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20.
273
Of paths the Eightfold is the best; of truths the Four Noble Truths are the best; of all states Detachment is the best; of men, the Seeing One (Buddha) is the foremost.
- Of paths the Eightfold one is best, and of truths the Fourfold. Dispassion is the best of mental states, and of human beings the best is the seer. (Ⅰ) - Dipadana (from dvi+pada), "bipeds" (men). (Ⅱ) - maggaan'aTThangiko seTTho sachchaanaM chaturo padaa
viraago seTTho dhammaanaM dvi-padaanaM cha chakkhumaa. (Ⅴ)
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20.
274
This is the path; there is no other path that leads to purity of insight. Follow this path, for this path bewilders the Evil One (Mara).
- This indeed is the Way - there is no other - for the purification of one's vision. Follow this way. It leads to Mara's confusion. (Ⅰ) - eso va maggo n'atth'añño dassanassa visuddhiyaa
etaM cha tumhe paTipajjatha maarass'etaM pamohanaM. (Ⅴ)
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20.
275
Having entered upon the path you will come to an end of your suffering. Having myself recognized this, I proclaimed this path which removes all thorns.
- Following this Path you will put an end to suffering. I have taught you the Way after realising the removal of the arrow myself. (Ⅰ) - etaM hi tumhe paTipannaa dukkhass'antaM karissatha
akkhaato vo mayaa maggo aññaaya salla-kantanaM. (Ⅴ)
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20.
276
You yourself must make the effort. The Tathagatas (Buddhas) can only point the way. Those who have entered the path and become meditative are freed from the fetters of Mara.
- Making the effort is your affair. The Buddhas have pointed out the Way. Those who are on the way and practising meditation will be freed from Mara's bonds. (Ⅰ) - tumhehi kichcham aatappaM akkhaataaro tathaagataa
paTipannaa pamokkhanti jhaayino maara-bandhanaa. (Ⅴ)
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20.
277
"Transient are all composite things"; he who perceives the truth of this gets disgusted with this world of suffering. This is the path to purity.
- All processes are impermanent. When one sees this with understanding, then one is disillusioned with the things of suffering. This is the Path of Purification. (Ⅰ) - sabbe sankhaaraa anichchaa ti yadaa paññaaya passati
atha nibbindati dukkhe esa maggo visuddhiyaa. (Ⅴ)
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20.
278
"Sorrowful are all composite things"; he who perceives the truth of this gets disgusted with this world of suffering. This is the path to purity.
- All processes are painful. When one sees this with understanding, then one is disillusioned with the things of suffering. This is the Path of Purification. (Ⅰ) - sabbe sankhaaraa dukkhaa ti yadaa paññaaya passati
atha nibbindati dukkhe esa maggo visuddhiyaa. (Ⅴ)
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20.
279
"All forms of existence are unreal" (an-atta); he who perceives the truth of this gets disgusted with this world of suffering. This is the path to purity.
- All processes are out of my control. When one sees this with understanding, then one is disillusioned with the things of suffering. This is the Path of Purification. (Ⅰ) - sabbe dhammaa anattaa ti yadaa paññaaya passati
atha nibbindati dukkhe esa maggo visuddhiyaa. (Ⅴ)
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20.
280
He who does not get up when it is time to do so; who, although youthful and strong, is yet given to indolence, is weak in resolution and thought -- such an idle and lazy person does not find the path to wisdom.
- Since he will not exert himself at the time for exertion, and although young and strong is full of indolence and irresolution and idleness, the lazy man is incapable of recognising the way of wisdom. (Ⅰ) - uTTaana-kaalamhi anuTThahaano
yuvaa balii aalasiyaM upeto
saMsanna-sankappa-mano kusiito
paññaaya maggaM alaso na vindati. (Ⅴ)
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20.
281
One should be watchful over his speech, well-restrained in mind, and commit no unwholesome deed with his body. Let him purify this threefold avenue of action (karma), and he will tread the path made known by the sages.
