṭipajjatha,
Mārassetaṁ pamohanaṁ.

This is the path, there is no other
for the purification of vision.
You all must practice this,
it is the way to baffle Māra.

Eseva maggo natthañño, Dassanassa visuddhiyā;
    Eseva: this itself, this only
    maggo: path, way
    natthañño: there is no other
    Dassanassa: of vision, of insight
    visuddhiyā: for the purification, for the clarity

Etañhi tumhe paṭipajjatha, Mārassetaṁ pamohanaṁ.
    Etañhi: indeed this
    tumhe: you all
    paṭipajjatha: must practice, should walk
    Mārassetaṁ: of Mara, this
    pamohanaṁ: confusion, delusion, to baffle

Etañhi tumhe paṭipannā,
dukkhassantaṁ karissatha;
Akkhāto vo mayā maggo,
aññāya sallakantanaṁ.

When you all are practicing this,
you will make an end of suffering.
I have explained the path to you
for extracting the thorn with wisdom.

Etañhi tumhe paṭipannā, dukkhassantaṁ karissatha;
    Etañhi: indeed this
    tumhe: you all
    paṭipannā: practicing, walking
    dukkhassantaṁ: the end of suffering
    karissatha: will make, will accomplish

Akkhāto vo mayā maggo, aññāya sallakantanaṁ.
    Akkhāto: explained, told
    vo: to you
    mayā: by me
    maggo: path, way
    aññāya: with wisdom, with insight
    sallakantanaṁ: extracting the thorn, removing the dart

Tumhehi kiccamātappaṁ,
akkhātāro tathāgatā;
Paṭipannā pamokkhanti,
jhāyino mārabandhanā.

You yourselves must do the work,
the Realized Ones just show the way.
Meditators practicing absorption
are released from Māra’s bonds.

Tumhehi kiccamātappaṁ, akkhātāro tathāgatā;
    Tumhehi: by you, yourselves
    kiccamātappaṁ: must do the work, it's your task
    akkhātāro: explainers, teachers
    tathāgatā: thus-gone ones, realized ones

Paṭipannā pamokkhanti, jhāyino mārabandhanā.
    Paṭipannā: practicing, walking on the path
    pamokkhanti: are released, are liberated
    jhāyino: meditators, practicing absorption
    mārabandhanā: from Mara's bonds, from the bondage of death

“Sabbe saṅkhārā aniccā”ti,
yadā paññāya passati;
Atha nibbindati dukkhe,
esa maggo visuddhiyā.

All conditions are impermanent—
when this is seen with wisdom,
one grows disillusioned with suffering:
this is the path to purity.

"Sabbe saṅkhārā aniccā”ti, yadā paññāya passati;
    Sabbe: all
    saṅkhārā: conditions, conditioned phenomena
    aniccā: impermanent
    yadā: when
    paññāya: with wisdom
    passati: one sees, is seen

Atha nibbindati dukkhe, esa maggo visuddhiyā.
    Atha: then
    nibbindati: one becomes disillusioned, gets wearied
    dukkhe: in suffering, with pain
    esa: this
    maggo: path
    visuddhiyā: to purity, to purification

“Sabbe saṅkhārā dukkhā”ti,
yadā paññāya passati;
Atha nibbindati dukkhe,
esa maggo visuddhiyā.

All conditions are suffering—
when this is seen with wisdom,
one grows disillusioned with suffering:
this is the path to purity.

"Sabbe saṅkhārā dukkhā”ti, yadā paññāya passati;
    Sabbe: all
    saṅkhārā: conditions, conditioned phenomena
    dukkhā: suffering, pain
    yadā: when
    paññāya: with wisdom
    passati: one sees, is seen

Atha nibbindati dukkhe, esa maggo visuddhiyā.
    Atha: then
    nibbindati: one becomes disillusioned, gets wearied
    dukkhe: in suffering, with pain
    esa: this
    maggo: path
    visuddhiyā: to purity, to purification

“Sabbe dhammā anattā”ti,
yadā paññāya passati;
Atha nibbindati dukkhe,
esa maggo visuddhiyā.

All things are not-self—
when this is seen with wisdom,
one grows disillusioned with suffering:
this is the path to purity.

"Sabbe dhammā anattā”ti, yadā paññāya passati;
    Sabbe: all
    dhammā: things, phenomena
    anattā: not-self, non-self
    yadā: when
    paññāya: with wisdom
    passati: one sees, is seen

Atha nibbindati dukkhe, esa maggo visuddhiyā.
    Atha: then
    nibbindati: one becomes disillusioned, gets wearied
    dukkhe: in suffering, with pain
    esa: this
    maggo: path
    visuddhiyā: to purity, to purification

Uṭṭhānakālamhi anuṭṭhahāno,
Yuvā balī ālasiyaṁ upeto;
Saṁsannasaṅkappamano kusīto,
Paññāya maggaṁ alaso na vindati.

They don’t get going when it’s time to start;
they’re young and strong, but given to sloth.
Their mind depressed in sunken thought,
lazy and slothful, they can’t discern the path.

Uṭṭhānakālamhi anuṭṭhahāno, Yuvā balī ālasiyaṁ upeto;
    Uṭṭhānakālamhi: when it's time to start, at the time of rising
    anuṭṭhahāno: not getting going, not diligent
    Yuvā: young
    balī: strong
    ālasiyaṁ: sloth, laziness
    upeto: given to, attached to

Saṁsannasaṅkappamano kusīto, Paññāya maggaṁ alaso na vindati.
    Saṁsannasaṅkappamano: mind depressed in sunken thought
    kusīto: lazy
    Paññāya: discern, with wisdom
    maggaṁ: path
    alaso: slothful, lazy
    na: not
    vindati: finds, obtains

Vācānurakkhī manasā susaṁvuto,
Kāyena ca nākusalaṁ kayirā;
Ete tayo kammapathe visodhaye,
Ārādhaye maggamisippaveditaṁ.

Guarded in speech, restrained in mind,
doing no unskillful bodily deed.
Purify these three ways of performing deeds,
and win the path known to hermits.

Vācānurakkhī manasā susaṁvuto, Kāyena ca nākusalaṁ kayirā;
    Vācānurakkhī: guarded in speech
    manasā: with mind
    susaṁvuto: well-restrained
    Kāyena: with the body
    ca: and
    nākusalaṁ: unskillful, evil
    kayirā: should do, act

Ete tayo kammapathe visodhaye, Ārādhaye maggamisippaveditaṁ.
    Ete: these
    tayo: three
    kammapathe: ways of performing deeds, actions
    visodhaye: purify, cleanse
    Ārādhaye: win, succeed, attain
    maggamisippaveditaṁ: the path known to hermits

Yogā ve jāyatī bhūri,
ayogā bhūrisaṅkhayo;
Etaṁ dvedhāpathaṁ ñatvā,
bhavāya vibhavāya ca;
Tathāttānaṁ niveseyya,
yathā bhūri pavaḍḍhati.

From meditation springs wisdom,
without meditation, wisdom ends.
Knowing these two paths—
of progress and decline—
you should conduct yourself
so that wisdom grows.

Yogā ve jāyatī bhūri, ayogā bhūrisaṅkhayo;
    Yogā: from meditation, from the yoke (also referring to a discipline or practice)
    ve: indeed
    jāyatī: springs, arises
    bhūri: wisdom
    ayogā: without meditation
    bhūrisaṅkhayo: wisdom ends, wisdom wanes

Etaṁ dvedhāpathaṁ ñatvā, bhavāya vibhavāya ca;
    Etaṁ: this
    dvedhāpathaṁ: two paths
    ñatvā: knowing, understanding
    bhavāya: of progress, of existence
    vibhavāya: decline, dissolution
    ca: and

Tathāttānaṁ niveseyya, yathā bhūri pavaḍḍhati.
    Tathāttānaṁ: oneself thus
    niveseyya: should conduct, should direct
    yathā: so that, as
    bhūri: wisdom
    pavaḍḍhati: grows, increases

Vanaṁ chindatha mā rukkhaṁ,
vanato jāyate bhayaṁ;
Chetvā vanañca vanathañca,
nibbanā hotha bhikkhavo.

Cut down the jungle, not just a tree;
from the jungle springs fear.
Having cut down jungle and vine,
be free of jungles, mendicants!

Vanaṁ chindatha mā rukkhaṁ, vanato jāyate bhayaṁ;
    Vanaṁ: jungle, forest (symbolic of defilements or distractions)
    chindatha: cut down, chop
    mā: not, don't
    rukkhaṁ: a tree (a single defilement or distraction)
    vanato: from the jungle, from the forest
    jāyate: springs, arises
    bhayaṁ: fear, danger

Chetvā vanañca vanathañca, nibbanā hotha bhikkhavo.
    Chetvā: having cut down, chopping
    vanañca: and the jungle, and the forest
    vanathañca: and the vine (additional defilements or distractions)
    nibbanā: be free, be extinguished (referring to the state of Nibbana)
    hotha: be, become
    bhikkhavo: mendicants, monks

Yāva hi vanatho na chijjati,
Aṇumattopi narassa nārisu;
Paṭibaddhamanova tāva so,
Vaccho khīrapakova mātari.

So long as the vine, no matter how small,
that ties a man to women is not cut,
his mind remains trapped,
like a calf suckling its mother.

Yāva hi vanatho na chijjati, Aṇumattopi narassa nārisu;
    Yāva: so long as, as long as
    hi: indeed, certainly
    vanatho: vine (symbolic of attachments)
    na: not
    chijjati: is cut, is severed
    Aṇumattopi: even a small, even the slightest
    narassa: of a man
    nārisu: in women, towards women

Paṭibaddhamanova tāva so, Vaccho khīrapakova mātari.
    Paṭibaddhamanova: remains trapped, remains bound
    tāva: thus, therefore
    so: his, his own
    Vaccho: calf (a young cow)
    khīrapakova: suckling, feeding on milk
    mātari: its mother, mother

Ucchinda sinehamattano,
Kumudaṁ sāradikaṁva pāṇinā;
Santimaggameva brūhaya,
Nibbānaṁ sugatena desitaṁ.

Cut out fondness for oneself,
like plucking an autumn lotus.
Foster only the path to peace,
the quenching the Holy One taught.

Ucchinda sinehamattano, Kumudaṁ sāradikaṁva pāṇinā;
    Ucchinda: cut out, remove
    sinehamattano: fondness for oneself, self-love
    Kumudaṁ: an autumn lotus
    sāradikaṁva: as if, like, similar to
    pāṇinā: with hand, by the hand

Santimaggameva brūhaya, Nibbānaṁ sugatena desitaṁ.
    Santimaggameva: only the path to peace, the peaceful path indeed
    brūhaya: foster, cultivate, promote
    Nibbānaṁ: quenching, cessation (a state of liberation in Buddhism)
    sugatena: by the Holy One, by the well-gone one
    desitaṁ: taught, instructed

Idha vassaṁ vasissāmi,
idha hemantagimhisu;
Iti bālo vicinteti,
antarāyaṁ na bujjhati.

“Here I will stay for the rains;
here for winter, here the summer”;
thus the fool thinks,
not realizing the danger.

Ucchinda sinehamattano, Kumudaṁ sāradikaṁva pāṇinā;
    Ucchinda: cut out, remove
    sinehamattano: fondness for oneself, self-love
    Kumudaṁ: an autumn lotus
    sāradikaṁva: as if, like, similar to
    pāṇinā: with hand, by the hand

Santimaggameva brūhaya, Nibbānaṁ sugatena desitaṁ.
    Santimaggameva: only the path to peace, the peaceful path indeed
    brūhaya: foster, cultivate, promote
    Nibbānaṁ: quenching, cessation (a state of liberation in Buddhism)
    sugatena: by the Holy One, by the well-gone one
    desitaṁ: taught, instructed

Taṁ puttapasusammattaṁ,
byāsattamanasaṁ naraṁ;
Suttaṁ gāmaṁ mahoghova,
maccu ādāya gacchati.

As a mighty flood sweeps away a sleeping village,
death steals away a man
who dotes on children and cattle,
his mind caught up in them.

Taṁ puttapasusammattaṁ, byāsattamanasaṁ naraṁ;
    Taṁ: that, him
    puttapasusammattaṁ: infatuated with children and cattle
    byāsattamanasaṁ: his mind being attached or obsessed
    naraṁ: man, person

Suttaṁ gāmaṁ mahoghova, maccu ādāya gacchati.
    Suttaṁ: sleeping
    gāmaṁ: village
    mahoghova: like a great flood
    maccu: death
    ādāya: having taken, carrying away
    gacchati: goes, leaves

Na santi puttā tāṇāya,
na pitā nāpi bandhavā;
Antakenādhipannassa,
natthi ñātīsu tāṇatā.

Children provide you no shelter,
nor does father, nor relatives.
When you’re seized by the terminator,
there’s no shelter in family.

Na santi puttā tāṇāya, na pitā nāpi bandhavā;
    Na: not
    santi: are, exist
    puttā: children, sons
    tāṇāya: for refuge, for protection
    na: not
    pitā: father
    nāpi: nor
    bandhavā: relatives, kinsmen

Antakenādhipannassa, natthi ñātīsu tāṇatā.
    Antakenādhipannassa: for one overtaken by death
    natthi: there is not, does not exist
    ñātīsu: in relatives, in family
    tāṇatā: refuge, protection

Etamatthavasaṁ ñatvā,
paṇḍito sīlasaṁvuto;
Nibbānagamanaṁ maggaṁ,
khippameva visodhaye.
Maggavaggo vīsatimo.

Knowing the reason for this,
astute, and ethically restrained,
one would quickly clear the path
that leads to extinguishment.

