Namo tassa bhagavato arahato sammāsambuddhassa
Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One.
Mahārahanīti
The Great Treatise on Proper Conduct
Paṇḍitakathā
The Discourse on the Wise
1.
1.
Mahāraharahaṃ [Pg.1] sakya,Muniṃ nīvaraṇā taṇhā;
Muttaṃ muttaṃ sudassanaṃ,Vande bodhivaraṃ varaṃ.
I venerate the Great Arahant, the Sakyan Sage, freed from hindrances and craving, the utterly liberated one, beautiful to behold; I venerate the excellent, supreme Enlightenment.
2.
2.
Muninā [Pg.2] munināgena,Duṭṭhapabbajjitā jitā;
Yathā yathāasaddhamma-Puraṇā puraṇādayo.
By the Sage, the chief of sages, wicked renunciants were conquered, just as the false Dhamma, ancient corruptions, and the like were overcome.
3.
3.
Tathā tathāgatovādā,Nugate lokanītiyaṃ;
Katayogena vidūnā,Jeyyovānattha kārino.
Thus, when the Tathagata's teachings are followed in worldly conduct, those who cause harm are to be conquered by the wise through accomplished effort.
4.
4.
Nitīdha [Pg.3] jantunaṃ sāro,Mittācariyāca pītarā;
Nītimā subuddhi byatto,Sutavā atthadassimā.
Here, the essence for beings is proper conduct, friends, teachers, and fathers. Such a one is principled, wise, skilled, learned, and discerning of the goal.
5.
5.
Kaviheraññakā katvā,Suttattaṃ satthakañcanaṃ;
Gajjapajjādyālaṅkāraṃ,Karontīdha manorammaṃ.
Poet-goldsmiths, having fashioned well-composed golden treatises, here create a delightful adornment of prose, verse, and so on.
6.
6.
Vutyaṃ [Pg.4] visadañāṇassa,Ñāto atthotarassa na;
Surappabhāya ādāso,Chāyaṃ disse na mākare.
Clear knowledge of conduct is known by one of higher purpose, not by the lesser; just as by divine radiance a reflection is seen in a mirror, but not its source.
7.
7.
Mahātejopi tejoyaṃ,Mattikaṃ namudukaṃkaro;
Āpo āpeti mudukaṃ,Sādhuvācāca kakkhaḷaṃ.
Even great heat does not make clay soft; water brings softness, and good speech softens the harsh.
8.
8.
Mudunāva [Pg.5] ripuṃ jeti,Mudunā jeti dāruṇaṃ;
Nosiddhaṃ mudunā kiñci,Yatvato mudunā jaye.
By gentleness one conquers the foe, by gentleness one conquers the cruel; nothing whatsoever is unachieved by gentleness, therefore one should conquer with gentleness.
9.
9.
Candanaṃ sītalaṃ loke,Tato candaṃva sītalaṃ;
Candanacandasītamhā,Vākyaṃ sādhusubhāsitaṃ.
Sandalwood is cool in the world, cooler than that is the moon; cooler than sandalwood and the moon is the well-spoken word of the virtuous.
10.
10.
Pattakalloditaṃ [Pg.6] appaṃ,Vākyaṃ subhāsitaṃ bhave;
Khudditassa kadannaṃpi,Suttaṃ sāduraso siyā.
A little word spoken at the opportune time may become a well-spoken word; for the hungry, even coarse food is a delight, and sleep may be a sweet savor.
11.
11.
Satthakāpi bahūvācā,Nādarā bahubhāṇino;
Sopakāramudāsīnaṃ,Nanudiṭṭhaṃ nadījalaṃ.
Though teachers may speak at length, the garrulous are not respected. To one who is indifferent, help is like river water that flows by unseen.
12.
12.
Saṃsāravisarukkhassa[Pg.7],Dvayamevāmataṃphalaṃ;
Subhāsitassasārādo,Sādhūhirasamāgamo.
Of the poison-tree of saṃsāra, there are indeed two deathless fruits: savoring the essence of well-spoken words, and association with the good.
13.
13.
Pāsāṇachattaṃ garukaṃ,Tato devānacikkhanā;
Tato vuḍḍhānamovādo,Tato buddhassa sāsanaṃ;
A stone umbrella is heavy; heavier than that is the instruction of the gods; heavier than that is the advice of elders; heavier than that is the teaching of the Buddha.
14.
14.
Tulaṃ [Pg.8] sallahukaṃ loke,Tato capalajātiko;
Tatonovādiko tato,Yati dhammepamādako.
In the world, cotton is very light; lighter than that is the fickle-minded one; lighter than that is the unteachable one; lighter than that is the monk heedless of the Dhamma.
15.
15.
Aha gacchati hāyantī,Sattānamidha jīvitaṃ;
Tasmāhi māpamattatvaṃ,Gacchantu jinasāsane.
Alas, the life of beings here goes on, diminishing; therefore, may they not become heedless in the Conqueror's teaching.
16.
16.
Paṇḍitassa pasaṃsāya,Daṇḍobālena dīyate;
Paṇḍito paṇḍiteneva,Vaṇṇitova suvaṇṇito.
A fool gives punishment in response to praise for a wise person; but a wise person praised by the wise is truly well-praised, like fine gold.
17.
17.
Satesu [Pg.9] jāyate sūro,Sahassesuca paṇḍito;
Vuttā satasahassesu,Dātā bhavativā navā.
Among a hundred, a hero is born; among a thousand, a wise one; among a hundred thousand, a speaker; but whether a giver is to be found or not is uncertain.
18.
18.
Bhūpattaṃca paṇḍitattañca,Nevatulyaṃ kadācipi;
Sadesepūjito rājā,Buddho sabbatthapūjito.
Kingship and wisdom are never equal; a king is honored in his own land, the Buddha is honored everywhere.
19.
19.
Kvātibhāro [Pg.10] samatthānaṃ,Kiṃdūro byavahārinaṃ;
Kovideso savijjānaṃ,Koparo piyavādinaṃ.
What is an excessive burden for the capable? What is a great distance for those engaged in affairs? What is a foreign land for the knowledgeable? Who is a stranger to the pleasant-speaking one?
20.
20.
Nanu te yevasantā no,Sāgarā nakulācalā;
Appampi mariyādaṃ ye,Saṃvaṭṭevi jahantino.
Surely, are not the good like oceans and great mountains? They are those who do not abandon their principles, even a little, even at the dissolution of the world-cycle.
21.
21.
Palayetītamariyādā[Pg.11],Bhavantikira sāgarā;
Mariyādātikaṃ sādhu,Naicchanti palayepi.
Oceans, it is said, may transgress their boundaries at the time of the world's destruction; but the good do not desire to transgress their principles, even in destruction.
22.
22.
Sataṃ dīghāyukaṃ sabba,Sattānaṃ sukhakāraṇaṃ;
Asataṃpana sabbesaṃ,Dukkhahetu nasaṃsayo.
The good are the cause of long life and happiness for all beings; but the wicked are the cause of suffering for all, of this there is no doubt.
23.
23.
Pāmokkhe [Pg.12] sujane sante,Sabbepi sujanā janā;
Jātekasmiṃsāragandhe,Sabbe gandhamayā dumā.
When a foremost good person is present, all people become good; when an essential fragrance arises in one tree, all trees become fragrant.
24.
24.
Attanā yadi ekena,Vinatena mahājanā;
Vinayaṃ yanti sabbepi,Ko taṃ nāseyya paṇḍito.
If, by a single humble and disciplined person, a great multitude all attain discipline, what wise person would destroy him?
25.
25.
Sarīrassa [Pg.13] guṇānañca,Dūramaccanta mantaraṃ;
Sarīraṃ khaṇaviddhaṃsi,Kappantiṭṭhāyino guṇā.
Between the body and virtues, the difference is immense; the body is destroyed in a moment, while virtues endure for an aeon.
26.
26.
Yadi niccamaniccena,Nimalaṃ malavāhinā;
Yo so kāyena labhetha,Kiṃnaladdhaṃ bhave nukiṃ.
If, by means of this impermanent and defiled body, one could obtain that which is permanent and stainless, what then could not be gained?
27.
27.
Dhammatthakāmamokkhānaṃ,Pāṇaṃ saṃsiddhikāraṇaṃ;
Tannighātā kinnahataṃ,Rakkhanā kinnarakkhitaṃ.
Life is the cause for accomplishing Dhamma, wealth, desire, and liberation. By destroying it, what is not destroyed? By protecting it, what is not protected?
28.
28.
Attā [Pg.14] bandhu manussassa,Ripu attāva jantunaṃ;
Attāva niyato ñāti,Attāva niyato ripu.
The self is a kinsman to humankind, the self indeed is a foe to beings; the self indeed is a certain kinsman, the self indeed is a certain foe.
29.
29.
Attanoparicāgena,Yaṃsitamanurakkhanaṃ;
Karonti sajjanāyeva,Na taṃ nītimatā mataṃ.
That the good protect what is clung to by sacrificing themselves—this is not esteemed by the principled.
30.
30.
Tiṇāni [Pg.15] bhūmirudakaṃ,Catutthī vākyasuṭṭhutā;
Etāni hi sataṃgehe,Nochindante kadācipi.
Grass, earth, and water, and fourth, fitting speech; these indeed are never lacking in the home of the virtuous.
31.
31.
Ambuṃ pivantino najjo,Rukkho khādatino phalaṃ;
Megho kvacipi no sassaṃ,Paratthāya sataṃdhanaṃ.
Rivers do not drink their water; a tree does not eat its fruit; a cloud nowhere consumes the harvest. The wealth of the good is for the benefit of others.
32.
32.
