29: The Chapter about the Pairs

29. Yugavarga
The Chapter about the Pairs
(69 Verses)

[691 cf. Ud 6.10 prose]
[stm. + ana.]

Avabhāsati tāvat sa kṛmir yāvan nodayate divākaraḥ,
The glow worm shines forth for as long as the day-maker does not rise,

vairocane tūdgate bhṛśaṁ, śyāvo bhavati, na cāvabhāsate. 29.1
but when the brilliant one has fully risen, it is darkened, and it does not shine forth.

Avabhāsati (3rd. sg. pres.) shines forth; tāvat (indec.) so long; saḥ (m. nom. sg. dem. pron.) that; kṛmiḥ (m. nom. sg.) worm; yāvat (indec.) until; na (indec.) not; udayate (3rd. sg. pres. mid.) rises; divā-karaḥ (m. nom. sg.) the day-maker; vairocane (m. loc. abs. sg.) the brilliant one; tu (indec.) but; udgate (m. loc. abs. sg. pp.) risen; bhṛśam (indec.) fully; śyāvaḥ (m. nom. sg.) darkened; bhavati (3rd. sg. pres.) becomes; na (indec.) not; ca (indec.) and; avabhāsate (3rd. sg. pres.) shines forth.

Obhāsati tāva so kimi yāva na uggamati pabhaṅkaro,
The glow worm shines forth for as long as the light-maker (the sun) does not rise,

verocanamhi uggate, hatappabho hoti na cāpi bhāsati.
but when the brilliant one has risen, its light is destroyed, and it does not shine forth.

[692 cf. Ud 6.10 prose]
[stm.]

Evaṁ bhāsitam āsi tārkitair yāvan nodayate Tathāgataḥ,
Thus there was a shining forth by the reasoners as long as the Realised One had not arisen,

Buddhapratibhāsite tu loke na tārkiko bhāsati, nāsya śrāvakaḥ. 29.2
But when the Buddha appears in the world no reasoner shines forth, nor his disciple.

Evam (indec.) thus; bhāsitam (n. nom. sg. pp.) shines forth; āsi (3rd. sg. imperf.) was; tārkitaiḥ (m. inst. pl.) by the reasoners; yāvat (indec.) until; na (indec.) not; udayate (3rd. sg. pres. mid.) rises; Tathāgataḥ (m. nom. sg.) the Realised One; Buddha-pratibhāsite (m. loc. abs. sg.) when the Buddha appears; tu (indec.) but; loke (m. loc. abs. sg.) in the world; na (indec.) not; tārkikaḥ (m. nom. sg.) the reasoner; bhāsati (3rd. sg. pres.) shines forth; na (indec.) nor; asya (m. gen. sg. dem. pron.) his; śrāvakaḥ (m. nom. sg.) a disciple.

Evaṁ obhāsitam-eva takkikānaṁ yāva Sammāsambuddhā loke nuppajjanti.
Thus the reasoners shine forth for as long as the Perfect Sambuddhas do not arise in the world.

Na takkikā sujjhanti na cāpi sāvakā, duddiṭṭhī na dukkhā pamuccare.
The reasoners are not purified, nor are their disciples, of wrong view, they are not released from suffering.

[693 ≈ Dhp 11]
[stm.]

Asāre sāramatayaḥ, sāre cāsārasaṁjñinaḥ,
Those who view the essential as unessential, and regard the unessential as essential,

te sāraṁ nādhigacchanti, mithyāsaṁkalpagocarāḥ. 29.3
they do not attain the essential, their resort is wrong intentions.

A-sāre (m. loc. sg.) as unessential; sāra-matayaḥ (m. nom. pl.) those whose view is essential; sāre (m. loc. sg.) as essential; ca (indec.) and; a-sāra-saṁjñinaḥ (m. nom. pl.) those who regard the unessential; te (m. nom. pl. pers. pron.) they; sāram (n. acc. sg.) the essential; na (indec.) not; adhigacchanti (3rd. pl. pres.) they attain; mithyā-saṁkalpa-gocarāḥ (m. nom. pl.) whose resort is wrong intentions.

Asāre sāramatino, sāre cāsāradassino,
Those who view the essential as unessential, and regard the unessential as essential,

te sāraṁ nādhigacchanti, micchāsaṅkappagocarā.
they do not attain the essential, their resort is wrong intentions.

[694 ≈ Dhp 12]
[stm.]

Sāraṁ tu sārato jñātvā, hy asāraṁ cāpy asārataḥ,
But knowing the essential as essential, and the unessential as unessential,

te sāram adhigacchanti, samyaksaṁkalpagocarāḥ. 29.4
they attain the essential, their resort is right intentions.

Sāram (n. acc. sg.) the essential; tu (indec.) but; sārataḥ (m. abl. sg.) as essential; jñātvā (abs.) having known; hy (separator); a-sāram (n. acc. sg.) the unessential; ca (indec.) and; api (indec.) also; a-sārataḥ (m. abl. sg.) as unessential; te (m. nom. pl. pers. pron.) they; sāram (n. acc. sg.) the essence; adhigacchanti (3rd. pl. pres.) they attain; samyak-saṁkalpa-gocarāḥ (m. nom. pl.) whose resort is right intentions.

Sārañ-ca sārato ñatvā, asārañ-ca asārato,
But knowing the essential as essential, and the unessential as unessential,

te sāraṁ adhigacchanti, sammāsaṅkappagocarā.
they attain the essential, their resort is right intentions.

[695 ≈ Ud 6.9:1]
[stm. + sim.]

Upātidhāvanti hi sārabuddhyā, navaṁ navaṁ bandhanam ādadantaḥ,
They run beyond understanding the essential, they take up new and fresh bonds,

patanti hi dyotam ivāndhakārād, dṛṣṭe śrute caiva niviṣṭacittāḥ. 29.5
like sparks that fall in the darkness, they have settled their minds on what is seen (or) heard.

Upātidhāvanti (3rd. pl. pres.) they run beyond; hi (metrical filler); sāra-buddhyā (f. inst. sg.) with an understanding of the essence; navam (n. acc. sg.) new; navam (n. acc. sg.) fresh; bandhanam (n. acc. coll. sg.) bonds; ādadantaḥ (m. nom. pl. prp.) take up; patanti (3rd. pl. pres.) they fall; hi (indec.) for; dyotam (m. acc. sg.) a spark; iva (indec.) like; andha-kārāt (m. abl. sg.) from darkness; dṛṣṭe (m. loc. sg. pp.) in what is seen; śrute (m. loc. sg. pp.) on what is heard; ca (indec.) and; eva (indec.) indeed; niviṣṭa-cittāḥ (m. nom. pl.) with minds settled.

Upātidhāvanti na sāram-enti, navaṁ navaṁ bandhanaṁ brūhayanti,
They run beyond, not coming to the essential, they increase new and fresh bonds,

patanti pajjotam-ivādhipātakā, diṭṭhe sute iti heke niviṭṭhā.
like moths that fall into the lamp, some have settled thus on what is seen (or) heard.

[696 ≈ Ud 5.7:1]
[stm.]

Kāṅkṣā hi yā syād iha vā pṛthag vā, ihavedikā vā paravedikā vā,
Whatever doubts See Edgerton, s.v. kāṅkṣā; in Classical Sanskrit the same word only means desires; the BHS meaning of doubts carries over from earlier MIA, including Pāḷi. there might be here or elsewhere, understandable in this world, or understandable in the next world,

tāṁ dhyāyino viprajahanti sarvā, hy ātāpino brahmacaryaṁ carantaḥ. 29.6
the meditators abandon all these, the ardent ones living the spiritual life.

Kāṅkṣāḥ (f. nom. pl.) doubts; hi (metrical filler); yā (f. nom. pl. rel. pron.) whatever; syāt (3rd. sg. opt.) there might be; iha (indec.) here; vā (indec.) or; pṛthak (indec.) elsewhere; vā (indec.) or; iha-vedikāḥ (f. nom. pl.) understandable in this world; vā (indec.) or; para-vedikāḥ (f. nom. pl.) understandable in the next world; vā (indec.) or; tāḥ (f. acc. pl. dem. pron.) those; dhyāyinaḥ (m. nom. pl.) the meditators; viprajahanti (3rd. pl. pres.) they abandon entirely; sarvāḥ (f. acc. pl.) all; hy (separator); ātāpinaḥ (m. nom. pl.) the ardent ones; brahma-caryam (n. acc. sg.) the spiritual life; carantaḥ (m. nom. pl. prp.) living.

Yā kāci kaṅkhā idha vā huraṁ vā, sakavediyā vā paravediyā vā,
Whatever doubts there are here or hereafter, understandable by oneself, or understandable by another,

jhāyino tā pajahanti sabbā, ātāpino brahmacariyaṁ carantā.
the meditators abandon all these, the ardent ones living the spiritual life.

[697 ≈ Dhp 9]
[stm.]

Aniṣkaṣāyaḥ kāṣāyaṁ yo vastraṁ paridhāsyati,
The one who, while still impure, will wear the renunciant’s robecloth,

apetadamasauratyo, nāsau kāṣāyam arhati. 29.7
unendowed with training and truth, is not worthy of that robe.

A-niṣ-kaṣāyaḥ (m. nom. sg.) one who is still impure; kāṣāyam (n. acc. sg.) the renunciant’s robe; yaḥ (m. nom. sg. rel. pron.) one who; vastram (n. acc. sg.) cloth; paridhāsyati (3rd. sg. fut.) will wear; apeta-dama-sauratyaḥ (m. nom. sg.) devoid of training and truth; na (indec.) not; asau (m. nom. sg. dem. pron.) that one; kāṣāyam (n. acc. sg.) the robe; arhati (3rd. sg. pres.) is worthy.

Anikkasāvo kāsāvaṁ yo vatthaṁ paridahessati,
The one who, while still impure, will wear the renunciant’s robecloth,

apeto damasaccena, na so kāsāvam-arahati.
unendowed with training and truth, is not worthy of that robe.

[698 ≈ Dhp 10]
[stm.]

Yas tu vāntakaṣāyaḥ syāc, chīleṣu susamāhitaḥ,
But the one who might have removed impurities, well-composed in virtue,

upetadamasauratyaḥ, sa vai kāṣāyam arhati. 29.8
endowed with both training and truth, that one is indeed worthy of that renunciant’s robe.

Yaḥ (m. nom. sg. rel. pron.) one who; tu (indec.) but; vānta-kaṣāyaḥ (m. nom. sg.) one who has removed impurities; syāt (3rd. sg. opt.) might have; śīleṣu (n. loc. pl.) in virtue; su-samāhitaḥ (m. nom. sg.) well-composed; upeta-dama-sauratyaḥ (m. nom. sg.) endowed with self-control and truth; saḥ (m. nom. sg. dem. pron.) that one; vai (indec.) indeed; kāṣāyam (n. acc. sg.) the robe; arhati (3rd. sg. pres.) is worthy.

Yo ca vantakasāvassa, sīlesu susamāhito,
But the one who removed impurities, well-composed in virtue,

upeto damasaccena, sa ve kāsāvam-arahati.
endowed with both training and truth, that one is indeed worthy of that renunciant’s robe.

[699 ≈ Dhp 263]
[stm. + sim.]

Yasya doṣāḥ samucchinnās, tālamastakavad dhatāḥ,
The one in whom faults are cut-off, firmly, like the cut-off top of a palm tree,

sa vāntadoṣo medhāvī sādhurūpo nirucyate. 29.9
the intelligent one who has removed faults is called honourable.

Yasya (m. gen. sg. rel. pron.) in whom; doṣāḥ (m. nom. pl.) faults; samucchinnāḥ (m. nom. pl. pp.) cut off; tāla-mastaka-vat (indec.) like the top of a palm tree; dhatāḥ (m. nom. pl. adj.–>adv.) firmly; saḥ (m. nom. sg. dem. pron.) that one; vānta-doṣaḥ (m. nom. sg.) one who has removed faults; medhāvī (m. nom. sg.) the intelligent one; sādhu-rūpaḥ (m. nom. sg.) one of an honourable nature; nirucyate (3rd. sg. pres. pass.) is called.