Etamatthavasaṁ ñatvā, paṇḍito sīlasaṁvuto;
    Etamatthavasaṁ: this matter, this purpose
    ñatvā: knowing, having understood
    paṇḍito: the wise one, the intelligent
    sīlasaṁvuto: well restrained in virtue, ethically restrained

Nibbānagamanaṁ maggaṁ, khippameva visodhaye.
    Nibbānagamanaṁ: leading to extinguishment (nirvana)
    maggaṁ: the path
    khippameva: quickly indeed, at once
    visodhaye: should purify, should clear

Maggavaggo vīsatimo.
    Maggavaggo: The Path chapter
    vīsatimo: the twentieth

21. Pakiṇṇakavagga: Miscellaneous

Mattāsukhapariccāgā,
passe ce vipulaṁ sukhaṁ;
Caje mattāsukhaṁ dhīro,
sampassaṁ vipulaṁ sukhaṁ.

If by giving up material happiness
one sees abundant happiness,
a wise one would give up material happiness,
seeing the abundant happiness.

Mattāsukhapariccāgā, passe ce vipulaṁ sukhaṁ;
    Mattāsukhapariccāgā: giving up small happiness, renunciation of lesser pleasure
    passe: one sees
    ce: if
    vipulaṁ: abundant, greater
    sukhaṁ: happiness, pleasure

Caje mattāsukhaṁ dhīro, sampassaṁ vipulaṁ sukhaṁ.
    Caje: he should renounce, gives up
    mattāsukhaṁ: small happiness, lesser pleasure
    dhīro: the wise one, the intelligent
    sampassaṁ: seeing, beholding
    vipulaṁ: abundant, greater
    sukhaṁ: happiness, pleasure

Paradukkhūpadhānena,
attano sukhamicchati;
Verasaṁsaggasaṁsaṭṭho,
verā so na parimuccati.

Some seek their own happiness
by imposing suffering on others.
Living intimate with enmity,
they’re not freed from enmity.

Paradukkhūpadhānena, attano sukhamicchati;
    Paradukkhūpadhānena: by causing suffering to others, causing the pain of others
    attano: one's own, self's
    sukhamicchati: wishes happiness, desires pleasure

Verasaṁsaggasaṁsaṭṭho, verā so na parimuccati.
    Verasaṁsaggasaṁsaṭṭho: bonded with the relinquishing of hatred, bound by hatred's release
    verā: from hatred, from enmity
    so: he
    na: not
    parimuccati: is released, is freed

Yañhi kiccaṁ apaviddhaṁ,
akiccaṁ pana karīyati;
Unnaḷānaṁ pamattānaṁ,
tesaṁ vaḍḍhanti āsavā.

They disregard what should be done,
and do what should not be done.
For the insolent and the negligent,
their defilements only grow.

Yañhi kiccaṁ apaviddhaṁ, akiccaṁ pana karīyati;
    Yañhi: because
    kiccaṁ: what should be done, the duty
    apaviddhaṁ: disregarded, abandoned
    akiccaṁ: what should not be done
    pana: and
    karīyati: is done, is being done

Unnaḷānaṁ pamattānaṁ, tesaṁ vaḍḍhanti āsavā.
    Unnaḷānaṁ: of the arrogant, of the conceited
    pamattānaṁ: the negligent, the heedless
    tesaṁ: their
    vaḍḍhanti: increase, grow
    āsavā: defilements, taints

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

Those that have properly undertaken
constant mindfulness of the body,
don’t cultivate what should not be done,
but always do what should be done.
Mindful and aware,
their defilements come to an end.

Yesañca susamāraddhā, niccaṁ kāyagatā sati;
    Yesañca: of those who
    susamāraddhā: have well begun, have rightly undertaken
    niccaṁ: constantly
    kāyagatā: gone to the body
    sati: mindfulness

Akiccaṁ te na sevanti, kicce sātaccakārino;
    Akiccaṁ: what should not be done
    te: they
    na: not
    sevanti: cultivate, follow
    kicce: what should be done
    sātaccakārino: doing promptly, doing in due course

Satānaṁ sampajānānaṁ, atthaṁ gacchanti āsavā.
    Satānaṁ: of the mindful
    sampajānānaṁ: of those understanding clearly
    atthaṁ: end
    gacchanti: they go, they proceed
    āsavā: defilements, taints

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

Having slain mother and father,
and two aristocratic kings,
and having wiped out the kingdom with its subjects,
the brahmin walks on without worry.

Mātaraṁ pitaraṁ hantvā, rājāno dve ca khattiye;
    Mātaraṁ: mother
    pitaraṁ: father
    hantvā: having slain, having killed
    rājāno: kings
    dve: two
    ca: and
    khattiye: kshatriyas (aristocratic or warrior class in ancient India)

Raṭṭhaṁ sānucaraṁ hantvā, anīgho yāti brāhmaṇo.
    Raṭṭhaṁ: kingdom
    sānucaraṁ: with its subjects, with its followers
    hantvā: having slain, having killed
    anīgho: without worry, unhindered
    yāti: walks, goes
    brāhmaṇo: the brahmin (priestly or scholarly class in ancient India)

Mātaraṁ pitaraṁ hantvā,
rājāno dve ca sotthiye;
Veyagghapañcamaṁ hantvā,
anīgho yāti brāhmaṇo.

Having slain mother and father,
and two aristocratic kings,
and a tiger as the fifth,
the brahmin walks on without worry.

Mātaraṁ pitaraṁ hantvā, rājāno dve ca sotthiye;
    Mātaraṁ: mother
    pitaraṁ: father
    hantvā: having slain, having killed
    rājāno: kings
    dve: two
    ca: and
    sotthiye: safe, secure, prosperous (This word isn't usually used to refer to "kings" but its exact meaning in this context might depend on the original text.)

Veyagghapañcamaṁ hantvā, anīgho yāti brāhmaṇo.
    Veyagghapañcamaṁ: tiger as the fifth
    hantvā: having slain, having killed
    anīgho: without worry, unhindered
    yāti: walks, goes
    brāhmaṇo: the brahmin (priestly or scholarly class in ancient India)

Suppabuddhaṁ pabujjhanti,
sadā gotamasāvakā;
Yesaṁ divā ca ratto ca,
niccaṁ buddhagatā sati.

The disciples of Gotama
always wake up refreshed,
who day and night
constantly recollect the Buddha.

Suppabuddhaṁ pabujjhanti, sadā gotamasāvakā;
    Suppabuddhaṁ: well-awake, refreshed
    pabujjhanti: they wake up
    sadā: always
    gotamasāvakā: disciples of Gotama (Buddha)

Yesaṁ divā ca ratto ca, niccaṁ buddhagatā sati.
    Yesaṁ: whose
    divā: day
    ca: and
    ratto: night
    ca: and
    niccaṁ: constantly
    buddhagatā: going to the Buddha, recollecting the Buddha
    sati: mindfulness

Suppabuddhaṁ pabujjhanti,
sadā gotamasāvakā;
Yesaṁ divā ca ratto ca,
niccaṁ dhammagatā sati.

The disciples of Gotama
always wake up refreshed,
who day and night
constantly recollect the teaching.

Suppabuddhaṁ pabujjhanti, sadā gotamasāvakā;
    Suppabuddhaṁ: well-awake, refreshed
    pabujjhanti: they wake up
    sadā: always
    gotamasāvakā: disciples of Gotama (Buddha)

Yesaṁ divā ca ratto ca, niccaṁ dhammagatā sati.
    Yesaṁ: whose
    divā: day
    ca: and
    ratto: night
    ca: and
    niccaṁ: constantly
    dhammagatā: going to the dhamma, recollecting the dhamma (teaching)
    sati: mindfulness

Suppabuddhaṁ pabujjhanti,
sadā gotamasāvakā;
Yesaṁ divā ca ratto ca,
niccaṁ saṅghagatā sati.

The disciples of Gotama
always wake up refreshed,
who day and night
constantly recollect the Saṅgha.

Suppabuddhaṁ pabujjhanti, sadā gotamasāvakā;
    Suppabuddhaṁ: well-awake, refreshed
    pabujjhanti: they wake up
    sadā: always
    gotamasāvakā: disciples of Gotama (Buddha)

Yesaṁ divā ca ratto ca, niccaṁ saṅghagatā sati.
    Yesaṁ: whose
    divā: day
    ca: and
    ratto: night
    ca: and
    niccaṁ: constantly
    saṅghagatā: going to the Saṅgha, recollecting the Saṅgha (monastic community)
    sati: mindfulness

Suppabuddhaṁ pabujjhanti,
sadā gotamasāvakā;
Yesaṁ divā ca ratto ca,
niccaṁ kāyagatā sati.

The disciples of Gotama
always wake up refreshed,
who day and night
are constantly mindful of the body.

Suppabuddhaṁ pabujjhanti, sadā gotamasāvakā;
    Suppabuddhaṁ: well-awake, refreshed
    pabujjhanti: they wake up
    sadā: always
    gotamasāvakā: disciples of Gotama (Buddha)

Yesaṁ divā ca ratto ca, niccaṁ kāyagatā sati.
    Yesaṁ: whose
    divā: day
    ca: and
    ratto: night
    ca: and
    niccaṁ: constantly
    kāyagatā: going to the body, recollecting the body
    sati: mindfulness

Suppabuddhaṁ pabujjhanti,
sadā gotamasāvakā;
Yesaṁ divā ca ratto ca,
ahiṁsāya rato mano.

The disciples of Gotama
always wake up refreshed,
whose minds day and night
delight in harmlessness.

Suppabuddhaṁ pabujjhanti, sadā gotamasāvakā;
    Suppabuddhaṁ: well-awake, refreshed
    pabujjhanti: they wake up
    sadā: always
    gotamasāvakā: disciples of Gotama (Buddha)

Yesaṁ divā ca ratto ca, ahiṁsāya rato mano.
    Yesaṁ: whose
    divā: day
    ca: and
    ratto: night
    ca: and
    ahiṁsāya: in non-harming, harmlessness
    rato: delight, pleased with
    mano: mind

Suppabuddhaṁ pabujjhanti,
sadā gotamasāvakā;
Yesaṁ divā ca ratto ca,
bhāvanāya rato mano.

The disciples of Gotama
always wake up refreshed,
whose minds day and night
delight in meditation.

Suppabuddhaṁ pabujjhanti, sadā gotamasāvakā;
    Suppabuddhaṁ: well-awake, refreshed
    pabujjhanti: they wake up
    sadā: always
    gotamasāvakā: disciples of Gotama (Buddha)

Yesaṁ divā ca ratto ca, bhāvanāya rato mano.
    Yesaṁ: whose
    divā: day
    ca: and
    ratto: night
    ca: and
    bhāvanāya: in meditation, development, cultivation
    rato: delight, pleased with
    mano: mind

Duppabbajjaṁ durabhiramaṁ,
Durāvāsā gharā dukhā;
Dukkhosamānasaṁvāso,
Dukkhānupatitaddhagū;
Tasmā na caddhagū siyā,
Na ca dukkhānupatito siyā.

Going forth is hard, it’s hard to be happy;
life at home is hard too, and painful,
it’s painful to stay when you’ve nothing in common.
A traveler is a prey to pain,
so don’t be a traveler,
don’t be prey to pain.

Duppabbajjaṁ durabhiramaṁ, Durāvāsā gharā dukhā;
    Duppabbajjaṁ: difficult-going-forth (renouncing worldly life)
    durabhiramaṁ: hard to enjoy, difficult to delight in
    Durāvāsā: difficult living (hard life)
    gharā: house, home
    dukhā: painful, causing suffering

Dukkhosamānasaṁvāso, Dukkhānupatitaddhagū;
    Dukkhosamānasaṁvāso: painful cohabitation, suffering companionship
    Dukkhānupatitaddhagū: suffering following, painful to be pursued by

Tasmā na caddhagū siyā, Na ca dukkhānupatito siyā.
    Tasmā: therefore
    na: not
    caddhagū: be a traveler
    siyā: should be
    Na: not
    ca: and
    dukkhānupatito: prey to suffering, pursued by pain
    siyā: should be

Saddho sīlena sampanno,
yasobhogasamappito;
Yaṁ yaṁ padesaṁ bhajati,
tattha tattheva pūjito.

One who is faithful, accomplished in ethics,
blessed with fame and wealth,
is honored in whatever place
they frequent.

Saddho sīlena sampanno, yasobhogasamappito;
    Saddho: faithful, one with faith
    sīlena: with ethical conduct, virtue
    sampanno: accomplished, endowed
    yasobhogasamappito: endowed with fame and wealth (yasobhoga = fame and wealth, samappito = endowed with)

Yaṁ yaṁ padesaṁ bhajati, tattha tattheva pūjito.
    Yaṁ yaṁ: whatever, whichever
    padesaṁ: place, region
    bhajati: he frequents, visits regularly
    tattha: there, at that place
    tattheva: exactly there
    pūjito: honored, respected, worshiped

Dūre santo pakāsenti,
himavantova pabbato;
Asantettha na dissanti,
rattiṁ khittā yathā sarā.

The good shine from afar,
like the Himalayan peaks,
but the wicked are not seen,
like arrows scattered in the night.

Dūre santo pakāsenti, himavantova pabbato;
    Dūre: from afar, at a distance
    santo: the good, virtuous ones
    pakāsenti: shine, appear, illuminate
    himavantova: like the Himalayan
    pabbato: mountain, peak

Asantettha na dissanti, rattiṁ khittā yathā sarā.
    Asantettha: the wicked ones, non-virtuous ones
    na: not
    dissanti: are seen, visible
    rattiṁ: in the night, during night
    khittā: scattered, thrown
    yathā: like, as
    sarā: arrows

Ekāsanaṁ ekaseyyaṁ,
eko caramatandito;
Eko damayamattānaṁ,
vanante ramito siyā.
Pakiṇṇakavaggo ekavīsatimo.

Sitting alone, sleeping alone,
tirelessly wandering alone;
one who tames themselves alone
would delight within a forest.

