14. Drohavarga
The Chapter about Mischief Although the chapter is about droha (wrong, offence, mischief) the word only occurs in the title, the contents suggest mischief may be the best interpretation.
(18 Verses)
[286 cf. Iti 89:4]
[stm.]
Akruddhasya hi yaḥ krudhyet, karma pāpam akurvataḥ,
The one who would become angry at one lacking anger, at one not doing wicked deeds,
duḥkhaṁ tam eva spṛśati, loke ’smiṁś ca paratra ca. 14.1
that one is surely touched by suffering, both is this world and in the next world.
A-kruddhasya (m. gen. sg.) one lacking anger; hi (indec.) indeed; yaḥ (m. nom. sg. rel. pron.) one who; krudhyet (3rd. sg. opt. pass.) becomes angry; a-kurvataḥ (m. gen. sg. prp.) at one not doing; pāpam (n. acc. coll. sg.) wicked; karma (n. acc. coll. sg.) deeds; duḥkham (n. nom. coll. sg.) suffering; tam (m. acc. sg. dem. pron.) him; eva (indec.) surely; spṛśati (3rd. sg. pres.) touches; asmin (m. loc. sg. dem. pron.) in this; loke (m. loc. sg.) in the world; ca (indec.) and; paratra (indec.) in the next world; ca (indec.) and.
Aduṭṭhassa hi yo dubbhe, pāpakammaṁ akubbato,
The one who would be treacherous towards the innocent, at one not doing wicked deeds,
tam-eva pāpaṁ phusati duṭṭhacittaṁ anādaraṁ.
that demerit surely touches the one of corrupt mind, who is disrepectful.
[287 ≈ Thag 139]
[stm.]
Pūrvaṁ kṣiṇoti hātmānaṁ, paścād bāhyaṁ vihiṁsati,
First one destroys oneself, later one harms another,
sa hatas tv itaraṁ hanti, vītaṁseneva pakṣiṇaḥ. 14.2
that one, struck down, strikes another, like a fowler with a decoy.
Pūrvam (indec.) first; kṣiṇoti (3rd. sg. pres.) destroys; hā (metrical filler); ātmānam (m. acc. sg. dem. pron.) himself; paścāt (indec.) later; bāhyam (m. acc. sg.) another; vihiṁsati (3rd. sg. pres.) harms; saḥ (m. nom. sg. dem. pron.) that one; hataḥ (m. nom. sg. pp.) struck down; tv (euphonic particle); itaram (m. acc. sg.) another; hanti (3rd. sg. pres.) strikes; vītaṁsena (m. inst. sg.) with a decoy; iva (indec.) like; pakṣiṇaḥ (m. gen. sg.) of a fowler.
Pubbe hanati attānaṁ, pacchā hanati so pare,
First one strikes oneself, later one strikes another,
suhataṁ hanti attānaṁ, vītaṁseneva pakkhimā.
he strikes his well-beaten self, like a fowler with a decoy. In the commentary there is a story of a monk who deceives lay people, which sets the context for the interpretation of the verse. The commentary then explains that, just as a fowler is really hurting himself because he is blamed by the wise in this life, and gains a bad rebirth, so does a deceitful person harm himself here and in the next life. The commentary says vītaṁsa here means a decoy-bird (dīpaka-sakuṇa). The idea seems to be that just as a fowler deceives other birds with a decoy, so too a false monastic deceives other people with his appearance. Edgerton thinks the same word means a falcon. Monier-Williams, based on one citation, gives the meaning as a trap.
[288 ≈ SN 3.15:4]
[stm.]
Hantāraṁ labhate hantā, vairī vairāṇi paśyati,
The killer meets a killer, a hostile person sees those hostile,
akroṣṭāraṁ tathākroṣṭā, roṣitāraṁ ca roṣakaḥ. 14.3
likewise the abuser meets Labhate is brought forward from the first pādayuga to complete the meaning. an abuser, the wrathful person meets one prone to wrath.
Hantāram (m. acc. sg.) a killer; labhate (3rd. sg. pres.) meets; hantā (m. nom. sg.) a killer; vairī (m. nom. sg.) a hostile person; vairāṇi (n. acc. pl.) those hostile; paśyati (3rd. sg. pres.) one sees; akroṣṭāram (m. acc. sg.) an abuser; tathā (indec.) likewise; akroṣṭā (m. nom. sg.) an abuser; roṣitāram (m. acc. sg.) one prone to wrath; ca (indec.) and; roṣakaḥ (m. nom. sg.) a wrathful person.
