31: The Chapter about the Mind

31. Cittavarga
The Chapter about the Mind
(63 Verses)

[810 ≈ Dhp 35]
[stm.]

Durnigrahasya laghuno, yatrakāmanipātinaḥ,
For the one whose mind is difficult to subdue, flighty, and flitting wherever it will,

cittasya damanaṁ sādhu, cittaṁ dāntaṁ sukhāvaham. 31.1
the training of the mind is good, a trained mind brings happiness.

Dur-nigrahasya (m. gen. sg.) of one difficult to subdue; laghunaḥ (m. gen. sg.) of the flighty one; yatra-kāma-nipātinaḥ (m. gen. sg.) of that which flits wherever it will; cittasya (n. gen. sg.) of the mind; damanam (n. nom. sg.) the training; sādhu (indec.) good; cittam (n. nom. sg.) the mind; dāntam (n. nom. sg. pp.) trained; sukha-āvaham (n. nom. sg.) bringing happiness.

Dunniggahassa lahuno, yatthakāmanipātino,
For the one whose mind is difficult to subdue, flighty, and flitting wherever it will,

cittassa damatho sādhu, cittaṁ dantaṁ sukhāvahaṁ.
training of the mind is good, a trained mind brings happiness.

[811 ≈ Dhp 34]
[adm. + sim.]

Vārijo vā sthale kṣipta, okād oghāt samuddhṛtaḥ,
Like a fish thrown up on dry land, or drawn out from the watery current,

parispandati vai cittaṁ, Māradheyaṁ prahātavai. 31.2
the mind is agitated indeed, the realm of Māra is to be abandoned.

Vārijaḥ (m. nom. sg.) a water-born one (i.e. a fish); vā (indec.) or; sthale (n. loc. sg.) on dry ground; kṣiptaḥ (m. nom. sg. pp.) thrown; okāt (m. abl. sg.) from water; oghāt (m. abl. sg.) from the current; samuddhṛtaḥ (m. nom. sg. pp.) drawn out; parispandati (3rd. sg. pres.) is agitated; vai (indec.) indeed; cittam (n. nom. sg.) the mind; Māra-dheyam (n. acc. sg.) the realm of Māra; prahātavai (inf.) to be abandoned.

Vārijo va thale khitto, oka-m-okata ubbhato,
Like a fish thrown up on dry land, pulled out from its watery home,

pariphandatidaṁ cittaṁ, Māradheyyaṁ pahātave.
the mind is agitated, the realm of Māra is to be abandoned. The commentary explicates the infinitive using the gerundive pahātabbaṁ (is to be abandoned), which carries a strong sense of obligation. This reflects the broader historical trend in which the infinitive was largely replaced by the gerundive to express necessity.

[812]
[stm. + sim.]

Pṛthag vidhāvate cittaṁ, sūryasyeva hi raśmayaḥ,
The mind runs about in various directions, like the rays of the sun,

tat paṇḍito vārayati, hy aṅkuśenaiva kuñjaram. 31.3
the wise one restrains it, like one restrains an elephant with a goad.

Pṛthak (indec.) various; vidhāvate (3rd. sg. pres.) runs about; cittam (n. nom. sg.) the mind; sūryasya (m. gen. sg.) of the sun; iva (indec.) like; hi (metrical filler); raśmayaḥ (m. nom. pl.) rays; tat (n. nom. sg. dem. pron.) it; paṇḍitaḥ (m. nom. sg.) the wise one; vārayati (3rd. sg. pres.) restrains; hy (separator); aṅkuśena (m. inst. sg.) with a goad; iva (indec.) like; kuñjaram (m. acc. sg.) an elephant.

[813]
[adm.]

Bhrūṇadheyam idaṁ cittaṁ, niḥsāram anidarśanam,
This mind is in a state of fragility, The translation is tentative, bhrūṇa means an embryo, metaphorically something fragile, delicate; dheya means realm, sway, control (according to BHSD). without essence, unmanifest,

sadainam anuśāsāmi – mā me ’narthāya niścaret. 31.4
I always advise it – may it not arise for my ruination.

Bhrūṇa-dheyam (n. nom. sg.) a state of fragility; idam (n. nom. sg. dem. pron.) this ; cittam (n. nom. sg.) the mind; niḥ-sāram (n. nom. sg.) without essence; a-nidarśanam (n. nom. sg.) unmanifest; sadā (indec.) always; enam (n. acc. sg. dem. pron.) it; anuśāsāmi (1st. sg. pres.) I advise; mā (indec.) may it not; me (gen. sg. pers. pron.) for me; an-arthāya (m. dat. sg.) for ruination; niścaret (3rd. sg. opt. pres.) arise.

[814 ≈ Dhp 326]
[sim. + decl.]

Idaṁ purā cittam acāri cārikāṁ, yenecchakaṁ yena kāmaṁ yatheṣṭam,
Formerly this wandering mind wandered as it desired, as it pleased, as it liked,

tat saṁnigṛhṇāmi hi yoniśas tv idaṁ, nāgaṁ prabhinnaṁ hi yathāṅkuśena. 31.5
but today I wisely and thoroughly control it, like one with a goad an elephant in rut.

Idam (n. nom. sg. dem. pron.) this ; purā (indec.) formerly; cittam (n. nom. sg.) mind; acāri (3rd. sg. aor.) wandered; cārikām (f. acc. sg.) wandering; yena icchakam (n. acc. sg. adv.) wherever it wished; yena kāmam (n. acc. sg. adv.) as it pleased; yathā-iṣṭam (n. acc. sg. adv.) as it liked; tat (n. acc. sg. dem. pron.) it; saṁnigṛhṇāmi (1st. sg. pres.) I control; tv (indec.) but; yoniśaḥ (indec.) wisely; tv (indec.) but; idam (n. acc. sg. dem. pron.) it; nāgam (m. acc. sg.) elephant; prabhinnam (m. acc. sg. pp.) rut; hi (indec.) for; yathā (indec.) just as; aṅkuśena (m. inst. sg.) with a goad.

Idaṁ pure cittam-acāri cārikaṁ yenicchakaṁ yatthakāmaṁ yathāsukhaṁ,
Formerly this wandering mind wandered as it desired, as it pleased, as it liked,

tad-ajjahaṁ niggahessāmi yoniso, hatthim-pabhinnaṁ viya aṅkusaggaho.
but today I will wisely control it, like one holding a goad an elephant in rut.

[815 ≈ Dhp 153]
[ana. + decl.]

Anekaṁ jātisaṁsāraṁ saṁdhāvitvā punaḥ punaḥ
Through an endless transmigration of births I have wandered again and again

gṛhakārakaiṣamāṇas tvaṁ: duḥkhā jātiḥ punah punaḥ. 31.6
seeking you, the housebuilder: suffering birth again and again.

An-ekam (m. acc. sg.) endless; jāti-saṁsāram (m. acc. sg.) transmigration through births; saṁdhāvitvā (abs.) having wandered; punaḥ punaḥ (indec.) again and again; gṛha-kārakam (m. acc. sg.) the house-builder; eṣamāṇaḥ (m. nom. sg. prp.) seeking; tvam (m. acc. sg. pers. pron.) you; duḥkhā (f. nom. coll. sg.) suffering; jātiḥ (f. nom. sg.) birth; punaḥ punaḥ (indec.) again and again.

Anekajātisaṁsāraṁ sandhāvissaṁ anibbisaṁ
Through an endless transmigration of births I have wandered

gahakārakaṁ gavesanto: dukkhā jāti punappunaṁ.
seeking the housebuilder: suffering birth again and again.

[816 ≈ Dhp 154]
[stm.]

Gṛhakāraka dṛṣṭo ’si! Na punar gehaṁ kariṣyasi:
O housebuilder, you are seen! You will not build the house again:

sarve te pārśukā bhagnā, gṛhakūṭaṁ visaṁskṛtam,
all your rafters have been broken, and the ridgepole is demolished,

visaṁskāragate citte ihaiva kṣayam adhyagāḥ. 31.7
when the mind has reached the unconditioned The phrase visaṁskāragate citte is a locative absolute construction (when the mind has gone to the unconditioned), which differs from the Pali structure of accusative nouns. the destruction (of craving) has been achieved here.

Gṛha-kāraka (m. voc. sg.) O house-builder; dṛṣṭaḥ (m. nom. sg. pp.) is seen; asi (2nd. sg. pres.) you are; na (indec.) not; punaḥ (indec.) again; geham (n. acc. sg.) a house; kariṣyasi (2nd. sg. fut.) you will build; sarve (m. nom. pl.) all; te (gen. sg. pers. pron.) your; pārśukāḥ (m. nom. pl.) rafters; bhagnāḥ (m. nom. pl. pp.) broken; gṛha-kūṭam (n. nom. sg.) the ridge-pole; visaṁskṛtam (n. nom. sg. pp.) demolished; vi-saṁskāra-gate (n. loc. abs. sg.) having reached the unconditioned; citte (n. loc. abs. sg.) in the mind; iha (indec.) here; eva (indec.) indeed; kṣayam (m. acc. sg.) destruction; adhyagāḥ (2nd. sg. aor.) has reached.