Sataṃ pharusavācāhi,Nayāti vikatiṃ mano;
Tiṇukkāhi nasakkāva,Tāpetuṃ sāgare jalaṃ.
By harsh words, the mind of the good does not undergo alteration; indeed, it is not possible with grass-torches to heat the water in the ocean.
33.
33.
Sampatyaṃ [Pg.16] mahattaṃceto,Bhavatyuppalakomalaṃ;
Vippatyañca mahāsele,Silāsaṅghādakakkaso.
In prosperity, the great mind becomes as tender as a water lily; and in adversity, as hard as a solid block of stone on a great mountain.
34.
34.
Atthaṃ mahantamāpajja,Vijjaṃ sampattimevaca;
Careyyāmānathaddhoyo,Paṇḍito so pavuccati.
Whoever, having attained great benefit and the accomplishment of knowledge, conducts himself without pride and stubbornness, he is called a wise man.
35.
35.
Nālabbhamabhipatthenti[Pg.17],Naṭṭhampi nacasocare;
Vippatyañca namuyhanti,Yenarā teva paṇḍito.
They do not long for the unattainable, nor do they grieve for what is lost; and in adversity they are not bewildered—such people are indeed wise.
36.
36.
Gaṇṭhiṭṭhāne ekapade,Nātimaññeyya paṇḍito;
Kiṃ akko veḷupabbhāro,Timahādīpabhānudo.
A wise person should not disregard a difficult point in a single phrase. What is the sun, a load of bamboo? It is the illuminator of the three great continents.
37.
37.
Guṇadosesumekena,Natthi koci vivajjito;
Sukhumālassa padumassa,Naḷā bhavati kakkasā.
No one is entirely without virtues or faults; even the delicate lotus has a rough stalk.
38.
38.
Sumahantāni [Pg.18] satthāni,Dhārayanto bahussutā;
Chettāro saṃsayānantu,Kilante lobhamohatā.
The very learned, holding the great scriptures and being dispellers of doubts, are nonetheless afflicted by greed and delusion.
39.
39.
Dosampi saguṇe disvā,Guṇavādī vadantino;
Na loko vijjamānampi,Cande passati lañchanaṃ.
Even having seen a fault in a virtuous person, those who praise virtue do not speak of it; just as the world does not see the blemish that exists on the moon.
40.
40.
Nipuṇe [Pg.19] sutameseyya,Vicinitvā sutatthiko;
Bhattaṃ hukkhaliyaṃ pakkaṃ,Bhājanaṃpi tathā bhave.
A seeker of what is taught should investigate and seek out that which is subtle. As cooked rice in a flawed pot is ruined, so too would be the vessel.
41.
41.
Guṇā kubbanti dūtattaṃ,Dūrepi vasataṃ sataṃ;
Ketake gandha ghāsāya,Gacchanti bhamarā sayaṃ.
Virtues act as messengers for the good, even for those dwelling afar; bees go by themselves to the ketaka flower to partake of its fragrance.
42.
42.
Paṇḍito sutasampanno,Yatthaatthīti cesuto;
Mahussāhena taṃṭhānaṃ,Gantabbaṃ sutaresinā.
If it is heard, 'There is a wise person endowed with learning,' that place should be gone to with great effort by one who seeks learning.
43.
43.
Sabbasutaṃ [Pg.20] madhīyetha,Hīnamukkaṭṭha majjhimaṃ;
Sabbassaatthaṃ jāneyya,Naca sabbaṃ payojaye;
Hoti tādisakokālo,Yattha atthāvahaṃ sutaṃ.
One should study all that is heard—low, high, and middling. One should know the meaning of all, but not apply it all. For a time comes when what is learned brings benefit.
44.
44.
Ṭhito cirattanaṃ nīre,Sakkharo nantaraṃsuto;
Dabbho nīrantike jāto,Sabbakālantaraṃsuto.
A pebble, though remaining long in water, is not softened within; kusa grass, born near water, is always softened within.
45.
45.
Vasuṃ [Pg.21] gaṇhanti dūraṭṭhā,Pabbate ratanocite;
Na milakkhā samīpaṭṭhā,Evaṃ bālā bahussute.
Though distant, men take treasure from a jewel-rich mountain, but the barbarians standing near do not. Thus it is with fools in the presence of the very learned.
46.
46.
Hiraññena migānaṃva,Susīlaṃpi asīlino;
Adhammikassa dhammena,Bālānaṃpi sutena kiṃ.
What use is gold to a deer, or good conduct to the immoral, or the Dhamma to the unrighteous, or learning to fools?
47.
47.
Sutena [Pg.22] hadayaṭṭhena,Khalo nevasusīlavā;
Madhunā koṭaraṭṭhena,Nimbo kiṃ madhurāyate.
A wicked person with learning in his heart is not thereby virtuous; does a neem tree become sweet from honey placed in its hollow?
48.
48.
Sakiṃpi viññu dhīrena,Karoti sahasaṅgamaṃ;
Attatthañca paratthañca,Nibbānantaṃ sukhaṃ labhe.
If an intelligent person associates with the wise even once, he obtains his own welfare, the welfare of others, and the happiness that culminates in Nibbāna.
49.
49.
Haṃso majjhe nakākānaṃ,Sīho gunnaṃ nasobhati;
Gadrabhānaṃ turaṅgono,Bālānañca napaṇḍito.
A swan does not shine in the midst of crows, a lion does not shine among cattle, a horse does not shine among donkeys, nor a wise person among fools.
50.
50.
Ākiṇṇopi [Pg.23] asabbhīva,Asaṃsaṭṭhova bhaddako;
Bahunā sannajātena,Gacche nummattakenidha.
Though surrounded by the wicked, the good person remains as if unassociated. Through much familiarity, one might indeed go to madness here.
51.
51.
Nadītire khatekūpe,Araṇītālavaṇṭake;
Navade āpādi natthīti,Mukheca vacanaṃ tathā.
As with a well dug on a riverbank, or a fire-drill with a palmyra stalk, one should not say, 'It has come to be, yet it is not.' Such is a mere word in the mouth.
52.
52.
Sutasanniccayā [Pg.24] dhīrā,Tuṇhibhūtā apucchitā;
Puṇṇā subhāsitenāpi,Ghaṇḍādyaghaṭitāyathā.
The wise, having a store of learning, are silent when unasked; though full of well-spoken words, they are like an unstruck bell.
53.
53.
Apuṭṭho paṇḍito bherī,Pajjunno hoti pucchito;
Bālo puṭṭho apuṭṭhoca,Bahuṃ vikattate sadā.
Unasked, the wise man is like a drum; asked, he is like a thundercloud. A fool, whether asked or unasked, always boasts excessively.
54.
54.
Sampannaguṇā laṅkāro,Sabbasatta hitāvaho;
Nacareyya parattatthaṃ,Kuto so paṇḍito bhave.
If one who is an ornament of accomplished virtues and a bringer of welfare to all beings does not act for the good of others, how could he be a wise man?
55.
55.
Saparatthaṃ [Pg.25] care dhīro,Asakkonto sakaṃ care;
Tathāpica asakkonto,Pāpāttānaṃ viyojaye.
The wise person should act for his own and others' welfare. If unable to do so, he should act for his own. If unable even to do that, he should keep himself from evil.
56.
56.
Bālecummattake bhūpe,Gurumātāpitūsvapi;
Nadosaṃ kariyā pañño,Saṅgheca jeṭṭhabhātari.
A wise person should commit no fault towards a fool, a madman, a king, a teacher, mother, or father, nor towards the Sangha or an elder brother.
57.
57.
Atthanāsaṃ [Pg.26] manotāpaṃ,Ghareduccaritānica;
Vañcanaṃ avamānañca,Matimā napakāsaye.
Loss of wealth, mental anguish, misconduct in the home, deception, and humiliation—an intelligent person should not make these known.
58.
58.
Paradānaṃ janettīva,Leṭṭuva paradabbakaṃ;
Attāva sabbabhūtāni,Yo passati so passati.
Another's wife should be seen as a mother, another's property as a clod of earth; one who sees all beings as oneself, that one truly sees.
59.
59.
Parūpavāde padhiro,Paravajjesvalocano;
Paṅgulo aññanārīsu,Dussakappesvacetano.
Deaf in criticizing others, blind to the faults of others; lame towards other women, unconscious of evil intentions.
60.
60.
Sabbaṃ suṇāti sotena,Sabbaṃ passati cakkhunā;
Nacadiṭṭhaṃ sutaṃ dhīro,Sabbaṃ uccitumarahati.
One hears all with the ear, one sees all with the eye; but the wise person does not deem everything seen and heard worthy of acceptance.
61.
61.
Cakkhumassa yathāandho,Sotavā padhiroyathā;
Paññāvāssa yathāmūgo,Balavā dubbaloriva;
Atha atthesamuppanne,Sayetha matasāyitaṃ.
Though having eyes, be as if blind; though having ears, be as if deaf; though having wisdom, be as if mute; though strong, be as if weak. Then, when the occasion arises, one should lie down as if dead.
62.
62.
Pāpamitte [Pg.28] vivajjetvā,Bhajeyyu ttamapuggalaṃ;
Ovādecassa tiṭṭheyya,Patthento acalaṃsukhaṃ.
Having avoided bad companions, one should associate with the best of persons; and should abide by their counsel, aspiring to unshakeable happiness.
63.
63.
Sususā sutavaḍḍhanaṃ,Sutaṃ paññāyavaḍḍhanaṃ;
Paññāya atthaṃ jānāti,Ñāto attho sukhāvaho.
The desire to hear increases learning; learning increases wisdom. By wisdom, one knows the meaning; the known meaning brings happiness.
