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3.
33
phandanaM chapalaM chittaM duurakkhaM dunnivaarayaM
ujuM karoti medhaavii usu-kaaro va tejanaM.
- Elusive and unreliable as it is, the wise man straightens out his restless, agitated mind, like a fletcher crafting an arrow. (Ⅰ) - 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). (Ⅱ)
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3.
34
vaarijo va thale khitto okam-okata-ubhato
pariphandat' idaM chittaM maara-dheyyaM pahaatave.
- 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) - 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). (Ⅱ)
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3.
35
dunniggahassa lahuno yattha-kaama-nipaatino
chittassa damatho saadhu chittaM dantaM sukh'aavahaM.
- 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) - The mind is unstable and flighty. It wanders wherever it desires. Therefore it is good to control the mind. A disciplined mind brings happiness. (Ⅱ)
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3.
36
sududdasaM sunipuNaM yattha-kaama-nipaatinaM
chittaM rakkhetha medhaavii chittaM guttaM sukh'aavahaM.
- 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) - 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. (Ⅱ)
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3.
37
duurangamaM eka-charaM asariiraM guhaa-sayaM
ye chittaM saMyamissanti mokkhanti maara-bandhanaa.
- 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) - 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. (Ⅱ)
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3.
38
anavaTThita-chittassa saddhammaM avijaanato
pariplava-pasaadassa paññaa na paripuurati.
- 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) - 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. (Ⅱ)
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3.
39
anavassuta-chittassa ananvaahata-chetaso
puñña-paapa-pahiinassa n'atthi jaagarato bhayaM.
- 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) - 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. (Ⅱ)
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3.
40
kumbh'uupamaM kaayam imaM viditvaa nagaruupamaM chittaM idaM Thapetvaa
yodhetha maaraM paññaa-vudhena jitaM cha rakkhe anivesano siyaa.
- 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) - 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. (Ⅱ)
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3.
41
achiraM vat'ayaM kaayo pathaviM adhisessati
chhuddho apeta-viññaaNo niratthaM va kalingaraM.
- Before long this body will be lying on the ground, discarded and unconscious, like a useless bit of wood. (Ⅰ) - Alas! ere long, this corporeal body will lie flat upon the earth, unheeded, devoid of consciousness, like a useless log of wood. (Ⅱ)
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3.
42
diso disaM yaM taM kayiraa verii vaa pana verinaM
michchhaa-paNihitaM chittaM paapiyo naM tato kare.
- One's own misdirected thought can do one more harm than an enemy or an ill-wisher. (Ⅰ) - An ill-directed mind does greater harm to the self than a hater does to another hater or an enemy to another enemy. (Ⅱ)
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3.
43
na taM maataa pitaa kayiraa aññe vaa pi cha ñaatakaa
sammaa-paNihitaM chittaM seyyaso naM tato kare.
- Even your mother, father or any other relative cannot do you as much good as your own properly directed thought. (Ⅰ) - Neither father nor mother, nor any other kindred, can confer greater benefit than does the well-directed mind. (Ⅱ)
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