Patna Dhamma Verses
Patna Dhammapadaṁ
[Uragavarggaḥ]
[22: The Chapter about the Snake]
398. Yo nājjhagamī bhavesu sāraṁ,
vicinaṁ puṣpam iva udumbaresu,
so bhikkhu jahāti orapāraṁ,
urago jinnam iva ttacāṁ purāṇiṁ.
398. That one who has not found any essence in existences,
like one examining a fig tree does not find a flower,
that monk abandons the near and far shore,
like a snake who has abandoned its old, worn-out skin.
399. Yo uppatitaṁ vineti rāgaṁ,
visaṭaṁ sappaviṣam va oṣadhīhi,
so bhikkhu jahāti orapāraṁ,
urago jinnam iva ttacāṁ purāṇiṁ.
399. That one who removes the passion that has arisen,
as he would remove pervasive snake venom with medicines,
that monk abandons the near and far shore,
like a snake who has abandoned its old, worn-out skin.
400. Yo uppatitaṁ vineti doṣaṁ,
visaṭaṁ sappaviṣaṁ va oṣadhīhi,
so bhikkhu jahāti orapāraṁ,
urago jinnam iva ttacāṁ purāṇiṁ.
400. That one who removes the hatred that has arisen,
as he would remove pervasive snake venom with medicines,
that monk abandons the near and far shore,
like a snake who has abandoned its old, worn-out skin.
401. Yo uppatitaṁ vineti mohaṁ,
visaṭaṁ sappaviṣaṁ va oṣadhīhi,
so bhikkhu jahāti orapāraṁ,
urago jinnam iva ttacāṁ purāṇiṁ.
401. That one who removes the delusion that has arisen,
as he would remove pervasive snake venom with medicines,
that monk abandons the near and far shore,
like a snake who has abandoned its old, worn-out skin.
402. Yo uppatitaṁ vineti krodhaṁ,
visaṭaṁ sappaviṣaṁ va oṣadhīhi,
so bhikkhu jahāti orapāraṁ,
urago jinnam iva ttacāṁ purāṇiṁ.
402. That one who removes the anger that has arisen,
as he would remove pervasive snake venom with medicines,
that monk abandons the near and far shore,
like a snake who has abandoned its old, worn-out skin.
403. Yo uppatitaṁ vineti mānaṁ,
visaṭaṁ sappaviṣaṁ va oṣadhīhi,
so bhikkhu jahāti orapāraṁ,
urago jinnam iva ttacāṁ purāṇiṁ.
403. That one who removes the conceit that has arisen,
as he would remove pervasive snake venom with medicines,
that monk abandons the near and far shore,
like a snake who has abandoned its old, worn-out skin.
404. Yo rāgam udicchiyā aśeṣaṁ,
bisapuṣpaṁ va sareruhaṁ vigāhya,
so bhikkhu jahāti orapāraṁ,
urago jinnam iva ttacāṁ purāṇiṁ.
404. That one who cuts off passion without remainder,
as one enters and cuts off a lotus growing in a lake,
that monk abandons the near and far shore,
like a snake who has abandoned its old, worn-out skin.
405. Yo doṣam udicchiyā aśeṣaṁ,
bisapuṣpaṁ va sareruhaṁ vigāhya,
so bhikkhu jahāti orapāraṁ,
urago jinnam iva ttacāṁ purāṇiṁ.
405. That one who cuts off hatred without remainder,
as one enters and cuts off a lotus growing in a lake,
that monk abandons the near and far shore,
like a snake who has abandoned its old, worn-out skin.
406. Yo moham udicchiyā aśeṣaṁ,
bisapuṣpaṁ va sareruhaṁ vigāhya,
so bhikkhu jahāti orapāraṁ,
urago jinnam iva ttacāṁ purāṇiṁ.
406. That one who cuts off delusion without remainder,
as one enters and cuts off a lotus growing in a lake,
that monk abandons the near and far shore,
like a snake who has abandoned its old, worn-out skin.
