27: The Chapter about Seeing

27. Paśyavarga
The Chapter about Seeing
(52 Verses)

[597 ≈ Dhp 252]
[stm. + sim.]

Supaśyaṁ paravadyaṁ syād, ātmavadyaṁ tu durdṛśam,
Another’s fault might be easy to see, but one’s own fault might be hard to see,

paraḥ parasya vadyāni tūtpunāti busaṁ yathā,
but one sifts another’s faults like chaff,

ātmanaś chādayaty eṣa, kṛtvā yadvat kaliṁ śaṭhaḥ. 27.1
this one conceals his own faults, just as a cheat conceals it, having made a losing throw.

Su-paśyam (n. acc. sg.) easy to see; para-vadyam (n. acc. sg.) the fault of another; syāt (3rd. sg. opt.) might be; ātma-vadyam (n. acc. sg.) one’s own fault; tu (indec.) but; dur-dṛśam (n. acc. sg.) hard to see; paraḥ (m. nom. sg.) another; parasya (m. gen. sg.) of another; vadyāni (n. acc. pl.) faults; tu (indec.) and; utpunāti (3rd. sg. pres.) sifts; busam (n. acc. sg.) chaff; yathā (indec.) just as; ātmanaḥ (m. gen. sg.) of oneself; chādayati (3rd. sg. pres.) conceals; eṣaḥ (m. nom. sg. dem. pron.) this one; kṛtvā (abs.) having made; yadvat (indec.) just as; kalim (m. acc. sg.) a losing throw; śaṭhaḥ (m. nom. sg.) a cheat.

Sudassaṁ vajjam-aññesaṁ, attano pana duddasaṁ,
Easy to see are others’ fault, but one’s own are hard to see,

paresaṁ hi so vajjāni opuṇāti yathā bhusaṁ,
for one sifts others’ faults like chaff,

attano pana chādeti, kaliṁ va kitavā saṭho.
but conceals one’s own, like a cheat conceals his losing throw.

[598 cf. Dhp 253]
[stm.]

Paravadyānudarśino, nityāvadhyānasaṁjñinaḥ,
For one who looks for another’s faults, who constantly perceives offences,

vāmā dharmāḥ pravardhante, sa hy ārād Dharmadarśanāt. 27.2
wrong Lit: the left hand side, but meaning here: wrong, distorted, perverse. thoughts increase, that one is far from seeing the Dharma.

Para-vadya-anudarśinaḥ (m. gen. sg.) for one who looks for another’s faults; nitya-avadhyāna-saṁjñinaḥ (m. gen. sg.) for one who is constantly perceiving offences; For avadhyāna, see Edgerton. vāmāḥ (m. nom. pl.) wrong; dharmāḥ (m. nom. pl.) thoughts; pravardhante (3rd. pl. pres.) increase; saḥ (m. nom. sg. dem. pron.) that one; hy (separator); ārāt (indec.) far; Dharma-darśanāt (n. abl. sg.) from the seeing of the Dharma.

Paravajjānupassissa, niccaṁ ujjhānasaññino,
One who looks for another’s faults, constantly perceiving offences,

āsavā tassa vaḍḍhanti, ārā so āsavakkhayā.
for him the pollutants increase, that one is far from the pollutants’ destruction.

[599 ≈ Dhp 244]
[stm. + ana.]

Ahrīkena sujīvaṁ syāt, kākaśūreṇa dhvāṅkṣiṇā,
Life might be easily lived by one without conscience, by a crow, with the bold courage of a crow,

praskandinā pragalbhena saṁkliṣṭaṁ tv iha jīvate. 27.3
but here one lives defiled, with backbiting and recklessness.

A-hrīkena (m. inst. sg.) by one without conscience; su-jīvam (n. nom. sg.) an easy life; syāt (3rd. sg. opt.) might be; kāka-śūreṇa (m. inst. sg.) with the bold courage of a crow; dhvāṅkṣiṇā (m. inst. sg.) by a crow; praskandinā (m. inst. sg.) with backbiting; pragalbhena (m. inst. sg.) with recklessness; saṁkliṣṭam (n. nom. sg.) defiled; tv (euphonic particle); iha (indec.) here; jīvate (3rd. sg. pres.) is lived.

Sujīvaṁ ahirikena, kākasūrena dhaṁsinā,
Life is easily lived by one without conscience, by a disparager, with the bold courage of a crow,

pakkhandinā pagabbhena, saṅkiliṭṭhena jīvitaṁ.
lived with backbiting, recklessness, and defilements.

[600 ≈ Dhp 245]
[stm.]

Hrīmatā tv iha durjīvaṁ, nityaṁ śucigaveṣiṇā,
But life is lived here with difficulty by one with a conscience, who is constantly seeking purity,

sulīnenāpragalbhena, śuddhājīvena paśyatā. 27.4
who is devoted and not reckless, who, seeing, has pure livelihood.

Hrīmatā (m. inst. sg.) by one with conscience; tv (separator); iha (indec.) here; dur-jīvam (n. nom. sg.) a difficult life; nityam (indec.) constantly; śuci-gaveṣiṇā (m. inst. sg.) by one seeking purity; su-līnena (m. inst. sg.) by one who is devoted; a-pragalbhena (m. inst. sg.) by one who is not reckless; śuddha-ājīvena (m. inst. sg.) by one who has pure livelihood; paśyatā (m. inst. sg. prp.) by one seeing.

Hirīmatā ca dujjīvaṁ, niccaṁ sucigavesinā,
Life is lived with difficulty by one with a conscience, who is constantly seeking purity,

alīnenāpagabbhena, suddhājīvena passatā.
who is sincere and not reckless, who, seeing, has pure livelihood.

[601 ≈ Dhp 174]
[stm. + ana.]

Andhabhūto hy ayaṁ lokas, tanuko ’tra vipaśyakaḥ,
This world has become blind, the insightful here are few,

śakunto jālamuktaiva hy alpaṁ svargeṣu modate. 27.5
as few are gladened in the heavens as a bird that escapes from the net.

Andha-bhūtaḥ (m. nom. sg. pp.) become blind; hi (indec.) for; ayam (m. nom. sg. dem. pron.) this; lokaḥ (m. nom. sg.) the world; tanukaḥ (m. nom. sg.) few; atra (indec.) here; vipaśyakaḥ (m. nom. sg.) the insightful ones; śakuntaḥ (m. nom. sg.) a bird; jāla-muktaḥ (m. nom. pl. pp.) having escaped from the net; iva (indec.) like; hy (separator); alpam (n. nom. sg.) few; svargeṣu (m. loc. pl.) in the heavens; modate (3rd. sg. pres.) are gladened.

Andhabhūto ayaṁ loko, tanukettha vipassati,
This world has become blind, few here have insight,

sakunto jālamutto va appo saggāya gacchati.
as few go to heaven as a bird that escapes from the net.

[602 ≈ Ud 7.10]
[stm.]

Moṣasaṁbandhano loko, bhavyarūpa iva dṛśyate,
The world, in bondage to deceit, appears as though beautiful,

upadhībandhanā bālās, tamasā parivāritāḥ,
fools, bound by adherence, are surrounded by darkness,

asat sad iva dṛśyate, paśyato nāsti kiñcanam. 27.6
it appears like the unreal is real, (but) for the one who sees there is nothing.