Gahakāraka diṭṭhosi! Puna gehaṁ na kāhasi:
O housebuilder, you are seen! You will not build the house again:

sabbā te phāsukā bhaggā, gahakūṭaṁ visaṅkhitaṁ,
all your rafters have been broken, and the ridgepole has been demolished,

visaṅkhāragataṁ cittaṁ, taṇhānaṁ khayam-ajjhagā.
the mind has reached the unconditioned, the destruction of craving has been achieved.

[817 ≈ Dhp 33]
[stm. + sim.]

Spandanaṁ capalaṁ cittaṁ, durakṣyaṁ durnivāraṇam –
The mind is agitated, unsteady, difficult to guard, difficult to restrain –

ṛjuṁ karoti medhāvī, iṣukāra iva tejasā. 31.8
the intelligent one straightens it, as a fletcher straightens (an arrow) with heat.

Spandanam (n. nom. sg.) agitated; capalam (n. nom. sg.) unsteady; cittam (n. nom. sg.) the mind; du-rakṣyam (n. nom. sg.) difficult to guard; dur-nivāraṇam (n. nom. sg.) difficult to restrain; ṛjum (n. acc. sg.) straight; karoti (3rd. sg. pres.) makes; medhāvī (m. nom. sg.) the intelligent one; iṣu-kāraḥ (m. nom. sg.) a fletcher; iva (indec.) like; tejasā (n. inst. sg.) with heat.

Phandanaṁ capalaṁ cittaṁ, dūrakkhaṁ dunnivārayaṁ –
The mind is agitated, unsteady, difficult to guard, difficult to restrain –

ujuṁ karoti medhāvī, usukāro va tejanaṁ.
the intelligent one straightens it, as a fletcher straightens the arrow.

[818 ≈ Dhp 37]
[stm.]

Dūraṁgamam ekacaram, aśarīraṁ guhāśayam,
Roaming far, living solitary, bodiless, hidden in the body,

ye cittaṁ damayiṣyanti vimokṣyante mahābhayāt. 31.8A
those who will train the mind will be freed from great danger.

Dūraṁ-gamam (n. nom. sg.) roaming far; eka-caram (n. nom. sg.) living solitary; a-śarīram (n. nom. sg.) bodiless; guhā-śayam (n. nom. sg.) hidden in the body; ye (m. nom. pl. rel. pron.) those who; cittam (n. acc. sg.) the mind; damayiṣyanti (3rd. pl. fut.) will train; vimokṣyante (3rd. pl. fut. mid.) they will be freed; mahā-bhayāt (n. abl. sg.) from great danger.

Dūraṅgamaṁ ekacaraṁ, asarīraṁ guhāsayaṁ,
Roaming far, living solitary, bodiless, hidden in the body,

ye cittaṁ saññam-essanti mokkhanti Mārabandhanā.
those who will restrain the mind are freed from the bonds of Māra.

[819 ≈ Dhp 42]
[stm.]

Na dveṣī dveṣiṇaḥ kuryād, vairī vā vairiṇo hitam –
That benefit which an aggressor might not do to an aggressor, or an enemy to an enemy –

mithyāpraṇihitaṁ cittaṁ yat kuryād ātmanātmanaḥ. 31.9
because of one’s own mind being wrongly-directed it would do (worse) to oneself.

Na (indec.) not; dveṣī (m. nom. sg.) an aggressor; dveṣiṇaḥ (m. gen. sg.) to an aggressor; kuryāt (3rd. sg. opt.) might do; vairī (m. nom. sg.) an enemy; vā (indec.) or; vairiṇaḥ (m. gen. sg.) to an enemy; hitam (n. acc. sg.) a benefit; mithyā-praṇihitam (n. nom. sg.) wrongly directed; cittam (n. nom. sg.) the mind; yat (n. nom. sg. rel. pron.) that which; kuryāt (3rd. sg. opt.) would do; ātmanaḥ (m. abl. sg.) because of one’s own; ātmanaḥ (m. gen. sg.) to oneself.

Diso disaṁ yan-taṁ kayirā, verī vā pana verinaṁ –
That which an aggressor might do to an aggressor, or an enemy to an enemy –

micchāpaṇihitaṁ cittaṁ pāpiyo naṁ tato kare.
a mind that’s badly-directed would do far worse than that to him.

[820 ≈ Dhp 43]
[stm.]

Na taṁ mātā pitā vāpi kuryāj jñātis tathāparaḥ –
That which even no mother, father, relative or another might do –

samyakpraṇihitaṁ cittaṁ yat kuryād dhitam ātmanaḥ. 31.10
a rightly directed mind can bring (more) satisfaction for oneself.

Na (indec.) not; tam (n. acc. sg. dem. pron.) that; mātā (f. nom. sg.) a mother; pitā (m. nom. sg.) a father; vā (indec.) or; api (indec.) even; kuryāt (3rd. sg. opt.) might do; jñātiḥ (m. nom. sg.) a relative; tathā (indec.) or; aparaḥ (m. nom. sg.) another; samyak-praṇihitam (n. nom. sg.) rightly directed; cittam (n. nom. sg.) the mind; yat (n. nom. sg. rel. pron.) that which; kuryāt (3rd. sg. opt.) would do; dhitam (n. acc. sg.) satisfaction; ātmanaḥ (m. gen. sg.) for oneself.

Na taṁ mātā pitā kayirā, aññe vā pi ca ñātakā –
That which no mother, father or other relative might do –

sammāpaṇihitaṁ cittaṁ seyyaso naṁ tato kare.
a rightly directed mind would do better for him than that.

[821 ≈ Dhp 13]
[stm. + sim.]

Yathā hy agāraṁ ducchannaṁ vṛṣṭiḥ samatibhindati,
Just as the rain breaks into a poorly thatched house,

evaṁ hy abhāvitaṁ cittaṁ rāgaḥ samatibhindati. 31.11
so also passion breaks into an undeveloped mind.

Yathā (indec.) just as; hy (separator); agāram (n. acc. sg.) a house; du-channam (n. acc. sg.) badly-roofed; vṛṣṭiḥ (f. nom. sg.) rain; samatibhindati (3rd. sg. pres.) breaks into; evam (indec.) so; hy (euphonic particle); a-bhāvitam (n. nom. sg. pp.) undeveloped; cittam (n. nom. sg.) the mind; rāgaḥ (m. nom. sg.) passion; samatibhindati (3rd. sg. pres.) breaks into.

Yathā agāraṁ ducchannaṁ vuṭṭhī samativijjhati,
Just as the rain can penetrate a poorly thatched house,

evaṁ abhāvitaṁ cittaṁ rāgo samativijjhati.
so also passion penetrates an undeveloped mind.

[822 We now have five variations on the above verse, with keyword substitution. ]
[stm. + sim.]

Yathā hy agāraṁ ducchannaṁ vṛṣṭiḥ samatibhindati,
Just as the rain breaks into a poorly thatched house,

evaṁ hy abhāvitaṁ cittaṁ dveṣaḥ samatibhindati. 31.12
so also hatred breaks into an undeveloped mind.

Yathā (indec.) just as; hy (separator); agāram (n. acc. sg.) a house; du-channam (n. acc. sg.) badly-roofed; vṛṣṭiḥ (f. nom. sg.) rain; samatibhindati (3rd. sg. pres.) breaks into; evam (indec.) so; hy (euphonic particle); a-bhāvitam (n. nom. sg. pp.) undeveloped; cittam (n. nom. sg.) the mind; dveṣaḥ (m. nom. sg.) hatred; samatibhindati (3rd. sg. pres.) breaks into.

[823]
[stm. + sim.]

Yathā hy agāraṁ ducchannaṁ vṛṣṭiḥ samatibhindati,
Just as the rain breaks into a poorly thatched house,

evaṁ hy abhāvitaṁ cittaṁ mohaḥ samatibhindati. 31.13
so also delusion breaks into an undeveloped mind.

Yathā (indec.) just as; hy (separator); agāram (n. acc. sg.) a house; du-channam (n. acc. sg.) badly-roofed; vṛṣṭiḥ (f. nom. sg.) rain; samatibhindati (3rd. sg. pres.) breaks into; evam (indec.) so; hy (euphonic particle); a-bhāvitam (n. nom. sg. pp.) undeveloped; cittam (n. nom. sg.) the mind; mohaḥ (m. nom. sg.) delusion; samatibhindati (3rd. sg. pres.) breaks into.

