Patna Dhammapada - 7: The Chapter about the Wholesome

Kalyāṇīvarggaḥ
7: The Chapter about the Wholesome Again the title does not seem to be particularly well chosen, as only the first verse has the word kallāṇe (a less Sanskritised form of the same word).

Abhittaretha kallāṇe, pāpā cittaṁ nivāraye,
Hasten to do wholesome deeds, ward off the mind from wickedness,

dandhaṁ hi karato puññaṁ pāpamhi ramate mano.
for the mind of the one slow in merit delights in wickedness.

Abhittharetha kalyāṇe, pāpā cittaṁ nivāraye,
Hasten to do wholesome deeds, ward off the mind from wickedness,

dandhaṁ hi karato puññaṁ pāpasmiṁ ramatī mano.
for the mind of the one slow in merit delights in wickedness.

Kayⁱra ce puruṣo pāpaṁ, na naṁ kayⁱrā punappuno,
Should a person do that which is wicked, he should not do it again and again,

na tamhi chandaṁ kayⁱrātha, dukkho pāpassa saṁcayo.
let him not place his intention in it, (for) there is an accumulation of suffering for the wicked one.

Pāpañ-ce puriso kayⁱrā, Word order is different in the Pāḷi. na taṁ kayⁱrā punappunaṁ,
Should a person do that which is wicked, he should not do it again and again,

na tamhi chandaṁ kayⁱrātha, dukkho pāpassa uccayo. The word is cognate with sañcayo in Patna, and carries the same meaning.
let him not place his intention in it, (for) there is an accumulation of suffering for the wicked one.

Kayⁱra ce puruṣo puṁñaṁ, kayⁱra cenaṁ punappuno,
If a person should make merit, he should do it again and again,

tamhi eva chandaṁ kayⁱrātha, sukho puññassa sañcayo.
let him place his intention there, there is an increase of joy for the one who has made merit.

Puññañ-ce puriso kayⁱrā, Word order is different again here. kayⁱrāth’ etaṁ punappunaṁ,
If a person should make merit, he should do it again and again,

tamhi chandaṁ kayirātha, sukho puññassa uccayo.
let him place his intention there, there is an increase of joy for the one who has made merit.

Śuddhasseva sadā phaggū, suddasso ’poṣatho sadā,
For the pure one there is always fasting, for the pure one there is always the fast day,

śuddhassa śucikammassa, sadā sampajjate vrataṁ.
for the pure one, the one of clean deeds, his vow always succeeds.

Suddhasseva sadā phaggu, suddhassuposatho sadā,
For the pure one there is always fasting, for the pure one there is always the fast day,

suddhassa sucikammassa, sadā sampajjate vataṁ.
for the pure one, the one of clean deeds, his vow always succeeds.

Akataṁ dukkataṁ śreyo, pacchā tapati dukkataṁ,
Better undone is a wrong-doing, a wrong-doing one later regrets,

“Dukkataṁ me kataṁ” ti śocati
he grieves, thinking: “I have done a bad deed,”

bhūyo śocati, doggatiṁ gato.
gone to a bad fate, he grieves much more.

Akataṁ dukkataṁ seyyo, pacchā tapati dukkataṁ,
Better undone is a wrong-doing, a wrong-doing one later regrets,

—————

“Pāpaṁ mĕ katan”-ti tappati,
he suffers, thinking: “I have done wickedness,”

bhiyyo tappati, duggatiṁ gato.
gone to a bad fate, he suffers much more.

Katañ-ca sukataṁ seyyo, yaṁ katvā nānutappati,
Better done is what is well-done, which, when done, one does not regret

“Sukataṁ me kataṁ” ti nandati,
he is happy, thinking: “I have done a good deed,”

bhūyo nandati, soggatiṅ gato.
gone to a good fate, he is happy much more.

Katañ-ca sukataṁ seyyo, yaṁ katvā nānutappati,
Better done is what is well-done, which, when done, one does not regret,

—————

“Puññaṁ mĕ katan”-ti nandati,
he is happy, thinking: “I have done merit,”

bhiyyo nandati, suggatiṁ gato.
gone to a good fate, he is happy much more.

