Malavaggo : Chapter 18. Impurity
Mala means “impurity, stain, dirt or grime“.
What is the impurity of the mind?
When greed or hatred floats in the mind, it becomes impurity and accumulates in the mind. It is said that our minds are full of impurities that have been accumulating for a long time, since long before we were born.
Greed and hatred arise from ignorance.
DhP.18-235
Paṇḍupalāsova dānisi, withered-leaf-as now yamapurisāpi ca te upaṭṭhitā; god-of-death-man and you got-ready Uyyogamukhe ca tiṭṭhasi, departure-entrance and stay pātheyyampi ca te na vijjati. journey-even but you not be-found
You are now like a withered leaf.
Death King’s messenger is waiting for you.
You depart for death,
but not yet ready for the journey.
explanation
Verse235-238, these are words spoken by the Buddha to a dying person.
DhP.18-236
So karohi dīpamattano, he make shelter-own khippaṃ vāyama paṇḍito bhava; quickly effort clever be Niddhantamalo anaṅgaṇo, removed-stain not-impurity-one dibbaṃ ariyabhūmiṃ upehisi. celestial noble-place will-go
Immediately work hard and be wise.
The pure person
without impurities in the mind
will be able to go to
the noble heavenly world.
explanation
The Buddha scolded a dying person, saying, “You are about to die and you have made no preparations. He admonished, “Make an effort now, cleanse your mind.”
DhP.18-237
Upanītavayo ca dānisi, brought-into-age and now sampayātosi yamassa santike; go-away god-of-death near Vāso te natthi antarā, living you not-exsist between pātheyyampi ca te na vijjati. journer-even but you not be-found
You are now at the end of your life,
getting close to death.
You cannot rest on the way,
but not yet ready for the journey.
explanation
What do we do when our elderly parents are dying? Could we say, “You’re going to die soon, so you might as well clean up your mind”? Wouldn’t we somehow mishandle the situation?
And ‘Do you want something to eat?’ we might encourage greed. Or we might lie and say, “It’s okay”, and encourage samsara, “Hang in there”. What is common sense to the world is insane to Buddha.
DhP.18-238
So karohi dīpamattano, he make shelter-own khippaṃ vāyama paṇḍito bhava; quickly effort clever be Niddhantamalo anaṅgaṇo, removed-stain not-impurity-one na punaṃ jātijaraṃ upehisi. not again born-aged will-go
Immediately work hard and be wise.
The pure person
without impurities in the mind
will no longer be reborn and will not age.
explanation
It is possible to be enlightened even just before death. Do not give up until the last moment.
DhP.18-239
Anupubbena medhāvī, gradually the wise thokaṃ thokaṃ khaṇe khaṇe; little little moment moment Kammāro rajatasseva, smith silver-like niddhame malamattano. remove impurity-own
The wise man gradually,
little by little, a moment by a moment,
removes the impurities from own mind
just as a blacksmith removes impurities from silver.
explanation
Silver is finally pure after many impurities have been removed from the ore. Even if a blacksmith polishes silver cleanly, if we neglect to polish it, it will naturally oxidation and turn black. Just as we polish silver, we have to polish the mind every moment to remove impurities.
DhP.18-240
Ayasāva malaṃ samuṭṭhitaṃ, iron-repute like impurity arisen tatuṭṭhāya tameva khādati; moment-having-risen it sure eat Evaṃ atidhonacārinaṃ, like-this it sure eat impurity-walking sāni kammāni nayanti duggatiṃ. own deed lead miserable existence
Just as rust eats away at iron,
impurity arises momentarily
and eats away at the mind.
For those who go astray,
their actions lead them to misery.
explanation
Rust (impurity) does not come from outside, but from the iron itself, combining with oxygen and water. Rust does not fly in from outside and stick to it. The same applies to the mind. Impurities of the mind arise from one’s own mind.
We are not defiled by the actions of others, but by ourselves.
