31. Cittavarga
The Chapter about the Mind
(63 Verses)
[31.1]
[stm.]
Durnigrahasya laghuno, yatrakāmanipātinaḥ,
cittasya damanaṁ sādhu, cittaṁ dāntaṁ sukhāvaham.
For the one whose mind is difficult to subdue, flighty, and flitting wherever it will, the training of the mind is good, a trained mind brings happiness.
[31.2]
[adm. + sim.]
Vārijo vā sthale kṣipta, okād oghāt samuddhṛtaḥ,
parispandati vai cittaṁ, Māradheyaṁ prahātavai.
Like a fish thrown up on dry land, or drawn out from the watery current, the mind is agitated indeed, the realm of Māra is to be abandoned.
[31.3]
[stm. + sim.]
Pṛthag vidhāvate cittaṁ, sūryasyeva hi raśmayaḥ,
tat paṇḍito vārayati, hy aṅkuśenaiva kuñjaram.
The mind runs about in various directions, like the rays of the sun, the wise one restrains it, like one restrains an elephant with a goad.
[31.4]
[adm.]
Bhrūṇadheyam idaṁ cittaṁ, niḥsāram anidarśanam,
sadainam anuśāsāmi – mā me ’narthāya niścaret.
This mind is in a state of fragility, The translation is tentative, bhrūṇa means an embryo, metaphorically something fragile, delicate; dheya means realm, sway, control (according to BHSD). without essence, unmanifest, I always advise it – may it not arise for my ruination.
[31.5]
[sim. + decl.]
Idaṁ purā cittam acāri cārikāṁ,
yenecchakaṁ yena kāmaṁ yatheṣṭam,
tat saṁnigṛhṇāmi hi yoniśas tv idaṁ,
nāgaṁ prabhinnaṁ hi yathāṅkuśena.
Formerly this wandering mind wandered as it desired, as it pleased, as it liked, but today I wisely and thoroughly control it, like one with a goad an elephant in rut.
[31.6]
[ana. + decl.]
Anekaṁ jātisaṁsāraṁ saṁdhāvitvā punaḥ punaḥ
gṛhakārakaiṣamāṇas tvaṁ: duḥkhā jātiḥ punah punaḥ.
Through an endless transmigration of births I have wandered again and again seeking you, the housebuilder: suffering birth again and again.
[31.7]
[stm.]
Gṛhakāraka dṛṣṭo ’si! Na punar gehaṁ kariṣyasi:
sarve te pārśukā bhagnā, gṛhakūṭaṁ visaṁskṛtam,
visaṁskāragate citte ihaiva kṣayam adhyagāḥ.
O housebuilder, you are seen! You will not build the house again: all your rafters have been broken, and the ridgepole is demolished, when the mind has reached the unconditioned The phrase visaṁskāragate citte is a locative absolute construction (when the mind has gone to the unconditioned), which differs from the Pali structure of accusative nouns. the destruction of craving has been achieved here.
[31.8]
[stm. + sim.]
Spandanaṁ capalaṁ cittaṁ, durakṣyaṁ durnivāraṇam –
ṛjuṁ karoti medhāvī, iṣukāra iva tejasā.
The mind is agitated, unsteady, difficult to guard, difficult to restrain – the intelligent one straightens it, as a fletcher straightens an arrow with heat.
[31.8A]
[stm.]
Dūraṁgamam ekacaram, aśarīraṁ guhāśayam,
ye cittaṁ damayiṣyanti vimokṣyante mahābhayāt.
Roaming far, living solitary, bodiless, hidden in the body, those who will train the mind will be freed from great danger.
[31.9]
[stm.]
Na dveṣī dveṣiṇaḥ kuryād, vairī vā vairiṇo hitam –
mithyāpraṇihitaṁ cittaṁ yat kuryād ātmanātmanaḥ.
That benefit which an aggressor might not do to an aggressor, or an enemy to an enemy – because of one’s own mind being wrongly-directed it would do worse to oneself.