64.
64.
Pāmojja [Pg.29] karaṇaṃ ṭhānaṃ,Pasaṃsāvahanaṃsukhaṃ;
Phalānisaṃso bhāveti,Vahanto porissaṃdhuraṃ.
Bearing the human burden, one cultivates its fruit and benefit, which is a cause of joy and brings praise and happiness.
65.
65.
Atisītaṃ atiuṇhaṃ,Atisāya midaṃahu;
Iti visaṭṭha kammante,Khaṇā accanti māṇave.
'Too cold, too hot, this is too late'—thus, with work abandoned, the moments pass by for a person.
66.
66.
Yoca [Pg.30] sītañca uṇhañca,Tiṇātiyo namaññati;
Karaṃ purisa kiccāni,So sukhā navihāyati.
But one who does not consider cold and heat as more than grass, while performing a person's duties, does not fall away from happiness.
67.
67.
Yasalābhaṃ jigīsantaṃ,Naraṃ vajjenti dūrato;
Apatthetvāna te tasmā,Taṃmaggaṃ maggaye budho.
A person desiring fame and gain is shunned from afar; therefore, not desiring these, the wise one should seek that path.
68.
68.
Desamosajja gacchanti,Sīhā sappurisā gajā;
Tattheva nidhanaṃ yanti,Kākā kāpurisā migā.
Lions, noble men, and elephants abandon their country and go elsewhere; crows, cowardly men, and deer meet their destruction right there.
69.
69.
Yasmiṃdese [Pg.31] nasammāro,Napiti nacabandhavā;
Nacavijjāgamo koci,Natattha vasatī vasse.
In a country where there is no respect, no affection nor relatives, and no acquisition of any knowledge, one should not make one's dwelling there.
70.
70.
Dhanavā gaṇako rājā,Nadī vejjā imejanā;
Yattha pañca navijjante,Na tatthavasatī vase.
A wealthy person, an astrologer, a king, a river, and a physician; where these five are not found, one should not make one's dwelling there.
71.
71.
Asanaṃ [Pg.32] bhayamantānaṃ,Maccānaṃ maraṇaṃ bhayaṃ;
Uttamānantusabbesaṃ,Avamānaṃ paraṃ bhayaṃ.
For the armed, the fear is of weapons; for mortals, the fear is of death; but for the best of all, disrespect is the supreme fear.
72.
72.
Amānanā yattha siyā,Santānaṃ avamānanā;
Hīnasamānanāvāpi,Na tatthavasati vase.
Where there is disrespect, where the good are scorned, or where the inferior are honored, one should not make one's dwelling there.
73.
73.
Yatthālasoca dakkhoca,Sūro bhīruca pūjito;
Na santā tattha vassanti,Avisesakarena ko.
Where the lazy and the diligent, the brave and the cowardly are honored alike, the good do not reside there; who would, where no distinction is made?
74.
74.
Dukkho [Pg.33] nivāso sambādhe,Ṭhāne asucisaṅkaṭe;
Tato rimhipiyānante,Tatoca akataññunaṃ.
Dwelling in a crowded, unclean, and perilous place is suffering; more so is the pain regarding a distant loved one, and more so dwelling with the ungrateful.
75.
75.
Siṅgīnaṃ pañcahatthena,Satena vājinaṃ caje;
Hatthīnantu sahassena,Desacāgena dujjane.
One should keep away from a horned animal by five cubits, a horse by a hundred, and an elephant by a thousand; but from a wicked person, by abandoning the country.
76.
76.
Caje [Pg.34] ekaṃ kulassatthaṃ,Gāmassatthaṃ kulaṃ caje;
Gāmaṃ janapadassatthaṃ;
Attatthaṃ pathavī caje.
One should give up an individual for the sake of the family; give up a family for the sake of the village; give up a village for the sake of the country; give up the earth for the sake of oneself.
77.
77.
Calatyekenapādena,Tiṭṭhatyekena paṇḍito;
Asamikhyaparaṃṭhānaṃ,Pubbamāyanaṃnacaje.
The wise person moves with one foot and stands with the other; without having examined a new place, one should not abandon the former one.
78.
78.
Ṭhānabhaṭṭhā [Pg.35] nasobhanti,Dantākesāna khānarā;
Matimā itiviññāya,Saṭhānaṃ nacaje lahuṃ.
Fallen from their place, they do not shine: teeth, hair, nails, and men. The wise one, understanding this, does not quickly abandon their own place.
79.
79.
Caje dhanaṃ aṅgavarassahetu,Aṅgaṃ caje jivitaṃ rakkhamāno;
Aṅgaṃ dhanaṃ jivitañcāpi sabbaṃ,Caje naro dhamma manussaranto.
One should give up wealth for the sake of a limb; give up a limb while protecting one's life; one should give up limb, wealth, and even life itself, remembering the Dhamma.
80.
80.
Sotaṃ [Pg.36] suteneva na kuṇḍalena,Dānena pāṇī natu kaṅkaṇena;
Ābhāti kāyo purisuttamassa,Paropakārena na candanena.
The ear shines with learning, not with an earring; the hand with generosity, not with a bracelet; the body of the best of men shines through benefiting others, not through sandalwood.
Sambhedakathā
Discordant Talk
81.
81.
Sattha [Pg.37] kappavicārena,Kālo gacchati dhīmataṃ;
Byasanena asādhūnaṃ,Niddāya kalahenavā.
For the wise, time passes in consideration of scriptures and doctrines; for the wicked, it passes in calamity, sleep, or quarrel.
82.
82.
Sokaṭhānasahassāni,Bhayaṭhānasatānica;
Divasedivase muḷhaṃ,Āvīsanti napaṇḍitaṃ.
Thousands of grounds for sorrow and hundreds of grounds for fear daily beset the fool, but not the wise.
83.
83.
Atidīgho [Pg.38] mahāmuḷho,Majjhimoca vicakkhaṇo;
Vāsudevaṃ purakkhitvā,Sabbevāmanakā saṭṭhā.
The very tall one is a great fool, the middle-sized one is discerning; having placed Vāsudeva in front, all the dwarfs are deceitful.
84.
84.
Na loke sobhate muḷho,Kevalattapasaṃsako;
Api sampihite kūpe,Katavijjo pakāsate.
The fool who only praises themself does not shine in the world; but one who has acquired knowledge shines forth, even as if from a covered well.
85.
85.
Madantadamanaṃ satthaṃ,Khalānaṃ kurute madaṃ;
Cakkhusaṅkhārakaṃ tejaṃ,Uluṅkāna mivandhakaṃ.
The teaching that tames the intoxicated creates arrogance in the wicked; just as the light that forms the eye is blinding to owls.
86.
86.
Atyappamapi [Pg.39] sādhūnaṃ,Silālekheva tiṭṭhate;
Jalelekheva nīcānaṃ,Yaṃ kataṃ taṃpi nassati.
Even a very small deed of the good stands firm like a line carved in stone; for the base, whatever is done perishes like a line drawn in water.
87.
87.
Dabbamappaṃpi sādhūnaṃ,Jalaṃ kūpeva nissayo;
Bahuttaṃpi asādhūnaṃ,Naca vāriva aṇṇave.
Even the little wealth of the virtuous is a sure resource, like water in a well; but even the great wealth of the wicked is of no use, like water in the ocean.
88.
88.
Duṭṭhacitto [Pg.40] panāhissa,Kodho pāsāṇalikkhito;
Kujjhitabbe sujanassa,Jalelekhā ciraṭṭhito.
The anger of a wicked mind is like an inscription on stone; but the anger of a good person, when there is cause for anger, is like a line drawn on water, not long-lasting.
89.
89.
Bālassa jīvitaṃ pāpaṃ,Mitarassi taraṃ bhave;
Janakāyassa rājāva,Rājadhammova rājunaṃ.
The life of a fool is evil, [the second line is obscure]; as a king is for the populace, so is the royal code of conduct for kings.
90.
90.
Sappādānaṃ balī sīho,Puḷāvako tato kippīlikā,Narā tato balī rājā,Sabbesa mantako balī.
Among footed creatures, the lion is strong; the ant is stronger than the worm; stronger than men is the king; strongest of all is the wise counselor.
91.
91.
Bhūpoṇṇava [Pg.41] ggi thī sippi,Abhijjhālucapuggalo;
Etesaṃpi mahicchānaṃ,Mahicchitā aniccatā.
The earth, water, the ocean, fire, a woman, an artisan, and a covetous person: even for these of great desire, their nature is insatiability and impermanence.
92.
92.
Niddāluko asantuṭṭho,Akataññūca bhīruko;
Sakkuṇantina sācāraṃ,Sikkhituṃ te kadācipi.
The sleepy, the discontented, the ungrateful, and the cowardly—they are never able to learn good conduct.
93.
93.
Niddālu [Pg.42] kāmarāmoca,Sukhito bhogavālaso;
Nicchanto kammarāmo ca,Sattete satthavajjitā.
The sleepy, the one delighting in sensual pleasure, the comfort-seeker, the one attached to possessions, the lazy, the one without ambition, and the one delighting in work—these seven are devoid of the teaching.
94.
94.
Samiddho dhanadhaññena,Kaṭṭho dakatiṇaggihi;
Sabbato duggatenaṭṭho,Tasmā nadukkataṃ kare.
Even one who is prosperous with wealth and grain, with wood, water, grass, and fire, is afflicted on all sides by misfortune. Therefore, one should not do evil.
95.
95.
Puññapāpaphalaṃ [Pg.43] yo ce,Nasaddhahati saccato;
So ve khippaṃva attānaṃ,Ādāsatalamānaye.
