Patna Dhammapada - 12: The Chapter about the Stick

Na naggacarⁱyā na jaṭā na paṅko,
Neither going naked, nor matted hair, nor mud,

nānāśanaṁ tthaṇḍīlaśāyikā vā,
nor fasting or lying on stony ground,

rajocelaṁ ukkuṭukapradhānaṁ,
dusty clothes, (or) striving while squatting,

śodhenti māccaṁ avitiṇṇakañchaṁ.
can purify a mortal who has not removed uncertainty.

Na naggacarⁱyā na jaṭā na paṅkā,
Neither going naked, nor matted hair, nor mud,

nānāsakā thaṇḍilasāyikā vā,
nor fasting or lying on stony ground,

rājo ca jallaṁ ukkuṭikappadhānaṁ,
dust and dirt, (or) striving while squatting,

sodhenti maccaṁ avitiṇṇakaṅkhaṁ.
can purify a mortal who has not removed uncertainty.

Alaṅkato cāpi samaṁ careyā,
Even if he were to adorn himself,

dānto śānto niyato Dhammacārī,
(but) is trained, peaceful, settled, living by Dhamma,

sabbesu prāṇesu nidhāya daṇḍaṁ,
and has put aside the stick towards all living beings,

so brāhmaṇo so śamaṇo sa bhikkhū.
he is a brahmin, an ascetic, a monastic.

Alaṅkato ce pi samaṁ careyya,
Even if he were to adorn himself,

santo danto niyato brahmacārī,
(but) is peaceful, trained, Word order of these two words is different from Patna. settled, spiritual,

sabbesu bhūtesu nidhāya daṇḍaṁ,
and has put aside the stick towards all beings,

so brāhmaṇo so samaṇo sa bhikkhu.
he is a brahmin, an ascetic, a monastic.

Mā vade paruṣaṁ kañci, vuttā paṭivadeyu’ taṁ,
Do not speak anything harsh, spoken to they might answer back to you,

dukkhā hi sārambhakathā, paṭidaṇḍā phuseyu’ taṁ.
for arrogant talk entails misery, and they might strike you back with a stick.

Māvoca pharusaṁ kañci, vuttā paṭivadeyyu’ taṁ,
Do not say anything harsh, spoken to they might answer back to you,

dukkhā hi sārambhakathā, paṭidaṇḍā phuseyyu’ taṁ.
for arrogant talk entails misery, and they might strike you back with a stick.

Sace iresi āttānaṁ kaṁso upahato-r-iva,
If you make a sound like a gong that is struck,

jātimaraṇasaṁsāraṁ ciraṁ praccanubhohisi.
you will undergo the rounds of births and deaths for a long time.

Sace neresi attānaṁ kaṁso upahato yathā,
If you make no sound like a gong that is broken, The word upahata is the same in both verses, but the meaning of the simile is different in the Pāḷi; the meaning we must have for Patna is defined by the sense we need for the next verse. Upahanati means both striking and destroying, breaking.

esa pattosi Nibbānaṁ, sārambho te na vijjati.
this is (like) one who has attained Nibbāna, contention is not to be found.

—————

Avijjānivuto poso Saddhammaṁ aparādhiko,
A man obstructed by ignorance who has offended against the Good Dhamma,

jātimaraṇasaṁsāraṁ ciraṁ paccanubhossati.
will undergo the rounds of births and deaths for a long time.

Na ce iresi āttānaṁ kaṁso anupahato-r-iva,
If you make no sound like a gong that is not struck,

esa prātto si Nibbāṇaṁ, sārambhā te na vijjati.
you are (like) one who has attained Nibbāna, contention is not found in you.

Sace neresi attānaṁ kaṁso upahato yathā,
If you make no sound like a gong that is broken,

esa pattosi Nibbānaṁ, sārambho te na vijjati.
you are (like) one who has attained Nibbāna, contention is not found in you.

Yathā daṇḍena gopālo gāvo pājeti gocaraṁ,
Like a cowherd with a stick drives cattle to pasture,

evaṁ jarā ca maccū ca prāṇināṁ adhivattati.
so do old age and death overpower living beings.

Yathā daṇḍena gopālo gāvo pāceti gocaraṁ,
Like a cowherd with a stick drives cattle to pasture,

evaṁ jarā ca maccu ca āyuṁ pācenti pāṇinaṁ.
so do old age and death drive life out of beings.

Yathā daṇḍena gopālo gāvo rakṣati sāmināṁ,
Like a cowherd with a stick protects the owner’s cattle,

evaṁ rakkhatha āttānaṁ, khaṇo vo mā upaccagū,
so one should watch over oneself, and you should not let the moment pass,

khaṇātītā hi śocanti nirayamhi samappitā.
for when the chance has passed they grieve when consigned to the underworld.

Yathā daṇḍena gopālo gāvo pāceti gocaraṁ,
Like a cowherd with a stick drives cattle to pasture,

evaṁ jarā ca maccu ca āyuṁ pācenti pāṇinaṁ.
so do old age and death drive life out of beings.

