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1. Susukha§ vata jãvàma Þ
Verinesu manussesu Þ
viharàma averino. 197.
2. Susukha§ vata jãvàma Þ
âturesu manussesu Þ
viharàma anàturà. 198.
3. Susukha§ vata jãvàma Þ
Ussukesu manussesu Þ
viharàma anussukà. 199.
AMONGST THE HATEFUL BE WITHOUT HATE
AMONGST THE SICK BE IN GOOD HEALTH
AMONGST THE PASSIONATE BE WITHOUT PASSION
1. Ah, happily do we live without hate amongst the hateful; amidst hateful men we dwell unhating. 197.
2. Ah, happily do we live in good health1 amongst the ailing; amidst ailing men we dwell in good health. 198.
3. Ah, happily do we live without yearning (for sensual pleasures) amongst those who yearn (for them); amidst those who yearn (for them) we dwell without yearning. 199.
A quarrel arose between two tribes with regard to the waters of a boundary river. The Buddha admonished them to live without hate.
4. Susukha§ vata jãvàma Þ
yesa§ no natthi ki¤cana§
Pãtibhakkhà bhavissàma Þ
devà àbhassarà yathà. 200.
BE WITHOUT IMPEDIMENTS
4. Ah, happily do we live we who have no impediments.2 Feeders of joy shall we be even as the gods of the Radiant Realm. 200.
One day the Buddha went to a village in quest of alms. Owing to the intervention of Màra, the Evil One, the Buddha could not obtain any food. To Màra who queried whether He was hungry, the Buddha explained the mental attitude of those who are free from impediments.
5. Jaya§ vera§ pasavati Þ
dukkha§ seti paràjito
Upasanto sukha§ seti Þ
hitvà jayaparàjaya§. 201.
VICTORY BREEDS HATRED
5. Victory breeds hatred. The defeated live in pain. Happily the peaceful live, giving up victory and defeat. 201.
A King was sad because he had been thrice defeated in battle. The Buddha commented on the evil consequences of both defeat and victory.
6. Natthi ràgasamo aggi Þ
natthi dosasamo kali
Natthi khandhasamà dukkhà Þ
natthi santipara§ sukha§. 202.
LUST IS A FIRE
6. There is no fire like lust, no crime like hate. There is no ill like the body,3 no bliss higher than Peace (Nibbàna). 202.
Celebrating the marriage of a young woman her family invited the Buddha and the Sangha to the house for alms. While watching the bride serving the Buddha and His disciples with alms lust arose in the mind of the bride-groom. The Buddha, perceiving his thoughts, uttered this verse.
7. Jighacchà paramà rogà Þ
sa§khàrà paramà dukhà
Eta§ ¤atvà yathàbhåta§ Þ
Nibbàna§ parama§ sukha§. 203.
HUNGER IS THE GREATEST AFFLICTION
7. Hunger4 is the greatest disease. Aggregates 5 are the greatest ill. Knowing this as it really is, (the wise realize) Nibbàna, bliss supreme. 203.
A poor farmer came to hear the Buddha in a state of hunger. Before preaching the Buddha requested the steward to give some food to the hungry man. Some monks were indignant at the Buddha's action. Thereupon the Buddha uttered this verse.
8. ârogyaparamà làbhà Þ
santuññhi parama§ dhana§
Vissàsaparamà ¤àtã Þ
nibbàna§ parama§ sukha§. 204.
HEALTH IS PARAMOUNT
8. Health is the highest gain. Contentment is the greatest wealth. The trusty6 are the best kinsmen. Nibbàna is the highest bliss. 204.
Owing to over-eating a King used to suffer. On the advice of the Buddha he ate moderately and became healthy. When the King mentioned that his health had improved the Buddha described four sources of happiness.
9. Pavivekarasa§ pãtvà Þ
rasa§ upasamassa ca
Niddaro hoti nippàpo Þ
dhammapãtirasa§ piba§. 205.
HAPPY IS HE WHO TASTES THE FLAVOUR OF TRUTH
9. Having tasted the flavour of seclusion and the flavour of appeasement,7 free from anguish and stain becomes he, imbibing the taste of the joy of the Dhamma. 205.
Hearing that the Buddha would soon pass away, a monk meditated in solitude without joining the other monks in paying their respects to the Buddha. When questioned by the Buddha as to his attitude he replied that he was striving hard to attain Arahantship before the Buddha passed away. Thereupon the Buddha uttered this verse.
10. Sàdhu dassanam ariyàna§ Þ
sannivàso sadà sukhà
Adassanena bàlàna§ Þ
niccam eva sukhã siyà. 206.
11. Bàlasaïgatacàrã hi Þ
dãgham addhàna socati
Dukkho bàlehi sa§vàso Þ
amitten' eva sabbadà.
Dhãro ca sukhasa§vàso Þ
¤àtãna§' va samàgamo. 207.
12. Tasmà hi:-
Dhãra¤ ca pa¤¤a¤ ca bahussuta¤ ca Þ
dhorayhasãla§ vatavantam àriya§
Ta§ tàdisa§ sappurisa§ sumedha§ Þ
bhajetha nakkhattapatha§' va candimà. 208.
BLESSED IS THE SIGHT OF THE NOBLE
SORROWFUL IS ASSOCIATION WITH THE FOOLISH
ASSOCIATE WITH THE WISE
10. Good is the sight of the Ariyas: their company is ever happy. Not seeing the foolish, one may ever be happy. 206.
11. Truly he who moves in company with fools grieves for a long time. Association with the foolish is ever painful as with a foe. Happy is association with the wise, even like meeting with kinsfolk. 207.
With the intelligent, the wise,8 the learned, 9 the enduring, 10 the dutiful, 11 and the Ariya 12 - with a man of such virtue and intellect should one associate, as the moon (follows) the starry path. 208.
Once when the Buddha was unwell Sakka, King of the gods, assuming a human form, came to attend on the Buddha. The monks expressed surprise at the exemplary attitude of Sakka. Thereupon the Buddha uttered these verses.
1 Free from the disease of passions.
2 Ki¤cana, such as lust, hatred, and delusion which are hindrances to spiritual progress.
3 Pa¤cakkhandha the five Aggregates.
4 Ordinary diseases are usually curable by a suitable remedy, but hunger has to be appeased daily.
5 Here Sa§khàra is used in the sense of khandha, the five Aggregates - namely: the body (råpa), feeling (vedanà), perception (sa¤¤à), mental states (sa§khàrà), and consciousness (vi¤¤àõa).
The so-called being is composed of these five constituent parts. Both khandha and sa§khàrà are used to denote these five conditioned things. Excluding feeling and perception, the remaining fifty mental states are implied by the term saïkhàra in the five Aggregates.
6 Whether related or not.
7 Upasama, the bliss of Nibbàna resulting from the subjugation of passions.
8 Pa¤¤a§ = possessed of mundane and supramundane knowledge (Commentary).
9 Bahussuta§ = endowed with the teaching and the realization (Commentary).
10 Dhorayhasãla§ = literally, engaged in the bearing of the yoke (leading to Nibbàna) (Commentary).
11 Vatavanta§ = replete with morality (Sãla) and ascetic practices (Dhutaïga).
12 Far removed from passions.