He who does not truly have faith in the fruit of merit and demerit, indeed quickly brings himself to a mirror's surface.
96.
96.
Samparāyikamatthaṃ yo,Nasaddhahati cepiso;
Āvāse sagga gāmīnaṃ,Mākkabhe kiṃnapassati.
If one does not have faith in the purpose of the hereafter, what does one not see in a monkey in the dwelling of those going to heaven?
97.
97.
Mahantaṃ vaṭṭarukkhādiṃ,Khuddabījaṃ bahūphalaṃ;
Sakkhikatvā udikkheyya,Puññapāpakaro naro.
Witnessing a great banyan tree, which from a tiny seed yields abundant fruit, a person who performs meritorious and evil deeds should reflect.
98.
98.
Yassa [Pg.44] sallahukaṃ hoti,Gurusakkāramānanaṃ;
Tassa sallahukāyeva,Vijjāsampattisampadā.
For one to whom respect and honor for a teacher or for what is weighty is a light matter, for him the attainment and accomplishment of knowledge will also be light.
99.
99.
Upajjhācariyānañca,Mātāpitūnamevaca;
Sakkaccaṃ yonupaṭṭhāti,Suto tassapitādiso.
He who respectfully attends to his preceptors and teachers, and to his mother and father, is renowned as being like his father.
100.
100.
Dese dese kulānīca,Desedese ca bandhavo;
Tādisaṃ sahajā yattha,Desaṃ passāminevatu.
In every country there are families, and in every country there are relatives; but may I see that country where such a virtuous one is born.
101.
101.
Puttaṃvā [Pg.45] bhātaraṃ duṭṭhaṃ,Anusāseyya nojahe;
Kiṃnu chejjaṃ karaṃpādaṃ,Littaṃ asucinā siyā;
One should instruct a wicked son or brother, not abandon him. For would one cut off a hand or foot if it were smeared with impurity?
102.
102.
Bahuputte pitāeko,Avassaṃ poseti sadā;
Bahuputtā nasakkonti,Posetuṃ pitarekakaṃ.
One father with many sons surely supports them always; but many sons are unable to support one father.
103.
103.
Atijātamanujātaṃ[Pg.46],Puttamicchanti paṇḍitā;
Avajātaṃ naicchanti,Yohoti kulagandhano.
The wise desire a son who is superior-born or equal-born; they do not desire a degenerate son, who is a defiler of the family.
104.
104.
Pañcaṭhānāni sampassaṃ,Puttamicchanti paṇḍitā;
Jātovā no bharissati,Kiccaṃvā no karissati.
Perceiving five reasons, the wise desire a son, thinking: 'Having been born, he will support us, or he will perform our duties.'
105.
105.
Kulavaṃso [Pg.47] ciraṃ tiṭṭhe,Dāyajjaṃ paṭipaccati;
Athavāpana petānaṃ,Dakkhiṇaṃnupadassati.
'The family lineage will long endure; he will manage the inheritance; and further, he will give offerings on behalf of the departed.'
106.
106.
Antojāto dhanakkīto,Dāsabyopagato sayaṃ;
Dāsākaramarānīto,Ccevante catudhā siyuṃ.
Born within the household, bought with wealth, one who has entered servitude of his own accord, and one brought as a captive in war: these are the four kinds of slaves.
107.
107.
Dāsā pañceva corayya-Sakhañātyattasadisā;
Tathā viññūhi viññeyyā,Mittādārāca bandhavā.
[This verse is obscure.] Just as there are five kinds of servants—like a thief, a friend, a relative, and like oneself—so too should friends, wives, and relatives be understood by the wise.
108.
108.
Tayova [Pg.48] paṇḍitā satthe,Ahamevātivādīca,Ahamapiti vādīca,Nāhantica imetayo.
There are three kinds of persons in the teaching: the one who says, 'I am superior'; the one who says, 'I am an equal'; and the one who says, 'I am not.' These are the three.
109.
109.
Vinā satthaṃ nagaccheyya,Sūro saṅkāmabhūmiyaṃ;
Paṇḍitaddhagū vāṇijjo,Videsagamano tathā.
A hero should not go to the battlefield without a weapon; likewise, a wise traveler or a merchant should not go to a foreign land without knowledge.
110.
110.
Sammā [Pg.49] upaparikkhitvā,Akkharesu padesuca;
Coraghāto siyā sisso,Guru coraṭṭakārako.
Having investigated rightly in letters and phrases, a student may become a slayer of thieves, while the teacher may be a maker of thieves.
111.
111.
Sādhuttaṃ sujanasamāgamā khalānaṃ,Sādhūnaṃ nakhalasamāgamā khalattaṃ;
Āmodaṃkusumabhavaṃdadhātibhūmi,Bhūgandhaṃ naca kusumāni dhārayanti.
The wicked attain goodness through association with the good; the good do not attain wickedness through association with the wicked. The earth takes on the fragrance born of flowers, but flowers do not bear the scent of the earth.
112.
112.
Saṭṭhena [Pg.50] mittaṃ kalusena dhammaṃ,Paropatāpena samiddhibhāvaṃ;
Sukhena vijjaṃ pharusena nāriṃ,Icchanti ye te navapaṇḍitāva.
Those who desire a friend through deceit, Dhamma through impurity, prosperity through tormenting others, knowledge through ease, and a woman through harshness—they are indeed pseudo-sages.
Mittakathā
A Discourse on Friendship
113.
113.
Katvāna [Pg.51] kusalaṃkammaṃ,Katvācā kusalaṃ pure;
Sukhitadukkhitā honti,So bālo yo napassati.
Having done a wholesome deed and an unwholesome deed, one becomes happy or unhappy accordingly; he is a fool who does not see this.
114.
114.
Sayaṃkatena pāpena,Aniṭṭhaṃ labhate phalaṃ;
Te me so me janentīti,Punāguṃ kurute jaḷo.
By an evil deed of one's own doing, an undesirable fruit is obtained. Thinking, 'They are mine, he is mine,' the fool commits the offense again.
115.
115.
Kālakhepena [Pg.52] hāpeti,Dānasīlādikaṃ jaḷo;
Athirampi thiraṃ maññe,Attānaṃ sassatīsamaṃ.
By wasting time, the fool neglects charity, virtue, and other good deeds; he considers the impermanent to be permanent, and himself to be eternal.
116.
116.
Bālova pāpakaṃ katvā,Nataṃchaṭṭetumussahe;
Kiṃ byagghatādi gacchanto,Padaṃ makkhetumussahe.
A fool, having done an evil deed, is unable to abandon it. How can a tiger going into a thicket be able to avoid staining its paws?
117.
117.
Paranassanato naṭṭho,Pureva paranāsako;
Sīghaṃvā dassanaṃ yāti,Tiṇaṃ pāsādajjhāpakaṃ.
He who destroys others is himself destroyed; indeed, the destroyer of others is destroyed beforehand. Swiftly he comes to ruin, like grass that sets a palace ablaze.
118.
118.
Bhojanā [Pg.53] methunā niddā,Gave poseca vijjati;
Vijjā viseso posassa,Tatohīno gosamo bhave.
Eating, sexual intercourse, and sleep are found in both cattle and humans. Knowledge is the special quality of a human; deprived of that, one becomes like cattle.
119.
119.
Muḷhasisso padesena,Kunārībharaṇenaca;
Khalasatthūhisaṃyogā,Paṇḍitopyavasīdati.
By teaching a foolish student, by supporting a bad woman, and by associating with the wicked—even a wise person comes to ruin.
120.
120.
Dvecimekaṇṭakā [Pg.54] tikkhā,Sarīrasobhitā kāme;
Nidhano yoca kāmeti,Yocakuppatyanissāro.
These two are sharp thorns associated with the body: he who is poor and yet has desires, and he who is powerless and yet becomes angry.
121.
121.
Nidhanocāpi kāmeti,Dubbalo kalahaṃpiyo;
Mandasattho vivādatthi,Tividhaṃ muḷhalakkhaṇaṃ.
He is poor and yet has desires; he is weak and fond of quarreling; he is of little substance and seeks disputes—these are the three characteristics of a fool.
122.
122.
Appasuto sute appe,Bahuṃmaññati mānavo;
Sindhudakama passanto,Kūpetoyaṃva maṇḍuko.
A man of little learning esteems that little to be much, like a frog in a well which, not seeing the ocean, considers the water in the well to be the great sea.
123.
123.
Tadamināpi [Pg.55] jānāti,Sobbhesu padaresuca;
Sunantā yanti kusumbhā,Tuṇhīyanti mahodadhi.
By this also one may know: small streams in pools and chasms flow with a sound, while the great ocean remains silent.
124.
124.
Yaṃ ūnakaṃ taṃ sunati,Yaṃ pūraṃ santameva taṃ;
Aḍḍhakumbhūpamo bālo,Rahato pūrova paṇḍito.
What is deficient makes a sound; what is full is silent. The fool is like a half-filled pot; the wise person is like a full lake.
125.
125.
Budhehibhāsamānopi[Pg.56],Khalo bahutaketavo;
Ghaṃsiyamāno aṅgāro,Nilamattaṃ nagacchati.
Even when advised by the wise, the wicked person, full of deceit, does not become pure, just as a piece of charcoal, when rubbed, does not become clean.
126.
126.
Cārutā paradārāya,Dhanaṃ lokatappatiyā;
Pasutaṃ sādhunāsāya,Khale khalatarā guṇā.
Charm for another's wife, wealth for tormenting the world, offspring for destroying the good—in the wicked, even good qualities become more wicked.
127.
127.
Ito [Pg.57] hassataraṃ loke,Kiñci tassa navijjati;
Dujjanotica yaṃāha,Sajjanaṃ dujjano sayaṃ.
