|
3.
33
The discerning man straightens his mind, which is fickle and unsteady, difficult to guard and restrain, as the skilled fletcher straightens the shaft (of the arrow).
- Elusive and unreliable as it is, the wise man straightens out his restless, agitated mind, like a fletcher crafting an arrow. (Ⅰ) - phandanaM chapalaM chittaM duurakkhaM dunnivaarayaM
ujuM karoti medhaavii usu-kaaro va tejanaM. (Ⅴ)
|
|
|
|
|
3.
34
As the fish, taken out of its watery home and thrown on land, thrashes around, so does the mind tremble, while freeing itself from the dominion of Mara (the Evil One).
- Trying to break out of Mara's control, one's mind writhes to and fro, like a fish pulled from its watery home onto dry ground. (Ⅰ) - vaarijo va thale khitto okam-okata-ubhato
pariphandat' idaM chittaM maara-dheyyaM pahaatave. (Ⅴ)
|
|
|
|
|
3.
35
The mind is unstable and flighty. It wanders wherever it desires. Therefore it is good to control the mind. A disciplined mind brings happiness.
- It is good to restrain one's mind, uncontrollable, fast moving, and following its own desires as it is. A disciplined mind leads to happiness. (Ⅰ) - dunniggahassa lahuno yattha-kaama-nipaatino
chittassa damatho saadhu chittaM dantaM sukh'aavahaM. (Ⅴ)
|
|
|
|
|
3.
36
The mind is incomprehensible and exceedingly subtle. It wanders wherever it desires. Therefore, let the wise aspirant watch over the mind. A well-guarded mind brings happiness.
- A wise man should guard his mind for it is very hard to keep track of, extremely subtle, and follows its own desires. A guarded mind brings happiness. (Ⅰ) - sududdasaM sunipuNaM yattha-kaama-nipaatinaM
chittaM rakkhetha medhaavii chittaM guttaM sukh'aavahaM. (Ⅴ)
|
|
|
|
|
3.
37
Those who control the mind which wanders afar, solitary, incorporeal, and which resides in the inner cavern (of the heart), will liberate themselves from the shackles of Mara.
- The mind goes wandering off far and wide alone. Incorporeal, it dwells in the cavern of the heart. Those who keep it under control escape from Mara's bonds. (Ⅰ) - duurangamaM eka-charaM asariiraM guhaa-sayaM
ye chittaM saMyamissanti mokkhanti maara-bandhanaa. (Ⅴ)
|
|
|
|
|
3.
38
He whose mind is not steady, who is ignorant of the true Dhamma, whose tranquillity is ruffled, the wisdom of such a man does not come to fullness.
- If he is unsettled in mind, does not know the true Teaching, and has lost his peace of mind, a man's wisdom does not come to fulfilment. (Ⅰ) - anavaTThita-chittassa saddhammaM avijaanato
pariplava-pasaadassa paññaa na paripuurati. (Ⅴ)
|
|
|
|
|
3.
39
Fear has he none, whose mind is not defiled by passion, whose heart is devoid of hatred, who has surpassed (the dichotomy of) good and evil and who is vigilant.
- With his mind free from the inflow of thoughts and from restlessness, by abandoning both good and evil, an alert man knows no fear. (Ⅰ) - anavassuta-chittassa ananvaahata-chetaso
puñña-paapa-pahiinassa n'atthi jaagarato bhayaM. (Ⅴ)
|
|
|
|
|
3.
40
Knowing the corporeal body to be fragile, as an earthen jar, and fortifying the mind like a citadel, let the wise man fight Mara with the sword of wisdom. He should now protect what he has won, without attachment.
- Seeing your body as no better than an earthen pot, make war on Mara with the sword of wisdom, and setting up your mind as a fortress, defend what you have won, remaining free from attachment. (Ⅰ) - kumbh'uupamaM kaayam imaM viditvaa nagaruupamaM chittaM idaM Thapetvaa
yodhetha maaraM paññaa-vudhena jitaM cha rakkhe anivesano siyaa. (Ⅴ)
|
|
|
|
|
3.
41
Alas! ere long, this corporeal body will lie flat upon the earth, unheeded, devoid of consciousness, like a useless log of wood.
- Before long this body will be lying on the ground, discarded and unconscious, like a useless bit of wood. (Ⅰ) - achiraM vat'ayaM kaayo pathaviM adhisessati
chhuddho apeta-viññaaNo niratthaM va kalingaraM. (Ⅴ)
|
|
|
|
|
3.
42
An ill-directed mind does greater harm to the self than a hater does to another hater or an enemy to another enemy.
- One's own misdirected thought can do one more harm than an enemy or an ill-wisher. (Ⅰ) - diso disaM yaM taM kayiraa verii vaa pana verinaM
michchhaa-paNihitaM chittaM paapiyo naM tato kare. (Ⅴ)
|
|
|
|
|
3.
43
Neither father nor mother, nor any other kindred, can confer greater benefit than does the well-directed mind.
- Even your mother, father or any other relative cannot do you as much good as your own properly directed thought. (Ⅰ) - na taM maataa pitaa kayiraa aññe vaa pi cha ñaatakaa
sammaa-paNihitaM chittaM seyyaso naM tato kare. (Ⅴ)
|
|
|
|
|