[824]
[stm. + sim.]

Yathā hy agāraṁ ducchannaṁ vṛṣṭiḥ samatibhindati,
Just as the rain breaks into a poorly thatched house,

evaṁ hy abhāvitaṁ cittaṁ mānaḥ samatibhindati. 31.14
so also conceit breaks into an undeveloped mind.

Yathā (indec.) just as; hy (separator); agāram (n. acc. sg.) a house; du-channam (n. acc. sg.) badly-roofed; vṛṣṭiḥ (f. nom. sg.) rain; samatibhindati (3rd. sg. pres.) breaks into; evam (indec.) so; hy (euphonic particle); a-bhāvitam (n. nom. sg. pp.) undeveloped; cittam (n. nom. sg.) the mind; mānaḥ (m. nom. sg.) conceit; samatibhindati (3rd. sg. pres.) breaks into.

[825]
[stm. + sim.]

Yathā hy agāraṁ ducchannaṁ vṛṣṭiḥ samatibhindati,
Just as the rain breaks into a poorly thatched house,

evaṁ hy abhāvitaṁ cittaṁ lobhaḥ samatibhindati. 31.15
so also greed breaks into an undeveloped mind.

Yathā (indec.) just as; hy (separator); agāram (n. acc. sg.) a house; du-channam (n. acc. sg.) badly-roofed; vṛṣṭiḥ (f. nom. sg.) rain; samatibhindati (3rd. sg. pres.) breaks into; evam (indec.) so; hy (euphonic particle); a-bhāvitam (n. nom. sg. pp.) undeveloped; cittam (n. nom. sg.) the mind; lobhaḥ (m. nom. sg.) greed; samatibhindati (3rd. sg. pres.) breaks into.

[826]
[stm. + sim.]

Yathā hy agāraṁ ducchannaṁ vṛṣṭiḥ samatibhindati,
Just as the rain breaks into a poorly thatched house,

evaṁ hy abhāvitaṁ cittaṁ tṛṣṇā samatibhindati. 31.16
so also craving breaks into an undeveloped mind.

Yathā (indec.) just as; hy (separator); agāram (n. acc. sg.) a house; du-channam (n. acc. sg.) badly-roofed; vṛṣṭiḥ (f. nom. sg.) rain; samatibhindati (3rd. sg. pres.) breaks into; evam (indec.) so; hy (euphonic particle); a-bhāvitam (n. nom. sg. pp.) undeveloped; cittam (n. nom. sg.) the mind; tṛṣṇā (f. nom. sg.) craving; samatibhindati (3rd. sg. pres.) breaks into.

[827 ≈ Dhp 14]
[stm. + sim.]

Yathā hy agāraṁ succhannaṁ vṛṣṭir na vyatibhindati,
Just as the rain does not break through a well-thatched house

evaṁ subhāvitaṁ cittaṁ rāgo na vyatibhindati. 31.17
so also passion does not break through a well-developed mind.

Yathā (indec.) just as; hy (separator); agāram (n. acc. sg.) a house; su-channam (n. acc. sg.) well-thatched; vṛṣṭiḥ (f. nom. sg.) rain; na (indec.) not; vyatibhindati (3rd. sg. pres.) breaks through; evam (indec.) so; su-bhāvitam (n. nom. sg. pp.) well-developed; cittam (n. nom. sg.) the mind; rāgaḥ (m. nom. sg.) passion; na (indec.) not; vyatibhindati (3rd. sg. pres.) breaks through.

Yathā agāraṁ succhannaṁ vuṭṭhī na samativijjhati,
Just as the rain does not penetrate a well-thatched house

evaṁ subhāvitaṁ cittaṁ rāgo na samativijjhati.
so also passion does not penetrate a well-developed mind.

[828 We have six variations again on this verse. ]
[stm. + sim.]

Yathā hy agāraṁ succhannaṁ vṛṣṭir na vyatibhindati,
Just as the rain does not break into a well-thatched house

evaṁ subhāvitaṁ cittaṁ dveṣo na vyatibhindati. 31.18
so also hatred does not break into a well-developed mind.

Yathā (indec.) just as; hy (separator); agāram (n. acc. sg.) a house; su-channam (n. acc. sg.) well-thatched; vṛṣṭiḥ (f. nom. sg.) rain; na (indec.) not; vyatibhindati (3rd. sg. pres.) breaks through; evam (indec.) so; su-bhāvitam (n. nom. sg. pp.) well-developed; cittam (n. nom. sg.) the mind; dveṣaḥ (m. nom. sg.) hatred; na (indec.) not; vyatibhindati (3rd. sg. pres.) breaks through.

[829]
[stm. + sim.]

Yathā hy agāraṁ succhannaṁ vṛṣṭir na vyatibhindati,
Just as the rain does not break into a well-thatched house

evaṁ subhāvitaṁ cittaṁ moho na vyatibhindati. 31.19
so also delusion does not break into a well-developed mind.

Yathā (indec.) just as; hy (separator); agāram (n. acc. sg.) a house; su-channam (n. acc. sg.) well-thatched; vṛṣṭiḥ (f. nom. sg.) rain; na (indec.) not; vyatibhindati (3rd. sg. pres.) breaks through; evam (indec.) so; su-bhāvitam (n. nom. sg. pp.) well-developed; cittam (n. nom. sg.) the mind; mohaḥ (m. nom. sg.) delusion; na (indec.) not; vyatibhindati (3rd. sg. pres.) breaks through.

[830]
[stm. + sim.]

Yathā hy agāraṁ succhannaṁ vṛṣṭir na vyatibhindati,
Just as the rain does not break into a well-thatched house

evaṁ subhāvitaṁ cittaṁ māno na vyatibhindati. 31.20
so also conceit does not break into a well-developed mind.

Yathā (indec.) just as; hy (separator); agāram (n. acc. sg.) a house; su-channam (n. acc. sg.) well-thatched; vṛṣṭiḥ (f. nom. sg.) rain; na (indec.) not; vyatibhindati (3rd. sg. pres.) breaks through; evam (indec.) so; su-bhāvitam (n. nom. sg. pp.) well-developed; cittam (n. nom. sg.) the mind; mānaḥ (m. nom. sg.) conceit; na (indec.) not; vyatibhindati (3rd. sg. pres.) breaks through.

[831]
[stm. + sim.]

Yathā hy agāraṁ succhannaṁ vṛṣṭir na vyatibhindati,
Just as the rain does not break into a well-thatched house

evaṁ subhāvitaṁ cittaṁ lobho na vyatibhindati. 31.21
so also greed does not break into a well-developed mind.

Yathā (indec.) just as; hy (separator); agāram (n. acc. sg.) a house; su-channam (n. acc. sg.) well-thatched; vṛṣṭiḥ (f. nom. sg.) rain; na (indec.) not; vyatibhindati (3rd. sg. pres.) breaks through; evam (indec.) so; su-bhāvitam (n. nom. sg. pp.) well-developed; cittam (n. nom. sg.) the mind; lobhaḥ (m. nom. sg.) greed; na (indec.) not; vyatibhindati (3rd. sg. pres.) breaks through.

[832]
[stm. + sim.]

Yathā hy agāraṁ succhannaṁ vṛṣṭir na vyatibhindati,
Just as the rain does not break into a well-thatched house

evaṁ subhāvitaṁ cittaṁ tṛṣṇā na vyatibhindati. 31.22
so also craving does not break into a well-developed mind.

Yathā (indec.) just as; hy (separator); agāram (n. acc. sg.) a house; su-channam (n. acc. sg.) well-thatched; vṛṣṭiḥ (f. nom. sg.) rain; na (indec.) not; vyatibhindati (3rd. sg. pres.) breaks through; evam (indec.) so; su-bhāvitam (n. nom. sg. pp.) well-developed; cittam (n. nom. sg.) the mind; tṛṣṇā (f. nom. sg.) craving; na (indec.) not; vyatibhindati (3rd. sg. pres.) breaks through.

[833 ≈ Dhp 1]
[stm. + sim.]

Manaḥpūrvaṅgamā dharmā, manaḥśreṣṭhā manojavāḥ,
The mind precedes thoughts, mind is their chief, they are impelled by mind,

manasā hi praduṣṭena bhāṣate vā karoti vā,
when with a base mind one speaks or acts,

tatas taṁ duḥkham anveti, cakraṁ vā vahataḥ padam. 31.23
through that, suffering follows one, like a wheel follows an ox’s foot.