There is nothing in this world more laughable than this: that a wicked person himself calls a good person 'wicked'.
128.
128.
Rogaṇḍacaṅkuro tejo,Visamassataro ghaṇo;
Avināsiya samanti,Na khaloca sanissayaṃ.
A festering boil, a thorn, fire, and a most terrible poison—these may be quelled, but not the wicked person, certainly.
129.
129.
Navinā [Pg.58] paravādena,Ramante dujjanā khalu;
Na sā sabbarase bhutvā,Vinā vacce natussati.
Indeed, the wicked do not delight without slandering others; just as a bitch, having eaten all kinds of flavors, is not satisfied without eating excrement.
130.
130.
Tappate yāti sandhānaṃ,Davo bhavati vanataṃ;
Muduṃ dujjanacittaṃ kiṃ,Lohena upamīyate.
Iron, when heated, allows for a bond; a forest fire brings about the forest's end. How can the wicked mind, which is soft, be compared to iron?
131.
131.
Tasmā dujjanasaṃsaggaṃ,Āsīvisa mivoragaṃ;
Ārakā parivajjeyya,Bhūtikāmo vicakkhaṇo.
Therefore, the discerning one, desiring welfare, should avoid association with the wicked from afar, as one avoids a venomous snake.
132.
132.
Dujjanena [Pg.59] hi saṃsaggo,Sattutāpi nayujjate;
Tatto dahati aṅgāro,Santātu kālataṃkaro.
Association with the wicked, or even enmity, is not suitable. A hot ember burns; a cool one blackens.
133.
133.
Dujjano vajjanīyova,Vijjāyālaṅkatopi ce;
Maṇinā laṅkato santo,Sappo kiṃ nabhayaṅkaro.
A wicked person should indeed be avoided, even if adorned with knowledge. A snake, though adorned with a jewel, is it not frightening?
134.
134.
Aggino [Pg.60] dahato dāyaṃ,Sakhābhavati māluto;
Sova dīpaṃtu nāseti,Khale nattheva mittatā.
When fire burns a forest, the wind becomes its friend; but that same wind extinguishes a lamp. In the wicked, there is no true friendship.
135.
135.
Nasmase katapāpamhi,Nasmase alikavādini;
Nasmasettatthapaññamhi,Atisantepi nasmase.
One should not trust one who has done evil, nor a liar, nor one whose wisdom is for his own benefit, nor even one who is excessively placid.
136.
136.
Māretuṃ kittakā sakkā,Dujjanā gagaṇūpamā;
Māritā kodhacittetu,Mārito honti dujjanā.
How many wicked people, who are as numerous as the sky, is it possible to kill? But when the angry mind is killed, all wicked people are thereby killed.
137.
137.
Bhūmi [Pg.61] kaṇṭakasaṃkiṇṇā,Chādituṃ nevasakyate;
Upāhana mattakena,Channā bhavati medanī.
The earth, strewn with thorns, cannot be entirely covered. But with just a pair of sandals, the whole earth becomes covered.
138.
138.
Sattā sadāpasevanti,Sodakaṃ vāpiādikaṃ;
Sabhogaṃ sadhanañcevaṃ,Tucchāce te jahanti te.
Beings always resort to a place with water, such as a pond, and likewise to a person with possessions and wealth. But they abandon those who are empty.
139.
139.
Dhanahīnaṃ [Pg.62] caje mitto,Puttadārā sahodarā;
Atthavantaṃva sevanti,Attho loke mahāsakhā.
A friend abandons one who is without wealth, as do children, wife, and siblings. They attend to one who has wealth; wealth is the greatest friend in the world.
140.
140.
Na rūpinī na paññāṇo,Nakulīno padhānatā;
Kāle vipattisampatte,Dhanimāva visesatā.
Neither beauty, nor wisdom, nor high lineage, nor prominence is of consequence; when a time of calamity has arrived, only the wealthy one has distinction.
141.
141.
Kalyāṇamittaṃ [Pg.63] kantāraṃ,Yuddhaṃ sabhāyaṃ bhāsituṃ;
Asatthā gantu micchanti,Muḷhā tecaturojanā.
To approach a good friend, to enter a wilderness, to join a battle, and to speak in an assembly—fools wish to undertake these four things unprepared; such people are deluded.
142.
142.
Ahitā paṭisedhoca,Hitesuca payojanaṃ;
Byasanesva pariccāgo,Saṅkhepā mittalakkhaṇaṃ.
Preventing what is unbeneficial, engaging in what is beneficial, and not forsaking one in calamities—these, in brief, are the characteristics of a friend.
143.
143.
Āture byasanepatte,Dubbhikkhe sattu viggahe;
Rājadvāre susāneca,Yo tiṭṭhati sabandhavo.
In sickness, when calamity has befallen, in famine, in conflict with enemies, at the king's gate, and in the charnel ground—he who stands by you is a true kinsman.
144.
144.
So [Pg.64] bandhu yo hiteyutto,So pitā yo tu posako;
So ñāti yatra visāso,Sā bhariyā yatra nibbūti.
He is a kinsman who is devoted to one's welfare; he is a father who nourishes; he is a relative in whom there is trust; she is a wife where there is peace.
145.
145.
Hitesino sumittoca,Viññūca dullabhā janā;
Yatho sadhaṃca sāduṃca,Rogahārīca sujano.
Those who wish one well, a good friend, and a wise person—such people are rare. A good person is as rare as medicine that is both pleasant and a remover of disease.
146.
146.
Agaruko [Pg.65] anālasso,Asaṭṭhoca saccavā suci;
Aluddho atthakāmoca,Ediso suhaduttamo.
Not burdensome, not lazy, not deceitful, truthful, pure, not greedy, and desiring what is beneficial—such a friend is the best.
147.
147.
Yo dhuvāni pariccajja,Adhūvānyupasevati;
Dhuvāpi tassa nassanti,Adhuvesu kathāvakā.
Whoever, having abandoned the permanent, resorts to the impermanent—even the permanent is lost to him; what then can be said of the impermanent?
148.
148.
Luddhamatthenagaṇheyya[Pg.66],Thaddha mañjalikammunā;
Chandānuvattiyā muḷhaṃ,Yathābhūtena paṇḍitaṃ.
One should win over the greedy with wealth, the stubborn with respectful salutation, the fool by acceding to his wishes, and the wise with truth.
149.
149.
Uttamaṃ pāṇipātena,Sūraṃ bhedena vijaye;
Nicaṃ dabbapadānena,Vikkamena samaṃ jaye.
One should conquer the superior by paying homage, the brave by sowing discord, the lowly by giving gifts, and an equal by prowess.
150.
150.
Yassayassa hi yobhāvo,Tenatena hi taṃnaraṃ;
Anupavissa medhāvī,Khippamattavasaṃ naye.
Whatever a person's nature may be, the wise one, having penetrated it, should by that very means quickly bring that person under his control.
151.
151.
Yena [Pg.67] icchati sambandhaṃ,Tena tīṇi nakāraye;
Vivāda matthasambandhaṃ,Parokkhe dāradassanaṃ.
With one whom a person desires a bond, with him one should not engage in three things: disputes, financial dealings, and seeing his wife in his absence.
152.
152.
Accābhikkhaṇasaṃsaggā,Asammosaraṇenaca;
Etena mittā jīranti,Akāle yācanāyaca.
Friendships are ruined by too frequent association and by not meeting for a long time; and also by asking at an improper time.
153.
153.
Tasmā [Pg.68] nābhikkhaṇaṃ gacche,Nacagacche cirāciraṃ;
Kālena yācaṃ yāceyya,Evaṃ mittā najīraye.
Therefore, one should not visit too often, nor stay away for too long. One should make a request at the proper time; thus friendships do not decay.
154.
154.
Ete bhiyyo samaṃ yanti,Sandhi tesaṃ najīrati;
Yo adhippannaṃ sahati,Yoca jānāti desanaṃ.
These come together even more, their bond does not decay: he who endures an offense, and he who understands the explanation.
155.
155.
Sace santā vivādanti,Khippaṃ sandhiraye puna;
Bālā pattāva bhijjanti,Na te samathamajjhaguṃ.
If the virtuous should quarrel, they quickly reconcile again. Fools break like earthen pots; they do not attain peace.
156.
156.
Yenamittena [Pg.69] saṃsaggo,Yogakkhemo vihīyati;
Pubbeva jjhābhavantassa,Rakkhe akkhiva paṇḍito.
If well-being is diminished through association with a friend, the wise person should guard against him as one guards one's eye, even before intimacy arises.
157.
157.
Yenamittena saṃsaggā,Yogakkhemo pavaḍḍhati;
Kareyyattasamaṃ vutti,Sabbakiccesu paṇḍito.
The friend through association with whom well-being increases—the wise person should treat him as himself in all affairs.
158.
158.
Guṇo [Pg.70] sabbaññutulyopi,Sīdate ko anissayo;
Anaggha mapimāṇikkaṃ,Hemaṃ nissāya sobhate.
Even a quality equal to omniscience languishes without support; a priceless jewel, too, shines only by its setting in gold.
159.
159.
Pabbepabbe kamenucchu,Visesarasivaggato;
Tathā sumittiko sādhu,Viparitova dujjano.
As sugarcane is progressively sweeter joint by joint towards the tip, so is a good friend; a wicked person is the opposite.
160.
160.
Teneva muninā vuttaṃ,Yekecilokiyādhammā;
Tathā nibbānagāmīno,Santi lokuttarādhammā.
Therefore, it was said by the Sage: Just as there are various worldly states, so too are there supramundane states which lead to Nibbāna.