Hantā labhati hantāraṁ, jetāraṁ labhate jayaṁ,
The killer meets a killer, the victor meets a victor,
akkosako ca akkosaṁ, rosetārañ-ca rosako,
the abuser meets an abuser, the wrathful person meets one prone to wrath,
atha kammavivaṭṭena, so vilutto viluppati.
so too by the revolution of deeds, the plunderer is plundered.
[289]
[stm.]
Anyatrāśravaṇād asya Saddharmasyāvijānakāḥ,
Except through hearing this True Dharma, the ignorant,
āyuṣy evaṁ paritte hi, vairaṁ kurvanti kena cit. 14.4
in such a short life, create enmity with someone.
Anyatra (indec.) except; a-śravaṇāt (n. abl. sg.) from not hearing; asya (m. gen. sg. dem. pron.) this; Sad-dharmasya (m. gen. sg.) of the True Dharma; a-vijānakāḥ (m. nom. pl.) the ignorant; āyuṣi (n. loc. sg.) in the lifespan; evam (indec.) such; paritte (n. loc. sg.) in a short; hi (metrical filler); vairam (n. acc. sg.) enmity; kurvanti (3rd. pl. pres.) they create; kena cit (n. inst. sg. indef. pron.) with someone.
[290 cf. MN 128:1]
[stm.]
Pṛthakchabdāḥ samutpannās, “Taṁ ca śreṣṭham,” iti manyathā,
Various words have arisen, you thought: “That is best,”
Saṁghe hi bhidyamāne ’smiṁ, “Śreṣṭham” ity abhimanyathā. 14.5
when the Saṁgha is being divided, you imagine: “It is best.”
Pṛthak-śabdāḥ (m. nom. pl.) various words; samutpannāḥ (m. nom. pl. pp.) have arisen; tam (m. acc. sg. dem. pron.) that one; ca (indec.) and; śreṣṭham (m. acc. sg.) the best; iti (indec.) quotation marker; manyathā (2nd. sg. impf.) you thought; Saṁghe (m. loc. sg.) in the Saṅgha; hi (metrical filler); bhidyamāne (m. loc. sg. prp.) when it is being divided; asmin (m. loc. sg. dem. pron.) this; śreṣṭham (m. acc. sg.) the best; iti (indec.) quotation marker; abhimanyathā (2nd. sg. impf.) you imagined.
Puthusaddo samajano, na bālo koci maññatha,
A great uproar in the crowd, no-one thinks he is a fool,
Saṅghasmiṁ bhijjamānasmiṁ, nāññaṁ bhiyyo amaññaruṁ.
when the Saṅgha is being divided, they imagined (themselves) better than others. The sentiment is similar here, and it does seem to be a parallel, but the wording is different.
[291.i cf. MN 128:7 see below]
[rh.q.]
Asthicchidāṁ prāṇahṛtāṁ, gavāśvadhanahāriṇāṁ,
For breakers of bones, takers of life, those who carry off cattle, horses and wealth,
rāṣṭraṁ vilumpatāṁ caiva, punar bhavati saṁgatam,
and even plunderers of the kingdom, there is reconciliation again,
yuṣmākaṁ nu kathaṁ na syād imaṁ Dharmaṁ vijānatām? 14.6 i
how could it not be for you who understand this Dharma?
Asthi-chidām (m. gen. pl.) for breakers of bone; prāṇa-hṛtām (m. gen. pl.) for life-takers; gava-aśva-dhana-hāriṇām (m. gen. pl.) for those who carry off cattle, horses and wealth; rāṣṭram (n. acc. sg.) the kingdom; vilumpatām (m. gen. pl.) of plunderers; ca (indec.) and; eva (indec.) indeed; punaḥ (indec.) again; bhavati (3rd. sg. pres.) there is; saṁgatam (n. nom. sg.) reconciliation; yuṣmākam (gen. pl. pers. pron.) for you; nu (indec.) indeed; katham (indec.) how?; na (indec.) not; syāt (3rd. sg. opt.) could it be; imam (m. acc. sg. dem. pron.) this; Dharmam (m. acc. sg.) Dharma; vijānatām (m. gen. pl. prp.) for those who understand.