Manaḥ-pūrvaṅ-gamā (m. nom. pl.) having the mind as the forerunner; dharmā (m. nom. pl.) thoughts; manaḥ-śreṣṭhā (m. nom. pl.) having mind as chief; mano-javāḥ (m. nom. pl.) impelled by mind; manasā (n. inst. sg.) with a mind; hi (indec.) for; praduṣṭena (n. inst. sg. pp.) base; bhāṣate (3rd. sg. pres.) speaks; vā (indec.) or; karoti (3rd. sg. pres.) acts; vā (indec.) or; tataḥ (indec.) through that; tam (m. acc. sg. dem. pron.) him; duḥkham (n. nom. coll. sg.) suffering; anveti (3rd. sg. pres.) follows; cakram (n. nom. sg.) a wheel; vā (indec.) like; vahataḥ (m. gen. sg. prp.) of the ox; padam (n. acc. sg.) the foot.

Manopubbaṅgamā dhammā, manoseṭṭhā manomayā,
The mind precedes thoughts, mind is their chief, they are made by mind,

manasā ce paduṭṭhena bhāsati vā karoti vā,
if with a base mind one speaks or acts,

tato naṁ dukkham-anveti cakkaṁ va vahato padaṁ.
through that suffering follows one like a wheel follows an ox’s foot.

[834 ≈ Dhp 2]
[stm. + sim.]

Manaḥpūrvaṅgamā dharmā manaḥśreṣṭhā manojavāḥ,
The mind precedes thoughts, mind is their chief, they are impelled by mind,

manasā hi prasannena bhāṣate vā karoti vā,
when with a pure mind one speaks or acts,

tatas taṁ sukham anveti cchāyā vā hy anugāminī. 31.24
through that happiness follows one like a shadow which does not depart.

Manaḥ-pūrvaṅ-gamā (m. nom. pl.) having the mind as the forerunner; dharmā (m. nom. pl.) thoughts; manaḥ-śreṣṭhā (m. nom. pl.) having mind as chief; mano-javāḥ (m. nom. pl.) impelled by mind; manasā (n. inst. sg.) with a mind; hi (indec.) for; prasannena (n. inst. sg. pp.) pure; bhāṣate (3rd. sg. pres.) speaks; vā (indec.) or; karoti (3rd. sg. pres.) acts; vā (indec.) or; tataḥ (indec.) through that; tam (m. acc. sg. dem. pron.) him; sukham (n. nom. coll. sg.) happiness; anveti (3rd. sg. pres.) follows; chāyā (f. nom. sg.) a shadow; vā (indec.) like; hy (separator); anugāminī (f. nom. sg.) following.

Manopubbaṅgamā dhammā, manoseṭṭhā manomayā,
The mind precedes thoughts, mind is their chief, they are made by mind,

manasā ce pasannena bhāsati vā karoti vā,
if with a pure mind one speaks or acts,

tato naṁ sukham-anveti chāyā va anapāyinī.
through that happiness follows one like a shadow which does not depart.

[835]
[stm.]

Nāprasannena cittena duṣṭena kṣubhitena vā,
Not with a mind that lacks confidence, is corrupt, agitated,

Dharmo hi śakyam ājñātuṁ saṁrambhabahulena vā. 31.25
or has great impetuosity is one able to understand the Dharma.

Na (indec.) not; a-prasannena (n. inst. sg.) by lacking in confidence; cittena (n. inst. sg.) by mind; duṣṭena (n. inst. sg.) by a corrupt; kṣubhitena (n. inst. sg. pp.) by an agitated; vā (indec.) or; dharmaḥ (m. nom. sg.) the Dharma; hi (metrical filler); śakyam (n. nom. sg.) able; ājñātum (inf.) to understand; saṁrambha-bahulena (n. inst. sg.) by one who has great impetuosity; vā (indec.) or.

[836]
[stm.]

Vinīya yas tu saṁrambham aprasādaṁ ca cetasā,
But the one who has removed a mind of impetuosity and a lack of confidence,

āghātaṁ caiva niḥsṛjya, prajānīyāt subhāṣitam. 31.26
and removed killing, may know what is well-spoken.

Vinīya (abs.) having removed; yaḥ (m. nom. sg.) who; tu (indec.) but; saṁrambham (m. acc. sg.) impetuosity; a-prasādam (m. acc. sg.) lack of confidence; ca (indec.) and; cetasā (n. inst. sg.) with the mind; āghātam (m. acc. sg.) killing; ca eva (indec.) and also; niḥsṛjya (abs.) having removed; prajānīyāt (3rd. sg. opt.) may know; su-bhāṣitam (n. acc. sg.) what is well-spoken.

[837]
[stm.]

Na pratyanīkasāreṇa suvijñeyaṁ subhāṣitam,
What is well-spoken cannot be easily known by someone having an essential hostility,

upakliṣṭena cittena saṁrambhabahulena vā. 31.27
or by a defiled mind that has great impetuosity.

Na (indec.) not; pratyanīka-sāreṇa (m. inst. sg.) by the essence of hostility; su-vijñeyam (n. nom. sg.) easily knowable; su-bhāṣitam (n. nom. sg.) what is well-spoken; upakliṣṭena (n. inst. sg. pp.) by a defiled; cittena (n. inst. sg.) by mind; saṁrambha-bahulena (n. inst. sg.) by one who has great impetuosity; vā (indec.) or

[838 ≈ Dhp 38]
[stm.]

Anavasthitacittasya, Saddharmam avijānataḥ,
For one having an unsettled mind, who does not know the True Dharma,

pāriplavaprasādasya, prajñā na paripūryate. 31.28
whose confidence is wavering, wisdom is unfulfilled.

An-avasthita-cittasya (m. gen. sg.) for one having an unsettled mind; Sad-dharmam (m. acc. sg.) the True Dharma; a-vijānataḥ (m. gen. sg. prp.) for one not knowing; pāriplava-prasādasya (m. gen. sg.) of one whose confidence is wavering; prajñā (f. nom. sg.) wisdom; na (indec.) not; paripūryate (3rd. sg. pres. pass.) is fulfilled.

Anavaṭṭhitacittassa, Saddhammaṁ avijānato,
For the one having an unsettled mind, who does not know the True Dhamma,

pariplavapasādassa, paññā na paripūrati.
whose confidence is wavering, wisdom is unfulfilled.

[839 ≈ Dhp 339]
[stm.]

Srotāṁsi yasya ṣaṭtiṁśan manaḥprasravaṇāni hi,
For the one in whom the thirty-six mind-streams flow,

vahanti nityaṁ durdṛṣṭeḥ saṁkalpair gredhaniḥśritaiḥ. 31.29
for the one with a bad view, he is constantly carried away by his intentions that are based on greed.

Srotāṁsi (n. nom. pl.) streams; yasya (m. gen. sg. rel. pron.) in whom; ṣaṭ-tiṁśan (n. nom. sg. num.) thirty-six; manaḥ-prasravaṇāni (n. nom. pl.) mind-streams; hi (metrical filler); vahanti (3rd. pl. pres.) carries away; nityam (indec.) constantly; dur-dṛṣṭeḥ (m. gen. sg.) of one of a bad view; saṁkalpaiḥ (m. inst. pl.) by intentions; gredha-niḥśritaiḥ (m. inst. pl.) which are based on greed.

Yassa chattiṁsatī sotā manāpassavanā bhusā,
For the one in whom the thirty-six mind-streams flow strong, Defined in the comm. as the 36 types of grasping (upādāya), of which 18 are internal, 18 external.

vāhā vahanti duddiṭṭhiṁ, saṅkappā rāganissitā.
the one with a bad view is swept away, carried away by his intentions that are based on passion.

[840]
[stm. + sim.]

Ratim anusṛtam indriyānugaṁ puruṣaṁ cittavaśānuvartakam,
A person who has delight in pursuing and following the sense faculties, who conforms to his mind,

yaśa iha hi jahāti sarvadā, drumam iva śīrṇaphalaṁ yathāṇḍajaḥ. 31.30
abandons his fame here always, like a bird abandons a tree having withered fruit.

Ratim (f. acc. sg. pp.) delight; anusṛtam (m. acc. sg. pp.) pursuing; indriya-anugam (m. acc. sg.) following the sense faculties; puruṣam (m. acc. sg.) a person; citta-vaśa-anuvartakam (m. acc. sg.) conforming to the mind; yaśaḥ (m. nom. sg.) fame; iha (indec.) here; hi (metrical filler); jahāti (3rd. sg. pres.) abandons; sarvadā (indec.) always; drumam (m. acc. sg.) a tree; iva (indec.) like; śīrṇa-phalam (m. acc. sg.) having withered fruit; yathā (indec.) just as; aṇḍa-jaḥ (m. nom. sg.) a bird.

[841 cf. Dhp 371]
[adm. + ana.]