161.
161.
Kalyāṇamitta [Pg.71]1 māgamma,Sabbe te honti pāṇinaṃ;
Tasmā kalyāṇamittesu,Kātabbo ādaro sadā.
By relying on a good friend, all those qualities come to be for living beings. Therefore, one should always show reverence towards good friends.
162.
162.
Yo ve kataññū katavediko dhiro,Kalyāṇamitto daḷhabhattica hoti;
Dukkhitassa sakkaccaṃ kareti kiccaṃ,Tathāvidhaṃ sappurisāti vadanti.
He who is grateful, who acknowledges what has been done, who is steadfast, a good friend, and firm in his devotion; who diligently performs his duty for one who is suffering—such a one they call a true person.
163.
163.
Yassahi [Pg.72] dhammaṃ puriso vijaññā,Yecassa kaṅkhaṃ vinayanti santo;
Tañhissa dīpañca parāyanañca,Na tena mittaṃ jirayetha pañño.
The person from whom one might understand the Dhamma, the virtuous one who dispels one's doubt—he is indeed a lamp and a refuge. A wise person should not forsake such a friend.
Nāyakakathā
On the Leader
164.
164.
Kassako [Pg.73] vāṇijomacco,Samaṇo sutasīlavā;
Tesu vipulajātesu,Raṭṭhaṃpi vipulaṃ siyā.
The farmer, the merchant, the minister, the ascetic, and the one learned and virtuous; when these are prosperous, the kingdom too will be prosperous.
165.
165.
Tesu dubbalajātesu,Raṭṭhaṃpi dubbalaṃ siyā;
Tasmā raṭṭhaṃpi vipulaṃ,Dhāraye raṭṭhasāravā.
When these become weak, the kingdom too becomes weak. Therefore, one who desires a strong kingdom should maintain its prosperity.
166.
166.
Mahārukkhassa [Pg.74] phalino,Āmaṃ chindati yo phalaṃ;
Rasañcassa najānāti,Bījañcassa vinassati.
He who plucks the unripe fruit from a great, fruit-bearing tree knows not its taste, and its seed is also destroyed.
167.
167.
Mahārukkhupamaṃ raṭṭhaṃ,Yo adhammena sāsati;
Rasañcassa najānāti,Raṭṭhañcāpi vinassati.
A kingdom is like a great tree. Whoever governs it unjustly knows not its true savor, and the kingdom itself is destroyed.
168.
168.
Mahārukkhassa phalino,Pakkaṃ chindati yo phalaṃ;
Rasañcassa vijānāti,Bījañcassa nanassati.
He who plucks the ripe fruit from the great, fruit-bearing tree knows its taste, and its seed is not destroyed.
169.
169.
Mahārukkhupamaṃ [Pg.75] raṭṭhaṃ,Dhammena yo pasāsati;
Rasañcassa vijānāti,Raṭṭhañcāpi nanassati.
A kingdom is like a great tree. He who governs it with justice understands its true savor, and the kingdom itself does not perish.
170.
170.
Janappadañca yorājā,Adhammena pasāsati;
Sabbo sadhihi sorājā,Viruddho hoti khattiyo.
The warrior king who rules the country unjustly becomes an adversary to all his own people.
171.
171.
Tatheva [Pg.76] nigame hiṃsaṃ,Ye yuttā kayavikkaye;
Suṅkadānabalīkāre,Sa kosena virujjhati.
Likewise, by oppressing those engaged in trade in the towns with tolls, duties, and levies, he comes into conflict with his treasury.
172.
172.
Mahāravarakhettesu,Saṅga, me katanissame;
Ussite hiṃsayaṃ rājā,Sabalena virujjhati.
When the arrogant king causes harm in the great and fertile fields and to those who have striven in battle, he comes into conflict with his army.
173.
173.
Tatheva isayo hiṃso,Saṃyame brahmacāriyo;
Adhammacāri khattīyo,So saggena virujjhati.
Likewise, by harming the sages who are restrained and lead the holy life, the unjust warrior king comes into conflict with heaven.
174.
174.
Sayaṃkatā [Pg.77] naparena,Mahānajjo juvakatā;
Issarena tathā raññā,Saraṭṭhe adhipaccatā.
Great rivers are self-formed, not made by another, and swift in their course; so too is the sovereignty of a powerful king in his own kingdom.
175.
175.
Pāpaṃvāpi hi puññaṃvā,Padhāno yaṃ karotice;
Lokopevaṃ karotyeva,Taṃ vijāneyya paṇḍito.
Whether it be evil or good, whatever a leader does, the world acts in that very way; this a wise person should understand.
176.
176.
Kacchapīnañca [Pg.78] macchīnaṃ,Kukkuṭīnañca dhenūnaṃ;
Puttaposā yathāhoti,Tathā maccesu rājūnaṃ.
As female turtles, fish, hens, and cows care for their young, so too should kings among men.
177.
177.
Anāyakā vinassanti,Nassanti bahunāyakā;
Thīnāyakā vinassanti,Nassanti susunāyakā.
Without a leader, they perish; with too many leaders, they perish; with a female leader, they perish; with a young leader, they perish.
178.
178.
Bahuvo [Pg.79] yattha netāro,Sabbe paṇḍitamānino;
Sabbe mahattamicchanti,Kataṃ nesaṃ vinassati.
Where there are many leaders, all considering themselves wise, all desiring greatness, their work is ruined.
179.
179.
Nodayāya vināsāya,Bahunāyakatā bhūsaṃ;
Nomilanti vinassanti,Padmā nyakkehisattahi.
Having many leaders leads not to prosperity but greatly to ruin; they are crushed and destroyed, like lotuses by seven elephants.
180.
180.
Asantuṭṭho yatī naṭṭho,Santuṭṭhoca mahīpati;
Salajjā gaṇikā naṭṭhā,Nilajjātu kulaṅganā.
A discontented ascetic is lost; a contented king is lost; a modest courtesan is lost; and a shameless woman of good family is lost.
181.
181.
Na [Pg.80] gaṇassa ggato gacche,Siddhe kamme samaṃphalaṃ;
Kammavippatti cehoti,Mukharo tatra haññate.
One should not go before the group; when the work is accomplished, the fruit is equal. But if there is failure in the work, the outspoken one is struck down there.
182.
182.
Padhiro ca tapassīni,Sūro raṇavaṇo tathā;
Majjapo patithī rājā,Ete nasaddahāmahaṃ.
A resolute ascetic, a hero wounded in battle, a drunkard, and a visiting king—these I do not trust.
183.
183.
Jāneyya [Pg.81] pesane bhaccaṃ,Bandhavāpi bhayāgate;
Āpadāsu tathā mittaṃ,Dārañca vibhavakkhaye.
One should know a servant by their task, relatives when fear has come, a friend in adversity, and a wife in the loss of wealth.
184.
184.
Raṇā paccāgataṃ sūraṃ,Dhanañca gharamāgataṃ;
Jiṇṇa mannaṃ pasaṃseyya,Dārañca gatayobbanaṃ.
One should praise a hero returned from battle, wealth brought home, aged grain, and a wife whose youth has passed.
185.
185.
Saddhāpemesu santesu,Nagaṇe māsakaṃ sataṃ;
Saddhāvemesva santesu,Māsakaṃpi sataṃ gaṇe.
Among the good who are faithful and loving, one does not count a hundred coins; among the faithless and unloving, one counts even a hundred coins as much.
186.
186.
Adantadamanaṃ [Pg.82] dānaṃ,Dānaṃ sabbatthasādhakaṃ;
Dānena piyavācena,Unnamanti namantica.
Giving is the taming of the untamed; giving accomplishes every aim. By giving and by pleasant speech, they rise up and they bow down.
187.
187.
Dānaṃ sinehabhesajjaṃ,Maccheraṃ dussanosadhaṃ;
Dānaṃ yasassabhosajjaṃ,Maccheraṃ kappanosadhaṃ.
Giving is the medicine for affection; stinginess is the agent of corruption. Giving is the medicine for fame; stinginess is the agent of ruin.
188.
188.
Dubbhikkhe [Pg.83] annadātaṃca,Subhikkheca hiraññadaṃ;
Bhayecābhayatādānaṃ,Saggepi bahu maññate.
The giver of food in a famine, the giver of gold in a time of plenty, and the giving of safety in a time of fear—this is highly esteemed even in heaven.
189.
189.
Sataṃcakkhu sataṃkaṇṇā,Nāyakassa sutā sadā;
Tathāpi andhapadhīro;
Esā nāyakadhammatā.
A leader always has a hundred eyes and a hundred ears for reports; nevertheless, he is as one blind and deaf. Such is the nature of a leader.
190.
190.
Khamā jāgariyu ṭṭhānaṃ,Saṃvibhāgo dayikkhaṇā;
Nāyakassa guṇāete,Icchitabbā hitatthinā.
Patience, vigilance, exertion, sharing, and compassion—these are the virtues of a leader, to be desired by one who seeks his own welfare.
191.
191.
Paribhūto [Pg.84] mudū hoti,Atitikkhoca veravā;
Etañcaubhayaṃ ñatvā,Anumajjhaṃ samācare.
One who is gentle is despised; one who is too harsh incurs enmity. Knowing both these, one should practice the middle way.
192.
192.
Nekantamudunā sakkā,Ekantatikhiṇenavā;
Attaṃ mahante ṭhapetuṃ,Tasmā ubhaya mācare.
It is not possible by extreme gentleness, nor by extreme harshness, to establish oneself in greatness; therefore, one should practice both.
193.
193.