Yassa cetaṁ samucchinnaṁ, mūlaghaccaṁ samūhataṁ,
The one in whom (faults) are cut-off, destroyed at the root and dug up,

sa vantadoso medhāvī sādhurūpo ti vuccati.
the intelligent one who has removed faults is said to be honourable.

[700 ≈ Dhp 262]
[stm.]

Na nāmarūpamātreṇa, varṇapuṣkalayā na ca,
Not merely by name and form, nor by a beautiful complexion,

sādhurūpo naro bhavati, māyāvī matsarī śaṭhaḥ. 29.10
does a jealous, selfish and deceitful person become honourable.

Na (indec.) not; nāma-rūpa-mātreṇa (n. inst. sg.) by name and form alone; varṇa-puṣkalayā (f. inst. sg.) by a beautiful complexion; na (indec.) nor; ca (indec.) and; sādhu-rūpaḥ (m. nom. sg.) one of an honourable nature; naraḥ (m. nom. sg.) a person; bhavati (3rd. sg. pres.) becomes; māyāvī (m. nom. sg.) deceitful; matsarī (m. nom. sg.) selfish; śaṭhaḥ (m. nom. sg.) deceitful.

Na vākkaraṇamattena, vaṇṇapokkharatāya vā,
Not by eloquence only, or by a beautiful complexion,

sādhurūpo naro hoti, issukī maccharī saṭho,
does a jealous, selfish and deceitful person become honourable. The last two verses appear in reverse order in the Dhammapada, giving a more logical flow to the meaning.

[701 ≈ SN 3.11:1]
[stm.]

Na varṇarūpeṇa naro hi sarvo, vijñāyate netvaradarśanena,
Not every person is known by his appearance, nor by seeing briefly are they known,

susaṁvṛtānām iha vyañjanena, tv asaṁvṛtā lokam imaṁ caranti. 29.11
for the well-restrained live with their requisites here, but the unrestrained ones (also) live in this world.

Na (indec.) not; varṇa-rūpeṇa (n. inst. sg.) by appearance; naraḥ (m. nom. sg.) a person; hi (metrical filler); sarvaḥ (m. nom. sg.) every; vijñāyate (3rd. sg. pres. pass.) is known; na-itvara-darśanena (n. inst. sg.) by seeing briefly; su-saṁvṛtānām (m. gen. pl.) for the well-restrained ones; iha (indec.) here; vyañjanena (n. inst. coll. sg.) with requisites; tu (indec.) but; a-saṁvṛtāḥ (m. nom. pl.) the unrestrained ones; lokam (m. acc. sg.) the world; imam (m. acc. sg. dem. pron.) this; caranti (3rd. pl. pres.) they live.

Na vaṇṇarūpena naro sujāno, na vissase ittaradassanena,
Not by his appearance is a person a good person, not by seeing briefly is there trust,

susaññatānañ-hi viyañjanena, asaññatā lokam-imaṁ caranti.
for the well-restrained live their requisites, Comm. defines it as parikkhārabhaṇḍakena, with their collection of requisites, ensuring we are dealing with a collective neuter noun here. (but) the unrestrained ones (also) live in this world.

[702 ≈ SN 3.11:2]
[stm. + sim.]

Pratirūpakaṁ dhūpitakarṇikā vā, lohārdhamāṣa iva hiraṇyacchannaḥ,
Like a smoky earring, or a counterfeit copper coin covered in bright gold,

caranti haike parivāravantas, tv antar hy aśuddhā, bahi śobhamānāḥ. 29.12
some live with a retinue, inwardly impure, but outwardly radiant.

Pratirūpakam (m. nom. sg.) a counterfeit; dhūpita-karṇikā (f. nom. sg.) a smoky earring; vā (indec.) or; loha-ardha-māṣaḥ (m. nom. sg.) a copper half-coin; iva (indec.) like; hiraṇya-channaḥ (m. nom. sg.) covered in bright gold; caranti (3rd. pl. pres.) they live; hi (metrical filler); eke (m. nom. pl.) some; parivāravantaḥ (m. nom. pl.) possessing a retinue; tu (indec.) but; antaḥ (n. nom. sg. adv.) inwardly; hi (indec.) for; a-śuddhāḥ (m. nom. pl.) impure; bahiḥ (indec.) outwardly; śobhamānāḥ (m. nom. pl. prp.) radiant.

Patirūpako mattikākuṇḍalo va lohaḍḍhamāso va suvaṇṇachanno,
Like a clay earring or a counterfeit copper coin covered in bright gold,

caranti loke parivārachannā, anto asuddhā bahi sobhamānā.
some live in disguise, inwardly impure, but outwardly radiant.

[703 ≈ Dhp 325]
[stm. + sim.]

Middhī ca yo bhavati mahāgrasaś ca, rātriṁ divaṁ saṁparivartaśāyī,
The one who is torpid, a great eater, who rolls around day and night while sleeping,

mahāvarāhaiva nivāpapuṣṭaḥ, punaḥ punar mandam upaiti garbham. 29.13
like a great hog fed on fodder, that fool undergoes the womb again and again.

Middhī (m. nom. sg.) torpid; ca (indec.) and; yaḥ (m. nom. sg. rel. pron.) one who; bhavati (3rd. sg. pres.) is; mahā-grasaḥ (m. nom. sg.) a great eater; ca (indec.) and; rātrim (f. acc. sg.) night; divam (m. acc. sg.) day; saṁparivarta-śāyī (m. nom. sg.) one who rolls around while sleeping; mahā-varāhaḥ (m. nom. sg.) a great hog; iva (indec.) like; nivāpa-puṣṭaḥ (m. nom. sg.) fattened on fodder; punaḥ punaḥ (indec.) again and again; mandam (n. acc. sg.) the foolish one; upaiti (3rd. sg. pres.) undergoes; garbham (m. acc. sg.) the womb.

Middhī yadā hoti mahagghaso ca, niddāyitā samparivattasāyī,
When one is torpid, a great eater, sleepy and rolls around while sleeping,

mahāvarāho va nivāpapuṭṭho, punappunaṁ gabbham-upeti mando.
like a great hog fed on fodder, that fool undergoes the womb again and again.

[704 ≈ SN 3.13:1]
[stm.]

Manujasya sadā smṛtīmato, labdhvā bhojanamātrajānataḥ,
For a human who is always mindful, who, after receiving it, knows the (right) measure in food,

tanukāsya bhavanti vedanāḥ, śanakair jīryati, āyuḥ pālayam. 29.14
his feelings are attenuated, slowly he ages, guarding his life.

Manujasya (m. gen. sg.) of a human; sadā (indec.) always; smṛtimataḥ (m. gen. sg.) for one who is mindful; labdhvā (abs.) after receiving; bhojana-mātra-jānataḥ (m. gen. sg.) of one who knows the measure of food; tanukāḥ (f. nom. pl.) attenuated; asya (m. gen. sg. dem. pron.) his; bhavanti (3rd. pl. pres.) are; vedanāḥ (f. nom. pl.) feelings; śanakaiḥ (indec.) slowly; jīryati (3rd. sg. pres.) he ages; āyuḥ (n. acc. sg.) life; pālayan (m. nom. sg. prp.) guarding.

Manujassa sadā satīmato, mattaṁ jānato laddhabhojane,
For a human who is always mindful, who, after receiving it, knows the (right) measure in food,

tanukassa bhavanti vedanā, saṇikaṁ jīrati āyupālayaṁ.
his feelings are attenuated, slowly he ages, guarding his life.

[705.i cf. Dhp 7 below]
[stm. + sim.]

Śubhānudarśinaṁ nityam, indriyaiś cāpy asaṁvṛtam,
Constantly contemplating what is pleasant, with sense faculties unrestrained,

bhojane cāpy amātrajñaṁ, hīnaṁ jāgarikāsu ca –
not knowing the limit in food, deficient in wakefulness –

taṁ vai prasahate rāgo, vāto vṛkṣam ivābalam. 29.15
passion surely overthrows that one, like the wind overthrows a weak tree.

Śubha-anudarśinam (m. acc. sg.) contemplating what is pleasant; nityam (indec.) constantly; indriyaiḥ (n. inst. pl.) with the sense faculties; ca (indec.) and; api (indec.) also; a-saṁvṛtam (m. acc. sg.) unrestrained; bhojane (n. loc. sg.) in food; ca (indec.) and; api (indec.) also; a-mātra-jñam (m. acc. sg.) not knowing the limit; hīnam (m. acc. sg.) deficient; jāgarikāsu (f. loc. pl.) in wakefulness; ca (indec.) and; tam (m. acc. sg. dem. pron.) him; vai (indec.) surely; prasahate (3rd. sg. pres.) overthrows; rāgaḥ (m. nom. sg.) passion; vātaḥ (m. nom. sg.) the wind; vṛkṣam (m. acc. sg.) a tree; iva (indec.) like; a-balam (m. acc. sg.) weak.

[705.ii ≈ Dhp 7]
[stm. + sim.]

Śubhānupaśyī viharann, indriyair hi asaṁvṛtaḥ,
The one who lives contemplating what is pleasant, with sense faculties unrestrained,

bhojane cāpy amātrajñaḥ, kusīdo hīnavīryavān –
not knowing the limit in food, indolent, deficient in energy –

taṁ vai prasahate rāgo vāto vṛkṣam ivābalam. 29.15
passion surely overthrows that one, like the wind overthrows a weak tree.

Śubha-anupaśyī (m. nom. sg.) contemplating what is pleasant; viharan (m. nom. sg. prp.) living; indriyaiḥ (n. inst. pl.) with the sense faculties; hi (metrical filler); a-saṁvṛtaḥ (m. nom. sg.) unrestrained; bhojane (n. loc. sg.) in food; ca (indec.) and; api (indec.) also; a-mātra-jñaḥ (m. nom. sg.) not knowing the limit; kusīdaḥ (m. nom. sg.) indolent; hīna-vīryavān (m. nom. sg.) one deficient in energy; tam (m. acc. sg. dem. pron.) him; vai (indec.) surely; prasahate (3rd. sg. pres.) overthrows; rāgaḥ (m. nom. sg.) passion; vātaḥ (m. nom. sg.) the wind; vṛkṣam (m. acc. sg.) a tree; iva (indec.) like; a-balam (m. acc. sg.) weak.

Subhānupassiṁ viharantaṁ, indriyesu asaṁvutaṁ,
The one who lives contemplating what is pleasant, with sense faculties unrestrained,

bhojanamhi amattaññuṁ, kusītaṁ hīnavīriyaṁ –
not knowing the limit in food, indolent, low in energy –

taṁ ve pasahati Māro vāto rukkhaṁ va dubbalaṁ.
Māra surely overthrows that one, like the wind overthrows a weak tree.

[706 The next five verses are similar to 705.i, with keyword substitution in the last line. cf. Dhp 7 Above]
[stm. + sim.]

Śubhānudarśinaṁ nityam, indriyaiś cāpy asaṁvṛtam,
Constantly contemplating what is pleasant, with sense faculties unrestrained,

bhojane cāpy amātrajñaṁ, hīnaṁ jāgarikāsu ca –
not knowing the limit in food, negligent regarding wakefulness –

taṁ vai prasahate dveṣo, vāto vṛkṣam ivābalam. 29.15A
hatred surely overthrows that one, like the wind overthrows a weak tree.

Śubha-anupaśyī (m. nom. sg.) one who contemplates the pleasant; nityam (indec.) constantly; indriyaiḥ (n. inst. pl.) with the sense faculties; ca (indec.) and; api (indec.) also; a-saṁvṛtaḥ (m. nom. sg.) unrestrained; bhojane (n. loc. sg.) in food; ca (indec.) and; api (indec.) also; a-mātra-jñaḥ (m. nom. sg.) not knowing the limit; hīna-vīryavān (m. nom. sg.) one deficient in energy; tam (m. acc. sg. dem. pron.) him; vai (indec.) surely; prasahate (3rd. sg. pres.) overthrows; dveṣaḥ (m. nom. sg.) hatred; vātaḥ (m. nom. sg.) the wind; vṛkṣam (m. acc. sg.) a tree; iva (indec.) like; a-balam (m. acc. sg.) weak.