—————

Nagaraṁ yathā paccantaṁ guttaṁ santarabāhiraṁ,
As a border town is guarded on the inside and the outside,

evaṁ gopetha attānaṁ, khaṇo vo mā upaccagā,
so one should watch over oneself, and you should not let the moment pass,

khaṇātītā hi socanti nirayamhi samappitā.
for when the chance has passed they grieve when consigned to the underworld.

Sabbe trasanti daṇḍānāṁ, sabbesaṁ jīvitaṁ priyaṁ,
Everyone trembles at sticks, for all of them life is dear,

āttānaṁ upamaṁ kattā, neva haṁyyā na ghātaye.
comparing oneself (with others), one should not hurt or have (them) hurt.

Sabbe tasanti daṇḍassa, sabbesaṁ jīvitaṁ piyaṁ,
Everyone trembles at the stick, for all of them life is dear,

attānaṁ upamaṁ katvā, na haneyya na ghātaye.
comparing oneself (with others), one should not hurt or have (them) hurt.

Sukhakāmāni bhūtāni yo daṇḍena vihiṁsati,
One who harms with a stick beings who desire happiness,

āttano sukham eṣāṇo, precca so na labhate sukhaṁ.
while seeking happiness for himself, won’t find happiness after death.

Sukhakāmāni bhūtāni yo daṇḍena vihiṁsati,
One who harms with a stick beings who desire happiness,

attano sukham-esāno, pecca so na labhate sukhaṁ.
while seeking happiness for himself, won’t find happiness after death.

Sukhakāmāni bhūtāni yo daṇḍena na vihiṁsati,
One who harms not with a stick beings who desire happiness,

āttano sukham eṣāṇo, precca so labhate sukhaṁ.
while seeking happiness for himself, will find happiness after death.

Sukhakāmāni bhūtāni yo daṇḍena na hiṁsati,
One who harms not with a stick beings who desire happiness,

attano sukham-esāno, pecca so labhate sukhaṁ.
while seeking happiness for himself, will find happiness after death.

Na bhajetha pāpake mitre, na bhajetha puruṣādhame,
One should not keep company with wicked friends, one should not keep company with the ignoble,

bhajetha praññe medhāvī, bhajetha puruṣottame,
you should keep company with the sage and wise, you should keep company with superior people.

tārise bhajamānassa śreyo hoti na pāpiyo.
keeping company with such is (surely) better for you, not worse.

Na bhaje pāpake mitte, na bhaje purisādhame,
One should not keep company with wicked friends, one should not keep company with the ignoble,

bhajetha mitte kalyāṇe, bhajetha purisuttame.
you should keep company with spiritual friends, you should keep company with superior people.

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Nidhīnaṁ va pavattāraṁ yaṁ passe vajjadassinaṁ,
One should regard someone who shows your faults just like one who points out hidden treasure,

niggayhavādiṁ medhāviṁ tādisaṁ paṇḍitaṁ bhaje;
one should keep company with such a sagacious, learned person who reproves you;

tādisaṁ bhajamānassa seyyo hoti na pāpiyo.
keeping company with such is (surely) better for you, not worse.

Nidhino va pravattāraṁ yaṁ paśśe vajjadaṁśinaṁ,
One should regard someone who shows your faults just like one who points out hidden treasure,

nighyavādiṁ medhāvīṁ tārisaṁ puruṣaṁ bhaje;
one should keep company with such a sagacious person who reproves you;

tārisaṁ bhajamānassa śreyo hoti na pāpiyo.
keeping company with such is (surely) better for you, not worse.

Nidhīnaṁ va pavattāraṁ yaṁ passe vajjadassinaṁ,
One should regard someone who shows your faults just like one who points out hidden treasure,

niggayhavādiṁ medhāviṁ tādisaṁ paṇḍitaṁ bhaje;
one should keep company with such a sagacious, learned person who reproves you;

tādisaṁ bhajamānassa seyyo hoti na pāpiyo.
keeping company with such is (surely) better for you, not worse.

Ovadeyā anuśāseyā, asabbhāto nivāraye,
One should advise and instruct, and forbid whatever is vile,

satāṁ hetaṁ priyaṁ hoti, asatāṁ hoti apriyaṁ.
for this is dear to the good, (but) it is not dear to the bad.

Ovadeyyānusāseyya, asabbhā ca nivāraye,
One should advise and instruct, and forbid whatever is vile,

sataṁ hi so piyo hoti, asataṁ hoti appiyo.
for it is dear to the good, (but) it is not dear to the bad.

Tassā satāñ-ca asatāñ-ca nānā hoti ito gatī,
Therefore the good and the bad from here go to various destinies,

asanto nirayaṁ yānti, santo saggaparāyaṇā.
the bad go to the underworld, the good cross over to heaven.