Piṭṭhito [Pg.85] kkaṃ niseveyya,Kucchinātu hutāsanaṃ;
Sāmikaṃ sabbabhāvena,Paralokaṃ amāyāya.
One should attend to the sun from one's back, and to a fire from one's front; serve a master with one's whole being, and the next world without deceit.
194.
194.
Naseve pharusaṃsāmiṃ,Taṃpi sevena macchariṃ;
Tato paggaṇhakaṃseve,Seve niggaṇhakaṃ tato;
One should not serve a harsh master, nor should one serve a miserly one; then one should serve one who promotes, and then one who restrains.
195.
195.
Na sā rājā yo ajeyyaṃ jināti,Na so sakhāyo sakhāraṃ jināti;
Na sā bhariyā patino virodhati,Na te vuttā ye nabharanti jiṇṇakaṃ.
He is not a king who conquers what should not be conquered; he is not a friend who overpowers a friend; she is not a wife who opposes her husband; they are not sons who do not support their aged father.
196.
196.
Na [Pg.86] sā sabhā yattha nasanti santo,Na te santo ye navadanti dhammaṃ;
Rāgañca dosañca pahāya mohaṃ,Dhammaṃ bhaṇantāva bhavanti santo.
That is not an assembly where the virtuous are not present; they are not virtuous who do not speak the Dhamma. Having abandoned lust, hatred, and delusion, they who speak the Dhamma are indeed the virtuous.
197.
197.
Sutassa rakkhā satatābhiyogo;
Kulassa vattaṃ purisassa vijjā;
Rañño pamādo pasamodhanassa,Thīnantu jānāmi na jātu rakkhaṃ.
The protection of learning is constant application; of a family, tradition; of a person, knowledge. A king's heedlessness leads to ruin. But for women, I know no protection at all.
Itthikathā
A Discourse on Women
198.
198.
Namātarā [Pg.89] dhītuyā vāpi,Bhagīniyā vicakkhaṇo;
Navivittāsane mante,Nārī māyāvinīnanu.
A wise man should not confer in a secluded seat with his mother, daughter, or sister; for indeed, women are full of wiles.
199.
199.
Vijjutānañca lolattaṃ,Satthānañcatitikkhaṇaṃ;
Sīghataṃ vāyutejānaṃ,Anukubbanti nāriyo.
Women imitate the fickleness of lightning, the great sharpness of weapons, and the swiftness of wind and fire.
200.
200.
Dviguṇo thīna māhāro,Buddhicāpi catugguṇo;
Chaguṇo hoti vāyāmo,Kāmotva ṭṭha guṇobhave.
A woman's appetite is twofold, her intelligence fourfold, her effort is sixfold, and her sensual desire is eightfold.
201.
201.
Ekamekāyaitthīyā,Aṭṭhaṭṭhapatino siyuṃ;
Sūrāca balavantoca,Sabbākāmarasāharā;
Kareyya navame chandaṃ,Unnattā hi napūrati.
If a single woman were to have eight husbands—brave, strong, and bringing all kinds of pleasures—she would still form a desire for a ninth, for due to her deficiency, she is never filled.
202.
202.
Lapanti [Pg.90] saddhimaññena,Passantaññaṃ savibbhamā;
Cittakaṃ cintayantaññaṃ,Nārīnaṃnāma ko piyo.
They speak with one man, look coquettishly at another, and in their heart think of yet another. Who, indeed, is dear to women?
203.
203.
Jivhāsahassiko yo hi,Jīve vassasataṃ naro;
Tena nikammuno vutto,Thīdoso kiṃkhayaṃgato.
If a man with a thousand tongues were to live for a hundred years, how could the faults of women, spoken of by him, be exhausted?
204.
204.
Aggi āpo thiyo muḷho,Sappo rājakulānica;
Payatanāpagantabbo,Maccupāṇaharāniti.
Fire, water, women, a fool, a snake, and royal families—these should be carefully avoided, for they are takers of life.
205.
205.
Itthīnaṃ [Pg.91] dujjanā nañca,Visāsonopapajjate;
Vīsassa siṅgino roga,Nadīrājakulassaca.
Trust should not be placed in women, wicked people, poison, a horned animal, disease, a river, or a royal family.
206.
206.
Satthaṃ sunicchitamatīpi vicintanīyaṃ,Svārādhitopya vanipo parisaṅkanīyo;
Hatthaṅgatāpi yuvatīparirakkhanīyā,Satthāvanīpayuvatīsu kutovasitthaṃ.
A weapon, though well-assessed, should be carefully considered; a merchant, though well-propitiated, is to be suspected; a young woman, though in hand, is to be guarded. In weapons, merchants, and young women, whence comes reliability?
207.
207.
Ayuttakammāraddhanaṃ virodho,Saṅghassa yuddhañca mahābalehi;
Vissāsakammaṃ pamādāsu niccaṃ,Dvārānimaccussa vadanti paññā.
Undertaking improper actions, the conflict of a group with the mighty, and always placing trust in the negligent—these the wise declare to be the doors to death.
208.
208.
Vātaṃ jālena naro parāmase,Osiñce sāgaraṃ ekapāṇinā;
Sakenatālena janeyya ghosaṃ,Yo sabbabhāvaṃ pamadāsu osaje.
He who would entrust his entire being to women might as well try to grasp the wind with a net, bail out the ocean with a single hand, or produce a sound with his own palm.
209.
209.
Itthīpi [Pg.93] hi ekacciyā,Seyyā vuttāva muninā;
Bhaṇḍāna muttamaṃ itthī,Aggupaṭṭhāyikātica.
Indeed, a certain woman is said by the Sage to be superior: 'A woman is the best of possessions, and a chief supporter.'
210.
210.
Yo naṃ bharati sabbadā,Niccaṃ ātāpi ussuko;
Sabbakāmaharaṃ posaṃ,Bhattāraṃ nātimaññati.
She does not despise her husband—the man who brings all she desires, who always supports her, ever ardent and zealous.
211.
211.
Nācāpi [Pg.94] sotthi bhattāraṃ,Issācārena rosaye;
Bhattuca garunosabbe,Paṭipūjeti paṇḍito.
Nor should she anger her husband with jealous conduct. A wise woman honors all of her husband's venerable relatives.
212.
212.
Uṭṭhāyikā anālāsā,Saṅgahitaparijjanā;
Bhattu manāpaṃ carati,Bhattakaṃ anurakkhati.
Rising early, not indolent, with her household well-managed, she acts in a way that is pleasing to her husband and guards his property.
213.
213.
Evaṃ vattati yānārī,Bhattuchandavasānugā;
Manāpānāma tedevā,Yattha sā upapajjati.
The woman who thus behaves, following her husband's will, is reborn among those gods named the 'Mind-pleasing,' wherever she may arise.
214.
214.
Kokilānaṃ [Pg.95] saro rūpaṃ,Nārīrūpaṃ patibbataṃ;
Vijjā rūpa marūpānaṃ,Khamā rūpaṃ tapassīnaṃ.
The voice is the beauty of cuckoos; devotion to her husband is the beauty of a woman; knowledge is the beauty of the ill-favored; patience is the beauty of ascetics.
215.
215.
Āneya kulajaṃ pañño,Virūpamapi kaññakaṃ;
Hīnāyapi surūpāya,Vivāhaṃsadisaṃ kare.
A wise man should marry a maiden from a good family, even if she is unattractive; he should not make a marriage with a beautiful woman of low birth, for it would be an unequal match.
216.
216.
Visamhāmatamādeyya[Pg.96],Amajjamhāpikañcanaṃ;
Nicamhāpyuttamāvijjā,Ratanitthīpidukulā.
One should take nectar from poison, gold even from an impure substance, supreme knowledge even from one of low birth, and a jewel of a woman even from a lowly family.
217.
217.
Bālitthī makkhikātuṇḍaṃ,Isīnañca kamaṇḍaluṃ;
Setambu phalaṃ tambulaṃ,Nocchiṭṭhamupajāyate.
A young woman, the mouth of a fly, a sage's water pot, a white mango, and betel leaf—these are never considered defiled.
218.
218.
Bālakko paṇṇadhūmoca,Vuddhitthī pallalodakaṃ;
Āyukkhayakaraṃ niccaṃ,Rattoca dadhibhojanaṃ.
The morning sun, the smoke of leaves, an old woman, the water of a puddle, and eating curd at night—these things always cause the shortening of the lifespan.
219.
219.
Thiyo [Pg.97] seveyya naccantaṃ,Sāduṃ bhuñjeyyanāhitaṃ;
Pūjaye mānaye vuddhe,Guruṃ māyāya nobhaje.
One should not associate with women excessively; one should not eat food that is sweet but unwholesome; one should honor and respect the elders; one should not attend upon a teacher with deceit.
220.
220.
Ācāro kula mākhyāti,Desa mākhyāti bhāsitaṃ;
Sambhavo pema mākhyāti,Deha mākhyātibhojanaṃ.
Conduct reveals lineage, speech reveals region, association reveals affection, and food reveals the body.
221.
221.
Dehītivacanādvārā[Pg.98],Dehaṭṭhāpañcadevatā;
Sajja niyanti dhī kitti,Hirī sirī matīpica.
Through the door of the utterance 'Give!', the five deities residing in the body—wisdom, fame, shame, prosperity, and intelligence—immediately depart.
222.
222.
Dehītivacanaṃ dukkhaṃ,Natthītivacanaṃ tathā;
Vākyaṃdehītinatthīti,Mābhaveyya bhavebhave.
The utterance 'Give!' is painful; the utterance 'There is not!' is likewise. May the words 'Give!' and 'There is not!' never be in any future existence.
223.
223.