"Ekāsanaṁ" is composed of "eka" (one) and "āsanaṁ" (sitting), so it translates as "sitting alone".
"ekaseyyaṁ" is made of "eka" (one) and "seyyaṁ" (lying down, sleeping), so it translates as "sleeping alone".
"eko" (one or alone)
"caramatandito" is a compound of "cara" (wandering) and "atandito" (tirelessly), so it translates as "tirelessly wandering alone".
"Eko" (one or alone)
"damayamattānaṁ" is a compound of "dama" (taming or self-control) and "attānaṁ" (self), so it translates as "taming themselves alone".
"vanante" is composed of "vana" (forest) and "ante" (within), so it translates as "within a forest".
"ramito" (delighting), "siyā" (would be).
"Pakiṇṇakavaggo" is a compound of "pakiṇṇaka" (miscellaneous) and "vaggo" (chapter), so it translates as "The Miscellaneous Chapter".
"ekavīsatimo" (twenty-first).

22. Nirayavagga: Hell

Abhūtavādī nirayaṁ upeti,
Yo vāpi katvā na karomi cāha;
Ubhopi te pecca samā bhavanti,
Nihīnakammā manujā parattha.

A liar goes to hell,
as does one who denies what they did.
Both are equal in the hereafter,
those men of base deeds.

"Abhūtavādī" is a compound of "abhūta" (untruth) and "vādī" (speaker), so it translates as "a liar".
"nirayaṁ" (hell), "upeti" (goes to).
"Yo" (who), "vāpi" (even), "katvā" (having done).
"na" (not), "karomi" (I do), "cāha" (he says).
"Ubhopi" is a compound of "ubha" (both) and "api" (also), so it translates as "both also" or simply "both".
"te" (they), "pecca" (after death or thereafter), "samā" (equal), "bhavanti" (are).
"Nihīnakammā" is a compound of "nihīna" (low or base) and "kammā" (deeds), so it translates as "men of base deeds".
"manujā" (men), "parattha" (in the next world or hereafter).

Kāsāvakaṇṭhā bahavo,
pāpadhammā asaññatā;
Pāpā pāpehi kammehi,
nirayaṁ te upapajjare.

Many who wrap their necks in ocher robes
are unrestrained and wicked.
Being wicked, they are reborn in hell
due to their bad deeds.

"Kāsāvakaṇṭhā" is a compound of "kāsāva" (ocher or saffron-colored, referring to the robes of monks) and "kaṇṭhā" (necks), so it translates as "those who wrap their necks in ocher robes".
"bahavo" (many),
"pāpadhammā" is a compound of "pāpa" (evil or wicked) and "dhammā" (traits or practices), so it translates as "are unrestrained and wicked" or "having evil traits".
"asaññatā" (unrestrained).
"Pāpā" (being wicked or evil),
"pāpehi" (with evil or by evil),
"kammehi" (deeds or actions),
"nirayaṁ" (hell),
"te" (they),
"upapajjare" (are reborn or arise).

Seyyo ayoguḷo bhutto,
tatto aggisikhūpamo;
Yañce bhuñjeyya dussīlo,
raṭṭhapiṇḍamasaññato.

It’d be better for the immoral and unrestrained
to eat an iron ball,
scorching, like a burning flame,
than to eat the nation’s alms.

"Seyyo" - Better
"ayoguḷo" - an iron ball
"bhutto" - eaten
"tatto" - than
"aggisikhūpamo" - like a burning flame, (a compound of "aggi" (fire), "sikha" (flame) and "upamo" (like))
"Yañce" - than which (if)
"bhuñjeyya" - should eat
"dussīlo" - immoral, unethical (a compound of "du" (bad) and "sīlo" (ethics, morality))
"raṭṭhapiṇḍamasaññato" - the nation's alms, (a compound of "raṭṭha" (nation), "piṇḍa" (alms) and "asaññato" (unrestrained))

Cattāri ṭhānāni naro pamatto,
Āpajjati paradārūpasevī;
Apuññalābhaṁ na nikāmaseyyaṁ,
Nindaṁ tatīyaṁ nirayaṁ catutthaṁ.

Four things befall a heedless man
who sleeps with another’s wife:
bad karma, poor sleep,
ill-repute, and rebirth in hell.

"Cattāri" - Four
"ṭhānāni" - things, states
"naro" - man
"pamatto" - heedless, negligent
"Āpajjati" - befalls, obtains
"paradārūpasevī" - sleeps with another's wife, (a compound of "para" (other's), "dāru" (wife) and "upasevī" (serving, sleeping))
"Apuññalābhaṁ" - bad karma, (a compound of "a" (no, not), "puñña" (merit, good) and "lābhaṁ" (gain))
"na nikāmaseyyaṁ" - poor sleep, (a compound of "na" (not), "nikāma" (comfortable) and "seyyaṁ" (sleep))
"Nindaṁ" - ill-repute, blame
"tatīyaṁ" - third
"nirayaṁ" - hell
"catutthaṁ" - fourth

Apuññalābho ca gatī ca pāpikā,
Bhītassa bhītāya ratī ca thokikā;
Rājā ca daṇḍaṁ garukaṁ paṇeti,
Tasmā naro paradāraṁ na seve.

He accrues bad karma and is reborn in a bad place,
all so a frightened couple may snatch a moment’s pleasure,
for which rulers impose a heavy punishment.
That’s why a man should not sleep with another’s wife.

"Apuññalābho" - accruing bad karma (a compound of "a" (no, not), "puñña" (merit, good) and "lābho" (gaining))
"ca" - and
"gatī" - rebirth, destination
"ca" - and
"pāpikā" - bad, wicked
"Bhītassa" - for a frightened one, (from "bhīta" meaning frightened, scared)
"bhītāya" - to the frightened one
"ratī" - pleasure, joy
"ca" - and
"thokikā" - momentary, a moment's
"Rājā" - ruler, king
"ca" - and
"daṇḍaṁ" - punishment
"garukaṁ" - heavy, severe
"paṇeti" - imposes, afflicts
"Tasmā" - therefore
"naro" - man
"paradāraṁ" - another's wife (a compound of "para" (other's) and "dāraṁ" (wife))
"na" - not
"seve" - should serve, sleep

Kuso yathā duggahito,
hatthamevānukantati;
Sāmaññaṁ dupparāmaṭṭhaṁ,
nirayāyupakaḍḍhati.

When kusa grass is wrongly grasped
it only cuts the hand.
So too, the ascetic life, when wrongly taken,
drags you to hell.

"Kuso" - kusa grass (a type of sharp grass used for religious rituals in ancient India)
"yathā" - as, like
"duggahito" - wrongly grasped (a compound of "du" (bad, wrong) and "ggahito" (grasped))
"hatthamevānukantati" - only cuts the hand (a compound of "hattha" (hand), "eva" (only, just), and "anukantati" (cuts))
"Sāmaññaṁ" - ascetic life, holy life
"dupparāmaṭṭhaṁ" - wrongly taken up (a compound of "du" (bad, wrong), "parā" (beyond, over) and "āmaṭṭhaṁ" (taken up))
"nirayāyupakaḍḍhati" - drags to hell (a compound of "niraya" (hell) and "upakaḍḍhati" (drags))

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

Any lax act,
any corrupt observance,
or suspicious spiritual life,
is not very fruitful.

"Yaṁ" - whatever
"kiñci" - whatever, anything
"sithilaṁ" - lax, loose, slack
"kammaṁ" - act, deed
"saṅkiliṭṭhañca" - and corrupt (a compound of "saṅ" (together with) "kiliṭṭha" (corrupt))
"yaṁ" - whatever
"vataṁ" - observance, religious practice
"Saṅkassaraṁ" - suspicious, doubtful
"brahmacariyaṁ" - spiritual life, holy life
"na" - not
"taṁ" - it
"hoti" - is
"mahapphalaṁ" - very fruitful (a compound of "maha" (great) and "phala" (fruit, result))

Kayirā ce kayirāthenaṁ,
daḷhamenaṁ parakkame;
Sithilo hi paribbājo,
bhiyyo ākirate rajaṁ.

If one is to do what should be done,
one should staunchly strive.
For the life gone forth when laxly led
just stirs up dust all the more.

"Kayirā" - should do, ought to do
"ce" - if
"kayirāthenaṁ" - then one should do it
"daḷhamenaṁ" - strongly, firmly, staunchly
"parakkame" - strive, effort
"Sithilo" - lax, slack, relaxed
"hi" - indeed, for
"paribbājo" - life gone forth, religious life
"bhiyyo" - more, much more
"ākirate" - stirs up, scatters
"rajaṁ" - dust

Akataṁ dukkaṭaṁ seyyo,
pacchā tappati dukkaṭaṁ;
Katañca sukataṁ seyyo,
yaṁ katvā nānutappati.

A bad deed is better left undone,
for it will plague you later on.
A good deed is better done,
one that does not plague you.

"Akataṁ" - not done, undone
"dukkaṭaṁ" - a bad deed, a wrong action
"seyyo" - better
"pacchā" - afterwards, later
"tappati" - is tormented, is plagued
"dukkaṭaṁ" - a bad deed, a wrong action
"Katañca" - and done
"sukataṁ" - a good deed, a right action
"seyyo" - better
"yaṁ" - which
"katvā" - having done
"nānutappati" - does not regret, is not plagued

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

As a frontier city
is guarded inside and out,
so you should ward yourselves—
don’t let the moment pass you by.
For if you miss your moment
you’ll grieve when sent to hell.

"Nagaraṁ" - city
"yathā" - like, as
"paccantaṁ" - border, frontier
"guttaṁ" - guarded, protected
"santarabāhiraṁ" - inside and out
"Evaṁ" - thus, in this way
"gopetha" - should protect, should guard
"attānaṁ" - oneself
"khaṇo" - moment, occasion
"vo" - your
"mā" - do not
"upaccagā" - pass by, miss
"Khaṇātītā" - having passed the moment, missing the moment
"hi" - indeed
"socanti" - grieve, mourn
"nirayamhi" - in hell
"samappitā" - are sent, are reborn

Alajjitāye lajjanti,
lajjitāye na lajjare;
Micchādiṭṭhisamādānā,
sattā gacchanti duggatiṁ.

Unashamed of what is shameful,
ashamed of what is not shameful;
beings who uphold wrong view
go to a bad place.

"Alajjitāye" - at what should cause shame
"lajjanti" - they feel shame
"lajjitāye" - at what should not cause shame
"na" - not
"lajjare" - they feel shame
"Micchādiṭṭhisamādānā" - adopting wrong view
"sattā" - beings, living entities
"gacchanti" - go, are led
"duggatiṁ" - to a bad destination, to a bad place

Abhaye bhayadassino,
bhaye cābhayadassino;
Micchādiṭṭhisamādānā,
sattā gacchanti duggatiṁ.

Seeing danger where there is none,
and blind to the actual danger,
beings who uphold wrong view
go to a bad place.

"Abhaye" - in what is not dangerous
"bhayadassino" - they see danger
"bhaye" - in what is dangerous
"cābhayadassino" - they see no danger
"Micchādiṭṭhisamādānā" - adopting wrong view
"sattā" - beings, living entities
"gacchanti" - go, are led
"duggatiṁ" - to a bad destination, to a bad place

Avajje vajjamatino,
vajje cāvajjadassino;
Micchādiṭṭhisamādānā,
sattā gacchanti duggatiṁ.

Seeing fault where there is none,
and blind to the actual fault,
beings who uphold wrong view
go to a bad place.

"Avajje" - in what is not a fault
"vajjamatino" - they consider as a fault
"vajje" - in what is a fault
"cāvajjadassino" - they see no fault
"Micchādiṭṭhisamādānā" - adopting wrong view
"sattā" - beings, living entities
"gacchanti" - go, are led
"duggatiṁ" - to a bad destination, to a bad place

Vajjañca vajjato ñatvā,
avajjañca avajjato;
Sammādiṭṭhisamādānā,
sattā gacchanti suggatiṁ.

Knowing a fault as a fault
and the faultless as faultless,
beings who uphold right view
go to a good place.

"Vajjañca" - a fault, what is faulty
"vajjato" - as a fault, as faulty
"ñatvā" - knowing, having understood
"avajjañca" - the faultless, what is not a fault
"avajjato" - as faultless, as not a fault
"Sammādiṭṭhisamādānā" - adopting right view
"sattā" - beings, living entities
"gacchanti" - go, are led
"suggatiṁ" - to a good destination, to a good place

23. Nāgavagga: Elephants

Ahaṁ nāgova saṅgāme,
cāpato patitaṁ saraṁ;
Ativākyaṁ titikkhissaṁ,
dussīlo hi bahujjano.

Like an elephant struck
with arrows in battle,
I shall put up with abuse,
for so many folk are badly behaved.

"Ahaṁ" - I
"nāgova" - like an elephant
"saṅgāme" - in battle
"cāpato" - from a bow
"patitaṁ" - struck, fallen
"saraṁ" - arrow
"Ativākyaṁ" - abuse, harsh words
"titikkhissaṁ" - I will endure, I shall put up with
"dussīlo" - badly behaved, immoral
"hi" - indeed, for
"bahujjano" - many folk, many people

Dantaṁ nayanti samitiṁ,
dantaṁ rājābhirūhati;
Danto seṭṭho manussesu,
yotivākyaṁ titikkhati.

The well-tamed beast is the one led to the crowd;
the tamed elephant’s the one the king mounts;
the tamed person who endures abuse
is the best of human beings.

"Dantaṁ" - tamed, controlled
"nayanti" - they lead
"samitiṁ" - to the crowd, to the assembly
"dantaṁ" - tamed, controlled
"rājābhirūhati" - the king mounts
"Danto" - tamed, controlled
"seṭṭho" - is the best
"manussesu" - among humans
"yotivākyaṁ" - who endures abuse, harsh words
"titikkhati" - endures, puts up with

Varamassatarā dantā,
ājānīyā ca sindhavā;
Kuñjarā ca mahānāgā,
attadanto tato varaṁ.

Those who have tamed themselves are better
than fine tamed mules,
thoroughbreds from Sindh,
or giant tuskers.

"Varamassatarā" - more excellent, better than
"dantā" - tamed, controlled
"ājānīyā" - thoroughbreds
"ca" - and
"sindhavā" - from Sindh (a region in the Indian subcontinent)
"Kuñjarā" - elephant
"ca" - and
"mahānāgā" - great elephants
"attadanto" - self-tamed, self-controlled
"tato" - from that, than that
"varaṁ" - is better

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

For not on those mounts
would you go to the untrodden place,
whereas, with the help of one whose self is well tamed,
you go there, tamed by the tamed.