- Be guarded in speech, restrained of mind and not doing anything wrong physically. Perfect these three forms of action, and fulfil the way taught by the sages. (Ⅰ) - vaach'aanurakkhii manasaa sMvuto
kaayena cha akusalaM na kayiraa
ete tayo kamma-pathe visodhaye
aaraadhaye maggam isi-ppaveditaM. (Ⅴ)
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20.
282
Verily, from devotion (yoga) arises wisdom, from nondevotion springs the loss of wisdom. Having become aware of this twofold path that leads to progress and decline, let him place himself in such a way that his wisdom increases.
- From meditation springs wisdom. From lack of meditation, loss of wisdom. Recognising these alternative roads of progress and decline, one should so direct oneself so that one's wisdom will increase. (Ⅰ) - yogaa ve jaayatii bhuuri ayogaa bhuuri-sankhayo
etaM dvedhaa-pathaM ñatvaa bhavaaya vibhavaaya cha
tath'aattaanaM niveseyya yathaa bhuuri pavaDDhati. (Ⅴ)
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20.
283
Cut down the whole forest (of desires), not just a tree. From the forest arises fear. Cut down the forest and its brushwood, O monks, and be emancipated.
- Cut down the forest, not just a tree. Out of the forest of desire springs danger. By cutting down both the forest of desire and the brushwood of longing, be rid of the forest (pun on the word "nirvana"), bhikkhus. (Ⅰ) - vanaM chhindatha maa rukkhaM vanato jaayate bhayaM
chhetvaa vanaM cha vanathaM cha nibbanaa hotha bhikkhave. (Ⅴ)
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20.
284
As long as the brushwood of a man's lust towards women is not completely destroyed, even to the last seedling, so long is his mind fettered as a suckling calf is bound to its mother.
- So long as the least desire of a man for women has not been eradicated, he is fettered in mind, like a sucking calf to its mother. (Ⅰ) - yaava hi vanatho na chhijjati
aNu-matto pi narassa naarisu
paTibadda-mano va taava so
vachchho khiira-pako va maatari. (Ⅴ)
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20.
285
Cut off the love of self as one would pluck an autumnal white lotus. Proceed then upon that (Eightfold) path of peace -- the nirvana as expounded by Sugata (Buddha).
- Pluck out your desire, like one does an autumn lotus with one's hand. Devote yourself to the path of peace, the nirvana proclaimed by the Blessed One. (Ⅰ) - uchchhinna sineham attano kumudaM saaradikaM va paaNinaa
santi-maggam eva bruuhaya nibbaanaM sugatena desitaM. (Ⅴ)
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20.
286
"Here shall I dwell in the rainy season; here shall I dwell in winter and summer." Thus the fool muses, but never reflects on the dangers that might befall him.
- "Here I will spend the rainy season, and here the hot season." This is the way a fool thinks. It does not occur to him what may happen in between. (Ⅰ) - idha vassaM vasissaami adha hem'anta-gimhisu
iti baalo vichinteti antaraayaM na bujjhati. (Ⅴ)
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20.
287
As a great flood carries off a sleeping village, so death seizes and carries off a man who is distracted and overly attached to his children and cattle.
- Death comes and snatches away the man infatuated with children and livestock, while his mind is still full of desire, like a great flood sweeping away a sleeping village. (Ⅰ) - na putta-pasu-sammattaM byaasatta-manasaM naraM
suttaM gaamaM mah'ogho va machchu aadaaya gachchhati. (Ⅴ)
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20.
288
Sons are no protection, neither father nor kinsfolk; when one is assailed by death, there is no protection among one's kin.
- There are no children to take refuge in then, no father or any other relative. When a man is seized by that terminator, Death, there is no taking refuge in family. (Ⅰ) - na santi puttaa taaNaaya na pitaa naa'pi bandhavaa
antaken'aadhipannassa n'atthi ñaatiisu taaNataa. (Ⅴ)
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20.
289
Having perceived this significant fact, let the wise and self-restrained man quickly clear the path that leads to nirvana.
- When he has seen the implications of this, a wise man, restrained by morality, should quickly develop the path leading to nirvana. (Ⅰ) - etam attha-vasaM ñatvaa paNDito siila-saMvuto
nibbaana-gamanaM maggaM khippam eva visodhaye. (Ⅴ)
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