3. Paññā
Wisdom
(30 Verses)
28 [stm.]
Sussūsā sutavaḍḍhanī, paññāya vaḍḍhanaṁ sutaṁ,
paññāya atthaṁ jānāti, ñāto attho sukhāvaho.
Through listening learning increases, through wisdom learning increases, through wisdom one knows the goal, knowing the goal brings happiness.
This verse describes the virtuous cycle of wisdom. It begins with the foundational act of attentive listening, which increases one’s store of learning. This accumulated knowledge, when reflected upon with discernment, deepens into true wisdom. Wisdom, in turn, is the faculty that allows one to correctly understand the ultimate goal of life which is liberation from suffering. Finally, the clear comprehension of this goal itself becomes the source of genuine, unshakable happiness.
29 [stm.]
Anāgataṁ bhayaṁ disvā, dūrato parivajjaye,
āgatañ-ca bhayaṁ disvā, abhīto hoti paṇḍito.
Having seen danger not yet arrived, one avoids it from afar, having seen danger that has arrived, the wise one is fearless.
This distinguishes between prudence and courage, both marks of wisdom. The first part describes foresight: the wise person perceives potential danger long before it arrives and takes prudent action to avoid it. The second part describes fortitude: when a danger has materialised and is unavoidable, the wise person meets it with fearless clarity, without panic or confusion. True wisdom encompasses both the strategic skill to navigate away from trouble and the inner strength to face difficulties with a steady mind.
30 [adm.]
Lobhaṁ kodhaṁ madaṁ mānaṁ tandiṁ issaṁ pamattataṁ
soṇḍaṁ niddālukaṁ makkhaṁ maccherañ-ca jahe budho.
The wise person should abandon greed, anger, pride, conceit, sloth, jealousy, heedlessness, addiction, sleepiness, ingratitude and selfishness.
The verse provides a catalog of mental defilements that cloud judgment and lead to suffering. Greed, anger, and pride are kinds of unwholesome action. Sloth and heedlessness are enemies of effort. Jealousy and selfishness poison relationships. Addiction and sleepiness signify a lack of self-mastery, while ingratitude blinds one to kindness. The wise person is not merely someone who knows things, but one who actively engages in the inner work of abandoning these destructive tendencies, clearing the mind for clarity and compassion.
31 [stm.]
Saddhā hiri ca ottappaṁ bāhusaccaṁ viriyaṁ sati
paññā ca, sattadhammehi sampanno paṇḍito mato.
Faith, conscience, concern, great learning, energy, mindfulness and wisdom, endowed with these seven qualities one is considered wise.
This offers the positive counterpart to the previous verse, listing the seven essential qualities that constitute a wise person. Faith provides the trust to begin the journey; conscience and concern guard against ethical missteps. Great learning is the accumulated knowledge of the teachings; energy is the effort to apply them. Mindfulness guards over present-moment awareness, and wisdom is the penetrating insight that understands things as they truly are. To be endowed with them means they are cultivated in tandem.
32 [stm.]
Diṭṭhe dhamme ca yo attho, yo c’ attho samparāyiko,
atthābhisamayā dhīro paṇḍito ti pavuccati.
One who is good in this present life, who is good in the life to come, the steadfast one, through comprehension of what is good, is said to be wise. We could also translate this last line as: through comprehension of what is good, one is said to be steadfast, wise.
A wise person demonstrates competence in both dimensions of life: the worldly and the spiritual. They manage their affairs skillfully, ensuring well-being and harmony in this present life. Simultaneously, they live in a way that secures their welfare in future lives by acting ethically and on the path to liberation. The steadfast one achieves this through a profound comprehension of what is truly beneficial. Thus, wisdom is practical and concerned with long-term consequences, integrating mundane responsibility with spiritual aspiration.
33 [stm.]
Sabhāvasadisaṁ vākyaṁ, sabhāvasadisaṁ piyaṁ,
sabhāvasadisaṁ kodhaṁ, yo jānāti sa paṇḍito.
That one is known as wise whose speech accords with custom, whose love accords with custom, whose anger accords with custom.
Wisdom is expressed through social intelligence and emotional maturity. A wise person’s speech is not always blunt truth; it is timely, considerate, and fits the social context. Their affection is not indiscriminate but measured and proper, avoiding unhealthy attachment. Even their anger, when it arises, is proportionate and justified, not a blind outburst. Wisdom here is relational and adaptive, knowing how to embody virtues in a way that is harmonious with custom and that is effective in communication.