"Na" - not
"hi" - indeed
"etehi" - by these
"yānehi" - mounts, vehicles
"gaccheyya" - would go
"agataṁ" - untrodden, not reached
"disaṁ" - place, direction
"Yathāttanā" - as one's own self, in oneself
"sudantena" - well tamed, well controlled
"danto" - the tamed one
"dantena" - by the tamed one
"gacchati" - goes

Dhanapālo nāma kuñjaro,
Kaṭukabhedano dunnivārayo;
Baddho kabaḷaṁ na bhuñjati,
Sumarati nāgavanassa kuñjaro.

The tusker named Dhanapāla
is musky in rut, hard to control.
Bound, he eats not a bite,
for he misses the elephant forest.

"Dhanapālo" - Dhanapāla (the name of an elephant, literally meaning "guardian of wealth")
"nāma" - named
"kuñjaro" - tusker, elephant
"Kaṭukabhedano" - musky in rut, hard to restrain (note that this is an interpretative translation as the literal meanings of the components of this compound word are "sharp" or "bitter" for "Kaṭuka" and "breaks through" for "bhedano")
"dunnivārayo" - hard to control
"Baddho" - bound, tied up
"kabaḷaṁ" - morsel, bite
"na" - not
"bhuñjati" - eats
"Sumarati" - he remembers, misses
"nāgavanassa" - of the elephant forest (compound of "nāga" meaning elephant, and "vanassa" meaning forest)
"kuñjaro" - tusker, elephant

Middhī yadā hoti mahagghaso ca,
Niddāyitā samparivattasāyī;
Mahāvarāhova nivāpapuṭṭho,
Punappunaṁ gabbhamupeti mando.

One who gets drowsy from overeating,
fond of sleep, rolling round the bed
like a great hog stuffed with grain:
that idiot is reborn again and again.

Middhī - Drowsiness, lethargy
yadā - When
hoti - There is, is
mahagghaso - Big eater, overeating
ca - And
Niddāyitā - Fond of sleep
samparivattasāyī - Rolls around, rotating sleeper
Mahāvarāhova - Like a great hog, pig
nivāpapuṭṭho - Stuffed with cooked grain
Punappunaṁ - Again and again
gabbhamupeti - Enters a womb, is reborn
mando - Fool, dullard, idiot

Idaṁ pure cittamacāri cārikaṁ,
Yenicchakaṁ yatthakāmaṁ yathāsukhaṁ;
Tadajjahaṁ niggahessāmi yoniso,
Hatthippabhinnaṁ viya aṅkusaggaho.

In the past my mind wandered
how it wished, where it liked, as it pleased.
Now I’ll carefully guide it,
as a trainer with a hook guides a rutting elephant.

Idaṁ - This
pure - Before, previously
cittam - Mind
acāri - Wandered, moved about
cārikaṁ - Journey, roaming
Yenicchakaṁ - Where it wanted, as it wished
yatthakāmaṁ - Where it desired
yathāsukhaṁ - As it liked, as it found pleasure
Tadajjahaṁ - Now I
niggahessāmi - Will control, will restrain
yoniso - Carefully, wisely
Hatthippabhinnaṁ - An elephant in rut
viya - Like, as
aṅkusaggaho - A trainer with a hook, one who takes hold with a goad

Appamādaratā hotha,
sacittamanurakkhatha;
Duggā uddharathattānaṁ,
paṅke sannova kuñjaro.

Delight in diligence!
Take good care of your mind!
Pull yourself out of this pit,
like an elephant sunk in a bog.

Appamādaratā - Delight in diligence, interest in careful attention
hotha - Be, you should be
sacittamanurakkhatha - Guard well your mind, protect your own mind
Duggā - Difficult to pass, a bad road, a pit
uddharathattānaṁ - Lift up yourself, raise up yourselves
paṅke - In the mire, in a bog, in mud
sannova - As if sunk, as if stuck
kuñjaro - An elephant

Sace labhetha nipakaṁ sahāyaṁ,
Saddhiṁ caraṁ sādhuvihāridhīraṁ;
Abhibhuyya sabbāni parissayāni,
Careyya tenattamano satīmā.

If you find an alert companion,
a wise and virtuous friend,
then, overcoming all adversities,
wander with them, joyful and mindful.

Sace - If
labhetha - Should obtain, find
nipakaṁ - Alert, intelligent, wise
sahāyaṁ - Companion, friend
Saddhiṁ - Together with
caraṁ - Walking, wandering
sādhuvihāridhīraṁ - Who lives well and wisely, virtuous and wise
Abhibhuyya - Having overcome, conquering
sabbāni - All
parissayāni - Difficulties, adversities, dangers
Careyya - Should wander, live
tenattamano - Joyful, pleased
satīmā - Mindful, aware

No ce labhetha nipakaṁ sahāyaṁ,
Saddhiṁ caraṁ sādhuvihāridhīraṁ;
Rājāva raṭṭhaṁ vijitaṁ pahāya,
Eko care mātaṅgaraññeva nāgo.

If you find no alert companion,
no wise and virtuous friend,
then, like a king who flees his conquered realm,
wander alone like a tusker in the wilds.

No - If not
ce - And if
labhetha - One should find
nipakaṁ - Wise, intelligent
sahāyaṁ - Companion, friend
Saddhiṁ - Together with
caraṁ - Walking, wandering
sādhuvihāridhīraṁ - Who lives well and wisely, virtuous and wise
Rājāva - Like a king
raṭṭhaṁ - Kingdom
vijitaṁ - Conquered
pahāya - Having abandoned, left behind
Eko - Alone
care - Should wander, live
mātaṅgaraññeva - Like an elephant in the forest
nāgo - Elephant

Ekassa caritaṁ seyyo,
Natthi bāle sahāyatā;
Eko care na ca pāpāni kayirā,
Appossukko mātaṅgaraññeva nāgo.

It’s better to wander alone,
there’s no fellowship with fools.
Wander alone and do no wrong,
at ease like a tusker in the wilds.

Ekassa - One's own, alone
caritaṁ - Conduct, practice, behavior
seyyo - Better, preferable
Natthi - There is not
bāle - In the fool, with fools
sahāyatā - Companionship, fellowship
Eko - Alone
care - Should wander, live
na ca - Nor
pāpāni - Evil, wrong
kayirā - Should do, commit
Appossukko - Without negligence, at ease, without worry
mātaṅgaraññeva - Like an elephant in the forest
nāgo - Elephant

Atthamhi jātamhi sukhā sahāyā,
Tuṭṭhī sukhā yā itarītarena;
Puññaṁ sukhaṁ jīvitasaṅkhayamhi,
Sabbassa dukkhassa sukhaṁ pahānaṁ.

A friend in need is a blessing;
it’s a blessing to be content with whatever;
good deeds are a blessing at the end of life,
and giving up all suffering is a blessing.

Atthamhi - In need, in meaning
jātamhi - Being born, arisen
sukhā - Happiness, joy, comfort
sahāyā - Companions, friends
Tuṭṭhī - Satisfaction, contentment
sukhā - Happiness, joy, comfort
yā - Which
itarītarena - With whatever there is, with anything else
Puññaṁ - Merit, good deed
sukhaṁ - Happiness, joy, comfort
jīvitasaṅkhayamhi - At the end of life
Sabbassa - All, every
dukkhassa - Of suffering
sukhaṁ - Happiness, joy, comfort
pahānaṁ - Giving up, abandoning

Sukhā matteyyatā loke,
atho petteyyatā sukhā;
Sukhā sāmaññatā loke,
atho brahmaññatā sukhā.

In this world it’s a blessing to serve
one’s mother and one’s father.
And it’s a blessing also to serve
ascetics and brahmins.

Sukhā - Happiness, joy, comfort
matteyyatā - Serving one's mother
loke - In the world
atho - And, moreover
petteyyatā - Serving one's father
sukhā - Happiness, joy, comfort
Sukhā - Happiness, joy, comfort
sāmaññatā - Serving ascetics
loke - In the world
atho - And, moreover
brahmaññatā - Serving Brahmins
sukhā - Happiness, joy, comfort

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

It’s a blessing to keep precepts until you grow old;
a blessing to be grounded in faith;
the getting of wisdom’s a blessing;
and it’s a blessing to avoid doing wrong.

Sukhaṁ - Happiness, joy, comfort
yāva - Until
jarā - Old age
sīlaṁ - Morality, precepts
sukhā - Happiness, joy, comfort
saddhā - Faith
patiṭṭhitā - Grounded, established
Sukho - Happiness, joy, comfort
paññāya - Wisdom
paṭilābho - Getting, acquiring
pāpānaṁ - Evil, wrong
akaraṇaṁ - Avoiding, not doing
sukhaṁ - Happiness, joy, comfort

24. Taṇhāvagga: Craving

Manujassa pamattacārino,
Taṇhā vaḍḍhati māluvā viya;
So plavatī hurā huraṁ,
Phalamicchaṁva vanasmi vānaro.

When a person lives heedlessly,
craving grows in them like a parasitic creeper.
They jump from life to life, like a monkey
greedy for fruit in a forest grove.

Manujassa: of a person
Pamattacārino: behaving heedlessly
Taṇhā: craving, desire
Vaḍḍhati: grows
Māluvā: like a vine
Viya: as
So: they (referring to the person)
Plavatī: jumps
Hurā: life (literally "bubble")
Huraṁ: to life (literally "bubble")
Phalamicchaṁva: desiring fruit
Vanasmi: in the forest
Vānaro: a monkey

Yaṁ esā sahate jammī,
taṇhā loke visattikā;
Sokā tassa pavaḍḍhanti,
abhivaṭṭhaṁva bīraṇaṁ.

Whoever is beaten by this wretched craving,
this attachment to the world,
their sorrow grows,
like grass in the rain.

Yaṁ: whoever
Esā: this
Sahate: is beaten by
Jammī: wretched
Taṇhā: craving, desire
Loke: in the world
Visattikā: attachment
Sokā: sorrow
Tassa: their
Pavaḍḍhanti: grows
Abhivaṭṭhaṁva: like growing
Bīraṇaṁ: grass

Yo cetaṁ sahate jammiṁ,
taṇhaṁ loke duraccayaṁ;
Sokā tamhā papatanti,
udabinduva pokkharā.

But whoever prevails over this wretched craving,
so hard to get over in the world,
their sorrows fall from them,
like a drop from a lotus-leaf.

Yo: whoever
Cetaṁ: this
Sahate: prevails over
Jammiṁ: wretched
Taṇhaṁ: craving, desire
Loke: in the world
Duraccayaṁ: hard to get over
Sokā: sorrows
Tamhā: from them
Papatanti: fall
Udabinduva: like a drop
Pokkharā: lotus-leaf

Taṁ vo vadāmi bhaddaṁ vo,
yāvantettha samāgatā;
Taṇhāya mūlaṁ khaṇatha,
usīratthova bīraṇaṁ;
Mā vo naḷaṁva sotova,
māro bhañji punappunaṁ.

I say this to you, good people,
all those who have gathered here:
dig up the root of craving,
as you’d dig up grass in search of roots.
Don’t let Māra break you again and again,
like a stream breaking a reed.

Taṁ: this
Vo: to you
Vadāmi: I say
Bhaddaṁ: good
Vo: people
Yāvantettha: all those who
Samāgatā: have gathered here
Taṇhāya: craving
Mūlaṁ: root
Khaṇatha: dig up
Usīratthova: as you'd dig up
Bīraṇaṁ: grass
Mā: don't
Vo: let
Naḷaṁva: a stream
Sotova: breaking
Māro: Māra (a demonic entity in Buddhism, symbolizing temptation, sin, and death)
Bhañji: break
Punappunaṁ: again and again

Yathāpi mūle anupaddave daḷhe,
Chinnopi rukkho punareva rūhati;
Evampi taṇhānusaye anūhate,
Nibbattatī dukkhamidaṁ punappunaṁ.

A tree grows back even when cut down,
so long as its roots are healthy;
suffering springs up again and again,
so long as the tendency to craving is not pulled out.

Yathāpi: just as
Mūle: in the root
Anupaddave: undamaged
Daḷhe: strong
Chinnopi: even if cut down
Rukkho: tree
Punareva: again and again
Rūhati: grows
Evampi: in the same way
Taṇhānusaye: the tendency to craving
Anūhate: not pulled out
Nibbattatī: springs up
Dukkhamidaṁ: this suffering
Punappunaṁ: again and again

Yassa chattiṁsati sotā,
manāpasavanā bhusā;
Mahāvahanti duddiṭṭhiṁ,
saṅkappā rāganissitā.

A person of low views
in whom the thirty-six streams
that flow to pleasure are mighty,
is swept away by lustful thoughts.

Yassa: for whom
Chattiṁsati: thirty-six
Sotā: streams
Manāpasavanā: flowing towards pleasure
Bhusā: strong, mighty
Mahāvahanti: they sweep away
Duddiṭṭhiṁ: the one with low/wrong views
Saṅkappā: thoughts
Rāganissitā: grounded on/inclined towards lust

Savanti sabbadhi sotā,
latā uppajja tiṭṭhati;
Tañca disvā lataṁ jātaṁ,
mūlaṁ paññāya chindatha.

The streams flow everywhere;
a weed springs up and remains.
Seeing this weed that has been born,
cut the root with wisdom.

Savanti: they flow
Sabbadhi: everywhere
Sotā: streams
Latā: a creeper, weed
Uppajja: having sprung up
Tiṭṭhati: stands, remains
Tañca: that
Disvā: having seen
Lataṁ: the creeper, weed
Jātaṁ: born, arisen
Mūlaṁ: the root
Paññāya: with wisdom
Chindatha: cut off

Saritāni sinehitāni ca,
Somanassāni bhavanti jantuno;
Te sātasitā sukhesino,
Te ve jātijarūpagā narā.