Tasmā satañ-ca asatañ-ca nānā hoti ito gati,
Therefore the good and the bad from here go to various destinies,

asanto nirayaṁ yanti, santo saggaparāyanā.
the bad go to the underworld, the good cross over to heaven.

Appaśśuto ayaṁ puruṣo balivaddo va jīrati,
The person of little learning increases in age like an ox,

māṁsāni tassa vaddhanti, praññā tassa na vaddhati.
(for although) his flesh does increase, his wisdom does not increase.

Appassutāyaṁ puriso balivaddo va jīrati,
The person of little learning increases in age like an ox,

maṁsāni tassa vaḍḍhanti, paññā tassa na vaḍḍhati.
(for although) his flesh does increase, his wisdom does not increase.

Cattāri ṭṭhānāni naro pramatto,
There are four states the man who is heedless,

āpajjate paradāropasevī:
the man who consorts with other man’s wives, undergoes:

apuññalābhaṁ, anikāmaśeyaṁ,
he gains demerit, an uncomfortable bed,

nindaṁ tritīyaṁ, nirayaṁ catutthaṁ.
blame as third, and (rebirth in) the underworld as fourth.

Cattāri ṭhānāni naro pamatto,
There are four states the man who is heedless,

āpajjatī paradārūpasevī:
the man who consorts with other man’s wives, undergoes:

apuññalābhaṁ, nanikāmaseyyaṁ,
he gains demerit, an uncomfortable bed,

nindaṁ tatīyaṁ, nirayaṁ catutthaṁ.
blame as third, and (rebirth in) the underworld as fourth.

Apuññalābho ca gatī ca pāpiko,
Gaining demerit and a bad destiny,

bhītassa bhītāya ratī pi appikā,
and (only) the little delight of a scared man with a scared woman,

rājā ca daṇḍaṁ garukaṁ praṇeti,
and kings who apply heavy punishment,

kāyassa bhedā nirayaṁ upeti.
at the break up of the body he goes to the underworld.

Apuññalābho ca gatī ca pāpikā,
Gaining demerit and a bad destiny,

bhītassa bhītāya ratī ca thokikā,
and (only) the small delight of a scared man with a scared woman,

rājā ca daṇḍaṁ garukaṁ paṇeti,
and kings who apply heavy punishment,

tasmā naro paradāraṁ na seve.
a man therefore should not consort with another’s wife.

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Te pāpadhammā pasavetva pāpaṁ,
The wicked accumulate wickedness,

kāyassa bhedā nirayaṁ vajanti.
at the break up of the body they go to the underworld.

Saṁyyatā sugatiṁ yānti, doggatiṁ yānti asaṁyyatā,
The restrained go to a good destiny, the unrestrained go to a bad destiny,

“Mā ’ssu viśśāsam āpādi,” iti vindu samaṁ care.
(thinking): “I should not exhibit confidence,” A difficult line, perhaps meaning he shouldn’t be overconfident or vain? Cone translates: Wary lest he become complacent; but I do not see how we can derive this meaning from the line. the wise one wanders peacefully.

Mā kuñjara Nāgam-āsida,
Do not, elephant, approach the Buddha, The Buddha is here referred to as a nāga, a word with many connotations: a cobra, an elephant, the iron-wood tree, a supernatural being, an arahat, a Buddha. The underlying meaning seems to be something that has great strength.

dukkho kuñjara Nāgam-aṁsado,
for there is suffering, elephant, in approaching the Buddha,

na hi Nāgahatassa kuñjara,
for the one who attacks the Buddha, elephant,

sugatī hoti ito paraṁ yato.
does not go from here to a good destiny.

Mā kuñjara Nāgam-āsado,
Do not, elephant, approach the Buddha,

dukkhaṁ hi kuñjara Nāgam-āsado,
for there is suffering, elephant, in approaching the Buddha,

na hi Nāgahatassa kuñjara
for the one who attacks the Buddha, elephant,

sugati hoti ito paraṁ yato.
does not go from here to a good destiny.

Giriduggavicāriṇaṁ yathā
° As a lion wanders his mountain fortress,

sīhaṁ parvvatapaṭṭhigocaraṁ,
his resort on the mountainside,

naravīram apetabheravaṁ,
° do not hurt the man-hero, the one without fear,

mā hiṁsittha anomanikramaṁ.
the one of superior effort. The simile is not at all clear here; presumably it means something along the lines of: you should leave alone the one engaged in spiritual practice, as you leave alone the lion in its lair.

Ahaṁ nāgo va saṅggrāme cāpātipatite sare
Like an elephant in battle (endures) arrows shot from bow

atīvāde titikkhāmi, duśśīlo hi bahujano.
(so) will I endure abuse, for many people are unvirtuous.

Ahaṁ nāgo va saṅgāme cāpāto patitaṁ saraṁ
Like an elephant in battle (endures) an arrow shot from bow

ativākyaṁ titikkhissaṁ, dussīlo hi bahujjano.
(so) will I endure abuse, The word is different in Pāḷi, but the meaning is similar. for many people are unvirtuous.