34 [stm.]
Bhūpālo paṇḍito niccaṁ neva tulyo kudācanaṁ.
Sadese pūjito rājā, budho sabbattha pūjito. This pādayuga was also quoted at vs. 18 above.
A wise person and a ruler of the land are never equal at any time. A king is worshipped is his own country, a wise one is worshipped everywhere.
A wise ruler is praised for his constant balance and impartiality, his judgment unswayed by mood or circumstance. However, his power and honour are inherently limited to his own realm. In contrast, a person of profound wisdom commands respect that transcends all boundaries, geographical, social and temporal. Their authority is rooted in universal truth, not political power, making them venerated everywhere by those who recognise genuine understanding. The greatest sovereignty is not over land, but over the mind.
35 [stm.]
Paṇḍitassa pasaṁsāya daṇḍo bālena diyyate,
paṇḍito paṇḍiteneva vaṇṇito va suvaṇṇito.
Because of praise of a wise person punishment is given out by a fool, (but) a wise one praised by a wise one is well-praised.
A fool, upon hearing a wise person praised, may feel threatened and respond with criticism or punishment. His judgment is born of ignorance and insecurity. In contrast, when a wise person praises another wise person, that praise is meaningful and well-praised because it is based on true understanding and discernment of merit. The worth of praise, therefore, depends entirely on the wisdom of the one giving it. Appreciation from a fool is worthless; recognition from the wise is a true honour.
36 [rh.q.]
Attanā yadi, ekena vinatena, mahājanā
vinayaṁ yanti sabbe pi, ko taṁ nāseyya paṇḍito?
If through him, a solitary, modest person, a whole crowd of people become disciplined, what wise person would drive him away?
A truly wise person is often modest and solitary, not seeking a crowd. Yet, through the sheer integrity, discipline and peace they embody, they can inspire an entire community to adopt disciplined and virtuous conduct. Their influence is magnetic and organic. It would be absurd to reject such a profound source of collective good. Real leadership is demonstrated through one living wisely and encouraging wisdom, not through commanding others.
37 [stm.]
Sarīrassa guṇānañ-ca dūram-accantam-antaraṁ,
sarīraṁ khaṇaviddhaṁsi, kappantaṭṭhāyino guṇā.
Between the body and virtues is an endless distance, the body is destroyed in an instant, (but) virtues remain until the end of the age.
The physical body and inner virtues are worlds apart. The body is fragile, subject to sickness, decay and destruction in a moment. Virtues like generosity, kindness and wisdom, however, are mental qualities that shape one’s character and trajectory in this and future lives. These virtues remain until the end of the age because their beneficial influence persists beyond the body’s death. One should therefore invest in cultivating what is lasting, not in adorning what is doomed.
38 [adm.]
Atthaṁ mahantam-āsajja, vijjaṁ sampattim-eva ca,
vicareyyāmānathaddho—paṇḍito so pavuccati.
Having come across great wealth, knowledge and prosperity one should wander without conceit—that one is said to be wise.
There are three significant attainments: great wealth, knowledge, and prosperity or success. These are the markers of a successful life, things most people strive for and, upon gaining, become proud of them. However, the wise person, even when blessed with these three, does not allow arrogance to take root. He remains humble, understanding that these attainments are impermanent and conditioned by many factors. Because he is not possessed by pride, that one is said to be wise.
39 [stm.]
Nālabbham-abhipatthenti, naṭṭham-pi na ca socare,
vipatyañ-ca na muyhanti, ye narā te va paṇḍitā.
Those people who are truly wise do not wish for what is unattainable, do not grieve for what is lost, they are not bewildered by misfortune.
The wise do not crave for what is impossible to obtain, thus avoiding the torment of futile desire. They do not dwell in excessive grief over what is already lost, understanding the nature of impermanence. When misfortune strikes, they are not bewildered or defeated but meet it with clarity and steadiness. This equanimity is not indifference but an acceptance of reality, allowing them to navigate suffering without being overwhelmed by it.
40 [ana., rh.q.]
Gaṇṭhiṭṭhāne ekapade nātimaññeyya paṇḍitaṁ.
Kim-akko veḷupabbhāre timahādīpabhānudo?