Ātāpī vihara tvam apramatto, mā te kāmaguṇo matheta cittam,
You must dwell ardent, heedful, don’t let strands of desire disturb your mind,

mā lohaguḍāṁ gileḥ pramattaḥ, krandaṁ vai narakeṣu pacyamānaḥ. 31.31
don’t, heedless, swallow a hot iron ball, there is screaming indeed, while being tormented in the purgatories.

Ātāpī (m. nom. sg.) ardent; vihara (2nd. sg. imp.) you must dwell; tvam (m. nom. sg. pers. pron.) you; a-pramattaḥ (m. nom. sg. pp.) heedful; mā (indec.) do not; te (gen. sg. pers. pron.) your; kāma-guṇaḥ (m. nom. sg.) the strand of desire; matheta (3rd. sg. opt.) let disturb; cittam (n. acc. sg.) the mind; mā (indec.) do not; loha-guḍām (f. acc. sg.) the iron ball; gileḥ (2nd. sg. opt.) you should swallow; pramattaḥ (m. nom. sg. pp.) heedless; krandam (m. nom. sg. prp.) screaming; vai (indec.) indeed; narakeṣu (m. loc. pl.) in the purgatories; pacyamānaḥ (m. nom. sg. prp.) being tormented.

Jhāya, bhikkhu, mā ca pāmado, mā te kāmaguṇe bhamassu cittaṁ,
Meditate, monastic, don’t be heedless, don’t let strands of desire swirl in your mind,

mā lohaguḷaṁ gilī, pamatto, mā kandi: Dukkham-idan-ti ḍayhamāno.
don’t, heedless, swallow a hot iron ball, do not, when burning, cry: This is suffering.

[842 ≈ Dhp 280]
[stm.]

Utthānakāleṣu nihīnavīryo, vācā balī tv ālasiko nirāśaḥ,
The one who has deficient energy at the times for energy, strong in speech, but lazy, without longing,

sadaiva saṁkalpahataḥ kusīdo, jñānasya mārgaṁ satataṁ na vetti. 31.32
always indolent, with resolve destroyed, he never knows the path to knowledge.

Utthāna-kāleṣu (m. loc. pl.) at the times for energy; nihīna-vīryaḥ (m. nom. sg.) one deficient in energy; vācā (f. inst. sg.) by speech; balī (m. nom. sg.) strong; tv (separator); ālasikaḥ (m. nom. sg.) lazy; nir-āśaḥ (m. nom. sg.) without longing; sadā (indec.) always; eva (indec.) indeed; saṁkalpa-hataḥ (m. nom. sg.) one whose resolve is destroyed; kusīdaḥ (m. nom. sg.) the indolent one; jñānasya (n. gen. sg.) of knowledge; mārgam (m. acc. sg.) the path; satatam (indec.) always; na (indec.) not; vetti (3rd. sg. pres.) knows.

Uṭṭhānakālamhi anuṭṭhahāno, yuvā balī, ālasiyaṁ upeto,
The one who has not energy at a time for energy, youthful, strong, (but) given to laziness,

saṁsannasaṅkappamano kusīto – paññāya maggaṁ alaso na vindati.
whose mind has depressed resolve, indolent – the lazy one does not find the path to wisdom.

[843 ≈ Dhp 280]
[stm.]

Sthūlāṁ vitarkān, atha vāpi sūkṣmāṁ, samudgatāṁ mānasasaṁplavārtham,
Whether there are coarse thoughts, or even subtle ones, those arisen for the purpose of flooding the mind,

vitarkayaṁ vai satataṁ vitarkān, etāṁ sadā dhāvati bhrāntacittaḥ. 31.33
constantly thinking these thoughts, the unsteady mind runs about always.

Sthūlām (m. acc. pl.) coarse; vitarkān (m. acc. pl.) thoughts; atha vā api (indec.) or even; sūkṣmām (m. acc. pl.) subtle; samudgatām (m. acc. pl. pp.) arisen; mānasa-saṁplava-artham (m. acc. pl.) for the purpose of mental tumult; vitarkayan (m. nom. sg. prp.) thinking; vai (indec.) indeed; satatam (indec.) constantly; vitarkān (m. acc. pl.) thoughts; etām (m. acc. pl. dem. pron.) these; sadā (indec.) always; dhāvati (3rd. sg. pres.) runs; bhrānta-cittaḥ (m. nom. sg.) the unsteady mind.

Khuddā vitakkā, sukhumā vitakkā, anuggatā manaso uppilāvā,
There are low thoughts, subtle thoughts, arisen along with elation in the mind,

ete avidvā manaso vitakke, hurāhuraṁ dhāvati bhantacitto.
not having understood these thoughts of the mind, the unsteady mind runs about here and there.

[844 cf. Ud 4.1:2]
[stm.]

Etāṁs tu vidvāṁ manaso vitarkān, ātāpavāṁ saṁvaravāṁ smṛtātmā,
But having understood these thoughts of the mind, the one who is ardent, restrained, mindful of oneself,

jahāty aśeṣān apunarbhavāya, samāhito dhyānarataḥ sumedhāḥ. 31.34
abandoning (them) entirely for the sake of no more existence, the composed one, the intelligent one, delights in meditation.

Etān (m. acc. pl. dem. pron.) these; tu (indec.) but; vidvān (m. nom. sg. pp.) having understood; manasaḥ (n. gen. sg.) of the mind; vitarkān (m. acc. pl.) thoughts; ātāpavān (m. nom. sg.) one who is ardent; saṁvaravān (m. nom. sg.) restrained; smṛta-ātmā (m. nom. sg.) mindful of oneself; jahāti (3rd. sg. pres.) abandons; a-śeṣān (m. acc. pl. adj.–>adv.) entirely; a-punar-bhavāya (m. dat. of purp. sg.) for the sake of no more existence; samāhitaḥ (m. nom. sg. pp.) the composed one; dhyāna-rataḥ (m. nom. sg.) delighting in meditation; su-medhāḥ (m. nom. sg.) the intelligent one.

Ete ca vidvā manaso vitakke, ātāpiyo saṁvaratī satīmā,
Having understood these thoughts of the mind, the one who is ardent, restrained, mindful,

anuggate manaso uppilāve, asesam-ete pajahāsi Buddho.
an Awakened One has completely given these up elations that have arisen in the mind.

[845 ≈ Dhp 40]
[adm. + sim.]

Kumbhopamaṁ kāyam imaṁ viditvā, nagaropamaṁ cittam adhiṣṭhitaṁ ca,
Understanding this body is (fragile) like a jar, establishing the mind like a fortress,

yudhyeta Māraṁ prajñāyudhena, jitaṁ ca rakṣed, aniveśanaḥ syāt. 31.35
one should fight Māra with the weapon of wisdom, guard your success, and should not be attached.

Kumbha-upamam (m. acc. sg.) like a jar; kāyam (m. acc. sg.) the body; imam (m. acc. sg. dem. pron.) this; viditvā (abs.) having understood; nagara-upamam (m. acc. sg.) like a fortress; cittam (n. acc. sg.) the mind; adhiṣṭhitam (m. acc. sg. pp.) establishing; ca (indec.) and; yudhyeta (3rd. sg. opt.) one should fight; Māram (m. acc. sg.) Māra; prajñā-āyudhena (n. inst. sg.) with the weapon of wisdom; jitam (n. acc. sg. pp.) the victory; ca (indec.) and; rakṣet (3rd. sg. opt.) one should guard; a-niveśanaḥ (m. nom. sg.) unattached; syāt (3rd. sg. opt.) one should be.

Kumbhūpamaṁ kāyam-imaṁ viditvā, nagarūpamaṁ cittam-idaṁ ṭhapetvā,
Knowing this body is (fragile) like a jar, establishing the mind like a fortress,

yodhetha Māraṁ paññāvudhena, jitañ-ca rakkhe, anivesano siyā.
you should fight Māra with the weapon of wisdom, guard your success, and should not be attached.

[846 We now have three variations on this verse. ]
[adm. + sim.]

Phenopamaṁ kāyam imaṁ viditvā, nagaropamaṁ cittam adhiṣṭhitaṁ ca,
Understanding this body is like foam, establishing the mind like a fortress,

yudhyeta Māraṁ prajñāyudhena, jitaṁ ca rakṣed, aniveśanaḥ syāt. 31.36
one should fight Māra with the weapon of wisdom, guard your success, and should not be attached.

Phena-upamam (m. acc. sg.) like foam; kāyam (m. acc. sg.) the body; imam (m. acc. sg. dem. pron.) this; viditvā (abs.) having understood; nagara-upamam (m. acc. sg.) like a fortress; cittam (n. acc. sg.) the mind; adhiṣṭhitam (m. acc. sg. pp.) establishing; ca (indec.) and; yudhyeta (3rd. sg. opt.) one should fight; Māram (m. acc. sg.) Māra; prajñā-āyudhena (n. inst. sg.) with the weapon of wisdom; jitam (n. acc. sg. pp.) the victory; ca (indec.) and; rakṣet (3rd. sg. opt.) one should guard; a-niveśanaḥ (m. nom. sg.) unattached; syāt (3rd. sg. opt.) one should be.