[707 cf. Dhp 7 Above]
[stm. + sim.]

Śubhānudarśinaṁ nityam, indriyaiś cāpy asaṁvṛtam,
Constantly contemplating what is pleasant, with sense faculties unrestrained,

bhojane cāpy amātrajñaṁ, hīnaṁ jāgarikāsu ca –
not knowing the limit in food, negligent regarding wakefulness –

taṁ vai prasahate moho, vāto vṛkṣam ivābalam. 29.15B
delusion surely overthrows that one, like the wind overthrows a weak tree.

Śubha-anupaśyī (m. nom. sg.) one who contemplates the pleasant; nityam (indec.) constantly; indriyaiḥ (n. inst. pl.) with the sense faculties; ca (indec.) and; api (indec.) also; a-saṁvṛtaḥ (m. nom. sg.) unrestrained; bhojane (n. loc. sg.) in food; ca (indec.) and; api (indec.) also; a-mātra-jñaḥ (m. nom. sg.) not knowing the limit; hīna-vīryavān (m. nom. sg.) one deficient in energy; tam (m. acc. sg. dem. pron.) him; vai (indec.) surely; prasahate (3rd. sg. pres.) overthrows; mohaḥ (m. nom. sg.) delusion; vātaḥ (m. nom. sg.) the wind; vṛkṣam (m. acc. sg.) a tree; iva (indec.) like; a-balam (m. acc. sg.) weak.

[708 cf. Dhp 7 Above]
[stm. + sim.]

Śubhānudarśinaṁ nityam, indriyaiś cāpy asaṁvṛtam,
Constantly contemplating what is pleasant, with sense faculties unrestrained,

bhojane cāpy amātrajñaṁ, hīnaṁ jāgarikāsu ca –
not knowing the limit in food, negligent regarding wakefulness –

taṁ vai prasahate māno, vāto vṛkṣam ivābalam. 29.15C
conceit surely overthrows that one, like the wind overthrows a weak tree.

Śubha-anupaśyī (m. nom. sg.) one who contemplates the pleasant; nityam (indec.) constantly; indriyaiḥ (n. inst. pl.) with the sense faculties; ca (indec.) and; api (indec.) also; a-saṁvṛtaḥ (m. nom. sg.) unrestrained; bhojane (n. loc. sg.) in food; ca (indec.) and; api (indec.) also; a-mātra-jñaḥ (m. nom. sg.) not knowing the limit; hīna-vīryavān (m. nom. sg.) one deficient in energy; tam (m. acc. sg. dem. pron.) him; vai (indec.) surely; prasahate (3rd. sg. pres.) overthrows; mānaḥ (m. nom. sg.) conceit; vātaḥ (m. nom. sg.) the wind; vṛkṣam (m. acc. sg.) a tree; iva (indec.) like; a-balam (m. acc. sg.) weak.

[709 cf. Dhp 7 Above]
[stm. + sim.]

Śubhānudarśinaṁ nityam, indriyaiś cāpy asaṁvṛtam,
Constantly contemplating what is pleasant, with sense faculties unrestrained,

bhojane cāpy amātrajñaṁ, hīnaṁ jāgarikāsu ca –
not knowing the limit in food, negligent regarding wakefulness –

taṁ vai prasahate lobho, vāto vṛkṣam ivābalam. 29.15D
greed surely overthrows that one, like the wind overthrows a weak tree.

Śubha-anupaśyī (m. nom. sg.) one who contemplates the pleasant; nityam (indec.) constantly; indriyaiḥ (n. inst. pl.) with the sense faculties; ca (indec.) and; api (indec.) also; a-saṁvṛtaḥ (m. nom. sg.) unrestrained; bhojane (n. loc. sg.) in food; ca (indec.) and; api (indec.) also; a-mātra-jñaḥ (m. nom. sg.) not knowing the limit; hīna-vīryavān (m. nom. sg.) one deficient in energy; tam (m. acc. sg. dem. pron.) him; vai (indec.) surely; prasahate (3rd. sg. pres.) overthrows; lobhaḥ (m. nom. sg.) greed; vātaḥ (m. nom. sg.) the wind; vṛkṣam (m. acc. sg.) a tree; iva (indec.) like; a-balam (m. acc. sg.) weak.

[710 cf. Dhp 7 Above]
[stm. + sim.]

Śubhānudarśinaṁ nityam, indriyaiś cāpy asaṁvṛtam,
Constantly contemplating what is pleasant, with sense faculties unrestrained,

bhojane cāpy amātrajñaṁ, hīnaṁ jāgarikāsu ca –
not knowing the limit in food, negligent regarding wakefulness –

taṁ vai prasahate tṛṣṇā, vāto vṛkṣam ivābalam. 29.15E
craving surely overthrows that one, like the wind overthrows a weak tree.

Śubha-anupaśyī (m. nom. sg.) one who contemplates the pleasant; nityam (indec.) constantly; indriyaiḥ (n. inst. pl.) with the sense faculties; ca (indec.) and; api (indec.) also; a-saṁvṛtaḥ (m. nom. sg.) unrestrained; bhojane (n. loc. sg.) in food; ca (indec.) and; api (indec.) also; a-mātra-jñaḥ (m. nom. sg.) not knowing the limit; hīna-vīryavān (m. nom. sg.) one deficient in energy; tam (m. acc. sg. dem. pron.) him; vai (indec.) surely; prasahate (3rd. sg. pres.) overthrows; tṛṣṇām (f. nom. sg.) craving; vātaḥ (m. nom. sg.) the wind; vṛkṣam (m. acc. sg.) a tree; iva (indec.) like; a-balam (m. acc. sg.) weak.

[711.i cf. Dhp 8 below]
[stm. + sim.]

Aśubhānudarśinaṁ nityam, indriyaiś ca susaṁvṛtam,
Constantly contemplating what is unpleasant, with sense faculties well-restrained,

bhojane cāpi mātrajñaṁ, yuktaṁ jāgarikāsu ca –
knowing the limit in food, devoted to wakefulness –

taṁ na prasahate rāgo, vātaḥ śailam iva sthiram. 29.16
passion does not overthrow that one, like the wind does not overthrow a stable mountain.

A-śubha-anudarśinam (m. acc. sg.) contemplating what is unpleasant; nityam (indec.) constantly; indriyaiḥ (n. inst. pl.) with the sense faculties; ca (indec.) and; su-saṁvṛtam (m. acc. sg.) well-restrained; bhojane (n. loc. sg.) in food; ca (indec.) and; api (indec.) also; mātra-jñam (m. acc. sg.) one who knows the measure; yuktam (m. acc. sg.) devoted; jāgarikāsu (f. loc. pl.) in wakefulness; ca (indec.) and; tam (m. acc. sg. dem. pron.) him; na (indec.) not; prasahate (3rd. sg. pres.) overpowers; rāgaḥ (m. nom. sg.) passion; vātaḥ (m. nom. sg.) the wind; śailam (m. acc. sg.) a mountain; iva (indec.) like; sthiram (m. acc. sg.) stable.

[711.ii ≈ Dhp 8]
[stm. + sim.]

Aśubhānupaśyī viharann, indriyair hi susaṁvṛtaḥ,
The one who lives contemplating what is unpleasant, with sense faculties well-restrained,

bhojane cāpi mātrajñaḥ, śrāddha ārabdhavīryavān –
knowing the limit in food, faithful, with energy aroused –

taṁ na prasahate rāgo, vātaḥ śailam iva parvatam. 29.16
passion does not overthrow that one, like the wind does not overthrow a rocky mountain.

A-śubha-anudarśinam (m. acc. sg.) one who contemplates the unpleasant; nityam (indec.) constantly; indriyaiḥ (n. inst. pl.) with the sense faculties; ca (indec.) and; su-saṁvṛtam (m. acc. sg.) well-restrained; bhojane (n. loc. sg.) in food; ca (indec.) and; api (indec.) also; mātra-jñam (m. acc. sg.) one who knows the measure; śrāddhaḥ (m. nom. sg.) faithful; ārabdhavīryavān (m. nom. sg.) with energy aroused; ca (indec.) and; tam (m. acc. sg. dem. pron.) him; na (indec.) not; prasahate (3rd. sg. pres.) overpowers; rāgaḥ (m. nom. sg.) passion; vātaḥ (m. nom. sg.) the wind; śailam (m. acc. sg.) rocky; iva (indec.) like; parvatam (m. acc. sg.) mountain.

Asubhānupassiṁ viharantaṁ, indriyesu susaṁvutaṁ,
The one who lives contemplating what is unpleasant, with sense faculties well-restrained,

bhojanamhi ca mattaññuṁ, saddhaṁ āraddhavīriyaṁ –
knowing the limit in food, faithful, with energy aroused –

taṁ ve nappasahati Māro, vāto selaṁ va pabbataṁ.
Māra does not overthrow that one, like the wind does not overthrow a rocky mountain.

[712 The next five verses are similar to 711.i, with keyword substitution in the last line. cf. Dhp 8 Above]
[stm. + sim.]

Aśubhānudarśinaṁ nityam, indriyaiś ca susaṁvṛtam,
Constantly contemplating what is unpleasant, with sense faculties well-restrained,

bhojane cāpi mātrajñaṁ, yuktaṁ jāgarikāsu ca –
knowing the limit in food, devoted to wakefulness –

taṁ na prasahate dveṣo, vātaḥ śailam iva sthiram. 29.16A
hatred does not overthrow that one, like the wind does not overthrow a stable mountain.

A-śubha-anudarśinam (m. acc. sg.) one who contemplates the unpleasant; nityam (indec.) constantly; indriyaiḥ (n. inst. pl.) with the sense faculties; ca (indec.) and; su-saṁvṛtam (m. acc. sg.) well-restrained; bhojane (n. loc. sg.) in food; ca (indec.) and; api (indec.) also; mātra-jñam (m. acc. sg.) one who knows the measure; yuktam (m. acc. sg.) devoted; jāgarikāsu (f. loc. pl.) in wakefulness; ca (indec.) and; tam (m. acc. sg. dem. pron.) him; na (indec.) not; prasahate (3rd. sg. pres.) overpowers; dveṣaḥ (m. nom. sg.) hatred; vātaḥ (m. nom. sg.) the wind; śailam (m. acc. sg.) a mountain; iva (indec.) like; sthiram (m. acc. sg.) stable.

[713 cf. Dhp 8 Above]
[stm. + sim.]

Aśubhānudarśinaṁ nityam, indriyaiś ca susaṁvṛtam,
Constantly contemplating what is unpleasant, with sense faculties well-restrained,

bhojane cāpi mātrajñaṁ, yuktaṁ jāgarikāsu ca –
knowing the limit in food, devoted to wakefulness –

taṁ na prasahate moho, vātaḥ śailam iva sthiram. 29.16B
delusion does not overthrow that one, like the wind does not overthrow a stable mountain.

A-śubha-anudarśinam (m. acc. sg.) one who contemplates the unpleasant; nityam (indec.) constantly; indriyaiḥ (n. inst. pl.) with the sense faculties; ca (indec.) and; su-saṁvṛtam (m. acc. sg.) well-restrained; bhojane (n. loc. sg.) in food; ca (indec.) and; api (indec.) also; mātra-jñam (m. acc. sg.) one who knows the measure; yuktam (m. acc. sg.) devoted; jāgarikāsu (f. loc. pl.) in wakefulness; ca (indec.) and; tam (m. acc. sg. dem. pron.) him; na (indec.) not; prasahate (3rd. sg. pres.) overpowers; mohaḥ (m. nom. sg.) delusion; vātaḥ (m. nom. sg.) the wind; śailam (m. acc. sg.) a mountain; iva (indec.) like; sthiram (m. acc. sg.) stable.

[714 cf. Dhp 8 Above]
[stm. + sim.]