A persons’s joys
flow from senses and cravings.
Seekers of happiness, bent on pleasure,
continue to be reborn and grow old.

Saritāni: flow, running
Sinehitāni: bound, tied together
Ca: and
Somanassāni: pleasant, joyful, happy
Bhavanti: they become
Jantuno: of beings, creatures
Te: those
Sātasitā: bent on pleasure, seeking enjoyment
Sukhesino: happy ones, seekers of happiness
Te: those
Ve: indeed
Jātijarūpagā: subject to birth and ageing
Narā: people, humans

Tasiṇāya purakkhatā pajā,
Parisappanti sasova bandhito;
Saṁyojanasaṅgasattakā,
Dukkhamupenti punappunaṁ cirāya.

People governed by thirst,
crawl about like a trapped rabbit.
Bound and fettered, for a long time
they return to pain time and again.

Tasiṇāya: by thirst, craving
Purakkhatā: driven, propelled, controlled
Pajā: people, beings
Parisappanti: they crawl around, creep
Sasova: like a rabbit
Bandhito: bound, trapped
Saṁyojanasaṅgasattakā: bound and fettered, entangled in fetters
Dukkhamupenti: they meet with suffering, they experience suffering
Punappunaṁ: again and again
Cirāya: for a long time, continually

Tasiṇāya purakkhatā pajā,
Parisappanti sasova bandhito;
Tasmā tasiṇaṁ vinodaye,
Ākaṅkhanta virāgamattano.

People governed by thirst,
crawl about like a trapped rabbit.
That’s why one who longs for dispassion
should dispel thirst.

Tasiṇāya: by thirst, craving
Purakkhatā: driven, propelled, controlled
Pajā: people, beings
Parisappanti: they crawl around, creep
Sasova: like a rabbit
Bandhito: bound, trapped
Tasmā: therefore, that's why
Tasiṇaṁ: thirst, craving
Vinodaye: should dispel, should eliminate
Ākaṅkhanta: one who longs for, one who desires
Virāgamattano: dispassion, detachment

Yo nibbanatho vanādhimutto,
Vanamutto vanameva dhāvati;
Taṁ puggalametha passatha,
Mutto bandhanameva dhāvati.

Rejecting the household jungle, they set out for the real jungle,
then they run right back to the jungle they left behind.
Just look at this person!
Freed, they run to bondage.

Yo: one who, whoever
Nibbanatho: having rejected, having renounced
Vanādhimutto: the household (or home) jungle (a metaphorical jungle representing the attachments and distractions of household life)
Vanamutto: having been released, freed from the jungle (here it refers to the real jungle)
Vanameva: the jungle itself
Dhāvati: runs, goes
Taṁ: that, such
Puggalametha: look at this person, behold such a person
Passatha: see, behold
Mutto: freed, released
Bandhanameva: into bondage itself, towards the very bondage

Na taṁ daḷhaṁ bandhanamāhu dhīrā,
Yadāyasaṁ dārujapabbajañca;
Sārattarattā maṇikuṇḍalesu,
Puttesu dāresu ca yā apekkhā.

The wise say that shackle is not strong
that’s made of iron, wood, or knots.
But obsession with jeweled earrings,
concern for your partners and children:

Na: not
Taṁ: that
Daḷhaṁ: strong, firm
Bandhanamāhu: they call a bond, shackle
Dhīrā: the wise ones, the discerning ones
Yadāyasaṁ: which is of iron
Dāruja: made of wood
Pabbajañca: or made of grass (knots)
Sārattarattā: obsession, longing, attachment
Maṇikuṇḍalesu: in jeweled earrings
Puttesu: in children, towards children
Dāresu: in wives, towards wives
Ca: and
Yā: which
Apekkhā: expectation, concern, desire

Etaṁ daḷhaṁ bandhanamāhu dhīrā,
Ohārinaṁ sithilaṁ duppamuñcaṁ;
Etampi chetvāna paribbajanti,
Anapekkhino kāmasukhaṁ pahāya.

this, say the wise, is a strong shackle
dragging the indulgent down, hard to escape.
Having cut this one too they go forth,
unconcerned, having given up sensual pleasures.

Etaṁ: this
Daḷhaṁ: strong, firm
Bandhanamāhu: they call a bond, shackle
Dhīrā: the wise ones, the discerning ones
Ohārinaṁ: dragging down, pulling along
Sithilaṁ: loose, slack
Duppamuñcaṁ: hard to escape, hard to let go of
Etampi: this too
Chetvāna: having cut off, having severed
Paribbajanti: they go forth, they wander
Anapekkhino: unconcerned, without longing
Kāmasukhaṁ: sensual pleasures, pleasures of the senses
Pahāya: having given up, having abandoned

Ye rāgarattānupatanti sotaṁ,
Sayaṅkataṁ makkaṭakova jālaṁ;
Etampi chetvāna vajanti dhīrā,
Anapekkhino sabbadukkhaṁ pahāya.

Besotted by lust they fall into the stream,
like a spider caught in the web she wove.
The wise proceed, having cut this one too,
unconcerned, having given up all suffering.

Ye: those who
Rāgarattā: besotted by lust, attached to passion
Anupatanti: fall into, plunge into
Sotaṁ: the stream, current
Sayaṅkataṁ: self-made, self-woven
Makkaṭakova: like a spider
Jālaṁ: in the net, web
Etampi: this too
Chetvāna: having cut off, having severed
Vajanti: they proceed, they go forth
Dhīrā: the wise ones, the discerning ones
Anapekkhino: unconcerned, without longing
Sabbadukkhaṁ: all suffering, all distress
Pahāya: having given up, having abandoned

Muñca pure muñca pacchato,
Majjhe muñca bhavassa pāragū;
Sabbattha vimuttamānaso,
Na punaṁ jātijaraṁ upehisi.

Let go of the past, let go of the future,
let go of the present, having gone beyond rebirth.
With your heart freed in every respect,
you’ll not come again to rebirth and old age.

Muñca: let go, release
Pure: before, the past
Muñca: let go, release
Pacchato: behind, the future
Majjhe: in the middle, the present
Muñca: let go, release
Bhavassa: of existence, of becoming
Pāragū: having crossed over, having gone beyond
Sabbattha: everywhere, in all respects
Vimuttamānaso: with a liberated mind, with a freed heart
Na: not
Punaṁ: again
Jātijaraṁ: birth and old age, rebirth and decay
Upehisi: you will encounter, you will come to

Vitakkamathitassa jantuno,
Tibbarāgassa subhānupassino;
Bhiyyo taṇhā pavaḍḍhati,
Esa kho daḷhaṁ karoti bandhanaṁ.

For a person crushed by thoughts,
very lustful, focusing on beauty,
their craving grows and grows,
tying them with a stout bond.

Vitakkamathitassa: overwhelmed by thoughts, crushed by thoughts
Jantuno: of a person, of a creature
Tibbarāgassa: of intense passion, very lustful
Subhānupassino: seeing beauty, focusing on beauty
Bhiyyo: more, further
Taṇhā: craving, thirst
Pavaḍḍhati: increases, grows
Esa: this
Kho: indeed
Daḷhaṁ: strong, stout
Karoti: makes, does
Bandhanaṁ: bond, tie

Vitakkūpasame ca yo rato,
Asubhaṁ bhāvayate sadā sato;
Esa kho byanti kāhiti,
Esa checchati mārabandhanaṁ.

But one who loves to calm their thoughts,
developing perception of ugliness, ever mindful,
will surely eliminate that craving,
cutting off the bonds of Māra.

Vitakkūpasame: in the calming of thoughts, in the cessation of thoughts
Ca: and
Yo: who
Rato: delighted, loves
Asubhaṁ: ugliness, non-beauty
Bhāvayate: develops, cultivates
Sadā: always
Sato: mindful, aware
Esa: this, he
Kho: indeed
Byanti: cuts off, eradicates
Kāhiti: craving, desire
Esa: this, he
Checchati: eliminates, eradicates
Mārabandhanaṁ: the bonds of Mara, the fetters of the evil one

Niṭṭhaṅgato asantāsī,
vītataṇho anaṅgaṇo;
Acchindi bhavasallāni,
antimoyaṁ samussayo.

One who is confident, unafraid,
rid of craving, free of blemish,
having struck down the arrows flying to future lives,
this bag of bones is their last.

Niṭṭhaṅgato: having reached the end, having gone to the final goal, having arrived at completion
Asantāsī: not terrified, unafraid, confident
Vītataṇho: rid of thirst, free from craving
Anaṅgaṇo: without blemishes, pure
Acchindi: has cut off, has destroyed
Bhavasallāni: the arrows of becoming, the arrows of existence, the darts of rebirth
Antimoyaṁ: this is the last
Samussayo: aggregation, heap, pile (often used to refer metaphorically to the body, as a "heap of bones")

Vītataṇho anādāno,
Niruttipadakovido;
Akkharānaṁ sannipātaṁ,
Jaññā pubbāparāni ca;
Sa ve “antimasārīro,
Mahāpañño mahāpuriso”ti vuccati.

Rid of craving, free of grasping,
expert in the interpretation of terms,
knowing the correct
structure and sequence of syllables,
they are said to be one who bears their final body,
one of great wisdom, a great person.

Vītataṇho: rid of thirst, free from craving
Anādāno: not grasping, free of clinging
Niruttipadakovido: skilled in the interpretation of terms, expert in the language and syllables
Akkharānaṁ: of letters, of syllables
Sannipātaṁ: combination, aggregation, arrangement
Jaññā: knowing, understanding
Pubbāparāni: former and later, before and after, sequence
Ca: and
Sa: he, that one
Ve: indeed
“Antimasārīro: bearing the final body, having the last body
Mahāpañño: of great wisdom
Mahāpuriso: great person
ti: quote marker
Vuccati: is said, is called

Sabbābhibhū sabbavidūhamasmi,
Sabbesu dhammesu anūpalitto;
Sabbañjaho taṇhakkhaye vimutto,
Sayaṁ abhiññāya kamuddiseyyaṁ.

I am the champion, the knower of all,
unsullied in the midst of all things.
I’ve given up all, freed in the ending of craving.
Since I know for myself, whose follower should I be?

Sabbābhibhū: conqueror of all, master of all
Sabbavidū: knower of all, understands all
Hamasmi: I am
Sabbesu: in all
Dhammesu: things, phenomena
Anūpalitto: unsullied, untouched
Sabbañjaho: having left all, having given up all
Taṇhakkhaye: in the ending of craving, upon the cessation of desire
Vimutto: freed, released
Sayaṁ: myself, own
Abhiññāya: knowing, understanding
Kamuddiseyyaṁ: whose follower should I be, whom should I indicate, to whom should I point

Sabbadānaṁ dhammadānaṁ jināti,
Sabbarasaṁ dhammaraso jināti;
Sabbaratiṁ dhammarati jināti,
Taṇhakkhayo sabbadukkhaṁ jināti.

The gift of the teaching beats all other gifts;
the taste of the teaching beats all other tastes;
the joy of the teaching beats all other joys;
one who has ended craving beats all suffering.

Sabbadānaṁ: of all gifts
Dhammadānaṁ: gift of the teaching, gift of the Dhamma
Jināti: beats, surpasses, overcomes
Sabbarasaṁ: of all tastes
Dhammaraso: taste of the teaching, taste of the Dhamma
Jināti: beats, surpasses, overcomes
Sabbaratiṁ: of all joys
Dhammarati: joy of the teaching, joy in the Dhamma
Jināti: beats, surpasses, overcomes
Taṇhakkhayo: the end of craving, cessation of desire
Sabbadukkhaṁ: all suffering
Jināti: beats, surpasses, overcomes

Hananti bhogā dummedhaṁ,
no ca pāragavesino;
Bhogataṇhāya dummedho,
hanti aññeva attanaṁ.

Riches ruin an idiot,
but not a seeker of the far shore.
From craving for wealth, an idiot
ruins themselves and others.

Hananti: ruin, destroy
Bhogā: riches, wealth
Dummedhaṁ: an idiot, a fool
No: but not
Ca: and
Pāragavesino: a seeker of the far shore, one seeking the beyond
Bhogataṇhāya: from craving for wealth, due to the desire for riches
Dummedho: an idiot, a fool
Hanti: ruins, destroys
Aññeva: others
Attanaṁ: self, themselves

Tiṇadosāni khettāni,
rāgadosā ayaṁ pajā;
Tasmā hi vītarāgesu,
dinnaṁ hoti mahapphalaṁ.

Weeds are the bane of crops,
but greed is these folk’s bane.
That’s why a gift to one rid of greed
is so very fruitful.

Tiṇadosāni: of weeds, the bane
Khettāni: of fields, crops
Rāgadosā: of lust, the bane
Ayaṁ: this
Pajā: people, folk
Tasmā: therefore, thus
Hi: indeed
Vītarāgesu: in the one who is free from lust
Dinnaṁ: given, gift
Hoti: is
Mahapphalaṁ: greatly fruitful, very rewarding

Tiṇadosāni khettāni,
dosadosā ayaṁ pajā;
Tasmā hi vītadosesu,
dinnaṁ hoti mahapphalaṁ.

Weeds are the bane of crops,
but hate is these folk’s bane.
That’s why a gift to one rid of hate
is so very fruitful.

Tiṇadosāni: of weeds, the bane
Khettāni: of fields, crops
Dosadosā: of hate, the bane
Ayaṁ: this
Pajā: people, folk
Tasmā: therefore, thus
Hi: indeed
Vītadosesu: in the one who is free from hate
Dinnaṁ: given, gift
Hoti: is
Mahapphalaṁ: greatly fruitful, very rewarding

Tiṇadosāni khettāni,
mohadosā ayaṁ pajā;
Tasmā hi vītamohesu,
dinnaṁ hoti mahapphalaṁ.

Weeds are the bane of crops,
but delusion is these folk’s bane.
That’s why a gift to one rid of delusion
is so very fruitful.