[31.10]
[stm.]
Na taṁ mātā pitā vāpi kuryāj jñātis tathāparaḥ –
samyakpraṇihitaṁ cittaṁ yat kuryād dhitam ātmanaḥ.
That which even no mother, father, relative or another might do – a rightly directed mind can bring more satisfaction for oneself.
[31.11]
[stm. + sim.]
Yathā hy agāraṁ ducchannaṁ vṛṣṭiḥ samatibhindati,
evaṁ hy abhāvitaṁ cittaṁ rāgaḥ samatibhindati.
Just as the rain breaks into a poorly thatched house, so also passion breaks into an undeveloped mind.
[31.12 We now have five variations on the above verse, with keyword substitution. ]
[stm. + sim.]
Yathā hy agāraṁ ducchannaṁ vṛṣṭiḥ samatibhindati,
evaṁ hy abhāvitaṁ cittaṁ dveṣaḥ samatibhindati.
Just as the rain breaks into a poorly thatched house, so also hatred breaks into an undeveloped mind.
[31.13]
[stm. + sim.]
Yathā hy agāraṁ ducchannaṁ vṛṣṭiḥ samatibhindati,
evaṁ hy abhāvitaṁ cittaṁ mohaḥ samatibhindati.
Just as the rain breaks into a poorly thatched house, so also delusion breaks into an undeveloped mind.
[31.14]
[stm. + sim.]
Yathā hy agāraṁ ducchannaṁ vṛṣṭiḥ samatibhindati,
evaṁ hy abhāvitaṁ cittaṁ mānaḥ samatibhindati.
Just as the rain breaks into a poorly thatched house, so also conceit breaks into an undeveloped mind.
[31.15]
[stm. + sim.]
Yathā hy agāraṁ ducchannaṁ vṛṣṭiḥ samatibhindati,
evaṁ hy abhāvitaṁ cittaṁ lobhaḥ samatibhindati.
Just as the rain breaks into a poorly thatched house, so also greed breaks into an undeveloped mind.
[31.16]
[stm. + sim.]
Yathā hy agāraṁ ducchannaṁ vṛṣṭiḥ samatibhindati,
evaṁ hy abhāvitaṁ cittaṁ tṛṣṇā samatibhindati.
Just as the rain breaks into a poorly thatched house, so also craving breaks into an undeveloped mind.
[31.17]
[stm. + sim.]
Yathā hy agāraṁ succhannaṁ vṛṣṭir na vyatibhindati,
evaṁ subhāvitaṁ cittaṁ rāgo na vyatibhindati.
Just as the rain does not break through a well-thatched house so also passion does not break through a well-developed mind.
[31.18 We have six variations again on this verse. ]
[stm. + sim.]
Yathā hy agāraṁ succhannaṁ vṛṣṭir na vyatibhindati,
evaṁ subhāvitaṁ cittaṁ dveṣo na vyatibhindati.
Just as the rain does not break into a well-thatched house so also hatred does not break into a well-developed mind.
[31.19]
[stm. + sim.]
Yathā hy agāraṁ succhannaṁ vṛṣṭir na vyatibhindati,
evaṁ subhāvitaṁ cittaṁ moho na vyatibhindati.
Just as the rain does not break into a well-thatched house so also delusion does not break into a well-developed mind.
[31.20]
[stm. + sim.]
Yathā hy agāraṁ succhannaṁ vṛṣṭir na vyatibhindati,
evaṁ subhāvitaṁ cittaṁ māno na vyatibhindati.
Just as the rain does not break into a well-thatched house so also conceit does not break into a well-developed mind.
[31.21]
[stm. + sim.]
Yathā hy agāraṁ succhannaṁ vṛṣṭir na vyatibhindati,
evaṁ subhāvitaṁ cittaṁ lobho na vyatibhindati.
Just as the rain does not break into a well-thatched house so also greed does not break into a well-developed mind.