Moṣa-saṁbandhanaḥ (m. nom. sg.) bound to deceit; See Edgerton, moṣadharma, adj. or subst. (Bhvr. or Karmadh.? = Pali mosa-dhamma, by ‘false’ Sktism; Pali mosa is a quasi-vṛddhi formation to Pali musā = Skt. mṛṣā; §3.68), (of) deceptive quality. lokaḥ (m. nom. sg.) the world; bhavya-rūpaḥ (m. nom. sg.) of beautiful appearance; iva (indec.) just as; dṛśyate (3rd. sg. pres. pass.) appears; upadhī-bandhanāḥ (m. nom. pl.) bound by adherence; boundto the the substratum of existence; bālāḥ (m. nom. pl.) fools; tamasā (n. inst. sg.) by darkness; parivāritāḥ (m. nom. pl. pp.) surrounded; asat (n. nom. sg.) the unreal; sat (n. nom. sg.) the real; iva (indec.) like; dṛśyate (3rd. sg. pres. pass.) appears; paśyataḥ (m. gen. sg. prp.) for the one who sees; na (indec.) not; asti (3rd. sg. pres.) there is; kiñcanam (n. nom. sg.) anything.

Mohasambandhano loko, bhabbarūpo va dissati,
The world, in bondage to delusion, appears as though beautiful,

upadhisambandhano bālo, tamasā parivārito.
the fool, bound by adherence, is surrounded by darkness.

sassato-r-iva khāyati, passato natthi kiñcanaṁ.
it seems like it is eternal, (but) for the one who sees It means one who has insight and wisdom into the nature of existence. there is nothing (defiling). The clarification comes from the commentary: passato jānato paṭivijjhato rāgādikiñcanaṁ natthi; for the one who sees, knows, pentrates there is no passion and so on.

[603 ≈ Ud 6.6:1]
[stm.]

Ahaṁkārasṛtā martyāḥ, parakāropasaṁhitāḥ,
Mortals are dependent on the I-maker, (or) based on being made by another,

etad eke na jānanti, paśyanti na hi śalyataḥ. 27.7
some do not know this, they do not see due to the dart.

Ahaṁ-kāra-sṛtāḥ (m. nom. pl.) depend on the I-maker; martyāḥ (m. nom. pl.) mortals; para-kāra-upasaṁhitāḥ (m. nom. pl.) based on being made by another; etat (n. nom. sg. dem. pron.) this ; eke (m. nom. pl.) some; na (indec.) not; jānanti (3rd. pl. pres.) they know; paśyanti (3rd. pl. pres.) they see; na (indec.) not; hi (indec.) for; śalyataḥ (n. abl. sg.) due to the dart.

Ahaṅkārapasutāyaṁ, pajā paraṅkārūpasaṁhitā,
This generation is intent on this I-maker, The commentary explains that these are those who think sayaṁkato attā ca loko cā, the self and the world are made by oneself. (or) based on being made by another, Comm: Paraṁkārūpasaṁhitā ti paro añño issarādiko sabbaṁ karotī ti evaṁ pavattaparaṁkāradiṭṭhisannissitā tāya upasaṁhitā ti paraṁkārūpasaṁhitā; based on being made by another means dependent on the view of other-making which occurs in this way: Another, a creator or the like, makes everything.

etad-eke nābbhaññiṁsu, na naṁ sallan-ti addasuṁ.
some do not know this, they did not see: this is a dart.

[604 ≈ Ud 6.6:2]
[adm.]

Etat tu śalyaṁ pratiyatya paśyato, hy adhyavasitā yatra prajāḥ prasaktāḥ,
But for the one who sees that the dart is the cause, where this generation lives grasping and attached,

ahaṁ karomīti na tasya hiṁsyāt; paraḥ karotīti na tasya hiṁsyāt. 27.8
let there be no harm for him, thinking: I make; let there be no harm for him, thinking: another makes.

Etat (n. nom. sg. dem. pron.) this ; tu (indec.) but; śalyam (n. acc. sg.) the dart; pratiyatya (abs.) cause; paśyataḥ (m. gen. sg. prp.) for one who sees; hy (separator); adhyavasitāḥ (f. nom. pl.) grasping; yatra (indec.) where; prajāḥ (f. nom. pl.) people; prasaktāḥ (f. nom. pl. pp.) attached; ahaṁ karomi (quot.) I make; iti (indec.) indicating thinking; na (indec.) not; tasya (m. gen. sg. dem. pron.) for him; hiṁsyāt (3rd. sg. opt.) let there be harm; paraḥ karoti (quot.) another makes; iti (indec.) indicating thinking; na (indec.) not; tasya (m. gen. sg. dem. pron.) for him; hiṁsyāt (3rd. sg. opt.) let there be harm.

Etañ-ca sallaṁ paṭicca passato, ahaṁ karomī ti na tassa hoti,
But for the one who sees that the dart is the cause, thinking: I make, does not exist for him,

paro karotī ti na tassa hoti.
thinking: another makes, does not exist for him.

[605 ≈ Ud 6.6:3]
[stm.]

Mānopeto hy ayaṁ loko, mānasaktaḥ sadā sthitaḥ,
This world is possessed by conceit, it abides, attached to conceit,

dṛṣṭibhiś caiva saṁrabdhaḥ, saṁsāraṁ nātivartate. 27.9
and, impetuous because of (wrong) views, it does not escape transmigration.

Māna-upetaḥ (m. nom. sg.) possessed by conceit; hy (separator); ayam (m. nom. sg. dem. pron.) this; lokaḥ (m. nom. sg.) the world; māna-saktaḥ (m. nom. sg.) attached to conceit; sadā (indec.) always; sthitaḥ (m. nom. sg. pp.) abiding; dṛṣṭibhiḥ (f. inst. pl.) because of views; ca (indec.) and; eva (indec.) indeed; saṁrabdhaḥ (m. nom. sg. pp.) impetuous; saṁsāram (m. acc. sg.) transmigration; na (indec.) not; ativartate (3rd. sg. pres.) escape.

Mānupetā ayaṁ pajā, mānaganthā mānavinibandhā,
This generation is possessed by conceit, tied by conceit, bound by conceit,

diṭṭhisu sārambhakathā, saṁsāraṁ nātivattati.
impetuous because of (wrong) views, it does not escape transmigration.

[606 cf. Ud 6.8 prose]
[adm.]

Yat prāptaṁ yac ca prāptavyaṁ – rajaḥkīrṇam idaṁ dvayam,
What has been attained, and that which is be attained – these two are strewn with dust,

āturyam iti taṁ jñātvā, jahyād vidvāṁ samāhitaḥ. 27.10
knowing that it is a sickness, the wise one, the composed one, should abandon it.

Yat (n. nom. sg. rel. pron.) what; prāptam (n. nom. sg. pp.) that which has been attained; yat (n. nom. sg. rel. pron.) that which; ca (indec.) and; prāptavyam (n. nom. sg. gerund.) that which is to be attained; rajaḥ-kīrṇam (n. nom. sg. pp.) strewn with dust; idam (n. nom. sg. dem. pron.) this; dvayam (n. nom. sg.) two; āturyam (n. nom. sg.) a sickness; iti (indec.) thus; tam (n. acc. sg. dem. pron.) that; jñātvā (abs.) having known; jahyāt (3rd. sg. opt.) one should abandon; vidvān (m. nom. sg.) the wise one; samāhitaḥ (m. nom. sg. pp.) the composed one.

Yañ-ca pattaṁ yañ-ca pattabbaṁ – ubhayam-etaṁ rajānukiṇṇaṁ
What has been attained, and what is be attained – these two are strewn with dust,

āturassānusikkhato.
for that miserable one in (wrong) training.

[607 cf. Ud 6.8 prose]
[stm.]

Śikṣāsārāś ca ye satvā, jīvino brahmajīvinaḥ,
Those beings who hold the training rules as the essence, living the spiritual life,

upasthānarataye ca, sa eko ’ntaḥ prakīrtitaḥ. 27.11
who delight in attendance, this is declared one extreme.