Aśubhānudarśinaṁ nityam, indriyaiś ca susaṁvṛtam,
Constantly contemplating what is unpleasant, with sense faculties well-restrained,

bhojane cāpi mātrajñaṁ, yuktaṁ jāgarikāsu ca –
knowing the limit in food, devoted to wakefulness –

taṁ na prasahate māno, vātaḥ śailam iva sthiram. 29.16C
conceit does not overthrow that one, like the wind does not overthrow a stable mountain.

A-śubha-anudarśinam (m. acc. sg.) one who contemplates the unpleasant; nityam (indec.) constantly; indriyaiḥ (n. inst. pl.) with the sense faculties; ca (indec.) and; su-saṁvṛtam (m. acc. sg.) well-restrained; bhojane (n. loc. sg.) in food; ca (indec.) and; api (indec.) also; mātra-jñam (m. acc. sg.) one who knows the measure; yuktam (m. acc. sg.) devoted; jāgarikāsu (f. loc. pl.) in wakefulness; ca (indec.) and; tam (m. acc. sg. dem. pron.) him; na (indec.) not; prasahate (3rd. sg. pres.) overpowers; mānaḥ (m. nom. sg.) conceit; vātaḥ (m. nom. sg.) the wind; śailam (m. acc. sg.) a mountain; iva (indec.) like; sthiram (m. acc. sg.) stable.

[715 cf. Dhp 8 Above]
[stm. + sim.]

Aśubhānudarśinaṁ nityam, indriyaiś ca susaṁvṛtam,
Constantly contemplating what is unpleasant, with sense faculties well-restrained,

bhojane cāpi mātrajñaṁ, yuktaṁ jāgarikāsu ca –
knowing the limit in food, devoted to wakefulness –

taṁ na prasahate lobho, vātaḥ śailam iva sthiram. 29.16D
greed does not overthrow that one, like the wind does not overthrow a stable mountain.

A-śubha-anudarśinam (m. acc. sg.) one who contemplates the unpleasant; nityam (indec.) constantly; indriyaiḥ (n. inst. pl.) with the sense faculties; ca (indec.) and; su-saṁvṛtam (m. acc. sg.) well-restrained; bhojane (n. loc. sg.) in food; ca (indec.) and; api (indec.) also; mātra-jñam (m. acc. sg.) one who knows the measure; yuktam (m. acc. sg.) devoted; jāgarikāsu (f. loc. pl.) in wakefulness; ca (indec.) and; tam (m. acc. sg. dem. pron.) him; na (indec.) not; prasahate (3rd. sg. pres.) overpowers; lobhaḥ (m. nom. sg.) greed; vātaḥ (m. nom. sg.) the wind; śailam (m. acc. sg.) a mountain; iva (indec.) like; sthiram (m. acc. sg.) stable.

[716 cf. Dhp 8 Above]
[stm. + sim.]

Aśubhānudarśinaṁ nityam, indriyaiś ca susaṁvṛtam,
Constantly contemplating what is unpleasant, with sense faculties well-restrained,

bhojane cāpi mātrajñaṁ, yuktaṁ jāgarikāsu ca –
knowing the limit in food, devoted to wakefulness –

taṁ na prasahate tṛṣṇā, vātaḥ śailam iva sthiram. 29.16E
craving does not overthrow that one, like the wind does not overthrow a stable mountain.

A-śubha-anudarśinam (m. acc. sg.) one who contemplates the unpleasant; nityam (indec.) constantly; indriyaiḥ (n. inst. pl.) with the sense faculties; ca (indec.) and; su-saṁvṛtam (m. acc. sg.) well-restrained; bhojane (n. loc. sg.) in food; ca (indec.) and; api (indec.) also; mātra-jñam (m. acc. sg.) one who knows the measure; yuktam (m. acc. sg.) devoted; jāgarikāsu (f. loc. pl.) in wakefulness; ca (indec.) and; tam (m. acc. sg. dem. pron.) him; na (indec.) not; prasahate (3rd. sg. pres.) overpowers; tṛṣṇām (f. nom. sg.) craving; vātaḥ (m. nom. sg.) the wind; śailam (m. acc. sg.) a mountain; iva (indec.) like; sthiram (m. acc. sg.) stable.

[717 ≈ Dhp 99]
[stm.]

Ramaṇīyāny araṇyāni, na cātra ramate janaḥ,
The delightful wildernesses, there the people do not delight,

vītarāgātra raṁsyante, na tu kāmagaveṣiṇaḥ. 29.17
those without passion will take delight there, but not the one who seeks pleasures.

Ramaṇīyāni (n. nom. pl.) delightful; araṇyāni (n. nom. pl.) wildernesses; na (indec.) not; ca (indec.) and; atra (indec.) there; ramate (3rd. sg. pres.) delights; janaḥ (m. nom. sg.) the people; vīta-rāgāḥ (m. nom. pl.) those free from passion; atra (indec.) there; raṁsyante (3rd. pl. fut.) they will take delight; na (indec.) not; tu (indec.) but; kāma-gaveṣiṇaḥ (m. nom. sg.) the one who seeks pleasures.

Ramaṇīyāni araññāni yattha na ramatī jano,
The delightful wildernesses where the people do not delight,

vītarāgā ramissanti, na te kāmagavesino.
those without passion will take delight (there), but not those who seek pleasures.

[718 ≈ Dhp 98]
[stm.]

Grāme vā yadi vāraṇye, nimne vā yadi vā sthale,
Whether in a village or in a wilderness, whether on low or on high ground,

yatrārhanto viharanti, te deśā ramaṇīyakāḥ. 29.18
wherever the Arhats live, those places are delightful.

Grāme (m. loc. sg.) in a village; vā (indec.) or; yadi (indec.) whether; vā (indec.) or; araṇye (n. loc. sg.) in a wilderness; nimne (n. loc. sg.) in a low place; vā (indec.) or; yadi (indec.) whether; vā (indec.) or; sthale (n. loc. sg.) on high ground; yatra (indec.) where; Arhantaḥ (m. nom. pl.) the Arhats; viharanti (3rd. pl. pres.) they live; te (m. nom. pl. pers. pron.) those; deśāḥ (m. nom. pl.) places; ramaṇīyakāḥ (m. nom. pl.) delightful.

Gāme vā yadi vāraññe, ninne vā yadi vā thale,
Whether in a village or in a wilderness, whether on low or on high ground,

yattharahanto viharanti, taṁ bhūmiṁ rāmaṇeyyakaṁ.
wherever the Arahats live, that ground is delightful.

[719 ≈ Dhp 304]
[stm. + sim.]

Dūrāt santaḥ prakāśyante, Himavān iva parvataḥ,
The good are visible from afar, like a Himālayan mountain,

asanto na prakāśyante, rātrikṣiptāḥ śarā yathā. 29.19
(but) the bad people are not visible, like arrows shot in the night.

Dūrāt (indec.) from afar; santaḥ (m. nom. pl. pp.) the good; prakāśyante (3rd. pl. pres. pass.) are visible; Himavān (m. nom. sg.) Himālayan; iva (indec.) like; parvataḥ (m. nom. sg.) a mountain; a-santaḥ (m. nom. pl.) bad people; na (indec.) not; prakāśyante (3rd. pl. pres. pass.) are visible; rātri (f. loc. sg.) in the night; kṣiptāḥ (m. nom. pl. pp.) shot; śarāḥ (m. nom. pl.) arrows; yathā (indec.) just as.

Dūre santo pakāsenti, Himavanto va pabbato,
The good are visible from afar, like a Himālayan mountain,

asantettha na dissanti, rattiṁ khittā yathā sarā.
the wicked are not seen here, just like arrows shot in the night.

[720 ≈ Thag 4a-c]
[adm.]

Sadbhir eva sahāsīta, paṇḍitair arthacintakaiḥ,
One should associate with the good, with the wise ones who think of the goal,

arthaṁ mahāntaṁ gambhīraṁ, prajñayā pratividhyate. 29.20
the great and deep goal, that is penetrated by wisdom.

Sadbhiḥ (m. inst. pl.) with the good; eva (indec.) indeed; sahāsīta (3rd. sg. opt. mid.) one should associate; paṇḍitaiḥ (m. inst. pl.) with the wise; artha-cintakaiḥ (m. inst. pl.) with those who ponder the goal; artham (m. acc. sg.) the goal; mahāntam (m. acc. sg.) great; gambhīram (m. acc. sg.) deep; prajñayā (f. inst. sg.) with wisdom; pratividhyate (3rd. sg. pres. pass.) is penetrated.

Sabbhi-r-eva samāsetha, paṇḍitehatthadassibhi,
One should associate with the good, with the wise ones who see the goal,

atthaṁ mahantaṁ gambhīraṁ, duddasaṁ nipuṇaṁ aṇuṁ,
the great and deep goal, hard to see, subtle, fine,

dhīrā samadhigacchanti, appamattā vicakkhaṇā.
the wise fully attain, being heedful and vigilant.

[721 ≈ Dhp 320]
[stm. + sim.]

Ahaṁ nāga iva saṁgrāme cāpād utpatitāṁ śarān,
Like an elephant in battle endures arrows shot from a bow,

ativākyaṁ titīkṣāmi, duḥśīlo hi mahājanaḥ. 29.21
so I endure abuse, for the many folk are unvirtuous.

Aham (m. nom. sg. pers. pron.) I; nāgaḥ (m. nom. sg.) an elephant; iva (indec.) like; saṁgrāme (m. loc. sg.) in battle; cāpāt (m. abl. sg.) from a bow; utpatitān (m. acc. pl. pp.) shot; śarān (m. acc. pl.) arrows; ativākyam (n. acc. sg.) abuse; titīkṣāmi (1 sg. pres.) I endure; duḥ-śīlaḥ (m. nom. sg.) unvirtuous; hi (indec.) for; mahā-janaḥ (m. nom. sg.) the many folk.

Ahaṁ nāgo va saṅgāme cāpāto patitaṁ saraṁ,
Like an elephant in battle endures an arrow shot from a bow,

ativākyaṁ titikkhissaṁ, dussīlo hi bahujjano.
so will I endure abuse, for the many folk are unvirtuous.

[722 cf. MN 49:3]
[decl.]

Bhave cāhaṁ bhayaṁ dṛṣṭvā, bhūyaś ca vibhavaṁ bhave,
Having seen the danger in existence, and moreover the destruction in existence,

tasmād bhavaṁ nābhinande, nandī ca vibhavena me. 29.22
I do not greatly rejoice in existence, therefore, I am not one who rejoices because of my destruction.

Bhave (m. loc. sg.) in existence; ca (indec.) and; aham (m. nom. sg. pers. pron.) I; bhayam (n. acc. sg.) danger; dṛṣṭvā (abs.) having seen; bhūyaḥ (indec.) moreover; ca (indec.) and; vibhavam (m. acc. sg.) destruction; bhave (m. loc. sg.) in existence; tasmāt (indec.) therefore; bhavam (m. acc. sg.) existence; na (indec.) not; abhinande (1st. sg. pres.) I rejoice in; nandī (m. nom. sg.) one who rejoices; ca (indec.) and; vibhavena (m. inst. sg.) because of destruction; me (gen. sg. pers. pron.) my.

Bhavevāhaṁ bhayaṁ disvā, bhavañ-ca vibhavesinaṁ,
Having seen the danger in existence, and of those who seek existence or non-existence,

bhavaṁ nābhivadiṁ kiñci, nandiñ-ca na upādiyiṁ.
I do not speak of any existence, I did not grasp at joy.

[723 ≈ Dhp 97]
[stm.]

Aśraddhaś cākṛtajñaś ca, saṁdhicchettā ca yo naraḥ,
The person who is beyond mere faith, who knows the uncreated, who has cut off rebirth-linking,

hatāvakāśo vāntāśaḥ, sa vai tūttamapūruṣaḥ. 29.23
who has destroyed the occasion (for rebirth), who has removed hope, that one is surely the person supreme.