[31.22]
[stm. + sim.]
Yathā hy agāraṁ succhannaṁ vṛṣṭir na vyatibhindati,
evaṁ subhāvitaṁ cittaṁ tṛṣṇā na vyatibhindati.
Just as the rain does not break into a well-thatched house so also craving does not break into a well-developed mind.
[31.23]
[stm. + sim.]
Manaḥpūrvaṅgamā dharmā, manaḥśreṣṭhā manojavāḥ,
manasā hi praduṣṭena bhāṣate vā karoti vā,
tatas taṁ duḥkham anveti, cakraṁ vā vahataḥ padam.
The mind precedes thoughts, mind is their chief, they are impelled by mind, when with a base mind one speaks or acts, through that, suffering follows one, like a wheel follows an ox’s foot.
[31.24]
[stm. + sim.]
Manaḥpūrvaṅgamā dharmā manaḥśreṣṭhā manojavāḥ,
manasā hi prasannena bhāṣate vā karoti vā,
tatas taṁ sukham anveti cchāyā vā hy anugāminī.
The mind precedes thoughts, mind is their chief, they are impelled by mind, when with a pure mind one speaks or acts, through that happiness follows one like a shadow which does not depart.
[31.25]
[stm.]
Nāprasannena cittena duṣṭena kṣubhitena vā,
Dharmo hi śakyam ājñātuṁ saṁrambhabahulena vā.
Not with a mind that lacks confidence, is corrupt, agitated, or has great impetuosity is one able to understand the Dharma.
[31.26]
[stm.]
Vinīya yas tu saṁrambham aprasādaṁ ca cetasā,
āghātaṁ caiva niḥsṛjya, prajānīyāt subhāṣitam.
But the one who has removed a mind of impetuosity and a lack of confidence, and removed killing, may know what is well-spoken.
[31.27]
[stm.]
Na pratyanīkasāreṇa suvijñeyaṁ subhāṣitam,
upakliṣṭena cittena saṁrambhabahulena vā.
What is well-spoken cannot be easily known by someone having an essential hostility, or by a defiled mind that has great impetuosity.
[31.28]
[stm.]
Anavasthitacittasya, Saddharmam avijānataḥ,
pāriplavaprasādasya, prajñā na paripūryate.
For one having an unsettled mind, who does not know the True Dharma, whose confidence is wavering, wisdom is unfulfilled.
[31.29]
[stm.]
Srotāṁsi yasya ṣaṭtiṁśan manaḥprasravaṇāni hi,
vahanti nityaṁ durdṛṣṭeḥ saṁkalpair gredhaniḥśritaiḥ.
For the one in whom the thirty-six mind-streams flow, for the one with a bad view, he is constantly carried away by his intentions that are based on greed.
[31.30]
[stm. + sim.]
Ratim anusṛtam indriyānugaṁ
puruṣaṁ cittavaśānuvartakam,
yaśa iha hi jahāti sarvadā,
drumam iva śīrṇaphalaṁ yathāṇḍajaḥ.
A person who has delight in pursuing and following the sense faculties, who conforms to his mind, abandons his fame here always, like a bird abandons a tree having withered fruit.
[31.31]
[adm. + ana.]
Ātāpī vihara tvam apramatto,
mā te kāmaguṇo matheta cittam,
mā lohaguḍāṁ gileḥ pramattaḥ,
krandaṁ vai narakeṣu pacyamānaḥ.
You must dwell ardent, heedful, don’t let strands of desire disturb your mind, don’t, heedless, swallow a hot iron ball, there is screaming indeed, while being tormented in the purgatories.
[31.32]
[stm.]
Utthānakāleṣu nihīnavīryo,
vācā balī tv ālasiko nirāśaḥ,
sadaiva saṁkalpahataḥ kusīdo,
jñānasya mārgaṁ satataṁ na vetti.