Śikṣā-sārāḥ (m. nom. pl.) those who hold the training rules as the essence; ca (indec.) and; ye (m. nom. pl. rel. pron.) those who; satvāḥ (m. nom. pl.) beings; jīvinaḥ (m. nom. pl.) living; brahma-jīvinaḥ (m. nom. pl.) living the spiritual life; upasthāna-rataye (m. dat. sg.) delight in attendance; ca (indec.) and; saḥ (m. nom. sg. dem. pron.) that; ekaḥ (m. nom. sg.) one; antaḥ (m. nom. sg.) extreme; prakīrtitaḥ (m. nom. sg. pp.) is declared.

Ye ca sikkhāsārā sīlabbatajīvitabrahmacariya-upaṭṭhānasārā -
Those who hold the training rules as the essence, or virtue and practices, (right) livelihood, celibacy, and attendance as the essence –

ayam-eko anto.
this is one extreme.

[608 cf. Ud 6.8 prose]
[stm.]

Bhoktavyāḥ śucayaḥ kāmā, na doṣas teṣu vidyate,
Pure desires are to be enjoyed, no fault is found in them,

ya evaṁ darśino bālā, dvitīyo ’ntaḥ prakīrtitaḥ. 27.12
fools who see things thus, this is declared the second extreme.

Bhoktavyāḥ (m. nom. pl. gerund.) are to be enjoyed; śucayaḥ (m. nom. pl.) pure; kāmāḥ (m. nom. pl.) desires; na (indec.) not; doṣaḥ (m. nom. sg.) fault; teṣu (m. loc. pl. dem. pron.) in them; vidyate (3rd. sg. pres. pass.) is found; yaḥ (m. nom. sg. rel. pron.) one who; evam (indec.) thus; darśinaḥ (m. nom. pl.) seers; bālāḥ (m. nom. pl.) fools; dvitīyaḥ (m. nom. sg.) the second; antaḥ (m. nom. sg.) extreme; prakīrtitaḥ (m. nom. sg. pp.) is declared.

Ye ca evaṁvādino: “Natthi kāmesu doso” ti –
Those who say this: “There is no fault in sense pleasures” –

ayaṁ dutiyo anto.
this is the second extreme.

[609 cf. Ud 6.8 prose]
[stm.]

Etāv antāv anajñāya, tv atilīyanti bāliśaḥ,
By not knowing these extremes, fools get slack,

apare tv atidhāvanti – cakṣuṣmāṁs tāṁ prapaśyati. 27.13
others go too far – the one who has vision sees through this.

Etau (m. acc. dual dem. pron.) these two; antau (m. acc. du.) extremes; an-ajñāya (caus. abs.) by not knowing; tv (separator); atilīyanti (3rd. pl. pres.) they slacken off; bāliśāḥ (m. nom. pl.) fools; apare (m. nom. pl.) others; tv (separator); atidhāvanti (3rd. pl. pres.) they go too far; cakṣuṣmān (m. nom. sg.) the one who has vision; tām (f. acc. sg. dem. pron.) that; prapaśyati (3rd. sg. pres.) one sees.

Ete te ubho ante anabhiññāya olīyanti eke, atidhāvanti eke.
Not knowing these two extremes, some get stuck, some go too far.

[610 cf. Ud 6.8 prose]
[stm.]

Etāv antau viditvā tu, nābhavaṁs tatra ye budhāḥ,
But understanding both these extremes, the intelligent who have not become (attached) there,

na caiva tena manyante, vartmas teṣāṁ na vidyate. 27.14
do not conceive (a wrong view) through that, their path is not found.

Etau (m. acc. dual dem. pron.) these two; antau (m. acc. du.) extremes; viditvā (abs.) having understood; tu (indec.) but; na (indec.) not; abhavam (3rd. pl. aor.) they have become; tatra (indec.) there; ye (m. nom. pl. rel. pron.) those who; budhāḥ (m. nom. pl.) the intelligent; na (indec.) not; ca (indec.) and; eva (indec.) indeed; tena (n. inst. sg. dem. pron.) through that; manyante (3rd. pl. pres. mid.) they conceive; vartmaḥ (n. nom. sg.) a path; teṣām (m. gen. pl. dem. pron.) their; na (indec.) not; vidyate (3rd. sg. pres. pass.) is found.

Ye ca kho te abhiññāya, tatra ca nāhesuṁ, tena ca na maññiṁsu -
But for those who have fully known these, they did not become (attached) there, and because of that do not conceive (a wrong view) –

vaṭṭaṁ tesaṁ natthi paññāpanāya.
there is no cycle of existence assigned for them.

[611 ≈ Dhp 170]
[stm. + sim.]

Yathā budbudikāṁ paśyed, yathā paśyen marīcikām,
Just as one should see it as a bubble, just as one should see it as a mirage,

evaṁ lokam avekṣaṁ vai Mṛtyurājaṁ na paśyati. 27.15
looking on the world in this way one does not see the King of Death.

Yathā (indec.) just as; budbudikām (f. acc. sg.) a bubble; paśyet (3rd. sg. opt.) one should see; yathā (indec.) just as; paśyet (3rd. sg. opt.) one should see; marīcikām (f. acc. sg.) a mirage; evam (indec.) in this way; lokam (m. acc. sg.) the world; avekṣam (abs.) looking on; vai (indec.) indeed; Mṛtyu-rājam (m. acc. sg.) the King of Death; na (indec.) not; paśyati (3rd. sg. pres.) one sees.

Yathā bubbulakaṁ passe, yathā passe marīcikaṁ,
Just as one should see it as a bubble, just as one should see it as a mirage,

evaṁ lokaṁ avekkhantaṁ Maccurājā na passati.
looking on the world in this way the King of Death There is a very interesting difference between the two versions here. In Uv Mṛtyurājaṁ is accusative (the object), but Maccurājā in Pāḷi is nominative (the subject). Notice the Pāḷi lacks an object, which needs to be supplied to make sense. does not see (one).

[612 cf. Dhp 170]
[adm. + sim.]

Yathā budbudikāṁ paśyed, yathā paśyen marīcikām,
Just as one should see it as a bubble, just as one should see it as a mirage,

evaṁ kāyam avekṣaṁ vai Mṛtyurājaṁ na paśyati. 27.16
looking on the body in this way one does not see the King of Death.

Yathā (indec.) just as; budbudikām (f. acc. sg.) a bubble; paśyet (3rd. sg. opt.) one should see; yathā (indec.) just as; paśyet (3rd. sg. opt.) one should see; marīcikām (f. acc. sg.) a mirage; evam (indec.) in this way; kāyam (m. acc. sg.) the body; avekṣam (abs.) looking on; vai (indec.) indeed; Mṛtyu-rājam (m. acc. sg.) the King of Death; na (indec.) not; paśyati (3rd. sg. pres.) one sees.

Yathā bubbulakaṁ passe, yathā passe marīcikaṁ,
Just as one should see it as a bubble, just as one should see it as a mirage,

evaṁ lokaṁ avekkhantaṁ Maccurājā na passati.
looking on the world in this way the King of Death does not see (one).

[613 ≈ Dhp 171]
[stm. + sim.]

Paśyatemaṁ sadā kāyaṁ, citraṁ rājarathopamam,
Always look upon this body, adorned like a king’s chariot,

yatra bālāḥ pramuhyante – saṅgo nāsti prajānatām. 27.17
where fools become deluded – there is no attachment for those who understand.

Paśyata (2 pl. imp.) look upon!; imam (m. acc. sg. dem. pron.) this; sadā (indec.) always; kāyam (m. acc. sg.) the body; citram (m. acc. sg.) adorned; rāja-ratha-upamam (m. acc. sg.) like a king’s chariot; yatra (indec.) where; bālāḥ (m. nom. pl.) fools; pramuhyante (3rd. pl. pres. mid.) become deluded; saṅgaḥ (m. nom. sg.) attachment; na (indec.) not; asti (3rd. sg. pres.) there is; prajānatām (m. gen. pl. prp.) for those who understand.