A-śraddhaḥ (m. nom. sg.) one beyond faith; ca (indec.) and; a-kṛta-jñaḥ (m. nom. sg.) one who knows the uncreated; ca (indec.) and; saṁdhi-chettā (m. nom. sg.) one who has cut off; ca (indec.) and; yaḥ (m. nom. sg. rel. pron.) one who; naraḥ (m. nom. sg.) a person; hata-avakāśaḥ (m. nom. sg.) one who has destroyed the occasion; vānta-āśaḥ (m. nom. sg.) one who has removed hope; saḥ (m. nom. sg. dem. pron.) that one; vai (indec.) surely; tu (indec.) but; uttama-pūruṣaḥ (m. nom. sg.) the supreme person

Assaddho akataññū ca, sandhicchedo ca yo naro,
The person who is beyond mere faith, who knows the uncreated, who has cut off rebirth-linking,

hatāvakāso vantāso, sa ve uttamaporiso.
who has destroyed the occasion (for rebirth), who has removed hope, that one is surely the person supreme. The interpretation follows the Pāḷi commentary.

[724 ≈ Dhp 294]
[stm. + ana.]

Mātaraṁ pitaraṁ hatvā, rājānaṁ dvau ca śrotriyau,
By destroying mother and father, a king and two learned ones,

rāṣṭraṁ sānucaraṁ hatvā, anigho yāti Brāhmaṇaḥ. 29.24
by destroying a kingdom and its followers, the Brahmin proceeds untroubled.

Mātaram (f. acc. sg.) mother; pitaram (m. acc. sg.) father; hatvā (caus. abs.) destroying; rājānam (m. acc. sg.) a king; dvau (m. acc. du.) two; ca (indec.) and; śrotriyau (m. acc. du.) two learned ones; rāṣṭram (n. acc. sg.) kingdom; sānucaram (n. acc. sg.) with its followers; hatvā (caus. abs.) destroying; a-nighaḥ (m. nom. sg.) untroubled; yāti (3rd. sg. pres.) proceeds; Brāhmaṇaḥ (m. nom. sg.) a Brahmin.

Mātaraṁ pitaraṁ hantvā, rājāno dve ca khattiye,
By destroying mother and father, and two noble kings,

raṭṭhaṁ sānucaraṁ hantvā, anīgho yāti Brāhmaṇo.
by destroying a kingdom and its followers, the Brahmin proceeds untroubled.

Commentarial interpretation: By destroying craving and conceit, and the two: eternalism and annhilationism, by destroying passionate delight in the twelve sense spheres, the one without pollutants proceeds untroubled.

[725 ≈ Dhp 92a-b; Dhp 93c-f]
[stm. + sim.]

Yeṣāṁ saṁnicayo nāsti, ye parijñātabhojanāḥ,
For those having no accumulation, those who fully know their food,

śunyatā cānimittaṁ ca, vivekaś caiva gocaraḥ,
whose resort is emptiness, the signless and seclusion,

ākāśaiva śakuntānāṁ, padaṁ teṣāṁ duranvayam. 29.25
like the birds in the sky, their path is hard to find.

Yeṣām (m. gen. pl. rel. pron.) for those; saṁnicayaḥ (m. nom. sg.) accumulation; na (indec.) not; asti (3rd. sg. pres.) there is; ye (m. nom. pl. rel. pron.) those who; parijñāta-bhojanāḥ (m. nom. pl.) for whom food is fully known; śunyatā (f. nom. sg.) emptiness; ca (indec.) and; a-nimittam (n. nom. sg.) the signless; ca (indec.) and; vivekaḥ (m. nom. sg.) seclusion; ca (indec.) and; eva (indec.) indeed; gocaraḥ (m. nom. sg.) resort; ākāśe (m. loc. sg.) in the sky; iva (indec.) like; śakuntānām (m. gen. pl.) of birds; padam (n. nom. sg.) path; teṣām (m. gen. pl. dem. pron.) their; dur-anvayam (n. nom. sg.) hard to find.

Yesaṁ sannicayo natthi, ye pariññātabhojanā,
For those having no accumulation, those who fully know their food,

————

suññato animitto ca vimokkho yassa gocaro,
whose resort is emptiness, the signless and freedom (from desire), This is based on the commentary: Suññato animitto cā ti ettha appaṇihitavimokkho pi gahito yeva; emptiness, signless, and here we should understand the freedom of desirelessness.

ākāse va sakuntānaṁ, padaṁ tassa durannayaṁ.
like the birds in the sky, his path is hard to find.

[726 The next three verses are variations on the above, with small changes in vocabulary. cf.725 above]
[stm. + sim.]

Yeṣāṁ saṁnicayo nāsti, ye parijñātabhojanāḥ,
For those having no accumulation, those who fully know their food,

śunyatā cānimittaṁ ca, vivekaś caiva gocaraḥ,
whose resort is emptiness, the signless and freedom,

ākāśaiva śakuntānāṁ, gatis teṣāṁ duranvayā. 29.26
like the birds in the sky, their destination is hard to find.

Yeṣām (m. gen. pl. rel. pron.) for those; saṁnicayaḥ (m. nom. sg.) accumulation; na (indec.) not; asti (3rd. sg. pres.) there is; ye (m. nom. pl. rel. pron.) those who; parijñāta-bhojanāḥ (m. nom. pl.) for whom food is fully known; śunyatā (f. nom. sg.) emptiness; ca (indec.) and; a-nimittam (n. nom. sg.) the signless; ca (indec.) and; vivekaḥ (m. nom. sg.) freedom; ca (indec.) and; eva (indec.) indeed; gocaraḥ (m. nom. sg.) resort; ākāśe (m. loc. sg.) in the sky; iva (indec.) like; śakuntānām (m. gen. pl.) of birds; gatiḥ (f. nom. sg.) destination; teṣām (m. gen. pl. dem. pron.) their; dur-anvayā (f. nom. sg.) hard to find.

[727 cf.725 above]
[stm. + sim.]

Yeṣāṁ saṁnicayo nāsti, ye parijñātabhojanāḥ,
For those having no accumulation, those who fully know their food,

śunyatā cānimittaṁ ca, samādhiś caiva gocaraḥ,
whose resort is emptiness, the signless and concentration,

ākāśaiva śakuntānāṁ, padaṁ teṣāṁ duranvayam. 29.27
like the birds in the sky, their path is hard to find.

Yeṣām (m. gen. pl. rel. pron.) for those; saṁnicayaḥ (m. nom. sg.) accumulation; na (indec.) not; asti (3rd. sg. pres.) there is; ye (m. nom. pl. rel. pron.) those who; parijñāta-bhojanāḥ (m. nom. pl.) for whom food is fully known; śunyatā (f. nom. sg.) emptiness; ca (indec.) and; a-nimittam (n. nom. sg.) the signless; ca (indec.) and; samādhiḥ (m. nom. sg.) concentration; ca (indec.) and; eva (indec.) indeed; gocaraḥ (m. nom. sg.) resort; ākāśe (m. loc. sg.) in the sky; iva (indec.) like; śakuntānām (m. gen. pl.) of birds; padam (n. nom. sg.) path; teṣām (m. gen. pl. dem. pron.) their; dur-anvayam (n. nom. sg.) hard to find.

[728 cf.725 above]
[stm. + sim.]

Yeṣāṁ saṁnicayo nāsti, ye parijñātabhojanāḥ,
For those having no accumulation, those who fully know their food,

śunyatā cānimittaṁ ca, samādhiś caiva gocaraḥ,
whose resort is emptiness, the signless and concentration,

ākāśaiva śakuntānāṁ, gatis teṣāṁ duranvayā. 29.28
like the birds in the sky, their destination is hard to find.

Yeṣām (m. gen. pl. rel. pron.) for those; saṁnicayaḥ (m. nom. sg.) accumulation; na (indec.) not; asti (3rd. sg. pres.) there is; ye (m. nom. pl. rel. pron.) those who; parijñāta-bhojanāḥ (m. nom. pl.) for whom food is fully known; śunyatā (f. nom. sg.) emptiness; ca (indec.) and; a-nimittam (n. nom. sg.) the signless; ca (indec.) and; samādhiḥ (m. nom. sg.) concentration; ca (indec.) and; eva (indec.) indeed; gocaraḥ (m. nom. sg.) resort; ākāśe (m. loc. sg.) in the sky; iva (indec.) like; śakuntānām (m. gen. pl.) of birds; gatiḥ (f. nom. sg.) destination; teṣām (m. gen. pl. dem. pron.) their; dur-anvayā (f. nom. sg.) hard to find.

[729 ≈ Dhp 93]
[stm. + sim.]

Yeṣāṁ bhavaḥ parikṣīno, hy aparāntaṁ ca nāśritāḥ,
For those for whom existence is destroyed, who do not depend on the future,

śunyatā cānimittaṁ ca, vivekaś caiva gocaraḥ,
whose resort is emptiness, the signless and freedom,

ākāśaiva śakuntānāṁ, padaṁ teṣāṁ duranvayam. 29.29
like the birds in the sky, their path is hard to find.

Yeṣām (m. gen. pl. rel. pron.) for those; bhavaḥ (m. nom. sg.) existence; parikṣīnaḥ (m. nom. sg.) is destroyed; hy (separator); aparāntam (m. acc. sg.) the future; ca (indec.) and; na (indec.) not; āśritāḥ (m. nom. pl. pp.) depend on; śunyatā (f. nom. sg.) emptiness; ca (indec.) and; a-nimittam (n. nom. sg.) the signless; ca (indec.) and; samādhiḥ (m. nom. sg.) concentration; ca (indec.) and; eva (indec.) indeed; gocaraḥ (m. nom. sg.) resort; ākāśe (m. loc. sg.) in the sky; iva (indec.) like; śakuntānām (m. gen. pl.) of birds; padam (n. nom. sg.) path; teṣām (m. gen. pl. dem. pron.) their; dur-anvayam (n. nom. sg.) hard to find.

Yassāsavā parikkhīṇā, āhāre ca anissito,
For him whose pollutants are destroyed, who is not dependent on the foods,

suññato animitto ca vimokkho yassa gocaro,
whose resort is the freedom that is empty or signless,

ākāse va sakuntānaṁ, padaṁ tassa durannayaṁ.
like the birds in the sky, his path is hard to find.

[730 We again have three verses with variations and small changes in vocabulary. cf.729 above]
[stm. + sim.]

Yeṣāṁ bhavaḥ parikṣīno hy aparāntaṁ ca nāśritāḥ,
For those for whom existence is destroyed, who do not depend on the future,

śunyatā cānimittaṁ ca, vivekaś caiva gocaraḥ,
whose resort is emptiness, the signless and freedom,

ākāśaiva śakuntānāṁ, gatis teṣāṁ duranvayā. 29.30
like the birds in the sky, their destination is hard to find.

Yeṣām (m. gen. pl. rel. pron.) for those; bhavaḥ (m. nom. sg.) existence; parikṣīnaḥ (m. nom. sg.) is destroyed; hy (separator); aparāntam (m. acc. sg.) the future; ca (indec.) and; na (indec.) not; āśritāḥ (m. nom. pl. pp.) depend on; śunyatā (f. nom. sg.) emptiness; ca (indec.) and; a-nimittam (n. nom. sg.) the signless; ca (indec.) and; samādhiḥ (m. nom. sg.) concentration; ca (indec.) and; eva (indec.) indeed; gocaraḥ (m. nom. sg.) resort; ākāśe (m. loc. sg.) in the sky; iva (indec.) like; śakuntānām (m. gen. pl.) of birds; gatiḥ (f. nom. sg.) destination; teṣām (m. gen. pl. dem. pron.) their; dur-anvayā (f. nom. sg.) hard to find.

[731 cf.729 above]
[stm. + sim.]

Yeṣāṁ bhavaḥ parikṣīno hy aparāntaṁ ca nāśritāḥ,
For those for whom existence is destroyed, who do not depend on the future,

śunyatā cānimittaṁ ca, samādhiś caiva gocaraḥ,
whose resort is emptiness, the signless and concentration,

ākāśaiva śakuntānāṁ, padaṁ teṣāṁ duranvayam. 29.31
like the birds in the sky, their path is hard to find.