[291.ii ≈ MN 128:7]
[rh.q.]
Asthicchinnāḥ prāṇaharā, gavāśvadhanahārakāḥ,
The breakers of bones, takers of life, those who carry off cattle, horses and wealth,
rāṣṭrāṇāṁ ca viloptāras – teṣāṁ bhavati saṁgatam,
and plunderers of the realm – there is reconciliation for them,
yuṣmākaṁ nu kathaṁ na syād imaṁ Dharmaṁ vijānatām. 14.6 ii
how could it not be for you who understand this Dharma?
Asthi-chinnāḥ (m. nom. pl.) breakers of bones; prāṇa-harāḥ (m. nom. pl.) life-takers; gava-aśva-dhana-hārakāḥ (m. nom. pl.) those who carry off cattle, horses and wealth; rāṣṭrāṇām (n. gen. pl.) of kingdoms; ca (indec.) and; viloptāraḥ (m. nom. pl.) plunderers; teṣām (m. gen. pl. dem. pron.) for them; bhavati (3rd. sg. pres.) there is; saṁgatam (n. nom. sg.) reconciliation; yuṣmākam (gen. pl.) for you; nu (indec.) indeed; katham (indec.) how?; na (indec.) not; syāt (3rd. sg. opt.) could it be; imam (m. acc. sg. dem. pron.) this; Dharmam (m. acc. sg.) Dharma; vijānatām (m. gen. pl. prp.) for those who understand.
Aṭṭhicchinnā pāṇaharā, gavassadhanahārino,
The breakers of bones, takers of life, those who carry off cattle, horses and wealth,
raṭṭhaṁ vilumpamānānaṁ – tesam-pi hoti saṅgati,
plundering the realm – there is reconciliation for them,
kasmā tumhākaṁ no siyā?
so why can’t you (reconcile)?
[292 ≈ Ud 5.9:1]
[stm.]
Paṇḍitābhā parāmṛṣṭā, vāg yā gocarabhāṣiṇī,
Characterised by an appearance of wisdom, who has speech as his recourse,
vyāyacchanti mukhaṁ vāmā, yayā nītā na te budhāḥ. 14.7
the crooked distort their mouths, the intelligent are not led by this.
Paṇḍita-ābhāḥ (m. nom. pl.) having the appearance of wise men; parāmṛṣṭāḥ (m. nom. pl. pp.) characterised; vāk (f. nom. sg.) speech; yā (f. nom. sg. rel. pron.) who has; gocara-bhāṣiṇī (f. nom. sg.) speech as his recourse; vyāyacchanti (3rd. pl. pres.) they distort; mukham (n. acc. sg.) the mouth; vāmāḥ (m. nom. pl.) the crooked; yayā (f. inst. sg. rel. pron.) by this; nītāḥ (m. nom. pl. pp.) led; na (indec.) not; te (m. nom. pl. pers. pron.) they; budhāḥ (m. nom. pl.) the intelligent.
Parimuṭṭhā paṇḍitābhāsā, vācāgocarabhāṇino,
The deluded with an appearance of wisdom, have speech as their (only) recourse,
yāvicchanti mukhāyāmaṁ, yena nītā na taṁ vidū.
stretching their mouths as much as they want, the wise are not led by this.
[293 ≈ Dhp 6]
[stm.]
Pare hi na vijānanti vayam atrodyamāmahe,
The others do not understand that we are striving here,
atra ye tu vijānanti, teṣāṁ śāmyanti methakāḥ. 14.8
but for those who do understand this, their dissensions cease.
Pare (m. nom. pl.) the others; hi (metrical filler); na (indec.) not; vijānanti (3rd. pl. pres.) they understand; vayam (nom. pl. pers. pron.) we; atra (indec.) here; udyamāmahe (1st. pl. pres.) we are striving; atra (indec.) here; ye (m. nom. pl. rel. pron.) those who; tu (indec.) but; vijānanti (3rd. pl. pres.) they understand; teṣām (m. gen. pl. dem. pron.) for those; śāmyanti (3rd. pl. pres.) cease; methakāḥ (m. nom. pl.) dissensions.