Etha passathimaṁ lokaṁ, cittaṁ rājarathūpamaṁ,
Come, look upon this world, adorned like a king’s chariot,

yattha bālā visīdanti – natthi saṅgo vijānataṁ.
where fools become depressed – there is no attachment for those who understand.

[614 cf. Dhp 171a-c above]
[stm. + sim.]

Paśyatemaṁ sadā kāyaṁ, citraṁ rājarathopamam,
Always look upon this body, adorned like a king’s chariot,

yatra bālā viṣīdanti, paṇḍito ’tra virajyate. 27.17A
where fools become dispirited, the wise one becomes detached here.

Paśyata (2 pl. imp.) look upon!; imam (m. acc. sg. dem. pron.) this; sadā (indec.) always; kāyam (m. acc. sg.) the body; citram (m. acc. sg.) adorned; rāja-ratha-upamam (m. acc. sg.) like a king’s chariot; yatra (indec.) where; bālāḥ (m. nom. pl.) fools; viṣīdanti (3rd. pl. pres.) they become dispirited; paṇḍitaḥ (m. nom. sg.) the wise one; atra (indec.) here; vi-rajyate (3rd. sg. pres. pass.) becomes detached.

[615 cf. Dhp 171a-c]
[stm. + sim.]

Paśyatemaṁ sadā kāyaṁ, citraṁ rājarathopamam,
Always look upon this body, adorned like a king’s chariot,

yatra bālā viṣīdanti – yathā paṅke jaradgavaḥ. 27.18
where fools become dispirited – like an old bull in the mud.

Paśyata (2 pl. imp.) look upon!; imam (m. acc. sg. dem. pron.) this; sadā (indec.) always; kāyam (m. acc. sg.) the body; citram (m. acc. sg.) adorned; rāja-ratha-upamam (m. acc. sg.) like a king’s chariot; yatra (indec.) where; bālāḥ (m. nom. pl.) fools; viṣīdanti (3rd. pl. pres.) they become dispirited; yathā (indec.) just as; paṅke (m. loc. sg.) in mud; jarad-gavaḥ (m. nom. sg.) an old bull

[616 cf. Dhp 171a-c]
[stm. + sim.]

Paśyatemaṁ sadā kāyaṁ, citraṁ rājarathopamam,
Always look upon this body, adorned like a king’s chariot,

yatra bālāḥ pramuhyante, paṇḍito ’tra virajyate. 27.19
where fools become deluded, the wise one becomes detached here.

Paśyata (2 pl. imp.) look upon!; imam (m. acc. sg. dem. pron.) this; sadā (indec.) always; kāyam (m. acc. sg.) the body; citram (m. acc. sg.) adorned; rāja-ratha-upamam (m. acc. sg.) like a king’s chariot; yatra (indec.) where; bālāḥ (m. nom. pl.) fools; pramuhyante (3rd. pl. pres. mid.) become deluded; paṇḍitaḥ (m. nom. sg.) the wise one; atra (indec.) here; vi-rajyate (3rd. sg. pres. pass.) becomes detached.

[617 ≈ Dhp 147]
[adm.]

Paśya citrakṛtaṁ bimbam, arukaṁ kāyasaṁjñitam,
See this manikin made beautiful, a sore designated a body,

āturaṁ moṣasaṁkalpaṁ, yasya nāsti dhruvasthitiḥ. 27.20
sick, having deceitful intentions, which has nothing steadfast or stable.

Paśya (2nd. sg. imp.) see!; citra-kṛtam (n. nom. sg. pp.) made beautiful; bimbam (n. nom. sg.) manikin; arukam (n. nom. sg.) sore; kāya-saṁjñitam (n. nom. sg. pp.) designated as a body; āturam (n. nom. sg.) sick; moṣa-saṁkalpam (n. nom. sg.) whose intentions are deceitful; yasya (n. gen. sg. rel. pron.) of which; na (indec.) not; asti (3rd. sg. pres.) there is; dhruva-sthitiḥ (m. nom. sg.) steadfast or stable.

Passa cittakataṁ bimbaṁ, arukāyaṁ samussitaṁ,
See this manikin made beautiful, a heap of sores that is raised up,

āturaṁ bahusaṅkappaṁ, yassa natthi dhuvaṁ ṭhiti.
sick, conceived of in many ways, which has nothing steadfast or stable.

618 only has saṅgo nāsti prajānatām, there is no attachment for those who understand, in line d; 619 has no readable akṣaras. Both are omitted.

[620 The sixteen verses which follow are all variations on the above three verses. ]
[adm.]

Paśya citrakṛtaṁ bimbaṁ, maṇibhiḥ kuṇḍalais tathā,
See this manikin made beautiful, with jewels and earrings,

alaṁ bālasya mohāya, na tu pāragaveṣiṇām. 27.21
enough for a deluded fool, but not for those seeking to cross over.

Paśya (2nd. sg. imp.) see!; citra-kṛtam (n. nom. sg. pp.) made beautiful; bimbam (n. nom. sg.) manikin; maṇibhiḥ (m. inst. pl.) with jewels; kuṇḍalaiḥ (n. inst. pl.) with earrings; tathā (indec.) and; alam (indec.) enough; bālasya (m. gen. sg.) for a fool; mohāya (m. gen. sg.) for delusion; na (indec.) not; tu (indec.) but; pāra-gaveṣiṇām (m. gen. pl.) for those seeking to cross over.

[621]
[adm.]

Paśya citrakṛtaṁ bimbaṁ, maṇibhiḥ kuṇḍalais tathā,
See this manikin made beautiful, with jewels and earrings,

alaṁ bālasya mohāya, paṇḍito ’tra virajyate. 27.22
enough for a deluded fool, (but) the wise one becomes detached here.

Paśya (2nd. sg. imp.) see!; citra-kṛtam (n. nom. sg. pp.) made beautiful; bimbam (n. nom. sg.) manikin; maṇibhiḥ (m. inst. pl.) with jewels; kuṇḍalaiḥ (n. inst. pl.) with earrings; tathā (indec.) and; alam (indec.) enough; bālasya (m. gen. sg.) for a fool; mohāya (m. gen. sg.) for delusion; paṇḍitaḥ (m. nom. sg.) the wise one; atra (indec.) here; vi-rajyate (3rd. sg. pres. pass.) becomes detached.

[622]
[stm.]

Gandhena gātrām anuliptaḥ, pādau gairikarañjitau,
Limbs anointed with perfume, a pair of feet coloured with red dye,

alaṁ bālasya mohāya, na tu pāragaveṣiṇām. 27.22A
enough for a deluded fool, but not for those seeking to cross over.

Gandhena (m. inst. sg.) with perfume; gātrām (n. acc. pl.) limbs; anuliptaḥ (m. nom. sg. pp.) anointed; pādau (m. acc. du.) the two feet; gairika-rañjitau (m. acc. du. pp.) coloured with red dye; alam (indec.) enough; bālasya (m. gen. sg.) for a fool; mohāya (m. gen. sg.) for delusion; na (indec.) not; tu (indec.) but; pāra-gaveṣiṇām (m. gen. pl.) for those seeking to cross over.

[623]
[stm.]

Gandhena gātrām anuliptaḥ pādau gairikarañjitau,
Limbs anointed with perfume, a pair of feet coloured with red dye,

alaṁ bālasya mohāya, paṇḍito ’tra virajyate. 27.22B
enough for a deluded fool, (but) the wise one becomes detached here.