[732 cf.729 above]
[stm. + sim.]

Yeṣāṁ bhavaḥ parikṣīno, hy aparāntaṁ ca nāśritāḥ,
For those for whom existence is destroyed, who do not depend on the future,

śunyatā cānimittaṁ ca, samādhiś caiva gocaraḥ,
whose resort is emptiness, the signless and concentration,

ākāśaiva śakuntānāṁ, gatis teṣāṁ duranvayā. 29.32
like the birds in the sky, their destination is hard to find.

Yeṣām (m. gen. pl. rel. pron.) for those; bhavaḥ (m. nom. sg.) existence; parikṣīnaḥ (m. nom. sg.) is destroyed; hy (separator); aparāntam (m. acc. sg.) the future; ca (indec.) and; na (indec.) not; āśritāḥ (m. nom. pl. pp.) depend on; śunyatā (f. nom. sg.) emptiness; ca (indec.) and; a-nimittam (n. nom. sg.) the signless; ca (indec.) and; samādhiḥ (m. nom. sg.) concentration; ca (indec.) and; eva (indec.) indeed; gocaraḥ (m. nom. sg.) resort; ākāśe (m. loc. sg.) in the sky; iva (indec.) like; śakuntānām (m. gen. pl.) of birds; gatiḥ (f. nom. sg.) destination; teṣām (m. gen. pl. dem. pron.) their; dur-anvayā (f. nom. sg.) hard to find.

[733-734 ≈ Dhp 85-Dhp 86]
[stm.]

Alpakās te manuṣyeṣu ye janāḥ pāragāminaḥ,
Few amongst humans are those people who go beyond,

atheyam itarāḥ prajās tīram evānudhāvati, 29.33
and the rest of the folk run up and down along the bank,

Alpakāḥ (m. nom. pl.) few; te (m. nom. pl. pers. pron.) those; manuṣyeṣu (m. loc. pl.) among humans; ye (m. nom. pl. rel. pron.) those who; janāḥ (m. nom. pl.) people; pāra-gāminaḥ (m. nom. pl.) those who go beyond; atha (indec.) and; iyam (f. nom. sg. dem. pron.) this; itarāḥ (f. nom. pl.) the rest; prajāḥ (f. nom. pl.) people; tīram (n. acc. sg.) bank; eva (indec.) indeed; anudhāvati (3rd. sg. pres.) runs up and down.

ye tarhi samyag ākhyāte Dharme Dharmānudarśinaḥ,
(but) those who, at that time, in this rightly taught Dharma, see the Dharma,

te janāḥ pāram eṣyanti mṛtyudheyasya sarvaśaḥ. 29.34
those people will go beyond the realm of death in every way.

Ye (m. nom. pl. rel. pron.) those who; tarhi (indec.) at that time; samyak (indec.) rightly; ākhyāte (m. loc. sg. pp.) in what is taught; Dharme (m. loc. sg.) in the Dharma; Dharma-anudarśinaḥ (m. nom. pl.) those who see the Dharma; te (m. nom. pl. pers. pron.) they; janāḥ (m. nom. pl.) people; pāram (n. acc. sg.) beyond; eṣyanti (3rd. pl. fut.) they will go; mṛtyu-dheyasya (n. gen. sg.) the realm of death; sarvaśaḥ (indec.) in every way.

Appakā te manussesu ye janā pāragāmino,
Few amongst humans are those people who go beyond,

athāyaṁ itarā pajā tīram-evānudhāvati,
the rest of the folk run up and down along the bank,

ye ca kho sammad-akkhāte Dhamme Dhammānuvattino,
but those who, in this rightly taught Dhamma, conform with Dhamma,

te janā pāram-essanti maccudheyyaṁ suduttaraṁ.
those people will go beyond the realm of death which is hard to cross.

[735 ≈ Dhp 90]
[stm.]

Gatādhvano viśokasya, vipramuktasya tāyinaḥ,
For the one who has travelled the path, who grieves not, fully freed, for such a one,

sarvagranthaprahīṇasya, paridāgho na vidyate. 29.35
who has abandoned all the knots, no fever is found.

Gata-adhvanaḥ (m. gen. sg.) for the one who has travelled the path; vi-śokasya (m. gen. sg.) for the griefless one; vipramuktasya (m. gen. sg.) for the fully freed one; tāyinaḥ (m. gen. sg.) for such a one; sarva-grantha-prahīṇasya (m. gen. sg.) for one who has abandoned all knots; paridāghaḥ (m. nom. sg.) fever; na (indec.) not; vidyate (3rd. sg. pres. pass.) is found.

Gataddhino visokassa, vippamuttassa sabbadhi,
For the one who has travelled the path, who grieves not, fully released on all sides,

sabbaganthappahīnassa, pariḷāho na vijjati.
who has abandoned all the knots, no fever is found.

[736 ≈ Thag 89]
[stm. + ana.]

Uttīrṇaḥ sabhayo mārgaḥ, pātālaḥ parivarjitaḥ,
That one has crossed over the fearful path, avoided the abyss,

mukto yogais tathā granthaiḥ, sarvaṁ rāgaviṣaṁ hatam. 29.36
is freed from the yokes and the knots, with all of passion’s poison destroyed.

Uttīrṇaḥ (m. nom. sg. pp.) one who has crossed over; sa-bhayaḥ (m. nom. sg.) fearful; mārgaḥ (m. nom. sg.) the path; pātālaḥ (m. nom. sg.) the abyss; parivarjitaḥ (m. nom. sg. pp.) having avoided; muktaḥ (m. nom. sg. pp.) freed; yogaiḥ (m. inst. of sep. pl.) from yokes; tathā (indec.) and; granthaiḥ (m. inst. of sep. pl.) from the knots; sarvam (n. nom. sg.) all; rāga-viṣam (n. nom. sg.) the poison of passion; hatam (n. nom. sg. pp.) destroyed.

Uttiṇṇā paṅkapalipā, pātālā parivajjitā,
That one has crossed over the marshes and swamps, avoided the abyss,

mutto oghā ca ganthā ca, sabbe mānā visaṁhatā.
is freed from the floods and the knots, with all conceit destroyed.

[737 ≈ Dhp 251]
[stm. + sim.]

Nāsti kāmasamo hy ogho, nāsti doṣasamo grahaḥ,
There is no flood like desire, there is no hold like hatred,

nāsti mohasamaṁ jālaṁ, nāsti tṛṣṇāsamā nadī. 29.37
there is no snare like delusion, there is no river like craving.

Na (indec.) not; asti (3rd. sg. pres.) there is; kāma-samaḥ (m. nom. sg.) like desire; hy (separator); oghaḥ (m. nom. sg.) the flood; na (indec.) not; asti (3rd. sg. pres.) there is; doṣa-samaḥ (m. nom. sg.) like hatred; grahaḥ (m. nom. sg.) hold; na (indec.) not; asti (3rd. sg. pres.) there is; moha-samam (n. nom. sg.) like delusion; jālam (n. nom. sg.) snare; na (indec.) not; asti (3rd. sg. pres.) there is; tṛṣṇā-sama (f. nom. sg.) like craving; nadī (f. nom. sg.) river.

Natthi rāgasamo aggi, natthi dosasamo gaho,
There is no fire like passion, there is no hold like hatred,

natthi mohasamaṁ jālaṁ, natthi taṇhāsamā nadī.
there is no snare like delusion, there is no river like craving.

[738 ≈ Dhp 254]
[stm. + ana.]

Ākāśe tu padaṁ nāsti, śramaṇo nāsti bāhyakaḥ,
There is no path in the sky, there is no ascetic on the outside,

prapañcābhiratā bālā, niṣprapañcās Tathāgatāḥ. 29.38
fools greatly delight in impediments, the Realised Ones are free from impediments.

Ākāśe (m. loc. sg.) in the sky; tu (indec.) but; padam (n. nom. sg.) path; na (indec.) not; asti (3rd. sg. pres.) there is; śramaṇaḥ (m. nom. sg.) an ascetic; na (indec.) not; asti (3rd. sg. pres.) there is; bāhyakaḥ (m. nom. sg.) the outside; prapañca-abhiratāḥ (m. nom. pl.) delighted in impediments; bālāḥ (m. nom. pl.) fools; niṣ-prapañcāḥ (m. nom. pl.) free from impediments; Tathāgatāḥ (m. nom. pl.) the Realised Ones.

Ākāse va padaṁ natthi, samaṇo natthi bāhire,
There is no footprint in the sky, there is no ascetic on the outside,

papañcābhiratā pajā, nippapañ-cā Tathāgatā.
folk greatly delight in impediments, the Realised Ones are free from impediments.

[739]
[stm.]

Yogaiḥ samuhyate bālo, yogāṁ nudati paṇḍitaḥ,
The fool is swept away by yokes, the wise one expels yokes,

yogāṁ praṇudya medhāvī, ye divyā ye ca mānusāḥ,
the intelligent one dispels yokes, whether divine or human,

sarvayogāṁ praṇudyeha, sarvaduḥkhāṭ pramucyate. 29.39
having dispelled all yokes here, that one is freed from all suffering.

Yogaiḥ (m. inst. pl.) by the yokes; samuhyate (3rd. sg. pres. pass.) is swept away; bālaḥ (m. nom. sg.) the fool; yogān (m. acc. pl.) the yokes; nudati (3rd. sg. pres.) expels; paṇḍitaḥ (m. nom. sg.) the wise one; yogān (m. acc. pl.) the yokes; praṇudya (abs.) having dispelled; medhāvī (m. nom. sg.) the intelligent one; ye (m. nom. pl. rel. pron.) which; divyāḥ (m. nom. pl.) divine; ye (m. nom. pl. rel. pron.) which; ca (indec.) and; mānusāḥ (m. nom. pl.) human; sarva-yogān (m. acc. pl.) all yokes; praṇudya (abs.) having dispelled; iha (indec.) here; sarva-duḥkhāt (n. abl. coll. sg.) from all suffering; pramucyate (3rd. sg. pres. pass.) is freed.

[740 ≈ Dhp 282]
[adm.]

Yogād bhavaḥ prabhavati, viyogād bhavasaṁkṣayaḥ,
From the yoke arises existence, from having no yoke there is the destruction of existence,

etad dvaidhāpathaṁ jñātvā bhavāya vibhavāya ca,
having understood these two paths of the growth and decline (of yokes), In Uv, the subject of the verse is yokes; in the Pāḷi the subject is wisdom, hence the difference in translation.

tatra śikṣeta medhāvī, yatra yogān atikramet. 29.40
the intelligent one should train therein, wherein yokes should be transcended.

Yogāt (m. abl. sg.) from the yoke; bhavaḥ (m. nom. sg.) existence; prabhavati (3rd. sg. pres.) arises; viyogāt (m. abl. sg.) from the absence of yokes; bhava-saṁkṣayaḥ (m. nom. sg.) the destruction of existence; etat (n. nom. sg. dem. pron.) this ; dvaidhā-patham (m. acc. sg.) the two-fold path; jñātvā (abs.) having known; bhavāya (m. dat. sg.) of existence; vi-bhavāya (m. dat. sg.) for decline; ca (indec.) and; tatra (indec.) therein; śikṣeta (3rd. sg. opt.) one should train; medhāvī (m. nom. sg.) the intelligent one; yatra (indec.) wherein; yogān (m. acc. pl.) the yokes; atikramet (3rd. sg. opt.) should be transcended.

Yogā ve jāyatī bhūri, ayogā bhūrisaṅkhayo,
From effort Yoga has two meanings, which are discerned by context. In the Sanskrit verse it is negative, and means the yokes; in the Pāḷi verse it is positive, and means effort. arises wisdom, without effort there is the destruction of wisdom, These two verses in Sanskrit and Pāḷi are evidently parallels, but with the change of bhava to bhūri the context changes completely, and the verses have very different meanings.

etaṁ dvedhāpathaṁ ñatvā bhavāya vibhavāya ca,
having understood these two paths of development Similarly, bhava has two meanings, in the Sanskrit it is negative, and means growth of the yokes; in the Pāḷi it is positive, and means development of wisdom. and decline,

tathattānaṁ niveseyya yathā bhūri pavaḍḍhati.
one should then establish oneself so that one’s wisdom increases.