Pāpo pi paśśate bhadraṁ yāva pāpaṁ na paccati,
Even the wicked one experiences good fortune while the wickedness does not ripen,

yadā tu paccate pāpaṁ atha pāpo pāpāni paśśati.
but when the wickedness ripens then the wicked one experiences wicked things.

Pāpo pi passati bhadraṁ yāva pāpaṁ na paccati,
Even the wicked one experiences good fortune while the wickedness does not ripen,

yadā ca paccati pāpaṁ atha pāpo pāpāni passati.
but when the wickedness ripens then the wicked one experiences wicked things.

Bhadro pi paśśate pāpaṁ yāva bhadraṁ na paccati,
Even the fortunate one experiences wickedness as long as the good fortune does not ripen,

yadā tu paccate bhadraṁ atha bhadro bhadrāṇi paśśati.
but when the fortune ripens then the fortunate one experiences good fortune.

Bhadro pi passati pāpaṁ yāva bhadraṁ na paccati,
Even the fortunate one experiences wickedness as long as the good fortune does not ripen,

yadā ca paccati bhadraṁ atha bhadro bhadrāni passati.
but when the fortune ripens then the fortunate one experiences good fortune.

Pāpaṁ pi karato bhadraṁ yāva pāpaṁ na paccati,
Even the wicked one does good while the wickedness does not ripen,

atha payⁱrāgate kāle pāpo pāpāni paśśati.
but when the time has gone by the wicked one experiences wicked things.

Pāpo pi passati bhadraṁ yāva pāpaṁ na paccati,
Even the wicked one experiences good fortune while the wickedness does not ripen,

yadā ca paccati pāpaṁ atha pāpo pāpāni passati.
but when the wickedness ripens then the wicked one experiences wicked things.

Bhadraṁ pi karato pāpaṁ yāva bhadraṁ na paccati,
Even the fortunate one does wickedness as long as the good fortune does not ripen,

atha payⁱrāgate kāle bhadro bhadrāṇi paśśati.
but when the time has gone by the fortunate one experiences good fortune.

Bhadro pi passati pāpaṁ yāva bhadraṁ na paccati,
Even the fortunate one experiences wickedness as long as the good fortune does not ripen,

yadā ca paccati bhadraṁ atha bhadro bhadrāni passati.
but when the fortune ripens then the fortunate one experiences good fortune.

Pāṇimhi ce vraṇo nāssa dhāreyā pāṇinā viṣaṁ,
If there is no wound for him in his hand he can carry poison with his hand,

nāvraṇe viṣam anneti nāsti pāpaṁ akurvvato.
poison does not enter without a wound, there is no wickedness for the one who does not do (wrong).

Pāṇimhi ce vaṇo nāssa hareyya pāṇinā visaṁ,
If there is no wound for him in his hand he can carry The verb is different, and from a different root, but has the same meaning. poison with his hand,

nābbaṇaṁ visam-anveti, natthi pāpaṁ akubbato.
poison does not enter without a wound, there is no wickedness for the one who does not do (wrong).

Na hi pāpakaṁ kataṁ kammaṁ sajjaṁ chīraṁ va mucchati,
A wicked deed that has been done, like milk, does not turn all at once,

dahantaṁ bālam anneti bhassachanno va pāpako.
smouldering, it follows the fool, like a fire covered with ashes. Patna seems to have regularised the reading pāpakaṁ in both pādas, but losing the meaning by doing so; or we understand that pāpako here = pāvako.

Na hi pāpaṁ kataṁ kammaṁ, sajju khīraṁ va muccati, Although muccati is defined in the commentary by pariṇamati, it very much likes a mistake for mucchati.
A wicked deed that has been done, like milk, does not turn all at once,

ḍahantaṁ bālam-anveti, bhasmacchanno va pāvako.
smouldering, it follows the fool, like a fire covered with ashes.