Gandhena (m. inst. sg.) with perfume; gātrām (n. acc. pl.) limbs; anuliptaḥ (m. nom. sg. pp.) anointed; pādau (m. acc. du.) the two feet; gairika-rañjitau (m. acc. du. pp.) coloured with red dye; alam (indec.) enough; bālasya (m. gen. sg.) for a fool; mohāya (m. gen. sg.) for delusion; paṇḍitaḥ (m. nom. sg.) the wise one; atra (indec.) here; vi-rajyate (3rd. sg. pres. pass.) becomes detached.

[624]
[adm.]

Paśya citrakṛtaṁ bimbaṁ, maṇibhiḥ kuṇḍalais tathā,
See this manikin made beautiful, with jewels and earrings,

alaṁ bālasya mohāya . . . . . . . . . . . . . . . . 27.22C
enough for a deluded fool . . . . . . . . . . . . . . . .

[625]
[adm.]

Paśya citrakṛtaṁ bimbaṁ maṇibhiḥ kuṇḍalais tathā,
See this manikin made beautiful, with jewels and earrings,

alaṁ bālasya mohāya . . . . . . . . . . . . . . . . . 27.22D
enough for a deluded fool . . . . . . . . . . . . . . . .

[626]
[stm.]

Aṣṭāpadīkṛtāḥ keśā, netre cāñjanarañjite,
With hair braided in eight strands, and two eyes coloured with collyrium,

alaṁ bālasya mohāya na tu pāragaveṣiṇām. 27.23
enough for a deluded fool, but not for those seeking to cross over.

Aṣṭā-padī-kṛtāḥ (m. nom. pl. pp.) hair braided in eight strands; keśāḥ (m. nom. pl.) the hairs; netre (n. nom. du.) the two eyes; ca (indec.) and; añjana-rañjite (n. nom. pp. du.) coloured with collyrium; alam (indec.) enough; bālasya (m. gen. sg.) for a fool; mohāya (m. gen. sg.) for delusion; na (indec.) not; tu (indec.) but; pāra-gaveṣiṇām (m. gen. pl.) for those seeking to cross over.

[627]
[stm.]

Aṣṭāpadīkṛtāḥ keśā, netre cāñjanarañjite,
With hair braided in eight strands, and eyes coloured with collyrium,

alaṁ bālasya mohāya paṇḍito ’tra virajyate. 27.24
enough for a deluded fool, (but) the wise one becomes detached here.

Aṣṭā-padī-kṛtāḥ (m. nom. pl. pp.) hair braided in eight strands; keśāḥ (m. nom. pl.) the hairs; netre (n. nom. du.) the two eyes; ca (indec.) and; añjana-rañjite (n. nom. pp. du.) coloured with collyrium; alam (indec.) enough; bālasya (m. gen. sg.) for a fool; mohāya (m. gen. sg.) for delusion; paṇḍitaḥ (m. nom. sg.) the wise one; atra (indec.) here; vi-rajyate (3rd. sg. pres. pass.) becomes detached.

[628]
[stm.]

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .,
alaṁ bālasya mohāya, yasya nāsti dhruvasthitiḥ. 27.24A
enough for a deluded fool, (but) which has nothing stable or steadfast.

…alam (indec.) enough; bālasya (m. gen. sg.) for a fool; mohāya (m. gen. sg.) for delusion; yasya (n. gen. sg. rel. pron.) of which; na (indec.) not; asti (3rd. sg. pres.) there is; dhruva-sthitiḥ (m. nom. sg.) stable or steadfast.

[629]
[stm.]

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .,
alaṁ bālasya mohāya, saṅgo nāsti prajānatām. 27.24B
enough for a deluded fool, (but) there is no attachment for those who understand.

…alam (indec.) enough; bālasya (m. gen. sg.) for a fool; mohāya (m. gen. sg.) for delusion; saṅgaḥ (m. nom. sg.) attachment; na (indec.) not; asti (3rd. sg. pres.) there is; prajānatām (m. gen. pl. prp.) for those who understand.

[630]
[stm. + sim.]

Añjanīva navā citrā, pūtikāyo hy alaṁkṛtaḥ,
Like a freshly painted puppet, the putrid body, though adorned,

alaṁ bālasya mohāya na tu pāragaveṣiṇām. 27.25
is enough for a deluded fool, but not for those seeking to cross over.

Añjanī (f. nom. sg.) a puppet; iva (indec.) like; navā (f. nom. sg. adj.–>adv.) freshly; citrā (f. nom. sg.) painted; pūti-kāyaḥ (m. nom. sg.) a putrid body; hy (separator); alaṁkṛtaḥ (m. nom. sg. pp.) adorned; alam (indec.) enough; bālasya (m. gen. sg.) for a fool; mohāya (m. gen. sg.) for delusion; na (indec.) not; tu (indec.) but; pāra-gaveṣiṇām (m. gen. pl.) for those seeking to cross over.

[631]
[stm. + sim.]

Añjanīva navā citrā pūtikāyo hy alaṁkṛtaḥ,
Like a freshly painted puppet, the putrid body, though adorned,

alaṁ bālasya mohāya paṇḍito ’tra virajyate. 27.26
is enough for a deluded fool, (but) the wise one becomes detached here.

Añjanī (f. nom. sg.) a puppet; iva (indec.) like; navā (f. nom. sg. adj.–>adv.) freshly; citrā (f. nom. sg.) painted; pūti-kāyaḥ (m. nom. sg.) a putrid body; hy (separator); alaṁkṛtaḥ (m. nom. sg. pp.) adorned; alam (indec.) enough; bālasya (m. gen. sg.) for a fool; mohāya (m. gen. sg.) for delusion; paṇḍitaḥ (m. nom. sg.) the wise one; atra (indec.) here; vi-rajyate (3rd. sg. pres. pass.) becomes detached.

[632]
[stm. + ana.]

Gandhena gātrām anuliptaḥ, pādau gairikarañjitau,
Limbs anointed with perfume, a pair of feet coloured with red dye,

alaṁ bālasya mohāya, yasya nāsti dhruvasthitiḥ. 27.26A
enough for a deluded fool, which has nothing stable or steadfast.

Gandhena (m. inst. sg.) with perfume; gātrām (n. acc. pl.) limbs; anuliptaḥ (m. nom. sg. pp.) anointed; pādau (m. acc. du.) the two feet; gairika-rañjitau (m. acc. du. pp.) coloured with red dye; alam (indec.) enough; bālasya (m. gen. sg.) for a fool; mohāya (m. gen. sg.) for delusion; yasya (n. gen. sg. rel. pron.) of which; na (indec.) not; asti (3rd. sg. pres.) there is; dhruva-sthitiḥ (m. nom. sg.) stable or steadfast.

[633]
[stm. + ana.]

Gandhena gātrām anuliptaḥ, pādau gairikarañjitau,
Limbs anointed with perfume, a pair of feet coloured with red dye,

alaṁ bālasya mohāya, saṅgo nāsti prajānatām. 27.26B
enough for a deluded fool, (but) there is no attachment for those who understand.

Gandhena (m. inst. sg.) with perfume; gātrām (n. acc. pl.) limbs; anuliptaḥ (m. nom. sg. pp.) anointed; pādau (m. acc. du.) the two feet; gairika-rañjitau (m. acc. du. pp.) coloured with red dye; alam (indec.) enough; bālasya (m. gen. sg.) for a fool; mohāya (m. gen. sg.) for delusion; saṅgaḥ (m. nom. sg.) attachment; na (indec.) not; asti (3rd. sg. pres.) there is; prajānatām (m. gen. pl. prp.) for those who understand.

[634]
[stm. + sim.]

Añjanīva navā citrā pūtikāyo hy alaṁkṛtaḥ,
Like a freshly painted puppet, the putrid body, though adorned,

alaṁ bālasya mohāya, yasya nāsti dhruvasthitiḥ. 27.26C
enough for a deluded fool, (but) which has nothing stable or steadfast.