When we dislike it, it is stained with aversion; when we like it, it is stained with attachment; and then we want it, it sticks in our minds as suffering. That is the impurity of the mind. It is better to remove them as soon as possible, before they stuck.
DhP.18-241
Asajjhāyamalā mantā, not-study-impurity scriptures anuṭṭhānamalā gharā; inactivity-impurity house Malaṃ vaṇṇassa kosajjaṃ, impurity appearance indolence pamādo rakkhato malaṃ. carelessness guard impurity
Non-study is a stain on learning.
Non-maintenance is a stain on the house.
Negligence is a stain on one’s appearance.
Carelessness is a stain on the keeper of the mind.
explanation
Stains arise here and there – stains in the house, dishonour, stains on the skin, stains on the mind, and so on. If we do not constantly aware of it and try to remove it, the stain will accumulate on stains.
DhP.18-242
Malitthiyā duccaritaṃ, impurity-women bad-conduct maccheraṃ dadato malaṃ; stinginess giving impurity Malā ve pāpakā dhammā, impurity truly evil dhamma asmiṃ loke paramhi ca. this world other or
Sexual mistake is a stain on women.
Stinginess is a stain on the charity.
Evil is a stain on this world and the other world.
explanation
You may wonder whether only women should commit sexual mistakes, but this does not mean that it is okay for men. This is because it is women who are ultimately hurt by wrong sexual practices. Women who contribute so selflessly and without reward to their children and families are blessed with natural self-control. That is why making sexual mistakes is a major stain on them.
DhP.18-243
Tato malā malataraṃ, from-that impurity passing-over avijjā paramaṃ malaṃ; unawareness superior impurity Etaṃ malaṃ pahantvāna, this impurity abandon nimmalā hotha bhikkhavo. pure become bhikkhus
The worst stain is unwisdom.
The bhikkhus should remove this stain
and become pure.
explanation
Avijjā is commonly translated as “ignorance“, which means more than ignorance, “not see, not knowingly-see, not know“,”unwisdom” to be a better rendition. Wisdom has not appeared.
DhP.18-244
Sujīvaṃ ahirikena, easy-to-live shameless kākasūrena dhaṃsinā; crow-shameless-as impudent Pakkhandinā pagabbhena, bold attack saṃkiliṭṭhena jīvitaṃ. was-impured life
Shamelessness is easy to live with.
It is easy to live shamelessly and brazenly,
boldly attacking like a crow.
explanation
Shameless people act selfishly and boldly, without regard for others. They do not think about what suffering and pain their actions will cause others or themselves. It is very easy to just live with emotions.
DhP.18-245
Hirīmatā ca dujjīvaṃ, be-ashamed but difficult-to-live niccaṃ sucigavesinā; always pure-seeking Alīnenāppagabbhena, not-mean-not-bold suddhājīvena passatā. living-pure-life but difficult-to-live
Shame is difficult to live with.
It is difficult to live honesty and humility,
always seeking purity
and finding a way to live a pure life.
explanation
People who try not to do what others don’t like, or always think about doing good deeds, have a really difficult life. They must always be aware of their actions, pay attention to and reflect on their deeds, thoughts and words. It is not an easy way, but it is a pure way of life.
DhP.18-246
Yo pāṇamatipāteti, who living-being-kill musāvādañca bhāsati; lying-and say Loke adinnamādiyati, world not-given-take paradārañca gacchati. other-woman-or go
Killing Living Beings.
Lying.
Take what is not given.
Goes to another woman.
explanation
These are what we must not do, four of the Five Precepts. These are not rules, but morals that help us live happily.
Rules are constrictive, but morality is not. Morality is not being forced to do something by others, but to follow it ourselves. By upholding morality, we can stay free.
When we follow a morality, we will feel confident that we are living rightly. People who live rightly become energetic. The mind becomes pure. When the mind is pure, we can see the world correctly. Wisdom appears. Overcoming difficulties, we become happy. In other words, when we keep the Five Precepts, we can follow the Eightfold Path and reach nirvana.