Pare ca na vijānanti mayam-ettha yamāmase,
The others do not understand that we should be restrained here,
ye ca tattha vijānanti, tato sammanti medhagā.
but for those who do understand in that place, through that, their dissensions cease.
[294 ≈ Dhp 3]
[stm.]
“Ākrośan mām avocan, mām ajayan, mām ajāpayet,”
“He spoke abusing me, he overcame me, he might rob me,”
atra ye hy upanahyanti, vairaṁ teṣāṁ na śāmyati. 14.9
those who bear ill-will in this matter, their hatred never ceases.
Ākrośan (abs.) having abused; mām (acc. sg. dem. pron.) me; avocan (3rd. sg. aor.) he spoke; mām (acc. sg. dem. pron.) me; ajayan (3rd. sg. aor.) he defeated; mām (acc. sg. dem. pron.) me; ajāpayet (3rd. sg. opt.) he might rob; atra (indec.) in this matter; ye (m. nom. pl. rel. pron.) those who; hy (separator); upanahyanti (3rd. pl. pres.) they bear ill-will; vairam (n. nom. sg.) hatred; teṣām (m. gen. pl. dem. pron.) their; na (indec.) never; śāmyati (3rd. sg. pres.) ceases.
“Akkocchi maṁ, avadhi maṁ, ajini maṁ, ahāsi me,”
“He abused me, he struck at me, he overcame me, he robbed me,”
ye ca taṁ upanayhanti, veraṁ tesaṁ na sammati.
those who bear ill-will, their hatred never ceases.
[295 ≈ Dhp 4]
[stm.]
“Ākrośan mām avocan, mām ajayan, mām ajāpayet,”
“He spoke abusing me, he overcame me, he might rob me,”
atra ye nopanahyanti, vairaṁ teṣāṁ praśāmyati. 14.10
those who do not bear ill-will in this matter, their hatred ceases.
Ākrośan (abs.) having abused; mām (acc. sg. dem. pron.) me; avocan (3rd. sg. aor.) he spoke; mām (acc. sg. dem. pron.) me; ajayan (3rd. sg. aor.) he defeated; mām (acc. sg. dem. pron.) me; ajāpayet (3rd. sg. opt.) he might rob; atra (indec.) in this matter; ye (m. nom. pl. rel. pron.) those who; na (indec.) not; upanahyanti (3rd. pl. pres.) those who bear ill-will; vairam (n. nom. sg.) hatred; teṣām (m. gen. pl. dem. pron.) their; praśāmyati (3rd. sg. pres.) ceases.
“Akkocchi maṁ, avadhi maṁ, ajini maṁ, ahāsi me,”
“He abused me, he struck at me, he overcame me, he robbed me,”
ye taṁ na upanayhanti veraṁ tesūpasammati.
those who bear not ill-will their hatred ceases.
[296 ≈ Dhp 5]
[stm.]
Na hi vaireṇa vairāṇi śāmyantīha kadā cana,
For not by hatred do hatreds cease at any time here,
kṣāntyā vairāṇi śāmyanti, eṣa dharmaḥ sanātanaḥ. 14.11
hatreds cease through forbearance, this truth is eternal.
Na (indec.) not; hi (metrical filler); vaireṇa (n. inst. sg.) by hatred; vairāṇi (n. nom. pl.) hatreds; śāmyanti (3rd. pl. pres.) cease; iha (indec.) here; kadā cana (indec.) at any time; kṣāntyā (f. inst. sg.) through forbearance; vairāṇi (n. nom. pl.) hatreds; śāmyanti (3rd. pl. pres.) cease; eṣaḥ (m. nom. sg. dem. pron.) this; dharmaḥ (m. nom. sg.) truth; sanātanaḥ (m. nom. sg.) eternal.
Na hi verena verāni sammantīdha kudācanaṁ,
For not by hatred do hatreds cease at any time here,
averena ca sammanti, esa dhammo sanantano.
they cease through non-hatred, this truth is eternal.
[297]
[stm.]