[847]
[adm. + sim.]

Kumbhopamaṁ lokam imaṁ viditvā nagaropamaṁ cittam adhiṣṭhitaṁ ca,
Knowing this world is (fragile) like a jar, establishing the mind like a fortress,

yudhyeta Māraṁ prajñāyudhena, jitaṁ ca rakṣed, aniveśanaḥ syāt. 31.37
one should fight Māra with the weapon of wisdom, guard your success, and should not be attached.

Kumbha-upamam (m. acc. sg.) like a jar; lokam (m. acc. sg.) the world; imam (m. acc. sg. dem. pron.) this; viditvā (abs.) having understood; nagara-upamam (m. acc. sg.) like a fortress; cittam (n. acc. sg.) the mind; adhiṣṭhitam (m. acc. sg. pp.) establishing; ca (indec.) and; yudhyeta (3rd. sg. opt.) one should fight; Māram (m. acc. sg.) Māra; prajñā-āyudhena (n. inst. sg.) with the weapon of wisdom; jitam (n. acc. sg. pp.) the victory; ca (indec.) and; rakṣet (3rd. sg. opt.) one should guard; a-niveśanaḥ (m. nom. sg.) unattached; syāt (3rd. sg. opt.) one should be.

[848]
[adm. + sim.]

Phenopamaṁ lokam imaṁ viditvā nagaropamaṁ cittam adhiṣṭhitaṁ ca,
Knowing this world is like foam, establishing the mind like a fortress,

yudhyeta Māraṁ prajñāyudhena jitaṁ ca rakṣed, aniveśanaḥ syāt. 31.38
one should fight Māra with the weapon of wisdom, guard your success, and should not be attached.

Phena-upamam (m. acc. sg.) like foam; lokam (m. acc. sg.) the world; imam (m. acc. sg. dem. pron.) this; viditvā (abs.) having understood; nagara-upamam (m. acc. sg.) like a fortress; cittam (n. acc. sg.) the mind; adhiṣṭhitam (m. acc. sg. pp.) establishing; ca (indec.) and; yudhyeta (3rd. sg. opt.) one should fight; Māram (m. acc. sg.) Māra; prajñā-āyudhena (n. inst. sg.) with the weapon of wisdom; jitam (n. acc. sg. pp.) the victory; ca (indec.) and; rakṣet (3rd. sg. opt.) one should guard; a-niveśanaḥ (m. nom. sg.) unattached; syāt (3rd. sg. opt.) one should be.

[849 ≈ Dhp 89]
[stm.]

Saṁbodhyaṅgeṣu yeṣāṁs tu samyak cittaṁ subhāvitam,
But for those who have rightly developed the mind in the factors of Full Awakening,

ādānaṁ pratiniḥsṛjya, cānupādāyam āśritāḥ,
having given up grasping, and depending on being unattached,

kṣīṇāsravā vāntadoṣās, te loke parinirvṛtāḥ. 31.39
pollutant-free, having removed faults, they are fully emancipated in the world.

Saṁbodhi-aṅgeṣu (m. loc. pl.) in the factors of Full Awakening; yeṣām (m. gen. pl. rel. pron.) for those whom; tu (indec.) but; samyak (indec.) rightly; cittam (n. nom. sg.) the mind; su-bhāvitam (n. nom. sg. pp.) well-developed; ādānam (n. acc. sg.) grasping; pratiniḥsṛjya (abs.) having given up; ca (indec.) and; an-upādāyam (n. acc. sg.) non-attachment; āśritāḥ (m. nom. pl. pp.) depending on; kṣīṇa-āsravāḥ (m. nom. pl.) one pollutant-free; vānta-doṣāḥ (m. nom. pl.) one who has removed faults; te (m. nom. pl. pers. pron.) they; loke (m. loc. sg.) in the world; parinirvṛtāḥ (m. nom. pl. pp.) are fully emancipated.

Yesaṁ Sambodhi-aṅgesu sammā cittaṁ subhāvitaṁ,
For those who have rightly developed the mind in the factors of Awakening,

ādānapaṭinissagge, anupādāya ye ratā,
having given up grasping, those who delight in being unattached,

khīṇāsavā jutimanto, te loke parinibbutā.
pollutant-free, shining forth, they are fully emancipated in the world.

[850]
[stm. + sim.]

Svacittam anurakṣaṁ vai svavālaṁ camarī yathā,
Guarding one’s own mind like a female yak guarding its own tail,

bhūteṣu ca dayāpannaḥ, sukhān na parihīyate. 31.40
filled with sympathy towards beings, he does not fall away from happiness.

Sva-cittam (n. acc. sg.) one’s own mind; anurakṣam (m. nom. sg. prp.) guarding; vai (indec.) indeed; sva-vālam (m. acc. sg.) its own tail; camarī (f. nom. sg.) a female yak; yathā (indec.) just as; bhūteṣu (n. loc. pl. pp.) toward beings; ca (indec.) and; dayā-āpannaḥ (m. nom. sg.) filled with sympathy; sukhāt (n. abl. coll. sg.) from happiness; na (indec.) not; parihīyate (3rd. sg. pres. pass.) fall away.

[851 ≈ Ud 4.5:1]
[stm.]

Etaṁ nāgasya Nāgena tv īṣādantasya hastinaḥ,
sameti cittaṁ cittena: yad eko ramate vane. 31.41
For this tusker elephant nāga’s mind agrees with the (Buddha) Nāga’s mind: that (a nāga) delights in being alone in the wood.

Etam (m. acc. sg. dem. pron.) this; nāgasya (m. gen. sg.) of the elephant; Nāgena (m. inst. sg.) by the (Buddha) Nāga; tv (separator); īṣā-dantasya (m. gen. sg.) having tusks; hastinaḥ (m. gen. sg.) of the elephant; sameti (3rd. sg. pres.) agrees; cittam (n. nom. sg.) mind; cittena (n. inst. sg.) with the mind; yat (n. nom. sg. rel. pron.) that which; ekaḥ (m. nom. sg.) alone; ramate (3rd. sg. pres.) delights; vane (n. loc. sg.) in the forest.

Etaṁ nāgassa Nāgena īsādantassa hatthino
sameti cittaṁ cittena: yad-eko ramate vane.
For this tusker elephant nāga’s mind agrees with the (Buddha) Nāga’s mind: that (a nāga) delights in being alone in the wood.

[852]
[stm.]

Avyāpannena cittena yo bhūtāny anukampate,
The one who, with a mind free from malice, has compassion towards beings,

maitraḥ sa sarvasatveṣu vairaṁ tasya na kena cit. 31.42
that one with loving-kindness has no enmity in him whatsoever in regard to all sentient beings.

A-vyāpannena (n. inst. sg.) being free from malice; cittena (n. inst. sg.) with a mind; yaḥ (m. nom. sg. rel. pron.) one who; bhūtāni (n. acc. pl. pp.) beings; anukampate (3rd. sg. pres.) has compassion for; maitraḥ (m. nom. sg.) that one with loving-kindness; saḥ (m. nom. sg. dem. pron.) that one; sarva-satveṣu (m. loc. pl.) to all sentient beings; vairam (n. nom. sg.) enmity; tasya (m. gen. sg. dem. pron.) in him; na (indec.) not; kena cit (n. inst. sg. indef. pron.) whatsoever.

[853]
[stm.]

Avyāpannena cittena yo bhūtāny anukampate,
The one who, with a mind free from malice, has compassion towards beings,

maitraḥ sa sarvaprāṇeṣu vairaṁ tasya na kena cit. 31.42A
that one with loving-kindness has no enmity in him whatsoever in regard to all breathing beings.

A-vyāpannena (n. inst. sg.) by freedom from malice; cittena (n. inst. sg.) by mind; yaḥ (m. nom. sg. rel. pron.) one who; bhūtāni (n. acc. pl. pp.) beings; anukampate (3rd. sg. pres.) has compassion for; maitraḥ (m. nom. sg.) one with loving-kindness; saḥ (m. nom. sg. dem. pron.) that one; sarva-prāṇeṣu (m. loc. pl.) to all breathing beings; vairam (n. nom. sg.) enmity; tasya (m. gen. sg. dem. pron.) in him; na (indec.) not; kena cit (n. inst. sg. indef. pron.) whatsoever.

[854]
[stm.]

Avyāpannena cittena yo bhūtāny anukampate,
The one who, with a mind free from malice, has compassion towards beings,

maitraḥ sa sarvabhūteṣu vairaṁ tasya na kena cit. 31.42B
that one with loving-kindness has no enmity in him whatsoever in regard to all living beings.