Tiṇadosāni: of weeds, the bane
Khettāni: of fields, crops
Mohadosā: of delusion, the bane
Ayaṁ: this
Pajā: people, folk
Tasmā: therefore, thus
Hi: indeed
Vītamohesu: in the one who is free from delusion
Dinnaṁ: given, gift
Hoti: is
Mahapphalaṁ: greatly fruitful, very rewarding

Tiṇadosāni khettāni,
icchādosā ayaṁ pajā;
Tasmā hi vigaticchesu,
dinnaṁ hoti mahapphalaṁ.

Weeds are the bane of crops,
but desire is these folk’s bane.
That’s why a gift to one rid of desire
is so very fruitful.

Tiṇadosāni: of weeds, the bane
Khettāni: of fields, crops
Icchādosā: of desire, the bane
Ayaṁ: this
Pajā: people, folk
Tasmā: therefore, thus
Hi: indeed
Vigaticchesu: in the one who is free from desire
Dinnaṁ: given, gift
Hoti: is
Mahapphalaṁ: greatly fruitful, very rewarding

25. Bhikkhuvagga: Mendicants

Cakkhunā saṁvaro sādhu,
sādhu sotena saṁvaro;
Ghānena saṁvaro sādhu,
sādhu jivhāya saṁvaro.

Restraint of the eye is good;
good is restraint of the ear;
restraint of the nose is good;
good is restraint of the tongue.

Cakkhunā: with the eye
Saṁvaro: restraint, control
Sādhu: is good, good is
Sotena: with the ear
Ghānena: with the nose
Jivhāya: with the tongue

Kāyena saṁvaro sādhu,
sādhu vācāya saṁvaro;
Manasā saṁvaro sādhu,
sādhu sabbattha saṁvaro;
Sabbattha saṁvuto bhikkhu,
sabbadukkhā pamuccati.

Restraint of the body is good;
good is restraint of speech;
restraint of mind is good;
everywhere, restraint is good.
The mendicant restrained everywhere
is released from suffering.

Kāyena: with the body
Saṁvaro: restraint, control
Sādhu: is good, good is
Vācāya: with speech
Manasā: with the mind
Sabbattha: everywhere
Bhikkhu: a mendicant, a monk
Sabbadukkhā: from all suffering
Pamuccati: is released, gets freed

Hatthasaṁyato pādasaṁyato,
Vācāsaṁyato saṁyatuttamo;
Ajjhattarato samāhito,
Eko santusito tamāhu bhikkhuṁ.

One restrained in hand and foot,
and in speech, the supreme restraint;
happy inside, serene,
solitary, content, I call a mendicant.

Hatthasaṁyato: one restrained in hand
Pādasaṁyato: one restrained in foot
Vācāsaṁyato: one restrained in speech
Saṁyatuttamo: supreme restraint
Ajjhattarato: happy inside
Samāhito: serene, composed
Eko: solitary
Santusito: content, satisfied
Tamāhu: I call
Bhikkhuṁ: a mendicant, a monk

Yo mukhasaṁyato bhikkhu,
mantabhāṇī anuddhato;
Atthaṁ dhammañca dīpeti,
madhuraṁ tassa bhāsitaṁ.

When a mendicant of restrained mouth,
thoughtful in counsel, and stable,
explains the text and its meaning,
their words are sweet.

Yo: who, when
Mukhasaṁyato: one restrained in mouth
Bhikkhu: mendicant, monk
Mantabhāṇī: thoughtful in counsel
Anuddhato: stable, steadfast
Atthaṁ: text, meaning
Dhammañca: and the doctrine
Dīpeti: explains, illuminates
Madhuraṁ: sweet
Tassa: his, their
Bhāsitaṁ: speech, words

Dhammārāmo dhammarato,
dhammaṁ anuvicintayaṁ;
Dhammaṁ anussaraṁ bhikkhu,
saddhammā na parihāyati.

Delighting in the teaching, enjoying the teaching,
contemplating the teaching,
a mendicant who recollects the teaching
doesn’t decline in the true teaching.

Dhammārāmo: one who delights in the teaching
Dhammarato: one who enjoys the teaching
Dhammaṁ: the teaching
Anuvicintayaṁ: contemplating
Dhammaṁ: the teaching
Anussaraṁ: recollecting
Bhikkhu: mendicant, monk
Saddhammā: in the true teaching
Na: not
Parihāyati: declines

Salābhaṁ nātimaññeyya,
nāññesaṁ pihayaṁ care;
Aññesaṁ pihayaṁ bhikkhu,
samādhiṁ nādhigacchati.

A well-off mendicant ought not look down
on others, nor should they be envious.
A mendicant who envies others
does not achieve immersion.

Salābhaṁ: a well-off
Nātimaññeyya: ought not to look down
Nāññesaṁ: on others
Pihayaṁ: be envious
Care: should
Aññesaṁ: others
Pihayaṁ: envies
Bhikkhu: mendicant, monk
Samādhiṁ: immersion
Nādhigacchati: does not achieve

Appalābhopi ce bhikkhu,
salābhaṁ nātimaññati;
Taṁ ve devā pasaṁsanti,
suddhājīviṁ atanditaṁ.

If a mendicant is poor in offerings,
the well-to-do ought not look down on them.
For the gods indeed praise them,
who are tireless and pure of livelihood.

Appalābhopi: poor in offerings (even if)
Ce: if
Bhikkhu: mendicant, monk
Salābhaṁ: the well-off
Nātimaññati: ought not to look down
Taṁ: on them
Ve: indeed
Devā: gods
Pasaṁsanti: praise
Suddhājīviṁ: pure livelihood
Atanditaṁ: tireless

Sabbaso nāmarūpasmiṁ,
yassa natthi mamāyitaṁ;
Asatā ca na socati,
sa ve “bhikkhū”ti vuccati.

One who has no sense of ownership
in the whole realm of name and form,
who does not grieve for that which is not,
is said to be a mendicant.

Sabbaso: in every respect, totally, entirely
Nāmarūpasmiṁ: in name and form (these two words represent the entire psychophysical existence, both the material and immaterial aspects of existence)
Yassa: whose
Natthi: is not
Mamāyitaṁ: sense of ownership, 'my-ness' or 'mine-ness'
Asatā: that which is not
Ca: and
Na: not
Socati: grieves, laments
Sa: they
Ve: indeed
“Bhikkhū”: mendicant
Ti: is said
Vuccati: is said

Mettāvihārī yo bhikkhu,
pasanno buddhasāsane;
Adhigacche padaṁ santaṁ,
saṅkhārūpasamaṁ sukhaṁ.

A mendicant who meditates on love,
devoted to the Buddha’s teaching,
would realize the peaceful state,
the blissful stilling of conditions.

Mettāvihārī: one who abides or meditates in loving-kindness (mettā)
Yo: who
Bhikkhu: mendicant, monk
Pasanno: devoted, faithful, confident
Buddhasāsane: in the Buddha's teaching (Buddha = the Buddha, sāsane = teaching, doctrine)
Adhigacche: would realize, attain, understand
Padaṁ: state, place, position
Santaṁ: peaceful, calm, tranquil
Saṅkhārūpasamaṁ: stilling of conditions (saṅkhārā = conditions, formations, upasama = quiescence, stilling, calming)
Sukhaṁ: bliss, happiness

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

Bail out this boat, mendicant!
When bailed out it will float lightly.
Having cut off desire and hate,
you shall reach quenching.

Siñca: bail out, remove water
Bhikkhu: mendicant, monk
Imaṁ: this
Nāvaṁ: boat
Sittā: when bailed out, when emptied
Te: you (in this context, it's used for emphasis)
Lahumessati: will float lightly
Chetvā: having cut off, having severed
Rāgañca: desire, lust, and
Dosañca: hate, and
Tato: then, from there
Nibbānamehisi: you will go to quenching, you will reach extinguishment

Pañca chinde pañca jahe,
pañca cuttari bhāvaye;
Pañca saṅgātigo bhikkhu,
“oghatiṇṇo”ti vuccati.

Five to cut, five to drop,
and five more to develop.
A mendicant who escapes five chains
is said to have crossed the flood.

Pañca: five
Chinde: to cut off
Pañca: five
Jahe: to abandon, to give up
Pañca: five
Cuttari: more, further
Bhāvaye: to develop, to cultivate
Pañca: five
Saṅgātigo: chains, ties, or fetters
Bhikkhu: mendicant, monk
“Oghatiṇṇo”ti: having crossed the flood
Vuccati: is said, is called

Jhāya bhikkhu mā pamādo,
Mā te kāmaguṇe ramessu cittaṁ;
Mā lohaguḷaṁ gilī pamatto,
Mā kandi “dukkhamidan”ti dayhamāno.

Practice absorption, don’t be negligent!
Don’t let the mind delight in the senses!
Don’t heedlessly swallow a hot iron ball!
And when it burns, don’t cry, “Oh, the pain!”

Jhāya: meditate, practice absorption
Bhikkhu: mendicant, monk
Mā: do not, don't
Pamādo: be negligent, be heedless
Mā: do not, don't
Te: your
Kāmaguṇe: in the threads of sensuality, the pleasures of the senses
Ramessu: should delight, should indulge
Cittaṁ: mind
Mā: do not, don't
Lohaguḷaṁ: an iron ball
Gilī: swallow
Pamatto: heedlessly, thoughtlessly
Mā: do not, don't
Kandi: cry out, lament
“Dukkhamidan”ti: "This is suffering", "Oh, the pain!"
Dayhamāno: when it burns, when suffering

Natthi jhānaṁ apaññassa,
paññā natthi ajhāyato;
Yamhi jhānañca paññā ca,
sa ve nibbānasantike.

No absorption for one without wisdom,
no wisdom for one without absorption.
But one with absorption and wisdom—
they have truly drawn near to extinguishment.

Natthi: there is not, no
Jhānaṁ: absorption, meditation
Apaññassa: for one without wisdom, for the unwise
Paññā: wisdom, discernment
Natthi: there is not, no
Ajhāyato: for one not meditating, for one without absorption
Yamhi: in whom, one who has
Jhānañca: and absorption, and meditation
Paññā: wisdom, discernment
Ca: and
Sa: they
Ve: truly, indeed
Nibbānasantike: near to extinguishment, near to Nibbana, close to liberation

Suññāgāraṁ paviṭṭhassa,
santacittassa bhikkhuno;
Amānusī rati hoti,
sammā dhammaṁ vipassato.

A mendicant who enters an empty hut
with mind at peace
finds a superhuman delight
as they rightly discern the Dhamma.

Suññāgāraṁ: an empty hut, empty house
Paviṭṭhassa: having entered, for one who enters
Santacittassa: peaceful-minded, one with a calm mind
Bhikkhuno: of a mendicant, of a monk
Amānusī: superhuman, beyond human
Rati: delight, joy
Hoti: is, occurs
Sammā: rightly, correctly
Dhammaṁ: the Dhamma, the teaching
Vipassato: discerning, seeing clearly

Yato yato sammasati,
khandhānaṁ udayabbayaṁ;
Labhatī pītipāmojjaṁ,
amataṁ taṁ vijānataṁ.

Whenever they are mindful
of the rise and fall of the aggregates,
they feel rapture and joy:
that is the deathless for one who knows.

Yato yato: whenever, from wherever
Sammasati: he/she is mindful, realizes
Khandhānaṁ: of the aggregates, of the clusters (form, feeling, perception, mental formations, and consciousness)
Udayabbayaṁ: the rise and fall, the origination and passing away
Labhatī: he/she obtains, gains
Pītipāmojjaṁ: rapture and joy, delight and pleasure
Amataṁ: deathless, immortal
Taṁ: that
Vijānataṁ: for one who knows, understanding

Tatrāyamādi bhavati,
idha paññassa bhikkhuno;
Indriyagutti santuṭṭhi,
pātimokkhe ca saṁvaro.

This is the very start of the path
for a wise mendicant:
guarding the senses, contentment,
and restraint in the monastic code.

Tatrāyamādi: this is the start, this is the beginning
Bhavati: becomes, is
Idha: here, in this regard
Paññassa: of the wise, of the discerning
Bhikkhuno: of the mendicant, of the monk
Indriyagutti: guarding of the senses, control of the faculties
Santuṭṭhi: contentment, satisfaction
Pātimokkhe: in the monastic code, in the rule of conduct
Ca: and
Saṁvaro: restraint, control

Mitte bhajassu kalyāṇe,
suddhājīve atandite;
Paṭisanthāravutyassa,
ācārakusalo siyā;
Tato pāmojjabahulo,
dukkhassantaṁ karissati.

Mix with spiritual friends,
who are tireless and pure of livelihood.
Share what you have with others,
being skillful in your conduct.
And when you’re full of joy,
you’ll make an end to suffering.

Mitte: friends
Bhajassu: should mix, should associate
Kalyāṇe: good, virtuous, spiritual
Suddhājīve: pure livelihood, clean living
Atandite: tireless, diligent
Paṭisanthāravutyassa: one who shares what one has, giver of alms
Ācārakusalo: skillful in conduct, good at behavior
Siyā: should be
Tato: then, from that
Pāmojjabahulo: full of joy, full of delight
Dukkhassantaṁ: the end of suffering, termination of pain
Karissati: will make, will do

Vassikā viya pupphāni,
maddavāni pamuñcati;
Evaṁ rāgañca dosañca,
vippamuñcetha bhikkhavo.

As a jasmine sheds
its withered flowers,
O mendicants,
cast off greed and hate.

Vassikā: jasmine
Viya: like, as
Pupphāni: flowers
Maddavāni: withered, faded
Pamuñcati: sheds, lets go
Evaṁ: thus, so
Rāgañca: and greed
Dosañca: and hate, and anger
Vippamuñcetha: should abandon, should cast off
Bhikkhavo: mendicants, monks

Santakāyo santavāco,
santavā susamāhito;
Vantalokāmiso bhikkhu,
“upasanto”ti vuccati.

Calm in body, calm in speech,
peaceful and serene;
a mendicant who’s spat out the world’s bait
is said to be one at peace.