Añjanī (f. nom. sg.) a puppet; iva (indec.) like; navā (f. nom. sg. adj.–>adv.) freshly; citrā (f. nom. sg.) painted; pūti-kāyaḥ (m. nom. sg.) a putrid body; hy (separator); alaṁkṛtaḥ (m. nom. sg. pp.) adorned; alam (indec.) enough; bālasya (m. gen. sg.) for a fool; mohāya (m. gen. sg.) for delusion; yasya (n. gen. sg. rel. pron.) of which; na (indec.) not; asti (3rd. sg. pres.) there is; dhruva-sthitiḥ (m. nom. sg.) stable or steadfast.

[635]
[stm. + sim.]

Añjanīva navā citrā pūtikāyo hy alaṁkṛtaḥ,
Like a freshly painted puppet, the putrid body, though adorned,

alaṁ bālasya mohāya, saṅgo nāsti prajānatām. 27.26D
enough for a deluded fool, (but) there is no attachment for those who understand.

Añjanī (f. nom. sg.) a puppet; iva (indec.) like; navā (f. nom. sg. adj.–>adv.) freshly; citrā (f. nom. sg.) painted; pūti-kāyaḥ (m. nom. sg.) a putrid body; hy (separator); alaṁkṛtaḥ (m. nom. sg. pp.) adorned; alam (indec.) enough; bālasya (m. gen. sg.) for a fool; mohāya (m. gen. sg.) for delusion; saṅgaḥ (m. nom. sg.) attachment; na (indec.) not; asti (3rd. sg. pres.) there is; prajānatām (m. gen. pl. prp.) for those who understand.

[636 ≈ Ud 7.3:1]
[stm.]

Kāmeṣu saktāḥ satataṁ hi mūḍhāḥ, saṁyojane vadyam apaśyamānāḥ,
The deluded are always attached to sense pleasures, not seeing the fault in the fetters,

na jātu saṁyojanasaṅgasaktā hy oghaṁ tareyur vipulaṁ mahāntam. 27.27
those clinging and attached to the fetters could never cross over the vast and great flood.

Kāmeṣu (m. loc. pl.) in sensual pleasures; saktāḥ (m. nom. pl. pp.) attached; satatam (indec.) always; hi (metrical filler); mūḍhāḥ (m. nom. pl.) deluded ones; saṁyojane (n. loc. coll. sg.) in the fetters; vadyam (n. acc. sg.) the fault; a-paśyamānāḥ (m. nom. pl. prp.) not seeing; na (indec.) not; jātu (indec.) ever; saṁyojana-saṅga-saktāḥ (m. nom. pl.) those clinging and attached to the fetters; hy (separator); ogham (m. acc. sg.) the flood; tareyuḥ (3rd. pl. opt.) they could cross; vipulam (m. acc. sg.) vast; mahāntam (m. acc. sg.) great.

Kāmesu sattā, kāmasaṅgasattā, saññojane vajjam-apassamānā,
Clinging to sense pleasures, clinging to the attachment to sense pleasures,
not seeing the fault in the fetters,

na hi jātu saññojanasaṅgasattā oghaṁ tareyyuṁ vipulaṁ mahantaṁ.
those clinging and attached to the fetters could never cross over the wide and great flood.

[637 ≈ Ud 7.1:1]
[adm.]

Ūrdhvaṁ cādhaḥ sarvato vītarāgo, hy ayam aham asmīti ca nānupaśyan,
Above, below, everywhere passionless, this one, not contemplating (the conceit): I am,

evaṁ vimukto hi tared ihaugham atīrṇapūrvaṁ hy apunarbhavāya. 27.28
freed in this way, should cross over the flood not crossed before here, for the sake of no more existence.

Ūrdhvam (indec.) above; ca (indec.) and; adhaḥ (indec.) below; sarvataḥ (indec.) everywhere; vīta-rāgaḥ (m. nom. sg.) free from passion; hy (separator); ayam (m. nom. sg. dem. pron.) this; aham asmīti (quot.) I am; ca (indec.) and; na (indec.) not; anupaśyan (m. nom. sg. prp.) contemplating; evam (indec.) in this way; vimuktaḥ (m. nom. sg. pp.) freed; hi (indec.) for; taret (3rd. sg. opt.) he should cross; iha (indec.) here; ogham (m. acc. sg.) the flood; a-tīrṇa-pūrvam (m. acc. sg.) not previously crossed; hy (euphonic particle); a-punar-bhavāya (m. dat. of purp. sg.) for the sake of no more existence.

Uddhaṁ adho sabbadhi vippamutto ayam-aham-asmī ti anānupassī,
Above, below, everywhere free, this one, not contemplating (the conceit): I am,

evaṁ vimutto, udatāri oghaṁ atiṇṇapubbaṁ apunabbhavāya.
freed in this way, having crossed over the flood not crossed before, does not return to existence.

[638 ≈ Dhp 344]
[adm.]

Yo nirvanagair vimokṣitaḥ, saṁvanamukto vanam eva dhāvati,
The one who, freed by those leading out of the forest, though freed from the forest, runs right back to the forest,

taṁ paśyatha pudgalaṁ tv imaṁ, mukto bandhanam eva dhāvati. 27.29
see this person, though free, he runs back to the bonds.

Yaḥ (m. nom. sg. rel. pron.) one who; nirvana-gaiḥ (m. inst. pl.) by those leading out; vimokṣitaḥ (m. nom. sg. pp.) freed; saṁvana-muktaḥ (m. nom. sg.) freed from the forest; vanam (n. acc. sg.) the forest; eva (indec.) indeed; dhāvati (3rd. sg. pres.) runs; tam (m. acc. sg. dem. pron.) that; paśyatha (2nd. pl. imp.) see!; pudgalam (m. acc. sg.) person; tv (euphonic particle); imam (m. acc. sg. dem. pron.) this; muktaḥ (m. nom. sg. pp.) freed; bandhanam (n. acc. coll. sg.) bonds; eva (indec.) indeed; dhāvati (3rd. sg. pres.) runs.

Yo nibbanatho vanādhimutto, vanamutto vanam-eva dhāvati,
The one freed from the forest (of household life), Comm: yo puggalo gihibhāve ālayasaṅkhātaṁ vanathaṁ chaḍḍetvā; that person who, having abandoned the attachment called the wilderness (vanatha) in the household life. intent on the forest, though freed from the forest, runs right back to the forest,

taṁ puggalam-etha passatha, mutto bandhanam-eva dhāvati.
come here and see that person, though free, he runs back to the bonds.

[639 ≈ SN 41.5:1]
[adm. + ana.]

Nelāṅgaḥ śvetasaṁchanna ekāro vartate rathaḥ,
A carriage with faultless parts, covered in white, one-spoked, proceeds,

anighaṁ paśyat(h)āyāntaṁ, All manuscripts read paśyatāyāntaṁ here, but that doesn’t make sense, as it would be analysed paśyata + āyāntaṁ, while paśyata is not a recorded imperative form. It seems this was a mistake copied throughout the manuscripts, which should read paśyatha, a clear second person imperative form, also used in the previous verse. chinnayoktram abandhanam. 27.30
see the untroubled one approaching, who has cut off the yokes, who is unbound.

Nelāṅgaḥ (m. nom. sg.) with faultless parts; śveta-saṁchannaḥ (m. nom. sg.) covered in white; ekāraḥ (m. nom. sg.) one-spoked; vartate (3rd. sg. pres.) proceeds; rathaḥ (m. nom. sg.) carriage; a-nigham (m. acc. sg.) the untroubled one; paśyat(h)a (2nd. pl. imp.) see!; ayāntam (m. acc. sg. prp.) approaching; chinna-yoktram (m. acc. sg.) whose yokes are cut; a-bandhanam (m. acc. sg.) unbound.