One should not despise a wise person on account of a single word in an obscure passage. Does not the sun, which gives light to the three great islands, give light to a cleft bamboo? It seems the only way to make sense of this obscure verse is to repeat the negative from the first pādayuga in the second.
One should not dismiss a wise person based on a single perceived mistake or a misunderstood statement on a difficult point. Just as the mighty sun, which illuminates entire continents, also lights up the small, dark interior of a bamboo cleft, so too does the wisdom of a true scholar illuminate both grand truths and minute, obscure details. Partial scrutiny is the method of the petty critic, not the discerning student.
41 [ana, stm.]
Guṇadosesu n’ ekena atthi koci vivajjito,
sukhumālapadumassa naḷaṁ bhavati kakkhaḷaṁ.
In regard to virtues and faults, no one avoids them entirely, (even) the stalk of the delicate white lotus is rough.
No person is entirely free from faults or entirely devoid of virtues. To expect perfection is unrealistic and leads to unfair criticism or discouragement. The flower may be exquisitely delicate and pure, but the stalk that supports can still be rough and fibrous. Similarly, even the most virtuous person has minor imperfections, and even a flawed individual possesses some good qualities. Wisdom lies in seeing the whole picture without demanding the impossible.
42 [stm.]
Sumahantāni satthāni dhārayantā bahussutā
chettāro saṁsayānan-tu klissanti lobhamohitā.
A very great many teachings borne by the learned cut through doubts, but the greedy and deluded are (still) afflicted.
A scholar may carry a vast repertoire of teachings, and those teachings themselves have the power to cut through doubt and confusion. However, if the learner is motivated by greed and blinded by delusion, they cannot apply the teachings correctly. Instead of being liberated by the Dhamma, they become afflicted and twist the teachings to suit their biases, creating inner conflict, and increasing their own suffering. The medicine is useless if the patient is unwilling to follow the treatment.
43 [ana, stm.]
Dosaṁ pi saguṇe disvā, guṇavādī vadanti na.
Na loko vijjamānam-pi cande passati lañchanaṁ.
Having seen a fault in a virtuous person, the ones who speak of virtue do not mention it. The world takes no note of the mark on the moon, even though it exists.
When observing a person who is fundamentally virtuous, a wise and kind person will not publicly highlight their minor faults. This is not deceit but an understanding of proportion and the power of encouragement. Everyone can see the bright, illuminating sphere of the moon, and though a mark exists on its surface, it does not define it. To focus on the mark is to miss the light. Wisdom consists of knowing when to overlook minor flaws in favor of appreciating and supporting the greater good in a person.
44 [stm.]
Sakiṁ pi viññū dhīrena karoti saha saṅgamaṁ,
attatthañ-ca paratthañ-ca, Nibbānan-taṁ sukhaṁ labhe.
Even once making association together with a steadfast and wise one one may gain one’s own and another’s welfare, and the happiness of Nibbāna.
Even a single encounter or brief association with two types of noble individuals, the steadfast practitioner and the deeply wise one, can be profoundly transformative. Such contact can lead to benefit for oneself through inspiration and instruction, benefit for others as one then shares the Dhamma, and can even plant the seeds for attaining the ultimate happiness of Nibbāna. This underscores that the path is not walked in isolation; association with the good is a powerful catalyst for progress on all levels.
45 [adm.]
Nadītīre ṭhite kūpe, araṇītālavaṇṭake,
na vad’ āpādi natthī ti, na mukhe vacanaṁ tathā.
Do not say there is nothing in a well standing on a river bank, there is nothing in a palmyra stalk used as a kindling stick, (also) that there is no word in the mouth (of the wise).
Just because one cannot immediately see water in a well from the bank of a river, does not mean the well is dry. Just because one doesn’t see fire in a palm stalk used as a fire-drill, doesn’t mean the potential for fire isn’t there. Similarly, just because a wise person is silent does not mean they have nothing to say. Wisdom, water and fire may be hidden, latent, or awaiting the right conditions to manifest. The wise understand potential and do not confuse absence of evidence with evidence of absence.
46 [sim., stm.]
Paṇḍito apuṭṭho bherī, pajjunno hoti pucchito,
bālo puṭṭho apuṭṭho pi, bahuṁ vikatthate sadā.