407. Yo krodham udicchiyā aśeṣaṁ,
bisapuṣpaṁ va sareruhaṁ vigāhya,
so bhikkhu jahāti orapāraṁ,
urago jinnam iva ttacāṁ purāṇiṁ.
407. That one who cuts off anger without remainder,
as one enters and cuts off a lotus growing in a lake,
that monk abandons the near and far shore,
like a snake who has abandoned its old, worn-out skin.
408. Yo mānam udicchiyā aśeṣaṁ,
bisapuṣpaṁ va sareruhaṁ vigāhya,
so bhikkhu jahāti orapāraṁ,
urago jinnam iva ttacāṁ purāṇiṁ.
408. That one who cuts off conceit without remainder,
as one enters and cuts off a lotus growing in a lake,
that monk abandons the near and far shore,
like a snake who has abandoned its old, worn-out skin.
409. Yo rāgam udicchiyā aśeṣaṁ,
kuśa saṅgāni va chetta bandhanāni,
so bhikkhu jahāti orapāraṁ,
urago jinnam iva ttacāṁ purāṇiṁ.
409. That one who cuts off passion without remainder,
having cut the bonds and attachments, like kusa grass,
that monk abandons the near and far shore,
like a snake who has abandoned its old, worn-out skin.
410. Yo tahnam udicchiyā aśeṣaṁ,
saritāṁ śīgharayāṁ viśodhayittā,
so bhikkhu jahāti orapāraṁ,
urago jinnam iva ttacāṁ purāṇiṁ.
410. That one who cuts off craving without remainder,
having dried up that quick-flowing stream,
that monk abandons the near and far shore,
like a snake who has abandoned its old, worn-out skin.
411. Yo nāccasarī na preccasārī,
sabbaṁ vītasarī imaṁ prapañcaṁ,
so bhikkhu jahāti orapāraṁ,
urago jinnam iva ttacāṁ purāṇiṁ.
411. He who does not overstep the limit nor lag behind,
who is completely free from the limits Cone translates: has gone beyond, which seems to be translating
that monk abandons the near and far shore,
like a snake who has abandoned its old, worn-out skin.
412. Yo nāccasarī na preccasārī,
“sabbam idaṁ vitadhaṁ,” ti moṣadhammaṁ,
so bhikkhu jahāti orapāraṁ,
urago jinnam iva ttacāṁ purāṇiṁ.
412. He who does not overstep the limit nor lag behind,
thinking: “all this is untrue,” a falsity,
that monk abandons the near and far shore,
like a snake who has abandoned its old, worn-out skin.
413. Yassa vanathā na santi keci,
vinibandhāya bhavāya hetukappā,
so bhikkhu jahāti orapāraṁ,
urago jinnam iva ttacāṁ purāṇiṁ.
413. For the one with no desire that has arisen,
having a cause for bondage to existence,
that monk abandons the near and far shore,
like a snake who has abandoned its old, worn-out skin.
414. Yassa jarathā na santi keci,
mūlā akkuśalā samūhatāssa,
so bhikkhu jahāti orapāraṁ,
urago jinnam iva ttacāṁ purāṇiṁ.
414. For the one with no distress that has arisen,
having uprooted all unwholesome roots,
that monk abandons the near and far shore,
like a snake who has abandoned its old, worn-out skin.
[Uragavarggaḥ]
[The Chapter about the Snake]
Samāptā Dharmmapadā Amtapadāni
gāthāśatāni pañca dve ca gāthe.
Yathā dṣṭaṁ tathā likhitam,
iti parihāroyam asmadīyaḥ.
Śubham astu sarvvasatvānānaṁ!
Samāptā Complete are the five hundred and two verses As we can see, despite the number given here, there are only 414 verses in the text as we receive it (413 taking into account the wrong division at 180-181); why there is this discrepency is not clear as no text appears to be missing.
of the Dharma Verses, the Deathless Verses.
As I saw, so I wrote,
giving it our complete attention.
May there be good for all beings!