DhP.18-247
Surāmerayapānañca, alcohol-liquor-drink-or yo naro anuyuñjati; who man engage-in Idhevameso lokasmiṃ, here-sure-that world-exist mūlaṃ khaṇati attano. root dig oneself
Drink intoxicants.
Those who do this
will be digging their own graves
in this life.
explanation
Drinking is the most important of the Five Precepts. The reason is that intoxication prevents one from making the normal decisions and easily breaks the other four precepts.
These five moral principles protect the right to life and happiness of others. Every life wants to live happily. It is the compassionate mind that takes care of this desire. A person with a compassionate mind protects his or her own happiness from other lives. That is the law and truth of the universe.
DhP.18-248
Evaṃ bho purisa jānāhi, like-this sir man find-out pāpadhammā asaññatā; evil-habits unrestrained Mā taṃ lobho adhammo ca, do-not you greed not-truth or ciraṃ dukkhāya randhayuṃ. long by-suffering fault
Gentlemen,
Thus understand the bad habit of uncontrolled.
Do not be greedy or dishonest.
It is you who will suffer longer
by your fault.
explanation
If we do nothing to remove impurities from our minds, the habit of increasing impurity will grow stronger. Eventually the habit will overtake our will and we will gradually lose our vitality and health.
DhP.18-249
Dadāti ve yathāsaddhaṃ, give truly according-trust yathāpasādanaṃ jano; according-purity man Tattha yo maṅku bhavati, there he man restless become paresaṃ pānabhojane; other's drink-food Na so divā vā rattiṃ vā, not he by-day or night or samādhimadhigacchati. self-concentration-attain
People give alms
according to their trust and pure mind.
One who is dissatisfied with that food or drink
cannot concentrate day or night.
explanation
The young monk Tissa was always criticising the good deeds of others. He even criticised the charity of the donations that supported the monastery. Buddha scolded the young monks with this verse and DhP.250.
DhP.18-250
Yassa cetaṃ samucchinnaṃ, who but-this cut-off mūlaghaccaṃ samūhataṃ; uproot removed Sa ve divā vā rattiṃ vā, he truly by-day or night or samādhimadhigacchati. self-concentration-attain
But one who cuts this off
and removes the roots
can concentrate day and night.
explanation
Dissatisfaction is one of the causes of disturbed minds. If the mind is dissatisfied with what others do, it cannot have peace of mind. When dissatisfaction is completely removed, the mind is at peace and can start on the path to awakening with concentration. Complaining about others is an escape that distracts the mind from what it should be doing.
DhP.18-251
Natthi rāgasamo aggi, not lust-even fire natthi dosasamo gaho; not anger-even seizing Natthi mohasamaṃ jālaṃ, not delusion-even net natthi taṇhāsamā nadī. not craving-even river
No fire like greed.
no seizing like anger.
No net like delusion,
no river like craving.
explanation
This is a very basic important phrase in the Buddha’s teachings. Lust (lobha), anger (dosa) and ignorance/delusion (moha) are the three vexations.
DhP.18-252
Sudassaṃ vajjamaññesaṃ, easily-seen fault-other's attano pana duddasaṃ; own however difficult-to-see Paresaṃ hi so vajjāni, other's certainly he fault opunāti yathā bhusaṃ; winnow like chaff Attano pana chādeti, own however cover kaliṃva kitavā saṭho. dice-as cheater crafty
Others’ faults are easy to see.
One’s own faults are difficult to see.
He pick out the faults of others
like chaff.
But he cheats and hides his faults
like a crook’s dice.
explanation
We easily find out about the faults of others, but we difficulty find out about our own faults. Why is this? Because we all think ‘I am right‘.
We do not act while thinking that our actions are clearly wrong. Even if it is diabolical in everyone’s eyes, we justify our actions in our own minds. And even if we are dimly aware that it is wrong, we act falsely if it is more advantageous for us to do so. So we always think ‘I am doing it right‘.