The one who has deficient energy at the times for energy, strong in speech, but lazy, without longing, always indolent, with resolve destroyed, he never knows the path to knowledge.
[31.33]
[stm.]
Sthūlāṁ vitarkān, atha vāpi sūkṣmāṁ,
samudgatāṁ mānasasaṁplavārtham,
vitarkayaṁ vai satataṁ vitarkān,
etāṁ sadā dhāvati bhrāntacittaḥ.
Whether there are coarse thoughts, or even subtle ones, those arisen for the purpose of flooding the mind, constantly thinking these thoughts, the unsteady mind runs about always.
[31.34]
[stm.]
Etāṁs tu vidvāṁ manaso vitarkān,
ātāpavāṁ saṁvaravāṁ smṛtātmā,
jahāty aśeṣān apunarbhavāya,
samāhito dhyānarataḥ sumedhāḥ.
But having understood these thoughts of the mind, the one who is ardent, restrained, mindful of oneself, abandoning them entirely for the sake of no more existence, the composed one, the intelligent one, delights in meditation.
[31.35]
[adm. + sim.]
Kumbhopamaṁ kāyam imaṁ viditvā,
nagaropamaṁ cittam adhiṣṭhitaṁ ca,
yudhyeta Māraṁ prajñāyudhena,
jitaṁ ca rakṣed, aniveśanaḥ syāt.
Understanding this body is fragile like a jar, establishing the mind like a fortress, one should fight Māra with the weapon of wisdom, guard your success, and should not be attached.
[31.36 We now have three variations on this verse. ]
[adm. + sim.]
Phenopamaṁ kāyam imaṁ viditvā,
nagaropamaṁ cittam adhiṣṭhitaṁ ca,
yudhyeta Māraṁ prajñāyudhena,
jitaṁ ca rakṣed, aniveśanaḥ syāt.
Understanding this body is like foam, establishing the mind like a fortress, one should fight Māra with the weapon of wisdom, guard your success, and should not be attached.
[31.37]
[adm. + sim.]
Kumbhopamaṁ lokam imaṁ viditvā
nagaropamaṁ cittam adhiṣṭhitaṁ ca,
yudhyeta Māraṁ prajñāyudhena,
jitaṁ ca rakṣed, aniveśanaḥ syāt.
Knowing this world is fragile like a jar, establishing the mind like a fortress, one should fight Māra with the weapon of wisdom, guard your success, and should not be attached.
[31.38]
[adm. + sim.]
Phenopamaṁ lokam imaṁ viditvā
nagaropamaṁ cittam adhiṣṭhitaṁ ca,
yudhyeta Māraṁ prajñāyudhena,
jitaṁ ca rakṣed, aniveśanaḥ syāt.
Knowing this world is like foam, establishing the mind like a fortress, one should fight Māra with the weapon of wisdom, guard your success, and should not be attached.
[31.39]
[stm.]
Saṁbodhyaṅgeṣu yeṣāṁs tu samyak cittaṁ subhāvitam,
ādānaṁ pratiniḥsṛjya, cānupādāyam āśritāḥ,
kṣīṇāsravā vāntadoṣās, te loke parinirvṛtāḥ.
But for those who have rightly developed the mind in the factors of Full Awakening, having given up grasping, and depending on being unattached, pollutant-free, having removed faults, they are fully emancipated in the world.
[31.40]
[stm. + sim.]
Svacittam anurakṣaṁ vai svavālaṁ camarī yathā,
bhūteṣu ca dayāpannaḥ, sukhān na parihīyate.
Guarding one’s own mind like a female yak guarding its own tail, filled with sympathy towards beings, he does not fall away from happiness.
[31.41]
[stm.]
Etaṁ nāgasya Nāgena tv īṣādantasya hastinaḥ,
sameti cittaṁ cittena: yad eko ramate vane.
For this tusker elephant nāga’s mind agrees with the Buddha Nāga’s mind: that a nāga delights in being alone in the wood.
[31.42]
[stm.]
