18. Puṣpavarga
The Chapter about Flowers
(27 Verses)
[18.1]
[rh.q. + sim.]
Ka imāṁ pṛthivīṁ vijeṣyate
Yamalokaṁ ca tathā sadevakam?
Ko Dharmapadaṁ sudeśitaṁ,
kuśalaḥ puṣpam iva praceṣyate?
Who will understand this earth and Yama’s realms, together with the Devas? This evidently is meant to be comprehensive, with Yamaloka indicating the lower realms (see the Pāḷi commentary), and sadevakam indicating the upper realms of humans and Devas. Who will examine The verb praceṣyate has to work twice in this pādayuga. the well-taught Dharma verses, as a skilful person will examine flowers?
[18.2]
[stm. + sim.]
Śaikṣaḥ pṛthivīṁ vijeṣyate,
Yamalokaṁ ca tathā sadevakam,
sa hi Dharmapadaṁ sudeśitaṁ,
kuśalaḥ puṣpam iva praceṣyate.
The trainee will understand this earth and Yama’s realms, together with the Devas, that one will examine the well-taught Dhamma verses, as a skilful person will examine flowers.
[18.3]
[adm. + ana.]
Vanaṁ chindata mā vṛkṣaṁ, vanād vai jāyate bhayam,
chitvā vanaṁ samūlaṁ tu, nirvaṇā bhavata bhikṣavaḥ.
Cut down the forest, not just a tree, I.e. cut down the whole forest of craving, not just a single manifestation of it. from the forest arises a danger, but having cut down the forest at its root, you must be without craving, monastics.
[18.4]
[stm. + sim.]
Na chidyate yāvatā vanaṁ
hy anumātram api narasya bandhuṣu,
pratibaddhamanāḥ sa tatra vai,
vatsaḥ kṣīrapaka iva mātaram.
The forest is not cut down as long as there exists even an atom of attachment of a person towards his relatives, right there his mind is bound, like a suckling calf is bound to its mother.
[18.5]
[adm. + sim.]
Ucchindhi hi sneham ātmanaḥ, padmaṁ śāradakaṁ yathodakāt,
śāntimārgam eva bṛṁhayen, Nirvāṇaṁ Sugatena deśitam.
Sever affection for one’s self, like an autumn lotus is severed from the water, be devoted to the path to peace, the Nirvāṇa taught by the Sugata.
[18.6]
[stm. + sim.]
Yathāpi ruciraṁ puṣpaṁ, varṇavat syād agandhavat,
evaṁ subhāṣitā vācā niṣphalāsāv akurvataḥ.
Just as with a beautiful flower, there might be colour, but no fragrance, so well-spoken words are fruitless for that one who does not act on them.
[18.7]
[stm. + sim.]
Yathāpi ruciraṁ puṣpaṁ, varṇavat syād sugandhavat,
evaṁ subhāṣitā vācā saphalā bhavati kurvataḥ.
Just as with a beautiful flower, there might be colour and fragrance, so well-spoken words are fruitful for one who acts on them.
[18.8]
[adm. + sim.]
Yathāpi bhramaraḥ puṣpād varṇagandhāv aheṭhayan,
paraiti rasam ādāya, tathā grāmāṁ muniś caret.
Just as a bee, without harming the colour or scent of a flower, gathers its nectar and departs, so should the sage wander among the villages.
[18.9]
[adm.]
Na pareṣāṁ vilomāni, na pareṣāṁ kṛtākṛtam,
ātmanas tu samīkṣeta, samāni viṣamāni ca.
Not the wrong of others, or what others have done or have not done, one should examine oneself, what is fitting and unfitting.
[18.10]
[adm. + sim.]
Yathāpi puṣparāśibhyaḥ kuryān mālāguṇāṁ bahūn,
evaṁ jātena martyena, kartavyaṁ kuśalaṁ bahu.
Just as from heaps of flowers one might make many garland-strings, so too, by one who is born a mortal, many good deeds should be done.
[18.11]
[adm. + sim.]
Varṣāsu hi yathā puṣpaṁ vaguro vipramuñcati,
evaṁ rāgaṁ ca doṣaṁ ca vipramuñcata, bhikṣavaḥ.
Just as during the rains a tree casts off its flowers, just so you must cast off passion and hatred, monastics.
[18.12–18.13]
[stm. + sim.]
Yathā saṁkārakūṭe tu vyujjhite hi mahāpathe
padmaṁ tatra tu jāyeta śucigandhi manoramam,
evaṁ saṁkārabhūte ’sminn, andhabhūte pṛthagjane,
prajñayā vyatirocante Samyaksaṁbuddhaśrāvakāḥ.
Just as in a discarded rubbish heap along the highway a lotus might arise there, pure, fragrant, delighting the mind, so amongst the worthless in this world, the blind and ordinary folk, the Perfectly Awakened One’s disciples shine forth with their wisdom.
