Dhammapada

Pakiṇṇakavaggo
21. The Miscellaneous Chapter

Mattāsukhapariccāgā, passe ce vipulaṁ sukhaṁ,
If, by renouncing a small good, he might see a good that is large,

caje mattāsukhaṁ dhīro, sampassaṁ vipulaṁ sukhaṁ. [290]
the wise one should renounce that small good, seeing the good that is extensive.

 

Paradukkhūpadānena attano sukham-icchati,
One who desires happiness for oneself by causing suffering for another,

verasaṁsaggasaṁsaṭṭho, verā so na parimuccati. [291]
being associated thus with hatred, is not fully released from that hatred.

 

Yaṁ hi kiccaṁ tad-apaviddhaṁ, akiccaṁ pana kayirati,
That to be done is rejected, but what is not to be done is done,

unnalānaṁ pamattānaṁ, tesaṁ vaḍḍhanti āsavā. [292]
for the insolent, the heedless, their pollutants increase.

 

Yesañ-ca susamāraddhā niccaṁ kāyagatā sati
But for those who always properly undertake mindfulness of the body

akiccaṁ te na sevanti, kicce sātaccakārino,
who do not practice what is not to be done, persisting in what is to be done,

satānaṁ sampajānānaṁ, atthaṁ gacchanti āsavā. [293]
for those mindful ones, those fully aware, the pollutants are laid to rest.

 

Mātaraṁ pitaraṁ hantvā, rājāno dve ca khattiye,
Destroying mother and father, and (then) two noble kings,

raṭṭhaṁ sānucaraṁ hantvā, anīgho yāti brāhmaṇo. [294]
destroying a kingdom and its followers, the brahmin proceeds untroubled. The commentary interprets this verse to mean: destroying craving and the conceit ‘I am’, and the two: eternalism and annihilationism, destroying passionate delight in the twelve sense spheres, the one without pollutants proceeds untroubled.

 

Mātaraṁ pitaraṁ hantvā, rājāno dve ca sotthiye,
Destroying mother and father, and two prosperous This is often interpreted as being equal to sottiye, learned; but there is no reason why we can’t translate it according to how it is written as sotthiye, prosperous, blessed. The commentary says two prosperous kings here means two brahmin kings. kings,

veyyagghapañcamaṁ hantvā, anīgho yāti brāhmaṇo. [295]
destroying a tiger as the fifth, the brahmin proceeds untroubled. The commentary interprets this verse to mean: destroying craving and the conceit ‘I am’, and the two: eternalism and annihilationism, destroying the five hindrances having doubt as the fifth, the one without pollutants proceeds untroubled.

 

Suppabuddhaṁ pabujjhanti sadā Gotamasāvakā,
Gotama’s disciples always awake to a good wakening,

yesaṁ divā ca ratto ca niccaṁ Buddhagatā sati. [296]
those who day and night constantly have mindfulness of the Buddha.

 

Suppabuddhaṁ pabujjhanti sadā Gotamasāvakā,
Gotama’s disciples always awake to a good wakening,

yesaṁ divā ca ratto ca niccaṁ Dhammagatā sati. [297]
those who day and night constantly have mindfulness of the Dhamma.

 

Suppabuddhaṁ pabujjhanti sadā Gotamasāvakā,
Gotama’s disciples always awake to a good wakening,

yesaṁ divā ca ratto ca niccaṁ Saṅghagatā sati. [298]
those who day and night constantly have mindfulness of the Saṅgha.

 

Suppabuddhaṁ pabujjhanti sadā Gotamasāvakā,
Gotama’s disciples always awake to a good wakening,

yesaṁ divā ca ratto ca niccaṁ kāyagatā sati. [299]
those who day and night constantly have mindfulness of the body.

 

Suppabuddhaṁ pabujjhanti sadā Gotamasāvakā,
Gotama’s disciples always awake to a good wakening,

yesaṁ divā ca ratto ca ahiṁsāya rato mano. [300]
those who day and night have a mind that delights in non-violence.

 

Suppabuddhaṁ pabujjhanti sadā Gotamasāvakā
Gotama’s disciples always awake to a good wakening,

yesaṁ divā ca ratto ca bhāvanāya rato mano. [301]
those who day and night have a mind that delights in cultivation.

 

Duppabbajjaṁ durabhiramaṁ, durāvāsā gharā dukhā,
The going forth is hard, it is hard to find delight (therein), (but) it is (also) hard to dwell in households that are suffering,

dukkhosamānasaṁvāso, dukkhānupatitaddhagū,
dwelling together with those different is suffering, travellers (in the round of births) are affected by suffering,

tasmā na caddhagū siyā, na ca dukkhānupatito siyā. [302]
therefore do not be a traveller, do not be affected by suffering.

 

Saddho sīlena sampanno yasobhogasamappito,
The faithful one who is endowed with virtue, and has wealth and fame,

yaṁ yaṁ padesaṁ bhajati, tattha tattheva pūjito. [303]
whatever district he resorts to, right there and then he is worshipped.

 

Dūre santo pakāsenti, himavanto va pabbato,
The good are visible The commentary says visible means coming within the range of knowledge of the Buddhas; and the wicked are those who have set their sight on material rewards. from far, like a mountain covered in snow,

asantettha na dissanti, rattiṁ khittā yathā sarā. [304]
(but) the wicked are not seen here, just like arrows shot in the night.

 

Ekāsanaṁ ekaseyyaṁ, eko caram-atandito,
Sitting alone, lying down alone, walking alone, diligent,

eko damayam-attānaṁ vanante ramito siyā. [305]
the solitary one who trains himself will delight in the edge of a forest.

Pakiṇṇakavaggo Ekavīsatimo
The Miscellaneous Chapter, the Twenty-First