Avyāpannena cittena yo bhūtāny anukampate,
maitraḥ sa sarvasatveṣu vairaṁ tasya na kena cit.
The one who, with a mind free from malice, has compassion towards beings, that one with loving-kindness has no enmity in him whatsoever in regard to all sentient beings.
[31.42A]
[stm.]
Avyāpannena cittena yo bhūtāny anukampate,
maitraḥ sa sarvaprāṇeṣu vairaṁ tasya na kena cit.
The one who, with a mind free from malice, has compassion towards beings, that one with loving-kindness has no enmity in him whatsoever in regard to all breathing beings.
[31.42B]
[stm.]
Avyāpannena cittena yo bhūtāny anukampate,
maitraḥ sa sarvabhūteṣu vairaṁ tasya na kena cit.
The one who, with a mind free from malice, has compassion towards beings, that one with loving-kindness has no enmity in him whatsoever in regard to all living beings.
[31.43]
[stm.]
Ekam api cet prāṇam aduṣṭacitto,
maitrāyate, kuśalaṁ tena hi syāt,
sarvāṁs tu satvāṁ manasānukampaṁ
prabhūtam āryaḥ prakaroti puṇyam.
Even if, with an uncorrupt mind, one has loving-kindness towards a single breathing being, through that one would have merit, but having a mind of compassion for all beings a noble one generates abundant merit.
[31.44–31.45]
[stm.]
Yo hy udagreṇa cittena tv adīnena sadā naraḥ,
bhāvayet kuśalāṁ dharmāṁ, yogakṣemasya prāptaye,
śāntam asya mano bhavati, śāntā vāk kāyakarma ca,
samyagājñāvimuktasya, hy upaśāntasya bhikṣuṇaḥ.
That person who, with an uplifted heart, is always cheerful, who cultivates wholesome thoughts, for the attainment of safety, his mind is peaceful, his speech and his bodily actions are also peaceful, for the monastic freed by right knowledge is truly peaceful.
[31.46]
[stm.]
Pañcāṅgikena tūryeṇa na ratir bhavati tādṛśī,
yādṛśy ekāgracittasya, samyag Dharmāṁ vipaśyataḥ.
There is no such delight with a five-part musical group, as for such a one-pointed mind, having right insight into the Dharma.
[31.47]
[stm.]
Sukhaṁ svapanti munayo, na te śocanti māmikām,
yeṣāṁ dhyānarataṁ cittaṁ, kāmas teṣāṁ na vidyate.
The sages sleep happily, they do not grieve over what is “mine”, for those whose mind delights in meditation, desire does not exist for them.
[31.48]
[stm.]
Sukhaṁ modanti munayo, na te śocanti māmikām,
yeṣāṁ dhyānarataṁ cittaṁ, vartmas teṣāṁ na vidyate.
The sages sleep happily, they do not grieve over what is “mine”, for those whose mind delights in meditation, a path does not exist for them.
[31.49]
[rh.q. + sim.]
Yasya śailopamaṁ cittaṁ, sthitaṁ nānuprakampate,
viraktaṁ rajanīyebhyaḥ, kopanīye na kupyate,
yasyaivaṁ bhāvitaṁ cittaṁ, kutas taṁ duḥkham eṣyati?
For the one whose mind is like a mountain, steady, and not wavering, unexcited by what is exciting, not agitated by what is agitating, for the one whose mind is cultivated thus, in what way will suffering come upon him?
[31.50]
[stm.]
Nopavādī nopaghātī, prātimokṣe ca saṁvaraḥ,
mātrajñatā ca bhakteṣu, prāntaṁ ca śayanāsanam,
adhicitte samāyoga – etad Buddhasya śāsanam.
Not finding fault and not hurting, restraint according to the regulations, knowing the right measure in food, living in a remote dwelling, devotion to the higher mind – this is the teaching of the Buddha.
[31.51]]
[stm.]