Unasked a wise one is (like) We have to provide a word indicating a simile for the meaning to work. a kettledrum (unstruck); when questioned he is (like) a rain cloud; (but) a fool, asked and unasked, always boasts a lot.
A wise person, like an unstruck drum, is quiet and unassuming when not called upon, not imposing his views. But when respectfully questioned, they respond like a rain cloud, pouring forth nourishing and beneficial knowledge. A fool, however, is constantly boastful and voluble whether anyone asks or not, filling the air with empty noise. Wisdom is marked by restraint, relevance and generosity in sharing when it is truly helpful. Folly is marked by incessant self-promotion with little substance.
47 [adm.]
Guṇasampannālaṅkāro, sabbasattahitāvaho,
parattatthaṁ na careyya kuto so paṇḍito bhave?
The one endowed with the ornament of virtue, who brings benefit to all beings, how could that wise one not act for the welfare to others?
Someone who is truly endowed with virtue and compassion inherently brings benefit to all beings they encounter. Given this nature, how could such a person possibly not act for the benefit of others? It is a logical impossibility. True wisdom and virtue overflow; they are not self-contained. Altruism is not optional for the wise but the inevitable expression of their inner qualities. A wise one who is indifferent to others is a contradiction in terms.
48 [stm.]
Saparatthaṁ care dhīro, asakkonto sakaṁ care,
tam-pi ceva asakkonto, pāpāttānaṁ viyojaye.
The steadfast one should act for another’s welfare, (if) unable, he should act for his own welfare, if unable, he should (at least) keep himself from wrong.
The highest ideal is to act for the welfare of others. If one lacks the capacity or opportunity for that, the next best course is to work diligently on one’s own spiritual development and welfare. If even that proves too difficult in a moment of weakness, the minimum and essential duty is to refrain from doing evil, to keep himself from wrong. This is a compassionate and realistic ethic: when you cannot do great good, do good; when you cannot do good, at the very least, do no harm. Every level is a form of wise restraint.
49 [adm.]
Sabbaṁ suṇāti sotena, sabbaṁ passati cakkhunā,
na ca diṭṭhaṁ sutaṁ dhīro sabbaṁ ujjitum-arahati.
One hears everything with the ear, one sees everything with the eye, the steadfast ought not to discard all that is seen and heard.
He hears everything with the ear means: he hears with the ear all sounds that come within range, the well-spoken and the ill-spoken because he is not deaf. Similarly, he sees every form, beautiful and ugly, with the eye because he is not blind. This is the natural function of the faculties. However, the steadfast ought not to discard all that is seen and heard because not everything that is seen or heard should be either rejected or taken up by a wise, discerning person. Abbreviated from the Theragāthaṭṭhakathā.
50 [adm.]
Cakkhumā ’ssa yathā andho, sotavā badhiro yathā,
paññavā ’ssa yathā mugo, balavā dubbalo-r-iva;
atha atthe samuppanne, sayetha matasāyikaṁ.
Having eyes, be like one blind, having ears, like one deaf, having wisdom, be like one dumb, having strength, like the weak; then with the arising of an issue, lie down like one dead.
Therefore, a person having eyes, with regard to what should be rejected, should be like a blind man. Regarding what should be rejected when heard, even one with good ears should be like a deaf man. A wise person, with regard to what should not be spoken, should be like one dumb. A strong person endowed with power, regarding what should not be done, should be like a weakling. When an issue that must not be done by oneself arises and presents itself, one should act like one dead. Abbreviated from the Theragāthaṭṭhakathā.
51 [stm.]
Atijātaṁ anujātaṁ puttam-icchanti paṇḍitā,
avajātaṁ na icchanti, yo hoti kulachinnako.
The wise wish for a child who is better or (at least) equal, they do not wish for one inferior, one who breaks up the family.
Wise parents do not simply wish for just any child; they desire a child who is either equal to them in virtue and accomplishment, or, ideally, superior who will elevate the family’s standing, especially in the Dhamma. They fear a child who is inferior, one whose bad conduct brings shame, dissipates wealth, or abandons tradition, thus breaking up the family in both a social and moral sense. Such a child severs the lineage not just physically but morally, destroying its reputation and spiritual potential.
52 [stm.]
Tayo va paṇḍitā satthe, aham-evā ti vādi ca,
aham-api ti vādī ca, nāhan-ti ca ime tayo,
In the texts, there are three who are knowledgeable, one says: “I only (am wise),” and one says: “I also (am wise),” and one “I am not (wise)” – these three.