Na hi pāpakaṁ kataṁ kammaṁ, sajjaṁ śastam va kantati,
A wicked deed that has been done, like a knife, does not cut all at once,

maraṇo ’peto hi jānāti yā gatī pāpakammuṇo.
(but) when death comes he knows the destiny of those who do wickedness.

Na hi pāpaktaṁ karma, sadyaḥ śastram iva kntati,
A wicked deed that has been done, like a knife, does not cut all at once,

sāmparāye tu jānāti yā gatiḥ pāpakarmaṇām,
but having crossed over he knows the destiny of those who do wickedness,

paścāt tu kaṭukaṁ bhavati vipākaṁ pratiṣevataḥ.
and later he is bitter when the result returns to him.

Anāgataṁ paṭikayⁱrātha kiccaṁ,
You should prepare beforehand what is to be done,

mā vo kiccaṁ kiccakāle vyadheyā,
do not tremble at what is to be done at the time for it,

taṁ tārisaṁ paṭikatakiccakāriṁ,
for such a one who has prepared what is to be done,

na naṁ kiccaṁ kiccakāle vyadheti.
does not tremble at what is to be done at the time for it.

Anāgataṁ paṭikayⁱrātha kiccaṁ,
You should prepare beforehand what is to be done,

mā maṁ kiccaṁ kiccakāle vyadhesi,
do not tremble at what is to be done at the time for it,

taṁ tādisaṁ paṭigatakiccakāriṁ
for such a one who has prepared what is to be done,

na taṁ kiccaṁ kiccakāle vyadheti.
does not tremble at what is to be done at the time for it.

Paṭikacceva taṁ kayⁱrā yaṁ ñāyyā hitam āttano,
One should prepare to do that which one knows is for one’s welfare,

na śākaṭikamanti ’ssa mantaṁ dhīro parākrame.
the sage, the wise one should make effort, not with the thinking of the charioteer.

Paṭigacceva taṁ kayⁱrā yaṁ jaññā hitam attano,
One should prepare to do that which one knows is for one’s welfare,

na sākaṭikacintāya mantā dhīro parakkame.
the sage, the wise one should make effort, not with the thinking of the charioteer.

Yathā śākaṭiko māggaṁ samaṁ hettā mahāpathaṁ,
As the charioteer who abandoned the smooth path of the highway,

viṣamaṁ māggam āsājja, akkhachinno ’tha jhāyati,
and approached the rough path, then he broods, as (upon) a broken axle,

evaṁ Dhammā apakrāmma adhammam anuvattiya,
so the one departing from Dhamma and following what is not Dhamma,

bālo maccumukhaṁ prātto, akkhachinno va jhāyati.
when that fool comes to Death’s jaws he broods, as (upon) a broken axle.

Yathā sākaṭiko panthaṁ samaṁ hitvā mahāpathaṁ,
As the charioteer who abandoned the smooth path of the highway,

visamaṁ maggam āruyha, akkhacchinno ’vajhāyati,
and mounted the rough path, looks down on a broken axle,

evaṁ Dhammā apakkamma adhammam anuvattiya,
so the one departing from Dhamma and following what is not Dhamma,

mando maccumukhaṁ patto, akkhacchinno va jhāyati. Comm: Akkhacchinno ’vajhāyatī ti akkhacchinno avajhāyati, balavacintanaṁ cinteti. Dutiyagāthāya akkhacchinno vā ti akkhacchinno viya. The verb avajhāyati is not found elsewhere, and must be suspect here.
when that fool comes to Death’s jaws he broods, as (upon) a broken axle.

Kāṣāyakaṇṭhā bahavo pāpadhammā asaṁyyatā.
Many wearing the monastic robe around their necks are wicked, unrestrained.

Pāpā! Pāpehi kammehi nirayaṁ te upapajjatha.
Wicked ones! Through your wicked deeds, you re-arisein the underworld.

Kāsāvakaṇṭhā bahavo pāpadhammā asaññatā,
Many wearing the monastic robe around their necks are wicked, unrestrained,

pāpā pāpehi kammehi nirayaṁ te upapajjare. Probably this line with the unfamiliar middle ending -are was unrecognised by the Patna bhāṇaka, but the change to 2nd person plural in Patna is very awkward, and requires reading the first word as vocative and reconfiguring the whole sentence.
the wicked through their wicked deeds re-arisein the underworld.