Nelaṅgo setapacchādo, ekāro vattatī ratho,
A carriage with faultless parts, covered in white, one-spoked, proceeds,

anīghaṁ passa āyantaṁ, chinnasotaṁ abandhanaṁ.
see the untroubled one approaching, who has cut off the stream, who is unbound. In the SN discourse this is extracted from, the householder Citta interprets the terms thus: carriage = the body; faultless parts = virtue (sīla); a white cover = freedom (vimutti); one-spoked = mindfulness (sati). Greed, hatred and delusion are troubles (īgha); the stream = craving (taṇhā); and again greed, hatred and delusion are bonds (bandhana), giving the hidden meaning: A person with virtue, freed and mindful, proceeds, see the one freed from greed, hatred and delusion, who has cut off craving, who is unbound (by the three pollutants).

[640 This and the following three verses must be read together. ≈ Dhp 188]
[stm.]

Bahavaḥ śaraṇaṁ yānti parvatāṁś ca vanāni ca,
Many go for refuge to mountains and woods,

ārāmāṁ vṛkṣacaityāṁś ca, manuṣyā bhayatarjitāḥ. 27.31
to pleasure parks and tree shrines, humans terrified with fear.

Bahavaḥ (m. nom. pl.) many; śaraṇam (n. acc. sg.) refuge; yānti (3rd. pl. pres.) they go; parvatān (m. acc. pl.) mountains; ca (indec.) and; vanāni (n. acc. pl.) forests; ca (indec.) and; ārāmān (m. acc. pl.) pleasure parks; vṛkṣa-caityān (m. acc. pl.) tree shrines; ca (indec.) and; manuṣyāḥ (m. nom. pl.) humans; bhaya-tarjitāḥ (m. nom. pl. pp.) terrified with fear.

Bahuṁ ve saraṇaṁ yanti pabbatāni vanāni ca,
Many go for refuge to mountains and woods,

ārāmarukkhacetyāni, manussā bhayatajjitā.
to tree shrines in pleasure parks, Uv treats ārāma and rukkhacetiya as two separate items, whereas the Pāḷi places them in a kammadhāraya compound, tree shrines in pleasure parks. humans terrified with fear.

[641 ≈ Dhp 189]
[stm.]

Naitad dhi śaraṇaṁ kṣemaṁ, naitac charaṇam uttamam,
Indeed, this is not a safe refuge, this is not the refuge supreme,

naitac charaṇam āgamya, sarvaduḥkhāt pramucyate. 27.32
having come to that refuge, one is not freed from all suffering.

Na (indec.) not; etat (n. nom. sg. dem. pron.) this is; hi (indec.) indeed; śaraṇam (n. nom. sg.) refuge; kṣemam (n. nom. sg.) safe; na (indec.) not; etat (n. nom. sg. dem. pron.) this is; śaraṇam (n. nom. sg.) refuge; uttamam (n. nom. sg.) the supreme; na (indec.) not; etat (n. nom. sg. dem. pron.) this is; śaraṇam (n. nom. sg.) refuge; āgamya (abs.) having come; sarva-duḥkhāt (n. abl. coll. sg.) from all suffering; pramucyate (3rd. sg. pres. pass.) is freed.

Netaṁ kho saraṇaṁ khemaṁ, netaṁ saraṇam-uttamaṁ,
Indeed, this is not a safe refuge, this is not the refuge supreme,

netaṁ saraṇam-āgamma, sabbadukkhā pamuccati.
having come to that refuge, one is not freed from all suffering.

[642 ≈ Dhp 190]
[stm.]

Yas tu Buddhaṁ ca Dharmaṁ ca Saṁghaṁ ca śaraṇaṁ gataḥ,
But the one who has gone for refuge to the Buddha, the Dharma and the Saṅgha,

catvāri cāryasatyāni prajñayā paśyate yadā: 27.33
who sees with right wisdom in accordance with the four noble truths:

Yaḥ (m. nom. sg. rel. pron.) one who; tu (indec.) but; Buddham (m. acc. sg.) the Buddha; ca (indec.) and; Dharmam (m. acc. sg.) the Dharma; ca (indec.) and; Saṁgham (m. acc. sg.) the Saṅgha; ca (indec.) and; śaraṇam (n. acc. sg.) refuge; gataḥ (m. nom. sg. pp.) gone; catvāri (n. acc. pl. num.) four; ca (indec.) and; ārya-satyāni (n. acc. pl.) noble truths; prajñayā (f. inst. sg.) with wisdom; paśyate (3rd. sg. pres.) one sees; yadā (indec.) in accordance with.

Yo ca Buddhañ-ca Dhammañ-ca Saṅghañ-ca saraṇaṁ gato,
But the one who has gone for refuge to the Buddha, the Dhamma and the Saṅgha,

cattāri ariyasaccāni sammappaññāya passati:
who sees with right wisdom the four noble truths:

[643 ≈ Dhp 191]
[stm.]

Duḥkhaṁ duḥkhasamutpādaṁ, duḥkhasya samatikramam,
Suffering, arising of suffering, and the overcoming of suffering,

āryaṁ cāṣṭāṅgikaṁ mārgaṁ duḥkhopaśamagāminam, 27.34
and the eightfold noble path leading to the stilling of suffering,

Duḥkham (n. nom. coll. sg.) suffering; duḥkha-samutpādam (m. acc. sg.) the origin of suffering; duḥkhasya (n. gen. coll. sg.) of suffering; samatikramam (m. acc. sg.) the overcoming; āryam (m. acc. sg.) noble; ca (indec.) and; aṣṭāṅgikam (m. acc. sg.) eightfold; mārgam (m. acc. sg.) the path; duḥkha-upaśama-gāminam (m. acc. sg.) leading to the stilling of suffering.

Dukkhaṁ dukkhasamuppādaṁ, dukkhassa ca atikkamaṁ,
Suffering, arising of suffering, and the overcoming of suffering,

ariyañ-caṭṭhaṅgikaṁ maggaṁ dukkhūpasamagāminaṁ,
and the eightfold noble path leading to the stilling of suffering,

[644 ≈ Dhp 192]
[stm.]

etad dhi śaraṇaṁ kṣemam, etac charaṇam uttamam,
that is the safe refuge, that is the refuge supreme,

etac charaṇam āgamya, sarvaduḥkhāt pramucyate. 27.35
having come to that refuge, one if freed from all suffering.

Etat (n. nom. sg. dem. pron.) this ; hi (metrical filler); śaraṇam (n. nom. sg.) refuge; kṣemam (n. nom. sg.) safe; etat (n. nom. sg. dem. pron.) this ; śaraṇam (n. nom. sg.) refuge; uttamam (n. nom. sg.) the supreme; etat (n. nom. sg. dem. pron.) this ; śaraṇam (n. nom. sg.) refuge; āgamya (abs.) having come; sarva-duḥkhāt (n. abl. coll. sg.) from all suffering; pramucyate (3rd. sg. pres. pass.) is freed.

etaṁ kho saraṇaṁ khemaṁ, etaṁ saraṇam-uttamaṁ,
that is the safe refuge, that is the refuge supreme,

etaṁ saraṇam-āgamma, sabbadukkhā pamuccati.
having come to that refuge, one if freed from all suffering.

[645 ≈ Thag 61]
[stm.]

Paśyataḥ paśyate paśyaṁ, paśyate cāpy apaśyataḥ,
The seen is seen by the seer, it is even seen by the non-seer,

apaśyaṁ paśyate naiva, paśyato nāpy apaśyataḥ. 27.36
the unseen is never seen, by the non-seer or even by the seer.