[18.14]
[stm. + sim.]
Puṣpāṇy eva pracinvantaṁ vyāsaktamanasaṁ naram
suptaṁ grāmaṁ mahaughaiva, mṛtyur ādāya gacchati.
The person whose mind is attached to collecting flowers death takes up and carries off, like a flood carries off a sleeping village.
[18.15]
[stm. + ana.]
Puṣpāṇy eva pracinvantaṁ vyāsaktamanasaṁ naram,
atṛptam eva kāmeṣu – tv Antakaḥ kurute vaśam.
The person whose mind is attached to collecting flowers, truly unsated with desires – over him the End-Maker wields his influence. If we put this in prose order it becomes clearer: Antakaḥ tu vaśam kurute naram pracinvantam puṣpāṇi eva vyāsaktamanasam atṛptam eva kāmeṣu; the End-Maker wields his influence over the person whose mind is attached to collecting flowers, who is truly unsated with desires.
[18.16]
[stm. + ana.]
Puṣpāṇy eva pracinvantaṁ vyāsaktamanasaṁ naram,
anutpanneṣu bhogeṣu – tv Antakaḥ kurute vaśam.
The person whose mind is attached to collecting flowers, amongst riches that have not arisen – over him the End-Maker wields his influence.
[18.17]
[stm. + sim.]
Kumbhopamaṁ kāyam imaṁ viditvā, This line is parallel to Dhp 40a: Kumbhūpamaṁ kāyam-imaṁ viditvā.
marīcidharmaṁ paribudhya caiva,
chitveha Mārasya tu puṣpakāṇi,
tv adarśanaṁ mṛtyurājasya gacchet.
Understanding this body is like a jar, fully understanding its mirage-like nature, cutting off Māra’s flowers here, one can go beyond sight of the King of Death.
[18.18]
[stm. + sim.]
Phenopamaṁ kāyam imaṁ viditvā,
marīcidharmaṁ paribudhya caiva,
chitveha Mārasya tu puṣpakāṇi,
tv adarśanaṁ mṛtyurājasya gacchet.
Understanding that this body is just like foam, fully understanding its mirage-like nature, cutting off Māra’s flowers here, one can go beyond sight of the King of Death.
[18.19]
[stm. + sim.]
Kumbhopamaṁ lokam imaṁ viditvā,
marīcidharmaṁ paribudhya caiva,
chitveha Mārasya tu puṣpakāṇi,
tv adarśanaṁ mṛtyurājasya gacchet.
Understanding this world is like a jar, fully understanding its mirage-like nature, cutting off Māra’s flowers here, one can go beyond sight of the King of Death.
[18.20]
[stm. + sim.]
Phenopamaṁ lokam imaṁ viditvā,
marīcidharmaṁ paribudhya caiva,
chitveha mārasya tu puṣpakāṇi,
tv adarśanaṁ Mṛtyurājasya gacchet.
Understanding that this world is just like foam, fully understanding its mirage-like nature, cutting off Māra’s flowers here, one can go beyond sight of the King of Death.
[18.21]
[stm. + sim.]
Yo nādhyagamad bhaveṣu sāraṁ,
buddhvā puṣpam udumbarasya yadvat,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who has not found an essence in existences, like one understanding a fig tree does not find a flower, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[18.21A]
[stm. + sim.]
Yo rāgam udācchinatty aśeṣaṁ,
bisapuṣpam iva jaleruhaṁ vigāhya,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who severs passion without remainder, as one entering a lake severs a lotus growing in water, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[18.21B]
[stm. + sim.]
Yo dveṣam udācchinatty aśeṣaṁ,
bisapuṣpam iva jaleruhaṁ vigāhya,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who severs hatred without remainder, as one entering a lake severs a lotus growing in water, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[18.21C]
[stm. + sim.]
Yo moham udācchinatty aśeṣaṁ,
bisapuṣpam iva jaleruhaṁ vigāhya,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who severs delusion without remainder, as one entering a lake severs a lotus growing in water, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[18.21D]
[stm. + sim.]
Yo mānam udācchinatty aśeṣaṁ,
bisapuṣpam iva jaleruhaṁ vigāhya,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who severs conceit without remainder, as one entering a lake severs a lotus growing in water, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[18.21E]
[stm. + sim.]
Yo lobham udācchinatty aśeṣaṁ,
bisapuṣpam iva jaleruhaṁ vigāhya,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who severs greed without remainder, as one entering a lake severs a lotus growing in water, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[18.21F]
[stm. + sim.]
Tṛṣṇāṁ ya udācchinatty aśeṣaṁ,
bisapuṣpam iva jaleruhaṁ vigāhya,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who severs craving without remainder, as one entering a lake severs a lotus growing in water, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
Puṣpavargaḥ, 18
The Chapter about Flowers, the Eighteenth