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Dhammapada 16: Affection
Translated by Ven Nàrada
P1 P2 E1 209. Applying oneself 1 to that which should be avoided, not applying oneself to that which should be pursued, 2 and giving up the quest, 3 one who goes after pleasure envies them who exert themselves. 4
P1 P2 E1 210. Consort not with those that are dear, 5 never with those that are not dear; not seeing those that are dear and seeing those that are not dear, are both painful. 6
P1 P2 E1 211. Hence hold nothing dear, for separation from those that are dear is bad; bonds do not exist or those to whom naught is dear or not dear.
P1 P2 E1 212. From endearment springs grief, from endearment springs fear; for him who is wholly free from endearment there is no grief, much less fear.
P1 P2 E1 213. From affection springs grief, from affection springs fear; for him who is wholly free from affection there is no grief, much less fear.
P1 P2 E1 214. From attachment springs grief, from attachment springs fear; for him who is wholly free from attachment there is no grief, much less fear.
P1 P2 E1 215. From lust springs grief, from lust springs fear; for him who is wholly free from lust there is no grief, much less fear.
P1 P2 E1 216. From craving springs grief, from craving springs fear; for him who is wholly free from craving there is no grief, much less fear.
P1 P2 E1 217. Whoso is perfect in virtue, 7 and insight, 8 is established in the Dhamma, 9 has realized the Truths, 10 and fulfils his own duties 11 - him do folk hold dear.
P1 P2 E1 218. He who has developed a wish for the Undeclared 12 (Nibbàna), he whose mind is thrilled (with the three Fruits 13), he whose mind is not bound by material pleasures, such a person is called an "Upstream-bound One". 14
P1 P2 E1 219. A man long absent and returned safe from afar, his kinsmen, friends, and well-wishers welcome on his arrival.
P1 P2 E1 220. Likewise, his good deeds will receive the well-doer who has gone from this world to the next, as kinsmen will receive a dear one on his return.
1 That is, frequenting places undesirable for bhikkhus.
2 That is, right attention (yoniso manasikàra).
3 The practice of higher Morality, Concentration, and Insight.
4 The bhikkhu with no right discrimination, gives up his quest and being attached to sensual pleasures, returns to lay life. Later, he sees successful bhikkhus and envies them.
5 Applicable to both animate and inanimate objects, pleasant persons or things.
6 Attachment in one case and aversion in the other.
7 Four kinds of morality.
8 Connected with the supramundane Paths and Fruits.
9 Nine supramundane states. See note on v. 115.
10 Saccavedinaü, "speaketh truth" (Mrs. Rhys Davids). The four Noble Truths are implied here.
11 The three modes of discipline, Morality (Sãla), Concentration (Samàdhi), and Wisdom (Pa¤¤à).
12 Anakkhàta - Nibbàna. It is so called because it should not be said that Nibbàna was created by any or that it is of some such hue as blue, etc. (Commentary).
13 The first three stages of Sainthood. Sotàpatti, Sakadàgàmi, and Anàgàmi.
14 The reference is to the Anàgàmis (Never-Returners) who, after death, are born in the Pure Abodes. They are not born in the sense-sphere as they have eradicated sense-desires.
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