Abhūtavādī nirayaṁ upeti,
One who speaks what is untrue goes to the underworld,

yo cāpi kattā: ‘Na karomī’ The tense is very awkward and there has been much discussion about the original form of the verse. It would be easy to read ‘Na akāsī’ ti, ‘I did not do’, but there is no sign of this reading in the various versions of the verse we receive. ti āha,
he who says: ‘I do not do’ what he has done,

ubho pi te precca samā bhavanti
both of these are just the same when they have gone

nihīnakammā manujā paratra.
to the hereafter, (they are) humans who did base deeds.

Abhūtavādī nirayaṁ upeti,
One who speaks what is untrue goes to the underworld,

yo vāpi katvā: ‘Na karomī’ ti cāha,
he who says: ‘I do not do’ what he has done,

ubho pi te pecca samā bhavanti
both of these are just the same when they have gone

nihīnakammā manujā parattha.
to the hereafter, (they are) humans who did base deeds.

Yo apraduṣṭassa naro praduṣyati,
He who offends against the inoffensive one,

śuddhassa poṣassa anaṅgaṇassa:
a purified and passionless person:

tam eva bālaṁ pracceti pāpaṁ,
that wicked deed (then) returns to the fool,

sukhumo rajo paṭivātaṁ va khitto.
like fine dust that is thrown against the wind.

So appaduṭṭhassa narassa dussati,
He offends against the inoffensive one,

suddhassa posassa anaṅgaṇassa:
a purified and passionless person:

tam-eva bālaṁ pacceti pāpaṁ,
that wicked deed (then) returns to the fool,

sukhumo rajo paṭivātaṁ va khitto.
like fine dust that is thrown against the wind.

Vāṇijo va bhayaṁ māggaṁ, appasāttho mahaddhano,
Like a merchant on a fearful path, with few friends and great wealth,

viṣaṁ jīvitukāmo va, pāpāni parivajjaye.
as one loving life (would avoid) poison, (so) should one avoid wicked deeds.

Vāṇijo va bhayaṁ maggaṁ, appasattho mahaddhano,
Like a merchant on a fearful path, with few friends and great wealth,

visaṁ jīvitukāmo va, pāpāni parivajjaye.
as one loving life (would avoid) poison, (so) should one avoid wicked deeds.

Paradukkhopadhānena yo icche sukham āttano,
He who desires happiness for himself by causing suffering for another,

verasaṁsaggasaṁsaṭṭho, dukkhā na parimuccati.
being associated thus with hatred, is not fully released from suffering.

Paradukkhūpadānena attano sukham-icchati, The word order is different in the Pāḷi.
He who desires happiness for himself by causing suffering for another,

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

Kuṇapassa pi gandhucchijjati,
The smell of a corpse is cut off (eventually),

uddhukitassa pi rāti accayā,
also of (one bloated) There is no sense to be made of the word, Cone suggests uddhumātassa might have been expected, and that is what I read for the translation. when nights have passed,

puruṣassa adhammacāriṇo
(but) of the man who lives not by Dhamma

annāhaṁ gandho na chijjati.
day by day his smell is never cut off.

Yatha ggrahapatayo prabhūtarat^anā,
Just as householders having great treasures,

āḍitte nagaramhi dahyamāne,
when the city is on fire and burning,

muttāmaṇiphaṭikarajataheto,
because of their pearls, jewels, crystal and silver,

vyāyamanti api “Nīharema kiñci”,
make effort, (thinking): “We will save something”,

tatha-r-iva śamaṇā prabhūtapraññā
so the ascetics of great wisdom,

ayⁱrā ayⁱrapathesu sicchamānā,
noble ones training along the noble path,

jātijarāmaraṇabhayāddittā dukkhāṭṭā,
oppressed with the fear of birth, old age, death, afflicted by suffering,

vyāyamanti api: “Prāpuṇema śāntiṁ”.
make effort, (thinking): “We will attain peace”.