Vairaṁ na vaireṇa hi jātu śāmyec, chāmyed avaireṇa tu vairabhāvaḥ,
Hatred can never cease through hatred, but by non-hatred the state of hatred can cease,
vairaprasaṅgo hy ahitāya dṛṣṭas, tasmād dhi vairaṁ na karoti vidvān. 14.12
seeing the lack of benefit in attachment to hatred, the wise therefore do not have hatred.
Vairam (n. nom. sg.) hatred; na (indec.) not; vaireṇa (n. inst. sg.) by hatred; hi (indec.) for; jātu (indec.) ever; śāmyet (3rd. sg. opt.) can cease; śāmyet (3rd. sg. opt.) can cease; a-vaireṇa (n. inst. sg.) by non-hatred; tu (indec.) but; vaira-bhāvaḥ (m. nom. sg.) the state of hatred; vaira-prasaṅgaḥ (m. nom. sg.) attachment to hatred; hi (indec.) for; a-hitāya (n. dat. sg.) lack of benefit; dṛṣṭaḥ (m. nom. sg. pp.) is seen; tasmāt (indec.) therefore; hi (indec.) for; vairam (n. acc. sg.) hatred; na (indec.) not; karoti (3rd. sg. pres.) does; vidvān (m. nom. sg.) the wise one.
[298 ≈ Dhp 328]
[adm.]
Sa cel labhed vai nipakaṁ sahāyaṁ loke caraṁ sādhu hi nityam eva,
If one should find a discerning friend who is constantly living well in the world,
abhibhūya sarvāṇi parisravāṇi, careta tenāptamanā smṛtātmā. 14.13
overcoming all your troubles, one should live with that one, glad and mindful of oneself.
Saḥ (m. nom. sg. dem. pron.) one; cet (indec.) if; labhet (3rd. sg. opt.) one should find; vai (indec.) indeed; nipakam (m. acc. sg.) discerning; sahāyam (m. acc. sg.) a friend; loke (m. loc. sg.) in the world; caram (m. acc. sg. prp.) living; sādhu (indec.) well; hi (indec.) for; nityam (indec.) constantly; eva (indec.) indeed; abhibhūya (abs.) having overcome; sarvāṇi (n. acc. pl.) all; parisravāṇi (n. acc. pl.) troubles; careta (3rd. sg. opt.) one should live; tena (m. inst. sg.) with him; apta-manāḥ (m. nom. sg.) with a glad mind; smṛta-ātmā (m. nom. sg.) mindful of oneself.
Sace labhetha nipakaṁ sahāyaṁ saddhiṁcaraṁ sādhuvihāridhīraṁ,
If one should find a discerning friend, a companion, who is steadfast and lives well,
abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā.
overcoming all your troubles, one should live with that one, glad and mindful.
[299 ≈ Dhp 329]
[adm.]
Sa cel labhed vai nipakaṁ sahāyaṁ loke caraṁ sādhu hi nityam eva,
If one should find a discerning friend who constantly lives well in the world,
rājeva rāṣṭraṁ vipulaṁ prahāya, ekaś caren, na ca pāpāni kuryāt. 14.14
like a king abandoning his vast kingdom, one should live alone, one should not do wicked deeds.
Saḥ (m. nom. sg. dem. pron.) that one; cet (indec.) if; labhet (3rd. sg. opt.) one should find; vai (indec.) indeed; nipakam (m. acc. sg.) discerning; sahāyam (m. acc. sg.) a friend; loke (m. loc. sg.) in the world; caram (m. acc. sg. prp.) living; sādhu (indec.) well; hi (indec.) for; nityam (indec.) always; eva (indec.) indeed; rājā (m. nom. sg.) a king; iva (indec.) like; rāṣṭram (n. acc. sg.) kingdom; vipulam (n. acc. sg.) vast; prahāya (abs.) abandoning; ekaḥ (m. nom. sg.) alone; caret (3rd. sg. opt.) he should live; na (indec.) not; ca (indec.) and; pāpāni (n. acc. pl.) wicked deeds; kuryāt (3rd. sg. opt.) one should do.
Sace labhetha nipakaṁ sahāyaṁ saddhiṁcaraṁ sādhuvihāridhīraṁ,
If one should find a discerning friend, a companion, who is steadfast and lives well,
rājā va raṭṭhaṁ vijitaṁ pahāya, eko care, mātaṅgaraññe va nāgo.
like a king abandoning his conquered kingdom, one should live alone, like a solitary elephant in the wilds. This is how it is stated in the commentary, mātaṅga is not just an elephant, but a solitary elephant.