[741 ≈ Dhp 314a-b]
[stm.]

Akṛtaṁ kukṛtāc chreyaḥ, paścāt tapati duṣkṛtam,
A deed not done is better than a bad deed, a bad deed one later regrets,

śocate duṣkṛtaṁ kṛtvā, śocate durgatiṁ gataḥ. 29.41
one grieves after doing a bad deed, one grieves gone to a bad destination.

A-kṛtam (n. nom. sg. pp.) not done; ku-kṛtāt (n. abl. sg.) than a bad deed; śreyaḥ (n. nom. sg.) better; paścāt (indec.) later; tapati (3rd. sg. pres.) regrets; duṣ-kṛtam (n. nom. sg.) a bad deed; śocate 3rd. sg. pres.) one grieves; duṣ-kṛtam (n. acc. sg.) a bad deed; kṛtvā (abs.) after doing; śocate 3rd. sg. pres.) one grieves; dur-gatim (f. acc. sg.) a bad destination; gataḥ (m. nom. sg. pp.) after going.

Akataṁ dukkataṁ seyyo, pacchā tapati dukkataṁ,
A wrong-doing is better not done, a bad deed one later regrets,

katañ-ca sukataṁ seyyo, yaṁ katvā nānutappati.
but a good deed is better done, which, when done, one does not regret.

[742 ≈ Dhp 314c-d]
[stm.]

Kṛtaṁ tu sukṛtaṁ śreyo, yat kṛtvā nānutapyate,
But a good deed is better done, which, having done, one does not feel regret,

nandate sukṛtaṁ kṛtvā, nandate sugatiṁ gataḥ 29.42
one rejoices after doing good deeds, one rejoices gone to a good destination.

Kṛtam (n. nom. sg. pp.) done; tu (indec.) but; su-kṛtam (n. nom. sg.) a good deed; śreyaḥ (n. nom. sg.) better; yat (n. nom. sg. rel. pron.) which; kṛtvā (abs.) having done; na (indec.) not; anutapyate (3rd. sg. pres. pass.) feel regret; nandate (3rd. sg. pres.) one rejoices; su-kṛtam (n. acc. coll. sg.) good deeds; kṛtvā (abs.) after doing; nandate (3rd. sg. pres.) one rejoices; su-gatim (f. acc. sg.) a good destination; gataḥ (m. nom. sg. pp.) after going.

Akataṁ dukkataṁ seyyo, pacchā tapati dukkataṁ,
Better undone is a wrong-doing, a wrong-doing one later feels regrets,

katañ-ca sukataṁ seyyo, yaṁ katvā nānutappati.
but a good deed is better done, which, having done, one does not regret.

[743 ≈ SN 21.7:1]
[stm.]

Nābhāṣamāṇā jñāyante, miśrā bālair hi paṇḍitāḥ,
When not speaking they do not know the wise, for they are mixed up with fools,

jñāyante bhāṣamāṇās tu, deṣayanto ’rajaḥ padam. 29.43
but they are known when speaking, while teaching the dustless state.

Na (indec.) not; a-bhāṣamāṇāḥ (m. nom. pl. prp. mid.) while not speaking; jñāyante (3rd. pl. pres. pass.) they are known; miśrāḥ (m. nom. pl.) mixed up; bālaiḥ (m. inst. pl.) with fools; hi (metrical filler); paṇḍitāḥ (m. nom. pl.) the wise; jñāyante (3rd. pl. pres. pass.) they are known; bhāṣamāṇāḥ (m. nom. pl. prp.) speaking; tu (indec.) but; deṣayantaḥ (m. nom. pl. prp.) teaching; a-rajaḥ (n. acc. sg.) dustless; padam (n. acc. sg.) state.

Nābhāsamānaṁ jānanti, missaṁ bālehi paṇḍitaṁ,
When not speaking they do not know the wise one, for he is mixed up with fools,

bhāsamānañ-ca jānanti, desentaṁ amataṁ padaṁ.
but he is known when speaking, while teaching the deathless state.

[744 ≈ SN 21.7:2]
[adm. + ana.]

Bhāṣayed dyotayed Dharmam, ucchrayed ṛṣiṇāṁ dhvajam,
One should speak and illuminate the Dharma, one should raise up the banner of the seers,

subhāṣitadhvajā nityam, ṛṣayor Dharmagauravāḥ. 29.44
for the seers This is actually a dual form, meaning two seers, but given the context I think we must take it as metri causi, and the meaning must be plural. their banners are being constantly well-spoken, and having respect for the Dharma.

Bhāṣayet (3rd. sg. opt.) one should speak; dyotayet (3rd. sg. opt.) one should illuminate; Dharmam (m. acc. sg.) the Dharma; ucchrayet (3rd. sg. opt.) one should raise up; ṛṣiṇām (m. gen. pl.) of the seers; dhvajam (m. acc. sg.) banner; su-bhāṣita-dhvajāḥ (m. nom. pl.) a banner that is being well-spoken; nityam (indec.) constantly; ṛṣayoḥ (m. gen. du.) of the two seers; Dharma-gauravāḥ (m. nom. pl.) respecting the Dharma.

Bhāsaye jotaye Dhammaṁ, paggaṇhe isinaṁ dhajaṁ,
One should speak and illuminate the Dhamma, one should hold up the banner of the seers,

subhāsitadhajā isayo, Dhammo hi isinaṁ dhajo.
for the seers their banners are being well-spoken, for their banner is the Dhamma.

[745 ≈ Dhp 227]
[stm.]

Nindanti tuṣṇim āsīnaṁ, nindanti bahubhāṣiṇam,
They blame the one who sits silent, they blame the one who talks a lot,

alpabhāṇiṁ ca nindanti, nāsti lokeṣv aninditaḥ. 29.45
and they blame the one who talks little, there is no one in the world who is not blamed.

Nindanti (3rd. pl. pres.) they blame; tu (indec.) but; tuṣṇim (indec.) silently; āsīnam (m. acc. sg. prp.) sitting; nindanti (3rd. pl. pres.) they blame; bahu-bhāṣiṇam (m. acc. sg.) the one who talks much; alpa-bhāṇim (m. acc. sg.) the one of little speech; ca (indec.) and; nindanti (3rd. pl. pres.) they blame; na (indec.) not; asti (3rd. sg. pres.) there is; lokeṣu (m. loc. pl.) in the worlds; a-ninditaḥ (m. nom. sg.) one who is not blamed.

Porāṇam-etaṁ, Atula, netaṁ ajjatanām-iva:
This is something of old, Atula, this is not something of today:

nindanti tuṇhim-āsīnaṁ, nindanti bahubhāṇinaṁ,
they blame the one who sits silent, they blame the one who talks a lot,

mitabhāṇim-pi nindanti, natthi loke anindito.
they blame the one who talks moderately, there is no one in the world who is not blamed.

[746 ≈ Dhp 228]
[stm.]

Ekāntaninditaḥ puruṣaḥ, ekāntaṁ vā praśaṁsitaḥ,
A person wholly blamed, or wholly praised,

nābhūd bhaviṣyati ca no, na cāpy etarhi vidyate. 29.46
there was not and there will not be, and at present there is not one found.

Ekānta-ninditaḥ (m. nom. sg.) wholly blamed; puruṣaḥ (m. nom. sg.) a person; ekāntam (indec.) wholly; vā (indec.) or; praśaṁsitaḥ (m. nom. sg.) is praised; na (indec.) not; abhūt (3rd. sg. perf.) has existed; bhaviṣyati (3rd. sg. fut.) will be; ca (indec.) and; na (indec.) not; na (indec.) not; ca (indec.) and; api (indec.) also; etarhi (indec.) at present; vidyate (3rd. sg. pres. pass.) is found.

Na cāhu na ca bhavissati, na cetarahi vijjati
There was not and there will not be, and at present there is not found

ekantaṁ nindito poso, ekantaṁ vā pasaṁsito.
a person wholly blamed, or wholly praised. There is a reversal of pādayuga order compared to Uv

[747 ≈ Dhp 229, Dhp 230a-b]
[stm.]

Yaṁ tu vijñāḥ praśaṁsanti, hy anuyujya śubhāśubham,
The one who is praised by the wise, after examining both the pleasant and the unpleasant,

praśaṁsā sā samākhyātā, na tv ajñair yaḥ praśaṁsitaḥ. 29.47
such praise is rightly spoken, but not praise by one who is ignorant.

Yam (m. acc. sg. rel. pron.) one who; tu (indec.) but; vijñāḥ (m. nom. pl.) the wise ones; praśaṁsanti (3rd. pl. pres.) they praise; hy (separator); anuyujya (abs.) after examining; śubha-aśubham (n. acc. sg.) the pleasant and the unpleasant; praśaṁsā (f. nom. sg.) praise; sā (f. nom. sg. dem. pron.) that; samākhyātā (f. nom. sg. pp.) rightly spoken; na (indec.) not; tu (indec.) but; ajñaiḥ (m. inst. pl.) by the ignorant; yaḥ (m. nom. sg. rel. pron.) one who; praśaṁsitaḥ (m. nom. sg. pp.) praise.

Yañ-ce viññū pasaṁsanti, anuvicca suve suve,
The one who is praised by the wise, after examining day by day, Lit: tomorrow and tomorrow.

acchiddavuttiṁ medhāviṁ, paññāsīlasamāhitaṁ,
faultless in conduct, intelligent, composed in virtue and wisdom,

nekkhaṁ jambonadasseva, ko taṁ ninditum-arahati?
one who is like a golden coin, who is there worthy to blame him?

[748 ≈ Dhp 229c-d; 230a-b]
[rh.q. + sim.]

Medhāvinaṁ vṛttayuktaṁ, prājñaṁ śīleṣu saṁvṛtam,
The intelligent, devoted in conduct, wise, restrained in virtue,

niṣkaṁ jāmbunadasyaiva, kas taṁ ninditum arhati? 29.48
one who is like a golden coin, who is there worthy to blame him?

Medhāvinam (m. acc. sg.) the intelligent one; vṛtta-yuktam (m. acc. sg.) devoted to good conduct; prājñam (m. acc. sg.) the wise; śīleṣu (n. loc. pl.) in virtue; saṁvṛtam (m. acc. sg. pp.) restrained; niṣkam (m. acc. sg.) a coin; jāmbunadasya (m. gen. sg.) of gold; iva (indec.) just like; kaḥ (m. nom. sg. inter. pron.) who?; tam (m. acc. sg. dem. pron.) him; ninditum (inf.) to blame; arhati (3rd. sg. pres.) is worthy.

Yañ-ce viññū pasaṁsanti, anuvicca suve suve,
The one who is praised by the wise, after being examined day by day,

acchiddavuttiṁ medhāviṁ, paññāsīlasamāhitaṁ,
faultless in conduct, intelligent, composed in virtue and wisdom,

nekkhaṁ jambonadasseva, ko taṁ ninditum-arahati?
one who is like a golden coin, who is there worthy to blame him?

[749 ≈ Dhp 81]
[stm. + sim.]

Śailo yathāpy ekaghano vāyunā na prakampyate,
Just as a solid mountain is unmoved by the wind,

evaṁ nindāpraśaṁsābhir na kampyante hi paṇḍitāḥ. 29.49
so the wise are unmoved by either blame or praise.

Śailaḥ (m. nom. sg.) a mountain; yathā (indec.) just as; api (indec.) even; eka-ghanaḥ (m. nom. sg.) unmoved; vāyunā (m. inst. sg.) by the wind; na (indec.) not; prakampyate (3rd. sg. pres. pass.) is moved; evam (indec.) so; nindā-praśaṁsābhiḥ (f. inst. pl.) by blame and praise; na (indec.) not; kampyante (3rd. pl. pres. pass.) are moved; hi (metrical filler); paṇḍitāḥ (m. nom. pl.) the wise.