Paśyataḥ (m. abl. sg. prp.) by the seer; paśyate (3rd. sg. pres. pass.) is seen; paśyam (n. nom. sg. prp. pass.) the seen; paśyate (3rd. sg. pres. pass.) is seen; ca (indec.) and; api (indec.) even; a-paśyataḥ (m. abl. sg. prp.) by the non-seer; a-paśyam (n. nom. sg. prp.) the unseen; paśyate (3rd. sg. pres. pass.) is seen; na (indec.) not; eva (indec.) indeed; paśyataḥ (m. abl. sg. prp.) by the seer; na (indec.) not; api (indec.) also; a-paśyataḥ (m. abl. sg. prp.) by the non-seer.

Passati passo passantaṁ, apassantañ-ca passati,
The one who sees, sees the one who sees, and also sees the one who does not see,

apassanto apassantaṁ, passantañ-ca na passati.
(but) the one who does not see, sees neither the one who sees, nor the one who does not see. According to the Pāḷi commentary here, the one who sees is a noble disciple with right view. He sees without distortion. The one who does not see is the ordinary disciple (puthujjana), who, though he technically sees, does not see things as they really are, and therefore fails to see properly at all. The nuances of the grammar distinguish the two verses, and yield very different meanings, with the Udānavarga concentrating on the ontology of what is seen and not seen; while the Pāḷi focuses on the subjectivity of the one who sees and the one who sees not. I think in the Udānavarga, the phrase: the unseen is never seen, must be indicating that the subject/object duality is transcended when apprehending Nirvāṇa.

[646]
[stm. + sim.]

Anupaśyanayā ca paśyanā, nānātvaṁ hi tayor ihocyate,
Contemplating and (ordinary) seeing, I.e. these are radically different ways of seeing, one with insight, the other without. a difference is declared here between these two,

divasasya yathaiva rātribhiḥ, saṁdhānaṁ ca tayor na vidyate. 27.37
just as with night and day, a reconciliation is not found for these two. The last sentence emphasises the radically different nature of the experience, which are as different as day and night.

Anupaśyanayā (f. nom. sg.) contemplating; ca (indec.) and; paśyanā (f. nom. sg.) seeing; nānātvam (n. nom. sg.) difference; hi (metrical filler); tayoḥ (m. gen. du.) between those two; iha (indec.) here; ucyate (3rd. sg. pres. pass.) is declared; divasasya (m. gen. sg.) of day; yathā (indec.) just as; eva (indec.) indeed; rātribhiḥ (f. inst. pl.) with nights; saṁdhānam (n. nom. sg.) reconciliation; ca (indec.) and; tayoḥ (m. gen. du.) for those two; na (indec.) not; vidyate (3rd. sg. pres. pass.) is found.

[647]
[stm.]

Anupaśyati cen na paśyati, tv atha cet paśyati nānupaśyati,
If one contemplates, one does not see, but if one sees, one does not contemplate,

paśyann ayaṁ nānupaśyati, tv anupaśyaṁs tu sadā na paśyati. 27.38
this one who sees does not contemplate, but the contemplator does not always (simply) see. This is obstruse at first sight, but what it is talking about is the moments of cognition. Contemplating and seeing are two different ways of perceiving, and if you contemplate with wisdom, then at that time you are not simply seeing, and vice versa.

Anupaśyati (3rd. sg. pres.) one contemplates; cet (indec.) if; na (indec.) not; paśyati (3rd. sg. pres.) one sees; tv (separator); atha but; cet (indec.) if; paśyati (3rd. sg. pres.) one sees; na (indec.) not; anupaśyati (3rd. sg. pres.) one contemplates; paśyan (m. nom. sg. prp.) the one who sees; ayam (m. nom. sg. dem. pron.) this; na (indec.) not; anupaśyati (3rd. sg. pres.) one contemplates; tv (separator); anupaśyan (m. nom. sg. prp.) the one who contemplates; tu (indec.) but; sadā (indec.) always; na (indec.) not; paśyati (3rd. sg. pres.) one sees.

[648]
[rh.q.]

Paśyaṁ nu kiṁ nānupaśyate? Kim apaśyaṁ nānupaśyate sadā?
Why does the one who sees not contemplate? Why does the one who does not always see not contemplate?

Kasmiṁ sati hānupaśyanā? Kasmiṁ na sati nānupaśyanā? 27.39
When what exists if there contemplation? When what does not exist is there no contemplation?

Paśyan (m. nom. sg. prp.) the one who sees; nu (indec.) indeed; kim (indec. inter. pron.) why?; na (indec.) not; anupaśyate (3rd. sg. pres. mid.) does he contemplate; kim (indec. inter. pron.) why?; a-paśyan (m. nom. sg. prp.) the one who does not see; na (indec.) not; anupaśyate (3rd. sg. pres. mid.) does one contemplate; sadā (indec.) always; kasmin (m. loc. abs. sg.) when what; sati (m. loc. abs. sg. prp.) existing; hi (indec.) for; anupaśyanā (f. nom. sg.) contemplation; kasmin (m. loc. abs. sg. inter. pron.) when what?; na (indec.) not; sati (m. loc. abs. sg. prp.) existing; na (indec.) not; anupaśyanā (f. nom. sg.) contemplation.

[649]
[stm.]

Duḥkhaṁ yad ayaṁ na paśyati, tad apaśyann ātmeti paśyati,
One does not see that which is suffering, not seeing it, one sees it as self,

duḥkhaṁ tu yathā tathā prapaśyann, ayam ātmeti sadānupaśyati. 27.40
but when clearly seeing suffering as it really is, one always contemplates this as self. This doesn’t seem to be doctrinally coherent, we might have expected a negative in the last pāda. Something like: ayam nātmeti sadānupaśyati; one always contemplates this as non-self.

Duḥkham (n. acc. coll. sg.) suffering; yat (n. acc. sg. rel. pron.) that which; ayam (m. nom. sg. dem. pron.) this; na (indec.) not; paśyati (3rd. sg. pres.) one sees; tat (n. acc. sg. dem. pron.) that; a-paśyan (m. nom. sg. prp.) not seeing; ātma-iti (quot.) as a self; paśyati (3rd. sg. pres.) one sees; duḥkham (n. acc. coll. sg.) suffering; tu (indec.) but; yathā tathā (indec.) as it really is; prapaśyan (m. nom. sg. prp.) seeing; ayam (m. nom. sg. dem. pron.) this; ātma-iti (quot.) as a self; sadā (indec.) always; anupaśyati (3rd. sg. pres.) one contemplates.

[650]
[stm.]

Yenāvṛtaḥ pṛthagjanaḥ saṁskārāṁ duḥkhaṁ na paśyati,
The ordinary person covered with (ignorance) does not see conditioned things are suffering,

tasmiṁ sati hānupaśyanā, vigate ’smiṁ vigatānupaśyanā. 27.41
when (insight) exists there is contemplation, when it ceases, contemplation has ceased. Adding the explanatory words in brackets seems to be the only way to resolve the meaning of the verse. Literally it says with this in the first line, and when this in the third line. The expanded translation clarifies what this must refer to.

Yena (n. inst. sg. rel. pron.) by which; āvṛtaḥ (m. nom. sg. pp.) covered; pṛthag-janaḥ (m. nom. sg.) the ordinary person; saṁskārān (m. acc. pl.) conditioned things; duḥkham (n. nom. coll. sg.) suffering; na (indec.) not; paśyati (3rd. sg. pres.) one sees; tasmin (m. loc. sg. dem. pron.) when that; sati (m. loc. abs. sg. prp.) existing; hi (indec.) for; anupaśyanā (f. nom. sg.) contemplation; vigate (m. loc. abs. sg. pp.) when it has ceased; asmin (m. loc. sg. dem. pron.) it; vigatā (f. nom. sg. pp.) ceased; anupaśyanā (f. nom. sg.) contemplation.

Paśyavargaḥ, 27
The Chapter about Seeing, the Twenty-Seventh