The first teacher, who declares “I only am wise,” is full of conceit, elevating himself. He attaches to wisdom as a personal attribute, a source of pride and proclaims a self-view. The second, stating “I also am wise,” reveals a comparative mind; his claim is relational, born from seeing another’s claim and wishing to assert equality or superiority. The third, who says “I am not wise,” represents the highest understanding. These are the three types of knowledgeable people known to the texts.
53 [stm.]
Na sā sabhā yattha na santi santo,
na te santo ye na vadanti Dhammaṁ;
rāgañ-ca dosañ-ca pahāya mohaṁ,
Dhammaṁ bhaṇantā va bhavanti santo.
That is no assembly where there are no good people, those are not good people who do not speak the Dhamma; having abandoned passion, hatred and delusion, they become good people proclaiming the Dhamma.
A gathering without virtuous, truthful individuals is merely a crowd, not a good assembly. Conversely, people who do not speak and teach the Dhamma – the truth that leads to the end of suffering – cannot be considered truly good, regardless of their social standing. True goodness is found in those who have abandoned the root poisons of passion, hatred and delusion, and who consequently proclaim the Dhamma. Their speech and presence transform a mere gathering into a meaningful gathering.
54 [adm.]
Bāle c’ ummattake bhūpe gurumātāpitūsvapi,
Saṅghe jeṭṭhe ca bhātari na dosā kariyā budho.
A wise man should not have aversion towards a fool, Gray: A wise man should not look for faults in a child, a madman, etc. This is possibly based on the nissaya, but why a wise man would not point out faults to a child and some of the others is not clear to me. a madman, a king, a teacher, a mother, a father, a Saṅgha or an elder brother.
One should not harbor aversion towards fools, the insane, or those in positions of authority like kings and teachers—even when they act unjustly. The same forbearance extends to family and the spiritual community. This is not approval of wrong action, but an inner discipline to maintain one’s own peace and wisdom without reacting with anger or contempt, recognising that aversion harms the one who holds it first and foremost.
55 [adm.]
Atthanāsaṁ manotāpaṁ ghare duccaritāni ca
vañcanañ-ca avamānaṁ matimā na pakāsaye.
A thoughtful person should not reveal his loss of wealth, mental anguish, bad conduct in the home, deceit or disrespect.
A thoughtful person does not publicly broadcast private family troubles, domestic misdeeds, deceptions they have encountered or insults they have suffered. To do so is to spread shame, conflict and negativity without purpose. It often stems from a desire for sympathy or vengeance, which only perpetuates discord. Wisdom understands the value of privacy, the importance of resolving issues within appropriate bounds, and the fruitlessness of airing grievances. Some matters are to be addressed quietly, not made into public spectacle.
56 [stm.]
Paradāraṁ janettīvā, leḍḍuvā parasantakaṁ,
attavā sabbasattānaṁ yo passati sa paṇḍito.
That one is wise who regards another’s wife as his mother, another’s property like a clod of earth, all beings as himself.
To see another’s wife as one’s own mother destroys lust and protects social harmony. To see another’s property as a worthless clod of earth eradicates greed and theft. To see all beings as oneself, sharing the same desire for happiness and fear of suffering, cultivates universal compassion and destroys hatred. These are not mere rules, but trainings in perception that uproot the three poisons at their source. The one who internalises these views lives in natural accord with the Dhamma.
57 [stm.]
Saṭṭhena mittaṁ, kalusena Dhammaṁ,
paropatāpena samiddhibhāvaṁ,
sukhena vijjaṁ, pharusena nāriṁ,
icchanti ye ceva na paṇḍitā te.
They are not wise who wish for friendship through deceit, the Dhamma through impurity, prosperity through distressing others, knowledge through pleasure, a woman through harshness.
Seeking friendship through deceit yields only suspicion. Pursuing the pure Dhamma with an impure mind is impossible. Wanting prosperity by causing distress to others is a negative action. Expecting profound knowledge to come through mere pleasure avoids the necessary effort. Trying to win a woman through harshness breeds fear, not love. In each case, the desired noble end is sabotaged by an ignoble, unskillful means. True wisdom understands that wholesome goals can only be achieved through wholesome methods.