[300 ≈ Dhp 61]
[adm.]
Caraṁś ca nādhigaccheta sahāyaṁ tulyam ātmanaḥ,
If while wandering one cannot find a friend equal to oneself,
ekacaryāṁ dṛḍhaṁ kuryān: nāsti bāle sahāyatā. 14.15
one should resolve to live solitary: there is no friendship with a fool.
Caram (m. nom. sg. prp.) wandering; ca (indec.) if; The use of ca meaning: if, is quite regular in Pāḷi, and it must be the meaning here. This meaning goes unnoticed by Edgerton. na (indec.) not; adhigaccheta (3rd. sg. opt.) can find; sahāyam (m. acc. sg.) a friend; tulyam (m. acc. sg.) equal; ātmanaḥ (m. gen. sg.) of oneself; eka-caryām (f. acc. sg.) living solitary; dṛḍham (indec.) steadfastly; kuryāt (3rd. sg. opt.) one should do; na (indec.) not; asti (3rd. sg. pres.) there is; bāle (m. loc. sg.) with a fool; sahāyatā (f. nom. sg.) friendship.
Carañ-ce nādhigaccheyya seyyaṁ sadisam-attano,
If while wandering one cannot find one better or the same as oneself,
ekacariyaṁ daḷhaṁ kayirā: natthi bāle sahāyatā.
one should resolve to live solitary: there is no friendship with a fool.
[301.i ≈ Dhp 330]
[adm. + sim.]
Ekasya caritaṁ śreyo na tu bālaḥ sahāyakaḥ,
The life of a solitary is better than having a foolish friend,
ekaś caren na ca pāpāni kuryād, alpotsuko ’raṇyagataiva nāgaḥ. 14.16
one should live solitary and not do wicked deeds, unconcerned, like an elephant gone to the wilds.
Ekasya (m. gen. sg.) of a solitary; caritam (n. nom. sg.) the life; śreyah (n. nom. sg.) better; na (indec.) not; tu (indec.) than; bālaḥ (m. nom. sg.) a fool; sahāyakaḥ (m. nom. sg.) a friend; ekaḥ (m. nom. sg.) alone; caret (3rd. sg. opt.) he should live; na (indec.) not; ca (indec.) and; pāpāni (n. acc. pl.) wicked deeds; kuryāt (3rd. sg. opt.) one should do; alpa-utsukaḥ (m. nom. sg.) unconcerned; araṇya-gataḥ (m. nom. sg.) gone to the forest; iva (indec.) like; nāgaḥ (m. nom. sg.) an elephant.
Ekassa caritaṁ seyyo, natthi bāle sahāyatā,
The life of a solitary is better, not being with a foolish friend,
eko care na ca pāpāni kayirā, appossukko mātaṅgaraññe va nāgo.
one should live solitary and not do wicked deeds, unconcerned, like a solitary elephant in the wilds.
[301.ii cf. Dhp 330]
[adm. + sim.]
Ekasya caritaṁ ṣreyo na tu bālasahāyatā,
The life of a solitary is better than friendship with a fool,
alpotsukaś cared eko, mātaṅgāraṇye nāgavat. 14.16
one should live unconcerned, solitary, like a elephant in the wilds.
Ekasya (m. gen. sg.) of a solitary; caritam (n. nom. sg.) the life; śreyah (n. nom. sg.) better; na (indec.) not; tu (indec.) than; bāla-sahāyatā (f. nom. sg.) friendship with a fool; alpa-utsukaḥ (m. nom. sg.) unconcerned; caret (3rd. sg. opt.) he should live; ekaḥ (m. nom. sg.) solitary; mātaṅga-āraṇye (n. loc. sg.) in the wilds; nāga-vat (indec.) like an elephant.
Ekassa caritaṁ seyyo, natthi bāle sahāyatā,
It is better to live alone, there should be no friendship with fools,
eko care, na ca pāpāni kayirā, appossukko mātaṅgaraññe va nāgo.
one should live solitary, and not do wrong deeds, unconcerned, like a elephant in the wilds.
Drohavargaḥ, 14.
The Chapter about Mischief, the Fourteenth