A-vyāpannena (n. inst. sg.) being free from malice; cittena (n. inst. sg.) by mind; yaḥ (m. nom. sg. rel. pron.) one who; bhūtāni (n. acc. pl. pp.) beings; anukampate (3rd. sg. pres.) has compassion for; maitraḥ (m. nom. sg.) one with loving-kindness; saḥ (m. nom. sg. dem. pron.) that one; sarva-bhūteṣu (n. loc. pl.) to all living beings; vairam (n. nom. sg.) enmity; tasya (m. gen. sg. dem. pron.) in him; na (indec.) not; kena cit (n. inst. sg. indef. pron.) whatsoever.

[855 ≈ AN 8.1:2]
[stm.]

Ekam api cet prāṇam aduṣṭacitto, maitrāyate, kuśalaṁ tena hi syāt,
Even if, with an uncorrupt mind, one has loving-kindness towards a single breathing being, through that one would have merit,

sarvāṁs tu satvāṁ manasānukampaṁ prabhūtam āryaḥ prakaroti puṇyam. 31.43
but having a mind of compassion for all beings a noble one generates abundant merit.

Ekam (m. acc. num. sg.) one; api (indec.) even; cet (indec.) if; prāṇam (m. acc. sg.) a breathing being; a-duṣṭa-cittaḥ (m. nom. sg.) one with an uncorrupt mind; maitrāyate (3rd. sg. pres.) has loving-kindness toward; kuśalam (n. nom. sg.) merit; tena (n. inst. sg. dem. pron.) by that; hi (metrical filler); syāt (3rd. sg. opt.) would be; sarvān (m. acc. pl.) all; tu (indec.) but; satvān (m. acc. pl.) beings; manasā (n. inst. sg.) having a mind; anukampam (f. acc. sg.) compassion; prabhūtam (n. acc. sg.) abundant; āryaḥ (m. nom. sg.) noble one; prakaroti (3rd. sg. pres.) generates; puṇyam (n. acc. coll. sg.) merit.

Ekam-pi ce pāṇam-aduṭṭhacitto mettāyati, kusalī tena hoti,
Even if, with an uncorrupt mind, one has loving-kindness towards a single breathing being, through that has merit,

sabbe ca pāṇe manasānukampī pahūtam-ariyo pakaroti puññaṁ.
but having a mind of compassion for all breathing beings a noble one generates abundant merit.

[856-857 ≈ Ja 55:1, Dhp 96]
[stm.]

Yo hy udagreṇa cittena tv adīnena sadā naraḥ,
That person who, with an uplifted heart, is always cheerful,

bhāvayet kuśalāṁ dharmāṁ, yogakṣemasya prāptaye, 31.44
who cultivates wholesome thoughts, for the attainment of safety,

Yaḥ (m. nom. sg. rel. pron.) one who; hi (indec.) indeed; udagreṇa (n. inst. sg.) with an uplifted; cittena (n. inst. sg.) with heart; tv (separator); a-dīnena (n. inst. sg.) cheerful; sadā (indec.) always; naraḥ (m. nom. sg.) a person; bhāvayet (3rd. sg. opt.) one should cultivate; kuśalān (m. acc. pl.) wholesome; dharmān (m. acc. pl.) thoughts; yoga-kṣemasya (m. gen. sg.) of safety; prāptaye (f. dat. sg. pp.) for the attainment.

śāntam asya mano bhavati, śāntā vāk kāyakarma ca,
his mind is peaceful, his speech and his bodily actions are also peaceful,

samyagājñāvimuktasya, hy upaśāntasya bhikṣuṇaḥ. 31.45
for the monastic freed by right knowledge is truly peaceful.

Śāntam (n. nom. sg.) peaceful; asya (m. gen. sg. dem. pron.) his; manaḥ (n. nom. sg.) the mind; bhavati (3rd. sg. pres.) is; śāntā (f. nom. sg.) peaceful; vāk (f. nom. sg.) speech; kāya-karma (n. nom. sg.) bodily action; ca (indec.) and; samyag-ājñā-vimuktasya (m. gen. sg.) for one freed by right knowledge; hy (indec.) truly; upaśāntasya (m. gen. sg. pp.) for one who is peaceful; bhikṣuṇaḥ (m. gen. sg.) for the monastic.

Yo alīnena cittena, alīnamanaso naro,
That person who, with an alert heart, alert in his mind,

bhāveti kusalaṁ dhammaṁ, yogakkhemassa pattiyā,
who cultivates wholesome thoughts, for the attainment of safety from the yokes, Yogakkhema (yogakṣema) simply means safety, as I have translated it in the Udānavarga, but it is defined in the Pāḷi comm. as meaning safety from the yokes (catūhi yogehi khemassa).

————

santaṁ tassa manaṁ hoti, santā vācā ca kamma’ ca,
his mind is peaceful, his speech and his actions are also peaceful,

sammad-aññāvimuttassa, upasantassa tādino.
for the monastic liberated by right knowledge, for such a one, is truly peaceful.

[858 ≈ Dhp 398]
[stm.]

Pañcāṅgikena tūryeṇa na ratir bhavati tādṛśī,
There is no such delight with a five-part musical group,

yādṛśy ekāgracittasya, samyag Dharmāṁ vipaśyataḥ. 31.46
as for such a one-pointed mind, having right insight into the Dharma.

Pañca-aṅgikena (n. inst. sg.) having five parts; tūryeṇa (n. inst. sg.) with a musical group; na (indec.) not; ratiḥ (f. nom. sg. pp.) delight; bhavati (3rd. sg. pres.) there is; tādṛśī (f. nom. sg.) such; yādṛśī (f. nom. sg.) as; eka-agra-cittasya (m. gen. sg.) of one with one-pointed mind; samyak (indec.) rightl; Dharmam (m. acc. sg.) the Dharma; vipaśyataḥ (m. gen. sg. prp.) having insight.

Pañcaṅgikena turiyena na ratī hoti tādisī,
There is no such delight with such a five-part musical group,

yathā ekaggacittassa, sammā Dhammaṁ vipassato.
like that of having a one-pointed mind, having right insight into Dhamma.

[859]
[stm.]

Sukhaṁ svapanti munayo, na te śocanti māmikām,
The sages sleep happily, they do not grieve over what is “mine”,

yeṣāṁ dhyānarataṁ cittaṁ, kāmas teṣāṁ na vidyate. 31.47
for those whose mind delights in meditation, desire does not exist for them.

Sukham (n. nom. coll. sg. adj.–>adv.) happily; svapanti (3rd. pl. pres.) they sleep; munayaḥ (m. nom. pl.) the sages; na (indec.) not; te (m. nom. pl. pers. pron.) they; śocanti (3rd. pl. pres.) they grieve; māmikām (f. acc. sg.) what is “mine”; yeṣām (m. gen. pl. rel. pron.) for whom; dhyāna-ratam (n. nom. sg.) delighting in meditation; cittam (n. nom. sg.) mind; kāmaḥ (m. nom. sg.) desire; teṣām (m. gen. pl. dem. pron.) for them; na (indec.) not; vidyate (3rd. sg. pres. pass.) exists.

[860]
[stm.]

Sukhaṁ modanti munayo, na te śocanti māmikām,
The sages sleep happily, they do not grieve over what is “mine”,

yeṣāṁ dhyānarataṁ cittaṁ, vartmas teṣāṁ na vidyate. 31.48
for those whose mind delights in meditation, a path does not exist for them.

Sukham (n. nom. coll. sg. adj.–>adv.) happily; svapanti (3rd. pl. pres.) they sleep; munayaḥ (m. nom. pl.) the sages; na (indec.) not; te (m. nom. pl. pers. pron.) they; śocanti (3rd. pl. pres.) they grieve; māmikām (f. acc. sg.) what is “mine”; yeṣām (m. gen. pl. rel. pron.) for whom; dhyāna-ratam (n. nom. sg.) delighting in meditation; cittam (n. nom. sg.) mind; vartmaḥ (n. nom. sg.) a path; teṣām (m. gen. pl. dem. pron.) for them; na (indec.) not; vidyate (3rd. sg. pres. pass.) exists.

[861 ≈ Ud 4.4:1]
[rh.q. + sim.]

Yasya śailopamaṁ cittaṁ, sthitaṁ nānuprakampate,
For the one whose mind is like a mountain, steady, and not wavering,

viraktaṁ rajanīyebhyaḥ, kopanīye na kupyate,
unexcited by what is exciting, not agitated by what is agitating,

yasyaivaṁ bhāvitaṁ cittaṁ, kutas taṁ duḥkham eṣyati? 31.49
for the one whose mind is cultivated thus, in what way will suffering come upon him?