Cittanimittasya kovidaḥ, pravivekasya rasaṁ prajānakaḥ,
dhyāyī nipakaḥ pratismṛto, vetti prītisukhaṁ nirāmiṣam.
The one who is skilled in the signs of the mind, who knows the taste of solitude, the meditating, discerning, mindful one, that one knows an unworldly happiness and joy.
[31.52]
[stm.]
Manaś ca yo rakṣati bhāṣitaṁ ca,
ceṣṭe ca kāyasya sadaiva yuktaḥ,
sa prāpya śokaṁ hi na duḥkhitaḥ syāt,
satyasthitaḥ satyavidaḥ sumedhāḥ.
The one who guards both mind and speech, and always restrains the body and its movements, the intelligent one, even after encountering grief would have no suffering, he is steady in truth, knowing the truth.
[31.53]
[stm.]
Arakṣitena cittena, mithyādṛṣṭihatena ca,
stīnamiddhābhibhūtena vaśaṁ mṛtyor nigacchati.
With an unprotected mind, and struck by wrong views, through being overcome by sloth and torpor one comes under the influence of death.
[31.54]
[adm.]
Tasmād rakṣitacittaḥ syāt, samyaksaṁkalpagocaraḥ,
samyagdṛṣṭipuraskāro, jñātvā caivodayavyayam.
Stīnamiddhābhibhūr bhikṣuḥ sarvadurgatayo jahet.
Therefore one should be of protected mind, one whose resort is right intention, having put right view to the fore, knowing rise and fall. The monastic who overcomes sloth and torpor should abandon all bad destinies.
[31.55 Three verses with keyword substitution follow. ]
[adm.]
Cittasya hi saṁyamaḥ sukhaṁ, cittaṁ rakṣata, mā pramadyata,
cittena hi vañcitā prajā, hy ekatyā narakeṣu pacyate.
Indeed restraint of the mind is good, guard the mind, do not be heedless, for this generation is deceived by the mind, they are certainly tormented in the purgatories.
[31.56]
[adm.]
Cittasya hi saṁyamaḥ sukhaṁ, cittaṁ rakṣata, mā pramadyata,
cittena hi vañcitā prajā, hy ekatyā tīryakṣu pacyate.
Indeed restraint of the mind is good, guard the mind, do not be heedless, for this generation is deceived by the mind, they are certainly tormented amongst animals.
[31.57]
[adm.]
Cittasya hi saṁyamaḥ sukhaṁ, cittaṁ rakṣata, mā pramadyata,
cittena hi vañcitā prajā, hy ekatyā Preteṣu pacyate.
Indeed restraint of the mind is good, guard the mind, do not be heedless, for this generation is deceived by the mind, they certainly are tormented amongst the Pretas.
[31.58 We now have three verses with the opposite sentiment. ]
[adm.]
Cittasya hi saṁyamaḥ sukhaṁ, cittaṁ rakṣata, mā pramadyata,
citte tu surakṣite prajā, hy ekatyā manujeṣu modate.
Indeed restraint of the mind is good, guard the mind, do not be heedless, but when this generation guards the mind well, they certainly are gladened amongst humans.
[31.59]
[adm.]
Cittasya hi saṁyamaḥ sukhaṁ, cittaṁ rakṣata, mā pramadyata,
citte tu surakṣite prajā, hy ekatyā svargeṣu modate.
Indeed restraint of the mind is good, guard the mind, do not be heedless, but when this generation guards the mind well, they certainly are gladened in the heavens.
[31.60]
[adm.]
Cittasya hi saṁyamaḥ sukhaṁ, cittaṁ rakṣata, mā pramadyata,
citte tu surakṣite prajā, hy ekatyā Nirvāṇam āpnute.
Indeed restraint of the mind is good, guard the mind, do not be heedless, but when this generation guards the mind well, they certainly attain Nirvāṇa.
Cittavargaḥ, 31
The Chapter about the Mind, the Thirty-First