Santakāyo: calm body
Santavāco: calm speech
Santavā: calm mind
Susamāhito: well-concentrated
Vantalokāmiso: having spit out the world's bait
Bhikkhu: mendicant, monk
“upasanto”ti: is said to be at peace
Vuccati: it is said

Attanā codayattānaṁ,
paṭimaṁsetha attanā;
So attagutto satimā,
sukhaṁ bhikkhu vihāhisi.

Urge yourself on,
reflect on yourself.
A mendicant self-controlled and mindful
will always dwell in happiness.

Attanā: by oneself, yourself
Codayattānaṁ: urge on, stimulate
Paṭimaṁsetha: reflect, scrutinize
Attanā: by oneself, yourself
So: that, he, she, it
Attagutto: self-guarded, self-controlled
Satimā: mindful, remembering
Sukhaṁ: happiness, pleasure
Bhikkhu: mendicant, monk
Vihāhisi: will dwell, live

Attā hi attano nātho,
ko hi nātho paro siyā;
Attā hi attano gati,
tasmā saṁyamamattānaṁ;
Assaṁ bhadraṁva vāṇijo.

Self is indeed the lord of self,
for who else would be one’s lord?
Self is indeed the home of self,
so restrain yourself,
as a merchant his thoroughbred steed.

Attā: self
Hi: indeed, certainly
Attano: of self
Nātho: lord, protector
Ko: who
Hi: indeed, certainly
Nātho: lord, protector
Paro: another, other
Siyā: could be
Attā: self
Hi: indeed, certainly
Attano: of self
Gati: home, destination
Tasmā: therefore, hence
Saṁyamam: should restrain, should control
Attānaṁ: oneself
Assaṁ: horse, steed
Bhadraṁva: thoroughbred
Vāṇijo: merchant

Pāmojjabahulo bhikkhu,
pasanno buddhasāsane;
Adhigacche padaṁ santaṁ,
saṅkhārūpasamaṁ sukhaṁ.

A monk full of joy
trusting in the Buddha’s teaching,
would realize the peaceful state,
the blissful stilling of conditions.

Pāmojjabahulo: full of joy, delight
Bhikkhu: monk, mendicant
Pasanno: trusting, having faith
Buddhasāsane: in the Buddha's teachings
Adhigacche: would realize, would attain
Padaṁ: state, step
Santaṁ: peaceful, tranquil
Saṅkhārūpasamaṁ: stilling of conditions, quelling of formations
Sukhaṁ: happiness, bliss

Yo have daharo bhikkhu,
yuñjati buddhasāsane;
Somaṁ lokaṁ pabhāseti,
abbhā muttova candimā.

A young mendicant
devoted to the Buddha’s teaching,
lights up the world,
like the moon freed from a cloud.

Yo: who, which
Have: indeed, certainly
Daharo: young, small
Bhikkhu: monk, mendicant
Yuñjati: devoted, applies oneself
Buddhasāsane: in the Buddha's teachings
Somaṁ: beautiful, good
Lokaṁ: world, universe
Pabhāseti: illuminates, lights up
Abbhā: like, similar to
Muttova: freed, released
Candimā: moon

26. Brāhmaṇavagga: Brahmins

Chinda sotaṁ parakkamma,
kāme panuda brāhmaṇa;
Saṅkhārānaṁ khayaṁ ñatvā,
akataññūsi brāhmaṇa.

Strive and cut the stream!
Dispel sensual pleasures, brahmin.
Knowing the ending of conditions,
know the uncreated, brahmin.

Chinda: cut off, sever
Sotaṁ: stream, current
Parakkamma: strive, exert oneself
Kāme: sensual pleasures, desires
Panuda: dispel, throw away
Brāhmaṇa: brahmin, (often used in Buddhist texts to mean a spiritually advanced person, regardless of caste)
Saṅkhārānaṁ: of conditions, of formations
Khayaṁ: ending, destruction
Ñatvā: knowing, having understood
Akataññūsi: uncreated, not made
Brāhmaṇa: brahmin

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

When a brahmin
has gone beyond two things,
then they consciously
make an end of all fetters.

Yadā: when
Dvayesu: in two, two things
Dhammesu: in things, in states
Pāragū: gone beyond, crossed over
Hoti: is, becomes
Brāhmaṇo: brahmin (often used in Buddhist texts to mean a spiritually advanced person, regardless of caste)
Athassa: then, for him
Sabbe: all
Saṁyogā: bonds, fetters
Atthaṁ: end
Gacchanti: they go, they make
Jānato: knowing, for one who knows

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

When one does not recognize the near shore,
the far shore, or both;
stress-free, detached,
that’s who I call a brahmin.

Yassa: whose, for whom
Pāraṁ: far shore, other side
Apāraṁ: near shore, this side
Vā: or
Pārāpāraṁ: both shores, both sides
Na: not
Vijjati: is found, is recognized
Vītaddaraṁ: free from distress, stress-free
Visaṁyuttaṁ: detached, disentangled
Tam: that, him
Ahaṁ: I
Brūmi: say, call
Brāhmaṇaṁ: brahmin (often used in Buddhist texts to mean a spiritually advanced person, regardless of caste)

Jhāyiṁ virajamāsīnaṁ,
katakiccamanāsavaṁ;
Uttamatthamanuppattaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

Absorbed, rid of hopes,
their task completed, without defilements,
arrived at the highest goal:
that’s who I call a brahmin.

Jhāyiṁ - Meditating
virajamāsīnaṁ - free from impurities, sitting
katakiccamanāsavaṁ - the task done, free from defilements
Uttamatthamanuppattaṁ - having reached the highest goal
tamahaṁ - that I
brūmi - call
brāhmaṇaṁ - a Brahmin

Divā tapati ādicco,
rattimābhāti candimā;
Sannaddho khattiyo tapati,
jhāyī tapati brāhmaṇo;
Atha sabbamahorattiṁ,
buddho tapati tejasā.

The sun blazes by day,
the moon glows at night,
the aristocrat shines in armor,
and the brahmin shines in absorption.
But all day and all night,
the Buddha shines with glory.

Divā - by day
tapati - blazes
ādicco - the sun
rattimābhāti - at night shines
candimā - the moon
Sannaddho - being armed, equipped
khattiyo - the aristocrat
tapati - shines
jhāyī - one absorbed (in meditation)
tapati - shines
brāhmaṇo - the Brahmin
Atha - but
sabbamahorattiṁ - all day and all night
buddho - the Buddha
tapati - shines
tejasā - with glory

Bāhitapāpoti brāhmaṇo,
Samacariyā samaṇoti vuccati;
Pabbājayamattano malaṁ,
Tasmā “pabbajito”ti vuccati.

A brahmin’s so-called because they have banished evil,
an ascetic’s so-called since they live a serene life.
One who has renounced all stains
is said to be a “renunciant”.

Bāhitapāpo - one who has driven out evil (bāhita - driven out; pāpo - evil)
ti - it is said
brāhmaṇo - a Brahmin
Samacariyā - through peaceful conduct (sama - peaceful; cariyā - conduct)
samaṇoti - is called an ascetic
vuccati - is said
Pabbājayamattano - having driven out oneself (pabbājaya - having driven out; attano - oneself)
malaṁ - impurities
Tasmā - therefore
“pabbajito” - a renunciant
ti - it is said
vuccati - is called

Na brāhmaṇassa pahareyya,
nāssa muñcetha brāhmaṇo;
Dhī brāhmaṇassa hantāraṁ,
tato dhī yassa muñcati.

One should never strike a brahmin,
nor should a brahmin retaliate.
Woe to the one who hurts a brahmin,
and woe for the one who retaliates.

Na - not
brāhmaṇassa - of a brahmin
pahareyya - should strike
nāssa - nor should
muñcetha - release (or retaliate)
brāhmaṇo - a brahmin
Dhī - woe
brāhmaṇassa - to the brahmin's
hantāraṁ - striker (hantāra - striker, assailant)
tato - from that
dhī - woe
yassa - to whom
muñcati - releases (or retaliates)

Na brāhmaṇassetadakiñci seyyo,
Yadā nisedho manaso piyehi;
Yato yato hiṁsamano nivattati,
Tato tato sammatimeva dukkhaṁ.

Nothing is better for a brahmin
than to hold their mind back from attachment.
As cruelty in the mind gradually subsides,
suffering also subsides.

Na - not
brāhmaṇassetadakiñci - for a brahmin anything
seyyo - is better
Yadā - when
nisedho - restraining
manaso - of mind
piyehi - from the dear (or attachment)
Yato - wherever
yato - wherever
hiṁsamano - cruelty-minded
nivattati - turns back (or withdraws)
Tato - from that
tato - from that
sammatimeva - indeed is at peace
dukkhaṁ - suffering

Yassa kāyena vācāya,
manasā natthi dukkaṭaṁ;
Saṁvutaṁ tīhi ṭhānehi,
tamahaṁ brūmi brāhmaṇaṁ.

Who does nothing wrong
by body, speech or mind,
restrained in these three respects,
that’s who I call a brahmin.

Yassa - whose
kāyena - by body
vācāya - by speech
manasā - by mind
natthi - there is not
dukkaṭaṁ - wrong doing
Saṁvutaṁ - restrained
tīhi - three
ṭhānehi - by places (in this context, it refers to "respects" or "aspects")
tamahaṁ - that I
brūmi - call
brāhmaṇaṁ - a brahmin

Yamhā dhammaṁ vijāneyya,
sammāsambuddhadesitaṁ;
Sakkaccaṁ taṁ namasseyya,
aggihuttaṁva brāhmaṇo.

You should graciously honor
the one from whom you learn the Dhamma
taught by the awakened Buddha,
as a brahmin honors the sacred flame.

Yamhā - from whom
dhammaṁ - Dhamma (the teachings of the Buddha)
vijāneyya - you should learn/understand
sammāsambuddhadesitaṁ - taught by the fully self-awakened Buddha
Sakkaccaṁ - respectfully
taṁ - that
namasseyya - you should honor
aggihuttaṁva - like a sacred fire offering
brāhmaṇo - (done by a) brahmin

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

Not by matted hair or family,
or birth is one a brahmin.
Those who have truth and principle:
they are pure, they are brahmins.

Na - Not
jaṭāhi - by matted hair
na - nor
gottena - by lineage/family/clan
na - nor
jaccā - by birth
hoti - is
brāhmaṇo - a brahmin
Yamhi - in whom
saccañca - truth and
dhammo - principle/law/duty
ca - also/and
so - he
sucī - is pure
so - he
ca - and
brāhmaṇo - a brahmin

Kiṁ te jaṭāhi dummedha,
kiṁ te ajinasāṭiyā;
Abbhantaraṁ te gahanaṁ,
bāhiraṁ parimajjasi.

Why the matted hair, you fool,
and why the skin of deer?
The tangle is inside you,
yet you polish up your outsides.

Kiṁ - What (is the purpose)
te - of yours
jaṭāhi - matted hair
dummedha - fool
kiṁ - what (is the purpose)
te - of your
ajinasāṭiyā - animal-hide attire
Abbhantaraṁ - Inside
te - you
gahanaṁ - tangle/confusion
bāhiraṁ - outside
parimajjasi - you cleanse/polish up

Paṁsukūladharaṁ jantuṁ,
kisaṁ dhamanisanthataṁ;
Ekaṁ vanasmiṁ jhāyantaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

A person who wears robes of rags,
lean, their limbs showing veins,
meditating alone in the forest,
that’s who I call a brahmin.

Paṁsukūladharaṁ - Wearing robes made of rags
jantuṁ - creature/person
kisaṁ - lean/thin
dhamanisanthataṁ - with veins showing (dhamani = veins, santhata = stretched or extended)
Ekaṁ - alone
vanasmiṁ - in the forest
jhāyantaṁ - meditating
tamahaṁ - that person
brūmi - I call
brāhmaṇaṁ - a brahmin

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

I don’t call someone a brahmin
after the mother or womb they came from.
If they still have attachments,
they’re just someone who says “sir”.
Having nothing, taking nothing:
that’s who I call a brahmin.

Na - not
cāhaṁ - I call
brāhmaṇaṁ - a brahmin
brūmi - (I) say
yonijaṁ - born from the womb
mattisambhavaṁ - born from the mother
Bhovādi - one who says "sir" (Bho = sir, vādi = speaker)
nāma - by name
so - he
hoti - is
sace - if
hoti - is
sakiñcano - having own belongings, possessive
Akiñcanaṁ - having nothing
anādānaṁ - taking nothing
tamahaṁ - that person
brūmi - I call
brāhmaṇaṁ - a brahmin

Sabbasaṁyojanaṁ chetvā,
yo ve na paritassati;
Saṅgātigaṁ visaṁyuttaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

Having cut off all fetters
they have no anxiety.
They’ve got over clinging, and are detached:
that’s who I call a brahmin.

Sabbasaṁyojanaṁ - all fetters
chetvā - having cut off
yo - who
ve - indeed
na - not
paritassati - is anxious or troubled
Saṅgātigaṁ - clinging, attachment
visaṁyuttaṁ - having detached, disjoined
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

Chetvā naddhiṁ varattañca,
sandānaṁ sahanukkamaṁ;
Ukkhittapalighaṁ buddhaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

They’ve cut the strap and harness,
the reins and bridle too,
with cross-bar lifted, they’re awakened:
that’s who I call a brahmin.

Chetvā - having cut off
naddhiṁ - strap, bond
varattañca - and the bridle, harness
sandānaṁ - the reins
sahanukkamaṁ - and the goad
Ukkhittapalighaṁ - with the cross-bar (yoke) lifted, removed
buddhaṁ - awakened, enlightened one
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

Akkosaṁ vadhabandhañca,
aduṭṭho yo titikkhati;
Khantībalaṁ balānīkaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

Abuse, killing, caging:
they endure these without anger.
Patience is their powerful army:
that’s who I call a brahmin.

Akkosaṁ - abuse, insult
vadhabandhañca - and killing, caging
aduṭṭho - not angry, without anger
yo - who
titikkhati - endures, tolerates
Khantībalaṁ - patience, forbearance is their strength, power
balānīkaṁ - powerful army, force
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

Akkodhanaṁ vatavantaṁ,
sīlavantaṁ anussadaṁ;
Dantaṁ antimasārīraṁ,
tamahaṁ brūmi brāhmaṇaṁ.