Yasya (m. gen. sg. rel. pron.) of whom; śaila-upamam (n. nom. sg.) like a mountain; cittam (n. nom. sg.) mind; sthitam (n. nom. sg. pp.) steady; na (indec.) not; anuprakampate (3rd. sg. pres.) wavering; vi-raktam (n. nom. sg. pp.) unexcited; rajanīyebhyaḥ (n. inst. pl.) by what is exciting; kopanīye (n. loc. sg.) in the agitating; na (indec.) not; kupyate (3rd. sg. pres. pass.–>act.) agitated; yasya (m. gen. sg. rel. pron.) of whom; evam (indec.) thus; bhāvitam (n. nom. sg. pp.) cultivated; cittam (n. nom. sg.) mind; kutaḥ (indec. inter. pron.) in what way?; tam (m. acc. sg. dem. pron.) him; duḥkham (n. nom. coll. sg.) suffering; eṣyati (3rd. sg. fut.) will come.

Yassa selūpamaṁ cittaṁ, ṭhitaṁ nānupakampati,
For the one whose mind is like a mountain, steady, and not wavering,

virattaṁ rajanīyesu, kopaneyye na kuppati,
unexcited by what is exciting, not agitated by what is agitating,

yassevaṁ bhāvitaṁ cittaṁ kuto taṁ dukkham-essati?
for the one whose mind is developed thus, in what way will suffering come upon him?

[862 ≈ Dhp 185]
[stm.]

Nopavādī nopaghātī, prātimokṣe ca saṁvaraḥ,
Not finding fault and not hurting, restraint according to the regulations,

mātrajñatā ca bhakteṣu, prāntaṁ ca śayanāsanam,
knowing the right measure in food, living in a remote dwelling,

adhicitte samāyoga – etad Buddhasya śāsanam. 31.50
devotion to the higher mind – this is the teaching of the Buddha.

Na (indec.) not; upavādī (m. nom. sg.) not finding fault; na (indec.) not; upaghātī (m. nom. sg.) harming; prātimokṣe (m. loc. sg.) according to the regulations; ca (indec.) and; saṁvaraḥ (m. nom. sg.) restraint; mātra-jñatā (f. nom. sg.) knowing the measure; ca (indec.) and; bhakteṣu (n. loc. pl.) in food; prāntam (n. nom. sg.) remote; ca (indec.) and; śayana-āsanam (n. nom. sg.) dwelling; adhicitte (n. loc. sg.) to the higher mind; samāyogaḥ (m. nom. sg.) devotion; etat (n. nom. sg. dem. pron.) this ; Buddhasya (m. gen. sg.) of the Buddha; śāsanam (n. nom. sg.) the teaching.

Anupavādo anupaghāto, pātimokkhe ca saṁvaro,
Not finding fault and not hurting, restraint according to the regulations,

mattaññutā ca bhattasmiṁ, pantañ-ca sayanāsanaṁ,
knowing the right measure in food, living in a remote dwelling,

adhicitte ca āyogo – etaṁ Buddhāna’ sāsanaṁ.
devotion to the higher mind Comm. defines it as: aṭṭhasamāpattisaṅkhāte adhicitte; what is reckoned as the eight (jhāna) attainments is the higher mind. – this is the teaching of the Buddhas.

[863] ≈ Thag 85]
[stm.]

Cittanimittasya kovidaḥ, pravivekasya rasaṁ prajānakaḥ,
The one who is skilled in the signs of the mind, who knows the taste of solitude,

dhyāyī nipakaḥ pratismṛto, vetti prītisukhaṁ nirāmiṣam. 31.51
the meditating, discerning, mindful one, that one knows an unworldly happiness and joy.

Citta-nimittasya (n. gen. sg.) of the signs of the mind; kovaḥ (m. nom. sg.) skilled; pravivekasya (m. gen. sg.) of solitude; rasam (m. acc. sg.) the taste; prajānakaḥ (m. nom. sg.) one who knows; dhyāyī (m. nom. sg.) the meditating one; nipakaḥ (m. nom. sg.) discerning; pratismṛtaḥ (m. nom. sg. pp.) mindful; vetti (3rd. sg. pres.) knows; prīti-sukham (n. acc. coll. sg.) happiness and joy; nir-āmiṣam (n. acc. sg.) unworldly.

Cittanimittassa kovido, pavivekarasaṁ vijāniya,
The one who is skilled in the signs of the mind, who knows the taste of solitude,

jhāyaṁ nipako patissato, adhigaccheyya sukhaṁ nirāmisaṁ.
the meditating, discerning, mindful one, that one can attain an unworldly happiness.

[864]
[stm.]

Manaś ca yo rakṣati bhāṣitaṁ ca, ceṣṭe ca kāyasya sadaiva yuktaḥ,
The one who guards both mind and speech, and always restrains the body and its movements,

sa prāpya śokaṁ hi na duḥkhitaḥ syāt, satyasthitaḥ satyavidaḥ sumedhāḥ. 31.52
the intelligent one, (even) after encountering grief would have no suffering, he is steady in truth, knowing the truth.

Manaḥ (m. acc. sg.) mind; ca (indec.) and; yaḥ (m. nom. sg. rel. pron.) one who; rakṣati (3rd. sg. pres.) guards; bhāṣitam (n. acc. sg. pp.) speech; ca (indec.) and; ceṣṭe (n. acc. sg.) movement; ca (indec.) and; kāyasya (m. gen. sg.) of the body; sadā (indec.) always; eva (indec.) indeed; yuktaḥ (m. nom. sg. pp.) restrained; saḥ (m. nom. sg. dem. pron.) that one; prāpya (abs.) having attained; śokam (m. acc. sg.) grief; hi (metrical filler); na (indec.) not; duḥkhitaḥ (m. nom. coll. sg.) suffering; syāt (3rd. sg. opt.) would be; satya-sthitaḥ (m. nom. sg.) established in truth; satya-vidaḥ (m. nom. sg.) the knower of truth; su-medhāḥ (m. nom. sg.) the intelligent one.

[865 ≈ Ud 4.2:1]
[stm.]

Arakṣitena cittena, mithyādṛṣṭihatena ca,
With an unprotected mind, and struck by wrong views,

stīnamiddhābhibhūtena vaśaṁ mṛtyor nigacchati. 31.53
through being overcome by sloth and torpor one comes under the influence of death.

A-rakṣitena (n. inst. sg. pp.) by an unprotected; cittena (n. inst. sg.) by mind; mithyā-dṛṣṭi-hatena (n. inst. sg.) by one struck by wrong views; ca (indec.) and; stīna-middha-abhibhūtena (n. inst. sg. pp.) by one overcome by sloth-and-torpor; vaśam (m. acc. sg.) influence; mṛtyoḥ (m. gen. sg.) of death; nigacchati (3rd. sg. pres.) one comes under.

Arakkhitena kāyena, micchādiṭṭhigatena ca,
With an unprotected body, and going by wrong views,

thīnamiddhābhibhūtena vasaṁ Mārassa gacchati.
through being overcome by sloth and torpor one comes under the influence of Māra.

[866 ≈ Ud 4.2:2]
[adm.]

Tasmād rakṣitacittaḥ syāt, samyaksaṁkalpagocaraḥ,
Therefore one should be of protected mind, one whose resort is right intention,

samyagdṛṣṭipuraskāro, jñātvā caivodayavyayam.
having put right view to the fore, knowing rise and fall.

Stīnamiddhābhibhūr bhikṣuḥ sarvadurgatayo jahet. 31.54
The monastic who overcomes sloth and torpor should abandon all bad destinies.

Tasmāt (indec.) therefore; rakṣita-cittaḥ (m. nom. sg.) one with a protected mind; syāt (3rd. sg. opt.) one should be; samyak-saṁkalpa-gocaraḥ (m. nom. sg.) whose resort is right intention; samyag-dṛṣṭi-puraskāraḥ (m. nom. sg.) who has right view to the fore; jñātvā (abs.) having known; ca eva (indec.) and also; udaya-vyayam (m. acc. sg.) rise and fall; stīna-middha-abhibhūḥ (m. nom. sg.) overcoming sloth-and-torpor; bhikṣuḥ (m. nom. sg.) the monastic; sarva-dur-gatayaḥ (f. acc. pl.) all bad destinies; jahet (3rd. sg. opt.) one should abandon.

Tasmā rakkhitacittassa, sammāsaṅkappagocaro,
Therefore one should be of protected mind, one whose resort is right intention,

sammādiṭṭhipurekkhāro, ñatvāna udayabbayaṁ.
having put right view to the fore, knowing rise and fall.

Thīnamiddhābhibhū bhikkhu sabbā duggatiyo jahe.
The monastic who overcomes sloth and torpor should abandon all bad destinies.

[867 Three verses with keyword substitution follow. ]
[adm.]