Everyone in this world thinks that way about each other. Even if it is fault in the eyes of others, it is right for oneself, so we cannot be aware of own faults.
DhP.18-253
Paravajjānupassissa, other's-falut-saw niccaṃ ujjhānasaññino; constantly displeasure-think Āsavā tassa vaḍḍhanti, stain-of- mind his increasing ārā so āsavakkhayā. far-off he stain-destruction
One who is always annoyed at finding faults
in others will only increase the stain on the mind
and will be far away
from the destruction of the stains.
explanation
Buddha spoke this verse to a monk who always found fault with others and was quick to get angry and speak ill of them. The word āsava (defilement of the mind) is a synonym for mala (impurity).
Be careful if you have a personality that is only concerned about the faults of others. Negative thoughts are always floating in your mind and you cannot see the good side of others. It is an act of trying to gain the upper hand by finding some fault, criticising it and making the other person feel guilty, but in essence it is an act to distract from the fear of what you have to face.
DhP.18-254
Ākāseva padaṃ natthi, sky-like path not-exsit samaṇo natthi bāhire; recluse not-exsit outside Papañcābhiratā pajā, illusion finding-delight-in people nippapañcā tathāgatā. sky-like path not-exsit
Just as there is no path in the sky,
no other path of practice.
People enjoy delusion,
but Tathagata does not delude.
explanation
Papañca is the function of the delusional mind: when the six sense organs (eye, ear, nose, tongue, body and mind) contact external information (colour, sound, smell, taste, touch and thought), each organ generates perception (eye perception, ear perception, nose perception, tongue perception, body perception and consciousness), from which vedanā (sensation/ feeling) and saññā (perception/ knowing) arise.
However, we do not input this external information as it is. Instead, we input information that we have fabricated for our own convenience, mixed up with our feelings and delusions. This delusional process is papañca.
We think we ‘know‘, but we do not see the facts as it really is. We only know what we have ‘fabricated‘ by adding our own impressions to that information. It is a system that cannot be inputted as it is without training.
‘Tathāgata‘ is a perfected practitioner (a person who has reached the final stage of enlightenment and realised nirvana = Buddha). A person who has completed the training of nippapañca (not being delusional), the training of accepting external information as it is.
DhP.18-255
Ākāseva padaṃ natthi, sky-like path not-exsit samaṇo natthi bāhire; recluse not-exsit outside Saṅkhārā sassatā natthi, phenomena eternal not-exsit natthi buddhānamiñjitaṃ. not-exsit enlightened-people-shaking
Just as there is no path in the sky,
no other path of practice.
No eternal phenomena,
no upset in the minds
of the enlightened-people.
explanation
Saṅkhāra is a ‘mental reaction‘ that appears based on information fabricated in the pāpancha. Every external phenomenon we perceive is an image seen through the mind of each individual. So, every phenomenon = each image = each mental reaction. And this reaction is changing from moment to moment.
For example, even if we think we see the same flower, Mr A’s point of view and Mr B’s point of view may be similar, but cannot be a perfect match. Furthermore, there is also the point of view of the dog or the insect that was there. The flower through each mind is only there temporarily as an image = phenomenon. If we leave there, the flower disappears and the phenomenon also disappears. It is an imagination that “there is a flower there”.
In fact, a flower might be cut down while we turn our backs for a moment. In the same way, everything in the world is our image. There are as many images = phenomena as there are living beings sharing the scene, and they are changing in each mind from moment to moment. There are no phenomena that do not change forever.
Enlightened people are those who have experienced for themselves that this ‘no phenomenon lasts forever‘. If we truly understand this, we will no longer be attached to anything and our minds will not be shaken.
Our personalities are only a process.
Malavaggo aṭṭhārasamo niṭṭhito. impurity-chapter 18th finish
18. The impurity chapter is ended.