Not irritable or stuck up,
dutiful in precepts and observances,
tamed, bearing their final body:
that’s who I call a brahmin.

Akkodhanaṁ - non-irritable, not angry
vatavantaṁ - unpretentious, not arrogant
sīlavantaṁ - virtuous, dutiful
anussadaṁ - observant, mindful
Dantaṁ - tamed, controlled
antimasārīraṁ - bearing his final body, last existence
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

Vāri pokkharapatteva,
āraggeriva sāsapo;
Yo na limpati kāmesu,
tamahaṁ brūmi brāhmaṇaṁ.

Like water from a lotus leaf,
like a mustard seed off a pin-point,
sensual pleasures slip off them:
that’s who I call a brahmin.

Vāri - water
pokkharapatteva - like on a lotus leaf
āraggeriva - like on the tip (of a needle)
sāsapo - a mustard seed
Yo - who
na - not
limpati - clings, sticks
kāmesu - in sensual pleasures, desires
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

Yo dukkhassa pajānāti,
idheva khayamattano;
Pannabhāraṁ visaṁyuttaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

They understand for themselves
the end of suffering in this life;
with burden put down, detached:
that’s who I call a brahmin.

Yo - who
dukkhassa - of suffering
pajānāti - understands, knows
idheva - right here, in this life
khayam - end, destruction
attano - of oneself
Pannabhāraṁ - having put down the burden
visaṁyuttaṁ - detached, disentangled
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

Gambhīrapaññaṁ medhāviṁ,
maggāmaggassa kovidaṁ;
Uttamatthamanuppattaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

Deep in wisdom, intelligent,
expert in the variety of paths;
arrived at the highest goal:
that’s who I call a brahmin.

Gambhīrapaññaṁ - deep in wisdom
medhāviṁ - intelligent, wise
maggāmaggassa - of the path and non-path
kovidaṁ - expert, skilled in
Uttamatthamanuppattaṁ - having attained the highest goal
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

Asaṁsaṭṭhaṁ gahaṭṭhehi,
anāgārehi cūbhayaṁ;
Anokasārimappicchaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

Socializing with neither
householders nor the homeless.
A migrant with no shelter, few in wishes:
that’s who I call a brahmin.

Asaṁsaṭṭhaṁ - not attached
gahaṭṭhehi - to householders
anāgārehi - and to the homeless
cūbhayaṁ - in both cases
Anokasārimappicchaṁ - having no house, few wishes
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

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

They’ve laid aside violence
against creatures firm and frail;
not killing or making others kill:
that’s who I call a brahmin.

Nidhāya - having laid aside
daṇḍaṁ - violence, stick
bhūtesu - to beings
tasesu - weak
thāvaresu - firm, strong
ca - and
Yo - who
na - not
hanti - kill
na - not
ghāteti - cause to kill
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

Aviruddhaṁ viruddhesu,
attadaṇḍesu nibbutaṁ;
Sādānesu anādānaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

Not fighting among those who fight,
extinguished among those who are armed,
not taking among those who take:
that’s who I call a brahmin.

Aviruddhaṁ - not opposing, not fighting
viruddhesu - among those who are opposing, among those who are fighting
attadaṇḍesu - among those who are armed
nibbutaṁ - extinguished, cooled
Sādānesu - among those who take, among those who grasp
anādānaṁ - not taking, not grasping
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

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

They’ve discarded greed and hate,
along with conceit and contempt,
like a mustard seed off the point of a pin:
that’s who I call a brahmin.

Yassa - whose
rāgo - lust, desire, greed
ca - and
doso - hatred, anger
ca - and
māno - pride, conceit
makkho - disparagement, contempt
ca - and
pātito - dropped, discarded
Sāsaporiva - like a mustard seed
āraggā - from the point of a needle
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

Akakkasaṁ viññāpaniṁ,
giraṁ saccamudīraye;
Yāya nābhisaje kañci,
tamahaṁ brūmi brāhmaṇaṁ.

The words they utter
are sweet, informative, and true,
and don’t offend anyone:
that’s who I call a brahmin.

Akakkasaṁ - not offending, harmless
viññāpaniṁ - informative, instructive
giraṁ - speech, words
saccam - truth
udīraye - one who speaks, declares
Yāya - by which
nābhisaje - does not harm
kañci - anyone, something
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

Yodha dīghaṁ va rassaṁ vā,
aṇuṁ thūlaṁ subhāsubhaṁ;
Loke adinnaṁ nādiyati,
tamahaṁ brūmi brāhmaṇaṁ.

They don’t steal anything in the world,
long or short,
fine or coarse, beautiful or ugly:
that’s who I call a brahmin.

Yo - who
dha - then
dīghaṁ - long
va - or
rassaṁ - short
vā - or
aṇuṁ - fine, small
thūlaṁ - coarse, large
subhāsubhaṁ - beautiful or ugly
Loke - in the world
adinnaṁ - not given (i.e., not one's own)
nādiyati - does not take, does not steal
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

Āsā yassa na vijjanti,
asmiṁ loke paramhi ca;
Nirāsāsaṁ visaṁyuttaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

They have no hope
in this world or the next.
with no need for hope, detached:
that’s who I call a brahmin.

Āsā - hopes, desires
yassa - of whom
na - not
vijjanti - exist
asmiṁ - in this
loke - world
paramhi - in the next
ca - and
Nirāsāsaṁ - without desires, without hope
visaṁyuttaṁ - detached, disjoined
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

Yassālayā na vijjanti,
aññāya akathaṅkathī;
Amatogadhamanuppattaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

They have no clinging,
knowledge has freed them of indecision,
they’ve plunged right into the deathless:
that’s who I call a brahmin.

Yassālayā - whose desires, cravings, or attachments
na - not
vijjanti - exist
aññāya - knowing, with understanding
akathaṅkathī - indeterminate, undecided or without doubts
Amatogadhamanuppattaṁ - has attained the deathless, the immortal (from "amatogadha", meaning depth of deathlessness, and "anuppattaṁ", meaning has reached or attained)
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

Yodha puññañca pāpañca,
ubho saṅgamupaccagā;
Asokaṁ virajaṁ suddhaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

They’ve escaped clinging
to both good and bad deeds;
sorrowless, stainless, pure:
that’s who I call a brahmin.

Yodha - where, where in, in whom
puññañca - merit or good deeds and
pāpañca - sins, evil deeds or demerits
ubho - both
saṅgamupaccagā - clinging has gone beyond, passed over (from "saṅgam", meaning attachment, and "upaccagā", meaning has passed over or escaped)
Asokaṁ - sorrowless or without sorrow
virajaṁ - stain-free or without stain
suddhaṁ - pure
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

Candaṁva vimalaṁ suddhaṁ,
vippasannamanāvilaṁ;
Nandībhavaparikkhīṇaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

Pure as the spotless moon,
clear and undisturbed,
they’ve ended desire to be reborn:
that’s who I call a brahmin.

Candaṁva - like the moon
vimalaṁ - pure, spotless
suddhaṁ - clean, pure
vippasannamanāvilaṁ - clear and undisturbed mind (from "vippasanna", meaning clear, and "anāvilaṁ", meaning without cloud or undisturbed)
Nandībhavaparikkhīṇaṁ - ended desire for existence (from "Nandī", meaning delight or pleasure, "bhava", meaning becoming or existence, and "parikkhīṇaṁ", meaning exhausted or ended)
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

Yomaṁ palipathaṁ duggaṁ,
saṁsāraṁ mohamaccagā;
Tiṇṇo pāraṅgato jhāyī,
anejo akathaṅkathī;
Anupādāya nibbuto,
tamahaṁ brūmi brāhmaṇaṁ.

They’ve got past this grueling swamp
of delusion, transmigration.
They’ve crossed over to the far shore,
stilled and free of indecision.
They’re extinguished by not grasping:
that’s who I call a brahmin.

Yomaṁ - who
palipathaṁ - past, beyond
duggaṁ - grueling, hard to go
saṁsāraṁ - cycle of birth and death, transmigration
mohamaccagā - has gone beyond delusion (from "moha", meaning delusion, and "accagā", meaning gone beyond)
Tiṇṇo - crossed
pāraṅgato - to the far shore, beyond
jhāyī - meditator, stilled
anejo - free from passion
akathaṅkathī - free from indecision
Anupādāya - not grasping
nibbuto - extinguished
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

Yodha kāme pahantvāna,
anāgāro paribbaje;
Kāmabhavaparikkhīṇaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

They’ve given up sensual stimulations,
and have gone forth from lay life;
they’ve ended rebirth in the sensual realm:
that’s who I call a brahmin.

Yodha - who
kāme - sensual pleasures
pahantvāna - having given up
anāgāro - from household life
paribbaje - has gone forth
Kāmabhavaparikkhīṇaṁ - ended birth in the sensual world (from "kāma", meaning sensual pleasures, "bhava", meaning becoming or birth, and "parikkhīṇaṁ", meaning ended or extinguished)
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

Yodha taṇhaṁ pahantvāna,
anāgāro paribbaje;
Taṇhābhavaparikkhīṇaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
Yodha taṇhaṁ pahantvāna,
anāgāro paribbaje;
Taṇhābhavaparikkhīṇaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

They’ve given up craving,
and have gone forth from lay life;
they’ve ended craving to be reborn:
that’s who I call a brahmin.
They’ve given up craving,
and have gone forth from lay life;
they’ve ended craving to be reborn:
that’s who I call a brahmin.

Yodha - who
taṇhaṁ - craving
pahantvāna - having given up
anāgāro - from household life
paribbaje - has gone forth
Taṇhābhavaparikkhīṇaṁ - ended birth in the world of craving (from "taṇha", meaning craving, "bhava", meaning becoming or birth, and "parikkhīṇaṁ", meaning ended or extinguished)
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

Hitvā mānusakaṁ yogaṁ,
dibbaṁ yogaṁ upaccagā;
Sabbayogavisaṁyuttaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

They’ve given up human bonds,
and gone beyond heavenly bonds;
detached from all attachments:
that’s who I call a brahmin.

Hitvā - having given up
mānusakaṁ - human
yogaṁ - bonds or attachments
dibbaṁ - divine or heavenly
yogaṁ - bonds or attachments
upaccagā - gone beyond or transcended
Sabbayogavisaṁyuttaṁ - detached from all attachments (from "sabba", meaning all, "yoga", meaning attachment, and "visaṁyuttaṁ", meaning detached)
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

Hitvā ratiñca aratiñca,
sītibhūtaṁ nirūpadhiṁ;
Sabbalokābhibhuṁ vīraṁ,
tamahaṁ brūmi brāhmaṇaṁ.

Giving up discontent and desire,
they’re cooled and free of attachments;
a hero, master of the whole world:
that’s who I call a brahmin.

Hitvā - having given up
ratiñca - delight or desire
aratiñca - discontent
sītibhūtaṁ - cooled or having attained tranquility
nirūpadhiṁ - free of attachments
sabbalokābhibhuṁ - master of the whole world (from "sabba", meaning all, "loka", meaning world, and "abhibhuṁ", meaning master or conqueror)
vīraṁ - hero
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

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

They know the passing away
and rebirth of all beings;
unattached, holy, awakened:
that’s who I call a brahmin.

Cutiṁ - passing away or death
yo - who
vedi - knows
sattānaṁ - of beings
upapattiñca - and rebirth
sabbaso - in every way or completely
Asattaṁ - unattached
sugataṁ - holy or well gone
buddhaṁ - awakened
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

Yassa gatiṁ na jānanti,
devā gandhabbamānusā;
Khīṇāsavaṁ arahantaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

Gods, fairies, and humans
don’t know their destiny;
the perfected ones with defilements ended:
that’s who I call a brahmin.

Yassa - whose
gatiṁ - destiny or path
na - not
jānanti - know
devā - gods
gandhabbamānusā - fairies and humans
Khīṇāsavaṁ - (the one) with defilements ended
arahantaṁ - perfected ones or worthy ones
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

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

They have nothing before or after,
or even in between.
Having nothing, taking nothing:
that’s who I call a brahmin.

Yassa - whose
pure - before
ca - and
pacchā - after
ca - and
majjhe - in between
ca - and
natthi - there is not
kiñcanaṁ - anything
Akiñcanaṁ - without anything or having nothing
anādānaṁ - not taking or not receiving
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

Usabhaṁ pavaraṁ vīraṁ,
mahesiṁ vijitāvinaṁ;
Anejaṁ nhātakaṁ buddhaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

Leader of the herd, excellent hero,
great hermit and victor;
unstirred, washed, awakened:
that’s who I call a brahmin.

Usabhaṁ - the best or chief (bull, used metaphorically for leader)
pavaraṁ - excellent or superior
vīraṁ - hero
mahesiṁ - great sage or hermit
vijitāvinaṁ - one who has conquered, victorious
Anejaṁ - unmoved or not stirred
nhātakaṁ - bathed or washed
buddhaṁ - awakened or enlightened
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

Pubbenivāsaṁ yo vedi,
saggāpāyañca passati;
Atho jātikkhayaṁ patto,
abhiññāvosito muni;
Sabbavositavosānaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

They know their past lives,
seeing heaven and places of loss,
and have attained the end of rebirth;
that sage who has perfect insight,
at the summit of spiritual perfection:
that’s who I call a brahmin.

Pubbenivāsaṁ - past lives
yo - who
vedi - knows or understands
saggāpāyañca - heaven and states of deprivation/loss
passati - sees
Atho - moreover
jātikkhayaṁ - end of rebirth
patto - attained
abhiññāvosito - perfect in insight
muni - sage
Sabbavositavosānaṁ - at the summit of (spiritual) perfection
tamahaṁ - that (person)
brūmi - I call
brāhmaṇaṁ - a brahmin

Dhammapadapāḷi samattā.
The Sayings of the Dhamma is completed.

Dhammapadapāḷi - Dhammapada (Sayings of the Dhamma)
samattā - is completed.