Bodhayanti nayācanti,Dehīti pacchimājanā;
Passa vatthumadānassa,Mābhavatūti īdiso.
Future generations, being enlightened, do not beg saying, 'Give!' Behold the consequence of not giving! May you not become like that.
224.
224.
Mahā [Pg.99] atyappakaṃ yāti,Niguṇe guṇavāpiha;
Aṭṭhānaṭṭheyyabhāvena,Gajindoiva dabbake.
A great one becomes very small, and even a virtuous one becomes worthless here among the worthless, by being in an unsuitable place, like a lordly elephant in a confined space.
225.
225.
Mahantaṃ nissayaṃkatvā,Khuddopyatimahā bhave;
Hemapabbatamāpajja,Sovaṇṇākira pakkhino.
By relying on a great one, even a small person may become very great; just as birds, having reached a golden mountain, indeed become golden.
226.
226.
Bahūna [Pg.100] mappasārānaṃ,Ekibhāvo hidujjayo;
Tiṇena vaṭṭate rajju,Tāya nāgopi bandhate.
The unity of many who are weak is indeed difficult to conquer; a rope is twisted from blades of grass, and by it even an elephant is bound.
227.
227.
Asahāyo samatthopi,Tejasi kiṃ karissati;
Nivātasaṇṭhito aggi,Sayamevūpasammati.
Even if capable, what can a powerful person accomplish without companions? A fire situated in a place without wind is extinguished by itself.
228.
228.
Khantuṃ tapanajotejo,Sakkāhoti na vaṇṇajo;
Bhūpādīhi katodaṇḍo,Sakkāhoti na bhaccajo.
The splendor born of austerity is forbearance, which is achievable and not born of praise. The punishment inflicted by kings is bearable, but not that which is inflicted by servants.
229.
229.
Thīsaṃsagge [Pg.101] kutosuddho,Maṃsabhakkhe kutodayā;
Surāpāṇe kutosaccaṃ,Pakodhamhi kutotapo.
Whence purity in association with women? Whence compassion in a meat-eater? Whence truth in a drinker of liquor? Whence austerity in one who is wrathful?
230.
230.
Thīyā guyhaṃ nasaṃseyya,Amittassaca paṇḍito;
Yocā missena saṃhīro,Hadayattheno yonaro.
A wise man should not tell a secret to a woman or to an enemy; and the man who is intimate with an enemy is treacherous at heart.
231.
231.
Guyhamattha [Pg.102]Sambodhayati yonaro;
Mantabhedabhayā tassa,Dāsabhūto titikkhati.
The man who reveals a secret matter must endure the other, having become his slave, out of fear that the confidence will be broken.
232.
232.
Vahe amitta khandhena,Yāvakāle anāgate;
Tamheva cāgate kāle,Bhinde ghaṭami vuppale.
One should carry an enemy on one's shoulder, so long as the time has not yet come. But when that very time has arrived, one should shatter him like a pot upon a rock.
233.
233.
Khalaṃ [Pg.103] sālaṃ pasuṃ khettaṃ,Gantvācassa abhikkhaṇaṃ;
Mitaṃ dhaññaṃ nidhāpeyya,Mitañca pācaye ghare.
One should go frequently to the threshing floor, the hall, the cattle, and the field; one should store a measured amount of grain, and one should cook a measured amount at home.
234.
234.
Kodhaṃ lobhaṃ madaṃ mānaṃ,Tandiṃ missaṃ pamattakaṃ;
Soṇṭhaṃniddhālukaṃ makkhaṃ,Maccherañca jahe budho.
The wise one should abandon anger, greed, intoxication, pride, sloth, deceit, negligence, stubbornness, drowsiness, denigration, and stinginess.
235.
235.
Kodho [Pg.104] abbhantare jāto,Dhūvaṃ nāseti kodhanaṃ;
Vatthālaṅkārapuṇṇāyaṃ,Mañjūsāyaṃ sikhīyathā.
Anger, born within, surely destroys the angry one, just as fire destroys a chest full of clothes and ornaments.
236.
236.
Uppajjate sace kodho;
Āvajje kakacūpamaṃ;
Uppajje ce rase taṇhā,Puttamaṃsūpamaṃ sare.
If anger arises, one should reflect on the simile of the saw; if craving for tastes arises, one should remember the simile of the son's flesh.
237.
237.
Guṇa maddhisamaṃ makkhe,Parena kalahe sati;
Addhisamaṃ pakāseti,Aṇumattaṃvavajjakaṃ.
Denigration smears a virtue as if it were a fault; when in a quarrel with another, it proclaims even the slightest flaw to be a great fault.
238.
238.
Tasseva [Pg.105] tena pāpīyo,Yo kuddhaṃ paṭikujjhati;
Kuddha mapaṭikujjhanto,Saṅgāmaṃ jeti dujjayaṃ.
He who gets angry in return at one who is angry is thereby the more evil. By not getting angry in return at one who is angry, one wins a battle hard to win.
239.
239.
Rāgonāma manosallaṃ,Guṇatthavaratakkaro;
Rāhu vijjāsasaṅkassa,Tapodhanahutāsano.
Lust, indeed, is a dart of the mind, a destroyer of the highest good of virtue; it is Rāhu for the moon of knowledge, a fire for the wealth of asceticism.
240.
240.
Pamādo [Pg.106] jāyate madā,Pamādā jāyate khayo;
Khayā padosā jāyanti,Madaṃ kiṃ najahe budho.
Negligence is born of intoxication; from negligence, decline is born; from decline, corruptions arise. Why would a wise one not abandon intoxication?
241.
241.
Namanti phalinorukkhā,Namanti vibudhājanā;
Sukkhakaṭṭhañca muḷhoca,Bhijjateva nanamanti.
Fruit-laden trees bend down; wise people bend; but dry wood and a fool break, they do not bend.
242.
242.
Ṭhāne [Pg.107] vuddhāna mokāsaṃ,Dade vuddhāpacāyiko;
Nanu tālo ajīvopi,Samīpa ññe paronato.
One who respects elders should give them place. Surely, even a lifeless palm tree bends towards those nearby.
243.
243.
Garukātabbaposesu,Niccavuttiṃ karoti yo;
Nicattaṃ so pahantāna,Uttamatte patiṭṭhati.
He who constantly maintains proper conduct towards those worthy of respect, having abandoned baseness, becomes established in the highest state.
244.
244.
Yattha posaṃ najānanti,Jātiyā vinayena vā;
Na tattha mānaṃ kariyā,Vasa maññātakejane.
Where people do not know a person, either by birth or by conduct, one should not display pride while living among such unknown folk.
245.
245.
Aññātavāsaṃ [Pg.108] vasatā,Jātavedasamenāpi;
Khamitabbaṃ sapaññena,Api dāsassa tajjitaṃ.
When living unknown, even one who is like a blazing fire—a person of wisdom—should endure even the rebuke of a servant.
246.
246.
Dhanadhaññāpayogesu,Tathā vijjāgamesuca;
Dūteca byavahāreca,Cattalajjo sadā bhave.
In matters of wealth, grain, and expenditure, likewise in the acquisition of knowledge, and in dealing with messengers and in business—one should always be without shame.
247.
247.
Nahi [Pg.109] koci kate kicce,Kattāraṃ sammapekkhate;
Tasmā sabbānikammāni,Sāvasesāni kāraye.
For when a task is completed, no one properly regards the doer; therefore, one should have all undertakings left with something remaining.
248.
248.
Iṇaseso aggiseso,Sattuseso tayoime;
Punappunaṃpi vaḍḍhanti,Tasmā sesaṃ nakāraye.
The remainder of a debt, the remainder of a fire, and the remainder of an enemy—these three grow again and again; therefore, one should leave no remainder.
249.
249.
Natthi vijjāsamaṃ vittaṃ,Natthi byādhisamo ripu;
Natthi attasamaṃ pemaṃ,Natthi kammaparaṃ balaṃ.
There is no wealth equal to knowledge, no enemy equal to disease, no love equal to love for oneself, and no power greater than kamma.
250.
250.
Attanā [Pg.110] kurute lakkhī,Alakkhīcāpi attanā;
Nahi lakkhī alakkhīca,Añño aññassa kurute.
One creates one's own fortune, and one's own misfortune too; for another does not create fortune or misfortune for another.
251.
251.
Sayaṃ āyaṃ vayaṃ raññā,Sayaṃ jaññā katākataṃ;
Attanāva bhavakkheyya,Katāni akatānica.
A king himself should know his income and expenditure; he himself should know what is done and what is not done. By oneself one should see one's own becoming, and the deeds done and not done.
252.
252.
Upakāraṃ [Pg.111] hiteneva,Sattunā sattu muddhare;
Pādalaggaṃ karaṭṭhena,Kaṇṭakena kaṇṭakaṃ.
One should extract help by means of a friend, an enemy by means of an enemy, a splinter stuck in the foot by means of a tool, and a thorn by means of a thorn.
253.
253.
Name namantassa bhaje bhajantaṃ,Kiccāni krupassa kareyya kiccaṃ;
Nā natthakāmassa kareyya atthaṃ,Asambhajantaṃpi nasambhajeyya.
One should bow to him who bows; one should associate with him who associates; one should do a service for him who does a service. One should not do a good turn for someone who does not desire one's welfare; one should not associate with him who does not associate.
254.
254.
Caje [Pg.112] cajantaṃ navataṃ kariyā,Apetacittena nasambhajeyya;
Dijo dumaṃ khīṇaphala mañatvā,Aññaṃ sapekkheyya mahāti loko.
One should abandon him who abandons and form new friendships; one should not associate with a person of estranged mind. A bird, knowing a tree to be devoid of fruit, should seek another, for the world is vast.