Selo yathā ekaghano vātena na samīrati,
Just as a solid mountain is unshaken by the wind,

evaṁ nindāpasaṁsāsu na samiñjanti paṇḍitā.
so the wise are unshaken by either blame or praise.

[750 cf. Ud 7.6:1 below]
[rh.q. + ana.]

Yasya mūle tvacā nāsti, parṇā nāsti, tathā latāḥ,
For the one who has no bark at the root, no leaves, likewise no creepers,

taṁ dhīraṁ bandhanān muktaṁ – kas taṁ ninditum arhati? 29.50
that steadfast one freed from bonds – who is there worthy to blame him?

Yasya (m. gen. sg. rel. pron.) for whom; mūle (n. loc. sg.) at the root; tu (indec.) but; tvacā (f. nom. sg.) bark; na (indec.) not; asti (3rd. sg. pres.) there is; parṇā (n. nom. pl.) leaves; na (indec.) not; asti (3rd. sg. pres.) there is; tathā (indec.) likewise; latāḥ (f. nom. pl.) creepers; tam (m. acc. sg. dem. pron.) him; dhīram (m. acc. sg.) the steadfast one; bandhanāt (n. abl. coll. sg.) from bonds; muktam (m. acc. sg. pp.) freed; kaḥ (m. nom. sg. inter. pron.) who?; tam (m. acc. sg. dem. pron.) him; ninditum (inf.) to blame; arhati (3rd. sg. pres.) is worthy.

[751 ≈ Ud 7.7:1]
[stm.]

Yasya ha prapañcitaṁ hi no sat, saṁtānaṁ parikhaṁ ca yo nivṛttaḥ,
That one for whom there is no existing impediment, whose stream and moat have ceased,

tṛṣṇāvigataṁ muniṁ carantaṁ – na vijānāti sadevako ’pi lokaḥ. 29.51
the sage wandering without craving – even the world and its Devas do not recognize.

Yasya (m. gen. sg. rel. pron.) for whom; ha (indec.) indeed; prapañcitam (n. nom. sg. pp.) impediment; hi (indec.) for; na (indec.) not; sat (n. nom. sg. prp.) existing; santānam (m. acc. sg.) stream; parikham (m. acc. sg.) moat; ca (indec.) and; yaḥ (m. nom. sg. rel. pron.) one who; nivṛttaḥ (m. nom. sg. pp.) has ceased; tṛṣṇā-vigatam (m. acc. sg.) free from craving; munim (m. acc. sg.) the sage; carantam (m. acc. sg. prp.) wandering; na (indec.) not; vijānāti (3rd. sg. pres.) recognizes; sa-devakaḥ (m. nom. coll. sg.) together with the Devas; api (indec.) even; lokaḥ (m. nom. sg.) the world.

Yassa papañcā ṭhiti ca natthi, sandānaṁ palighañ-ca vītivatto,
That one for whom there is no fixation The comm. says: in the Nettippakaraṇa it is said: Fixation (ṭhiti) means the underlying tendencies (anusaya). For the underlying tendencies are the root of the continuation of existence (bhavapavattiyā mūlaṁ). through impediments, who has transcended the tether and the bar,

taṁ nittaṇhaṁ muniṁ carantaṁ – nāvajānāti sadevako pi loko.
the sage wandering without craving – even the world and its Devas do not despise.

[752 ≈ Dhp 179]
[rh.q.]

Yasya jitaṁ nopajīyate, jitam anveti na kaṁ cid eva loke,
The one whose victory is not undone, the victory no one in the world approaches,

taṁ Buddham anantagocaraṁ, hy apadaṁ kena padena neṣyasi. 29.52
the Buddha, whose range is endless, by what path will you lead the pathless one?

Yasya (m. gen. sg. rel. pron.) of whom; jitam (n. nom. sg. pp.) the victory; na (indec.) not; upajīyate (3rd. sg. pres. pass.) is undone; jitam (n. acc. sg. pp.) the victory; anveti (3rd. sg. pres.) approaches; na (indec.) not; kaṁ cana (m. acc. sg.) anyone; eva (indec.) indeed; loke (m. loc. sg.) in the world; tam (m. acc. sg. dem. pron.) him; Buddham (m. acc. sg.) the Buddha; an-anta-gocaram (m. acc. sg.) of endless range; hy (euphonic particle); a-padam (m. acc. sg.) pathless; kena (m. inst. sg. inter. pron.) by what?; padena (m. inst. sg.) by a path; neṣyasi (2nd. sg. fut.) you will lead.

Yassa jitaṁ nāvajīyati, jitaṁ assa no yāti koci loke,
The one whose victory is not undone, whose victory no one in the world pursues,

tam-Buddham-anantagocaraṁ, apadaṁ kena padena nessatha?
the Buddha, whose range is endless, by what path will you lead the pathless one?

[753 ≈ Dhp 180]
[rh.q.]

Yasya jālinī viṣaktikā, tṛṣṇā nāsti hi lokanāyinī,
For the one who has no entanglement or attachment, there is no craving that will lead him in the world,

taṁ Buddham anantagocaraṁ, hy apadaṁ kena padena neṣyasi. 29.53
the Buddha, whose range is endless, by what path will you lead the pathless one?

Yasya (m. gen. sg. rel. pron.) for whom; jālinī (f. nom. sg.) entanglement; viṣaktikā (f. nom. sg.) attachment; tṛṣṇā (f. nom. sg.) craving; na (indec.) not; asti (3rd. sg. pres.) there is; hi (metrical filler); loka-nāyinī (f. nom. sg.) leading in the world; tam (m. acc. sg. dem. pron.) him; Buddham (m. acc. sg.) the Buddha; an-anta-gocaram (m. acc. sg.) of endless range; hy (euphonic particle); a-padam (m. acc. sg.) pathless; kena (m. inst. sg. inter. pron.) by what?; padena (m. inst. sg.) by a path; neṣyasi (2nd. sg. fut.) you will lead.

Yassa jālinī visattikā, taṇhā natthi kuhiñci netave,
For the one who has no entanglement or attachment, there is no craving that will lead him anywhere,

tam-Buddham-anantagocaraṁ, apadaṁ kena padena nessatha?
the Buddha, whose range is endless, by what path will you lead the pathless one?

[754 ≈ Ud 7.6:1]
[rh.q. + ana.]

Yasya mūlaṁ kṣitau nāsti, parṇā nāsti tathā latāḥ,
For the one who has no roots in the earth, no leaves, likewise no creepers,

taṁ dhīraṁ bandhanān muktaṁ – ko nu ninditum arhati? 29.54
that steadfast one freed from bonds – who is there worthy to blame him?

Yasya (m. gen. sg. rel. pron.) for whom; mūlam (n. nom. coll. sg.) root; kṣitau (f. loc. sg.) in the earth; nāsti (3rd. sg. pres.) there is not; parṇā (n. nom. pl.) leaves; nāsti (3rd. sg. pres.) there is not; tathā (indec.) likewise; latāḥ (f. nom. pl.) creepers; tam (m. acc. sg. dem. pron.) him; dhīram (m. acc. sg.) the steadfast one; bandhanāt (n. abl. sg.) from bonds; muktam (m. acc. sg. pp.) freed; kaḥ (m. nom. sg. inter. pron.) who?; tam (m. acc. sg. dem. pron.) him; ninditum (inf.) to blame; arhati (3rd. sg. pres.) is worthy.

Yassa mūlā chamā natthi, paṇṇā natthi, kuto latā?
For the one who has no roots in the ground, no leaves, how then creepers?

Taṁ dhīraṁ bandhanā muttaṁ – ko taṁ ninditum-arahati?
That steadfast one freed from bonds – who is there worthy to blame him?

[755 ≈ Dhp 180]
[rh.q.]

Yasya jālinī viṣaktikā, tṛṣṇā nāsti hi lokanāyinī,
For the one who has no entanglement or attachment, there is no craving that will lead him in the world,

taṁ Buddham anantavikramaṁ, hy apadaṁ kena padena neṣyasi. 29.55
the Buddha, whose advance is endless, by what path will you lead the pathless one?

Yasya (m. gen. sg. rel. pron.) for whom; jālinī (f. nom. sg.) entanglement; viṣaktikā (f. nom. sg.) attachment; tṛṣṇā (f. nom. sg.) craving; nāsti (3rd. sg. pres.) there is not; hi (metrical filler); loka-nāyinī (f. nom. sg.) leading in the world; tam (m. acc. sg. dem. pron.) him; Buddham (m. acc. sg.) the Buddha; an-anta-vikramam (m. acc. sg.) of endless advance; hy (euphonic particle); a-padam (m. acc. sg.) pathless; kena (m. inst. sg. inter. pron.) by what?; padena (m. inst. sg.) by a path; neṣyasi (2nd. sg. fut.) you will lead.

Yassa jālinī visattikā, taṇhā natthi kuhiñci netave,
For whom there is no desire, attachment, there is no craving that will lead him anywhere,

tam-Buddham-anantagocaraṁ, apadaṁ kena padena nessatha?
the Buddha, whose range is endless, by what path will you lead the pathless one?

[756 ≈ Ud 6.7:1]
[stm.]

Yasya vitarkā vidhūpitās, tv ādhyātmaṁ vinivartitā hy aśeṣam,
For the one whose thoughts are dispelled, who has entirely turned away internally,

sa hi saṅgam atītya sarvasaṁjñāṁ, yogāpetam atīrṇasaṅgam eti. 29.56
beyond attachment and all perception, endowed with effort, that one comes to have crossed over attachment.

Yasya (m. gen. sg. rel. pron.) of whom; vitarkāḥ (m. nom. pl.) thoughts; vidhūpitāḥ (m. nom. pl. pp.) dispelled; tv (euphonic particle); ādhyātmam (n. acc. sg.) internally; vinivartitāḥ (m. nom. pl. pp.) turned away from; hy (separator); a-śeṣam (indec.) entirely; saḥ (m. nom. sg. dem. pron.) that one; hi (indec.) for; saṅgam (m. acc. sg.) attachment; atītya (abs.) having gone beyond; sarva-saṁjñām (f. acc. sg.) all perception; yoga-upetam (m. acc. sg.) endowed with effort; atīrṇa-saṅgam (m. acc. sg.) one who has crossed over attachment; eti (3rd. sg. pres.) comes.

Yassa vitakkā vidhūpitā, ajjhattaṁ suvikappitā asesā,
For the one whose thoughts are dispelled, completely cut off internally,

taṁ saṅgam-aticca arūpasaññī, catuyogātigato na jātu-m-eti.
that one, beyond attachment, perceiving the formless, overcoming the four yokes – surely does not return (to birth again). Comm.: jātu ekaṁseneva punabbhavāya na et; that one surely does not return to a further existence.

[757 ≈ Dhp 348]
[adm.]

Muñca purato, muñca paścato, madhye muñca, bhavasya pāragaḥ,
Be free of the past, be free of the future, be free of the present, having crossed over existence,

sarvatra vimuktamānaso, na punar jātijarām upeṣyasi. 29.57
with mind freed in every way, you will not undergo birth and old age again.

Muñca (2nd. sg. imp.) be free; purataḥ (indec.) the past; muñca (2nd. sg. imp.) be free; paścataḥ (indec.) the future; madhye (indec.) the present; muñca (2nd. sg. imp.) be free; bhavasya (m. gen. sg.) of existence; pāragaḥ (m. nom. sg.) one who has crossed over; sarvatra (indec.) in every way; vimukta-mānasaḥ (m. nom. sg.) one whose mind is freed; na (indec.) not; punaḥ (indec.) again; jāti-jarām (f. acc. du.) birth and old age; upeṣyasi (2nd. sg. fut.) you will undergo.

Muñca pure, muñca pacchato, majjhe muñca, bhavassa pāragū,
Be free of the past, be free of the future, be free of the present, having crossed over existence,

sabbattha vimuttamānaso, na punaṁ jātijaraṁ upehisi.
with mind freed in every way, you will not undergo birth and old age again.

Yugavargaḥ, 29
The Chapter about the Pairs, the Twenty-Ninth